Breslov Therapy

Friday, May 8, 2026

Parshat Behar/Bechukotai - Escaping the Exchange

Escaping the Chamber of Exchanges

At the end of Parshat Bechukotai, the Torah discusses the laws of exchanging consecrated animals—temurah. A person designates every tenth animal from his flock or herd as ma’aser behemah, an animal tithe dedicated to the Beit HaMikdash. The animals pass one by one through a narrow gate, and the tenth is marked and consecrated.

If the animal is unblemished, it is offered as a sacrifice. If it has a blemish, it is still used for the needs of the Temple.

But what happens if the owner wants to exchange the designated animal for another?

The Torah says that if he attempts an exchange—whether because he prefers a healthier animal or because he wants the original one back—both animals become consecrated. He loses them both.

Rebbe Nachman sees in these verses a deep spiritual secret connected to what the Kabbalah calls the “Chamber of Exchanges.”

The Chamber of Exchanges

The Hebrew words hamer yemirenu (“he shall exchange it”) share the same root as temurah—exchange. Rebbe Nachman connects this to a frightening spiritual concept: a domain where holiness becomes swapped and trapped within evil.

A person comes into this world with holiness, clarity, and spiritual potential. But through sins, confusion, or spiritual falls, that holiness can become “exchanged.” Instead of holding onto his true spiritual identity, a person becomes entangled in darkness and impurity.

His mission is then to retrieve what was taken from him.

But there is a danger.

When a person goes back into the “Chamber of Exchanges” to recover the holiness trapped there, he himself can become trapped.

This is hinted in the Torah’s warning about exchange: the one trying to retrieve what was lost can himself become caught in the process.

The Power of Speech

How does a person escape?

Reb Noson explains that the key is speech.

The word hamarah (exchange) is connected to amirah (speech).

When a person feels spiritually stuck, confused, or trapped in darkness, the way out begins through verbal confession—vidui.

By articulating his mistakes before Hashem, a person releases the impurity holding him captive.

Speech has the power to extract holiness.

This is why confession is such a central part of Jewish life. Reb Noson explains that the vidui recited after the Amidah prayer is not merely an admission of guilt—it is a spiritual extraction process.

Just as the moon renews, and just as the festivals elevate, there is always a path back

Climbing Through Prayer

Reb Noson describes the structure of the daily prayers as a gradual ascent.

The morning prayers move upward through stages:

Korbanot
Pesukei DeZimra
Kriyat Shema and its blessings
The Amidah

The climax is the final blessing of the Amidah, Sim Shalom, where a spiritual unification is achieved. But the process is not complete until afterward, when we recite vidui and Nefilat Apayim.

Why?

Because after ascending spiritually, a person must return into the lower realms to retrieve the holiness still trapped there.

The confession is what enables that extraction.

When a Jew says, “Hashem, I did this wrong,” he is not merely recounting sins. He is loosening the grip of impurity by bringing hidden darkness into speech and awareness.

From Confession to Joy

Rebbe Nachman and Reb Noson emphasize that confession is not meant to leave a person broken.

Its purpose is to bring relief and joy.

After admitting wrongdoing, a Jew is supposed to open his heart and say:

“Yes, I failed. But all I truly want is to be close to You.”

That desire itself is precious.

The Yetzer Hara wants a person to remain trapped in fear, guilt, and despair. Many people fall away from Judaism because they are taught only fear and punishment, without being shown the path back.

But Breslov teaches something different.

Confession is meant to free a person—not crush him.

Once the burden is spoken out and released, joy begins to emerge.

And joy itself becomes the escape route from darkness.

The Joy of Escape

This is why Reb Noson connects confession directly to simcha.

When a person confesses honestly and then expresses his true desire to serve Hashem, he begins to feel lighter. The spiritual blockage weakens.

The verse says:

“Ki v’simcha tetze’u” (“For with joy you shall go out”).

Joy is not the reward after escaping darkness.

Joy is the mechanism that helps a person leave it.

