Pesach - The 4+1 Cups of Joy

 BH

The Four (Plus One) Cups of Joy

Pesach night revolves around the ארבע כוסות (arba kosot – four cups of wine), each corresponding to a language of redemption mentioned in Parshat Va’era. The Torah describes five expressions: “Vehotzeiti, Vehitzalti, Vega’alti, Velakachti, Veheiveiti”—“I will take you out, I will rescue you, I will redeem you, I will take you, and I will bring you.”

Chazal (our sages) established four cups corresponding to the first four expressions, each aligned with a stage in the Seder:

• Kadesh → Vehotzeiti (I will take you out)
• Maggid → Vehitzalti (I will rescue you)
• Barech → Vega’alti (I will redeem you)
• Hallel → Velakachti (I will take you as a nation)

The fifth expression, Veheiveiti (I will bring you to the Land), corresponds to the cup of Eliyahu HaNavi (Elijah the Prophet)—poured but not drunk. It represents a redemption not yet fully realized, dependent on the coming of Mashiach (Messiah).

This creates a structure of four plus one—four active stages, and a fifth that hovers just beyond our current grasp.

From Redemption to Simcha (Joy)

There is a striking parallel: these four plus one expressions correspond to five pathways to simcha (joy). Pesach is not only about historical redemption—it is a practical toolkit for emotional and spiritual renewal.

Each cup becomes not just a remembrance, but an activation of joy.

1. Mili d’Shtuta — Breaking In Through Joy

The first pathway is מילי דשטותא (mili d’shtuta – lighthearted silliness)—telling jokes, acting a bit foolish.

This may seem trivial, but Rebbe Nachman teaches that in a world weighed down by heaviness and depression, most of the time the only way out and in is through something simple and even “silly.” It breaks the rigidity, opens the heart, and creates a first נקודת אור (nekudat or – point of light).

This is the entry point for many people into real simcha.

2. Hoda’ah — Gratitude as Elevation

The second pathway is הודאה (hoda’ah – gratitude and acknowledgment).

Hoda’ah means both to thank and to admit—to recognize and appreciate the good that already exists. Even the smallest טובה (tovah – good) can become a מקור שמחה (mekor simcha – source of joy) when it is acknowledged.

Especially when a person feels low, everything—even something tiny—can be seen as above him. By expressing gratitude even for the tiniest things, he lifts himself upward toward it.

3. Nekudot Tovot — Finding Your Good Points

The third pathway is identifying נקודות טובות (nekudot tovot – good points within oneself).

This is an internal battle. The negative voice insists: “You’re nothing, you’ve accomplished nothing.” Rebbe Nachman teaches to actively counter this by finding even the smallest genuine good.

Even a tiny נקודה טובה (nekudah tovah – good point) has value. Holding onto it creates momentum toward real simcha.

4. Movement — Joy Through Song and Dance

The fourth pathway is physical movement—singing, clapping, dancing.

Simcha is not only intellectual or emotional; it is embodied. Movement generates energy, breaks stagnation, and allows joy to emerge through action.

Even when a person doesn’t feel happy, moving as if he is can awaken real simcha.

5. Simchat Ha’Atid — Borrowing Joy from the Future

The fifth and highest pathway is שמחת העתיד (simchat ha’atid – joy of the future).

This is the ability to connect to the certainty that everything will ultimately be resolved—that nothing is lost, that every effort has value, and that redemption will come.

By attaching the mind to that future reality, a person can “borrow” joy and bring it into the present moment.

This corresponds to the fifth cup—the one we cannot yet drink, but can still relate to.

A Pesach filled with simcha is not only more meaningful—it is the gateway to real redemption

The Structure of a Life of Joy

The four cups we drink represent accessible, actionable levels of simcha. The fifth represents a higher level that we are still growing toward.

Together, they form a complete system:

• Start with even artificial or external joy
• Recognize and express gratitude
• Find inner good points
• Activate joy through movement
• Anchor everything in future redemption

Pesach night encodes this entire process into a lived experience.

The Seder is not just a remembrance of redemption—it is a training in how to become a person who lives with simcha.

The Structure of the Seder: Four Stages and One Beyond

The structure of the Seder now becomes clearer. The four cups align with four stages of the Haggadah—Kadesh, Maggid, Barech, and Hallel—while the fifth level corresponds to Nirtzah, the stage that is not our doing, but Hashem’s acceptance.