Returning What Was Lost

Every person experiences moments where parts of himself feel lost—clarity, holiness, motivation, hope.

The Torah’s laws of exchange hint that spiritual life is a constant struggle to reclaim what belongs to us.

But the path back is never through despair.

It begins with honesty.
It continues through prayer.
And it culminates in joy.

May we merit to escape every “Chamber of Exchanges,” reclaim the holiness that belongs to us, and serve Hashem with renewed simcha and clarity.

Shabbat Shalom.

Meir Elkabas

This article also appears on the BRI breslov.org website: https://breslov.org/escaping-the-exchange/

For a video presentation of this article: https://youtu.be/iPAPelnJEa8

This class is based on Likutey Moharan lesson 24

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Friday, May 1, 2026

Parshat Emor - The Sages and the Festivals

Mo’adei Hashem – The Repetition That Demands Explanation

Parshat Emor introduces the festivals with a phrase that appears three times: “Asher tikre’u otam mikra’ei Kodesh”—that you shall declare them as holy convocations.

At first glance, this repetition seems unnecessary. The Torah already stated the concept—why repeat it again?

Rashi, based on the Gemara, explains that each mention teaches a different halachic function. But beneath the halachah lies a much deeper idea about the nature of time and the role of Am Yisrael.

The First Teaching – Making a Leap Year

The first occurrence teaches the concept of עיבור השנה (ibur haShanah – intercalating the year).

The sages are empowered to add a thirteenth month when necessary, ensuring that the festivals align properly with the seasons. This was especially important so that Jews living in distant lands could travel to Yerushalayim comfortably for the pilgrimage festivals.

The Torah is not only concerned with abstract holiness—it ensures that holiness is accessible.

The Second Teaching – Sanctifying the Month

The second repetition teaches קידוש החודש (Kiddush HaChodesh – sanctifying the new month).

The Beit Din determines when the new month begins, and that decision defines when each festival will occur—Pesach, Shavuot, Sukkot, and even Yom Kippur.

This introduces a remarkable idea: sacred time is not fixed solely in Heaven—it is activated through human declaration.

The Third Teaching – “Otam” Becomes “Atem”

The third teaching carries the deepest message. The word “otam” (them) is written in all three places without a vav, allowing it to be read as “atem” (you) – “Asher tikre’u otam/atem mikra’ei Kodesh”—that you shall declare yourselves as holy convocations

From here, the sages derive that you—the Beit Din—determine the festivals – even in error, whether intentional or not.

This is not merely procedural authority. It is a transfer of responsibility over sacred time itself.

A Challenging Case – Rabbi Yehoshua and Rabban Gamliel

This principle is illustrated by the famous dispute between Rabban Gamliel and Rabbi Yehoshua regarding the correct date of Yom Kippur.

Rabbi Yehoshua’s calculations indicated one day, while Rabban Gamliel ruled another. Despite his certainty, Rabbi Yehoshua was instructed to appear before Rabban Gamliel on the day he personally believed to be Yom Kippur—treating it like an ordinary day.

It was an incredibly difficult test.

Rabbi Akiva explained to him that the Torah itself grants this authority: once the Beit Din establishes the calendar, their decision defines reality—even if it appears mistaken.

Entering the Darkness to Redeem It

To understand how human beings can define sacred time—we must understand the deeper role of the Tzaddikim.

The authority given to the Beit Din is not technical—it is redemptive.

There is a concept in Breslov and Kabbalistic teachings called the “Chamber of Exchanges”—a state of deep confusion and exile, where a person becomes so lost that everything is mixed up. He may not even realize that he is lost.

These are souls trapped in spiritual darkness.

The Tzaddikim have the ability to enter that darkness, shine light within it, and extract those souls. This is a dangerous spiritual mission—entering a place where truth and falsehood are blurred.

And this explains everything.

Just as the moon renews, and just as the festivals elevate, there is always a path back

Why the Sages Can “Make Mistakes”

The Gemara teaches that even if the Beit Din makes an error—whether accidental or intentional—Hashem upholds their ruling.

At first glance, this is shocking.

But in light of what we’ve explained, it makes sense:

When the Tzaddikim enter the “danger zone” of confusion to rescue souls, things can appear distorted. From the outside, it may look like a mistake.

But Hashem says: I am with them.

Because their goal is not calculation—it is redemption.

The Secret of the Leap Year

This idea is hinted at in the concept of a leap year.

The number twelve represents the complete structure of holiness—the twelve tribes of Israel – each tribe representing one of the 12 months. But there are souls who fall outside that structure, who become spiritually disconnected.

These are symbolized by the number thirteen.

By adding a thirteenth month, the Tzaddikim are creating space for those lost souls to return. They expand holiness itself to include those who would otherwise remain outside.

And specifically, this extra month is Adar—a time of joy.

Even those furthest away are given another opportunity to come back.

Sanctifying the Moon—Renewal from Darkness

The same idea applies to Kiddush HaChodesh, the sanctification of the new moon.

The moon reflects the Jewish people—waxing and waning, shining and darkening.

There are moments of fullness and moments of complete concealment.

When witnesses testify that they saw the first sliver of light, the Beit Din declares: Mekudash, mekudash—sanctified.

This is profound.

The Tzaddikim determine when darkness begins to turn into light. They identify the exact moment when a person’s descent begins to transform into ascent.

Even the faintest beginning counts.

Aliyat HaRegel—Lifting the Lowest Places

The festivals themselves are called Aliyat HaRegel—literally, “the elevation of the feet.”

On a deeper level, this means elevating those who are spiritually at the lowest point—the “feet,” closest to impurity.

The entire system of sacred time—months, years, festivals—is structured to uplift those who are stuck in the lowest places and bring them back toward holiness.

And this system is entrusted to the Sages/Tzaddikim.

Sacred Time as Redemption

We can now understand the repetition:

“Asher tikre’u otam… asher tikre’u otam… asher tikre’u otam.”

It is not redundancy—it is emphasis.

The Torah is telling us:

Sacred time is not fixed.

It is shaped, activated, and even expanded by those who dedicate themselves to bringing others back to Hashem.

Even when it looks unclear.
Even when it looks mistaken.
Even when it defies logic.

Because at its core, time itself becomes a vehicle for redemption.

Bringing It Home

Every Jew experiences moments of darkness—personal “Chambers of Exchanges,” where clarity is lost and direction feels impossible.

But just as the moon renews, and just as the festivals elevate, there is always a path back.

Through connection to the Tzaddikim, through mitzvot done with joy, and through the systems Hashem built into creation, even the most distant soul can be reached and restored.

May we merit to connect to those who can guide us through darkness, and to recognize that even confusion itself can be the beginning of renewal.

Shabbat Shalom.

Meir Elkabas

This article also appears on the BRI breslov.org website: https://breslov.org/the-sages-and-the-festivals/

For a video presentation of this article: https://youtu.be/E0aQUIUMTDw

This class is based on Likutey Moharan lesson 24

For more on this lesson: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠linktr.ee/breslovtherapy_lesson_24⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠

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A Brief Outline of Breslov Therapy

By Meir Elkabas

for a brief audio outline please listen to: Breslov Therapy - A Brief Outline

When a person doesn't feel well he goes to a doctor who diagnoses his condition and prescribes a treatment. If the condition is a serious one then he made need to go to a specialist. So too Rebbe Nachman offers a diagnosis to every person at every age and in every situation in life, offering advice - treatment - as to what can be done. Rebbe Nachman is the all around specialist.

In Breslov Therapy, the following material is used:

1- Likutey Eitzot (Advice)

2- The Kitzur (Abridged) Likutey Moharan

3- Likutey Moharan

4- Likutey Tefilot (The Fiftieth Gate)

5- Likutey Halachot.

The very first step is to do what is called hitbodedut - secluded meditation. In hitbodedut one should attempt to pinpoint what one feels to be the root attribute in preventing one's personal development in life.

One will find attributes and characteristics in oneself grouped in two categories: 1-cause/root attributes. 2- effect/resulting attributes. For example, one may suffer from haughtiness and anger. Haughtiness could be the "cause" for the "resulting" anger.

Thus haughtiness is a root attribute that requires priority attention.

Once you have located what you feel to be the "root" cause to other negative attributes, take a look at the book Advice/Likutey Eitzot in the chapter which closest relates to your root. Eg. for haughtiness take a look at the chapter Pride and Humility

After looking up the whole chapter, see which paragraph most relates to what you are going through. Then look up the corresponding lesson in The Kitzur (abridged) Likutey Moharan. Eg. paragraph 21 reads: Humility protects against sexual temptation. Pride arouses it (130). The number (130) refers to lesson 130.

It happens sometimes that you relate to several paragraphs in a single chapter, and you just don't know which one to choose. If this happens take a look at the corresponding lessons in the Kitzur Likutey Moharan and see if your variety of choice still stands or not. If you still cannot choose between several lessons, then take a look at the corresponding prayers on the lessons in the Likutey Tefilot – Fiftieth Gate.

Once you have found what you feel to be the "right" lesson. Start reviewing the actual lesson in the Likutey Moharan over and over again along with the corresponding prayer in Likutey Tefilot.

Get so associated and adjusted to the lesson until you practically know it by heart. As you continue to review, the lesson begins to literally turn "alive" illuminating your life: You can use your life experiences to perceive the lesson, and also use the lesson to perceive your life. All the while continually saying the corresponding prayer along with your own additions.

Learning the lesson in Likutey Moharan activates the actual remedies, guidelines and advices in your life. The more you review the lesson (seeking deeper insight) the more refined and acute is the remedy. Praying to attain the lesson's themes directs this "remedy" to where the spiritual wound is located.

This can be compared to having the right medication, but if you don't apply it to the actual wound, it won't help that much. So too, Rebbe Nachman's deep, profound words actually create a spiritual remedy, but if you don't daven to HaShem to direct the spiritual doses in the right area, you won't get that far. Judaism is based mainly on articulation – in torah and prayer.

Thus far, we have 2 stages in Breslov Therapy: The diagnosis and treatment. The diagnosis is finding the right lesson that relates to you and the treatment in itself has 2 parts: learning the lesson to activate the remedy and davening about it through the Likutey Tefilot on the lesson joined with your own personal hitbodedut.

However, like in any surgery/treatment if there is no pain-killer the treatment hurts, especially in this case where the Rebbe's teachings are going straight to the core of all physical/spiritual maladies. For this, one requires an anesthesiologist. Rebbe Nachman's advice is to always carry along with you two lessons and constantly go with them – lesson 282 and 195.

By going over the lesson and accompanying prayer the treatment is in process. The next stage is the recovery process. This is the Likutey Halachot.

Likutey Halakhot shows you how to implement and apply the lesson's themes, ideals and practical ramifications in day to day life, and how these items are found hidden and underlying various subjects in the Torah.

At the back of every standard edition of Likutey Moharan, you have an index showing the various discourses in Likutey Halachot that are based on a particular lesson in Likutey Moharan (for more details see "The Methodology of Likutey Halachot" at the appendix to the book "Through Fire and Water")

In Summary:

1) The diagnosis is learning the right lesson in Likutey Moharan that relates exactly to what you presently need, offering you advice as to what to go about doing.

2) The actual surgery/therapy/treatment is in itself 2 stages - a) learning the holy words of the lesson have the power to activate the remedy while b) davening about the lesson using the Likutey Tefilot, Tehillim and especially your own hitbodedut "directs" the remedy to the appropriate place.

3) The recovery stage using the Likutey Halachot which guides you how to implement the lessons ramifications in your life on a broader scale to cover just about every area in life.Although note: since the process is painful you will need constant dosages of lesson 282 (Azamra) and 195. Also, these 3 stages may be done simultaneously.

The lesson in Likutey Moharan should be reviewed over and over again until you literally know it almost by heart. While reviewing questions will and should pop up. You may reach a point where the lesson might become a bit dry. At this point you should go a step deeper and begin to delve into the main commentaries on Likutey Moharan.

There are 4 main commentaries on the Likutey Moharan: 1) Parparaot LeChochmah 2) BeIbey HaNachal 3) Mey HaNachal 4) Biur HaLikutim.

As you learn the lesson with these commentaries, you will notice that they ask most of the questions that you yourself had (it makes you feel good that you are at least on the right track!!!).

Furthermore they will arouse your attention to newer and deeper perceptions into the lesson which will only enhance your feeling and excitement to connect with the "soul" of the lesson.

This is especially true with the fourth commentary, the Biur HaLikutim. Biur HaLikutim is a very, very deep commentary on the Likutey Moharan, which requires you to be totally absorbed into the lesson in order to actually understand what he is saying. The author developed 18 rules to learning the Likutey Moharan which he culled from the writings of Reb Noson.

With all this simultaneous input from the Likutey Moharan, Likutey Tefilot, Likutey Halachot, etc. you will amazingly see how your whole life will presently revolve around the lesson. You will be able to connect everything in life as hints to the lesson, from your daily prayer services to your spouse's latest arguments.

For most people entering the Likutey Moharan with its accompanying commentaries is too deep to begin with. Therefore it is highly suggested and recommended to use the BRI's translation and commentary to the Likutey Moharan.

The commentary collects all the commentaries as they relate to understanding the simple flow of the lesson, along with accompanying background info to all the verses, Talmudic, Midrashic, Zoharic and Kabbalistic quotes that Rebbe Nachman refers to.

The feeling and experience of how Rebbe Nachman "dresses-up" his perception in a Biblical verse or quote from Chazal is truly inspiring. It could literally ignite you with fiery words in your personal hitbodedut. In essence this is the "shpitz" of Breslov Therapy - to renew and enflame yourself with powerful and deep words of prayer to Hashem in order to effect positive changes in life.

People generally ask: Does Breslov Therapy really work? Is it proven and tested?From personal experience of almost 20 years it has helped tremendously!!! However, there are practical hints that you can use to see if you're headed in the right direction:

1) if things do not change in life - have patience and keep on going until you do see some change.

2) If things start to get worse, this may also be a good sign, as Rebbe Nachman states, that at the beginning of a healing process, the sick person normally gets worse but then gets better.

3) If things get just worse and worse and worse - then you could assume that you are in the wrong direction, and take another lesson to work on.

Another point to take note of - if you do see positive changes in life with a specific lesson, continue until the moment you don't see or feel any noticeable changes. Know then that you have received the main points of the lesson. Look into another characteristic that you would like to work on.

When getting adjusted to the Likutey Tefilot and Likutey Halachot on the accompanying lesson you will notice that they relate to you more than anything else in life. From this you can see Reb Noson's greatness, in that he continues to be your best and most understanding friend in life.

If after all is said and done, Breslov Therapy still doesn't work, then possibly the problem is more profound. I.e. if a person goes to a "doctor" to receive treatment, and then argues with the doctor about his treatment, the patient won't get too far. One must trust and put his faith in the "doctor" that he is giving the best treatment possible.

So too, for Breslov Therapy to work one must have faith and trust that Rebbe Nachman knows his stuff and offers us the best diagnosis possible to help our situations. A suggestion to build this faith would be to learn the following books: 1) Rabbi Nachman's Wisdom 2) Tzaddik - A Portrait of Rabbi Nachman.

Another important item which can help is to actually visit the gravesite of Rebbe Nachman in Uman, Ukraine, and simply ask him to open one's heart and soul to the healing effects of his teachings. Judaism is based on the belief that tzaddikim never die and their spirit can still be found hovering over the grave.

For more info please contact Meir Elkabas:

WhatsApp:

1-732-800-1863

breslovtherapy@gmail.com

RESOURSES FOR ACTIVATING AND INTERNALIZING LIKUTEY MOHARAN LESSON 24