Everything we do throughout the Seder is פעולה (pe’ulah – human action). But Nirtzah represents רצון (ratzon – Divine favor and acceptance). It is the moment where we step back and say: we’ve done our part—now it’s in Your hands.

This is the fifth cup, the cup of Eliyahu HaNavi (Elijah the Prophet), corresponding to Veheiveiti—a redemption still in progress.

Mapping the Five Paths of Joy onto the Seder

Each stage of the Seder activates one of Rebbe Nachman’s five pathways to simcha.

1. Kadesh — Joy Through Breaking the Barrier

Kadesh, the sanctification, corresponds to mili d’shtuta (lighthearted silliness).

At first glance, this seems counterintuitive. Sanctity is usually associated with seriousness, not silliness. But precisely because people can become stuck in heaviness, the only way to “sanctify” them—meaning to lift them out—is mainly through something unexpected, even undignified.

Rebbe Nachman connects this to the verse “ki b’simcha tetze’u” (“with joy you will go out”). The יציאה (yetzi’ah – exit) from darkness often begins with breaking rigidity. That is Vehotzeiti—the first step out.

2. Maggid — Joy Through Gratitude

Maggid corresponds to hoda’ah (gratitude and acknowledgment).

The entire section of Maggid is about telling the story of Yetziat Mitzrayim (the Exodus from Egypt), recognizing the miracles, and expressing thanks. This act of verbalizing gratitude is itself the beginning of rescue.

Rebbe Nachman teaches that when a person gives thanks—even for small things—he is already being lifted. This is Vehitzalti—the process of being rescued begins with recognition.

3. Barech — Joy Through Inner Good

Barech, the third cup during Birkat HaMazon (Grace after Meals), corresponds to nekudot tovot (good points within oneself).

Food becomes part of the person. When one eats with awareness and blessing, the nourishment is not just physical—it becomes spiritual content within him. The act of benching (Birkat HaMazon) is recognizing that goodness has been internalized.

This mirrors the עבודה (avodah – inner work) of finding good within oneself—extracting and identifying value even when it is hidden. This is Vega’alti—redemption, the reclaiming of what was concealed.

4. Hallel — Joy Through Expression

Hallel corresponds to movement—singing, clapping, and expressing joy physically.

This is where the Seder shifts into full emotional expression. Song, rhythm, and praise activate simcha in a tangible way. It is no longer conceptual—it is lived.

Here, Velakachti is fulfilled: Hashem “takes” us through our own expression, through our hands, our voices, our movement.

5. Nirtzah — Joy of the Future

The final stage, Nirtzah, corresponds to simchat ha’atid (joy of the future).

This is the highest level—and the most difficult. It is not something we can fully access yet. We can only long for it, hope for it, and orient ourselves toward it.

That is why the fifth cup is not drunk. It belongs to a future reality, one that will be fully revealed with the coming of Mashiach.

Living the Seder Beyond the Night

The goal of the Seder is not confined to one night. It is a template for life.

These five pathways of simcha are meant to be carried forward:

• Break heaviness with simple and silly joy
• Practice gratitude consistently
• Identify and hold onto inner good
• Use movement and expression to awaken joy
• Anchor everything in the certainty of future redemption

Together, they form a complete system for sustaining simcha even in difficult circumstances.

Simcha First, Then Kosher

Rebbe Nachman adds a powerful practical insight: the key to a kosher Pesach is simcha.

People often approach Pesach with stress and pressure, focusing on technical perfection. But true success comes from joy. Simcha opens the pathway for everything else to fall into place.

This is why, in Yiddish, the blessing is phrased: “a freilichen un kosher’n Pesach”—a happy and kosher Pesach, in that order. Joy comes first, and from it flows everything else.

A Pesach filled with simcha is not only more meaningful—it is the gateway to real redemption.

May we carry these pathways of simcha beyond the Seder night, living with joy that lifts us through every stage of life. With that, we can truly experience a freilichen un koshern Pesach—a joyful and kosher Pesach.

Meir Elkabas

This article also appears on the BRI breslov.org website: https://breslov.org/the-4-1-cups-of-joy/ 

For a video presentation of this article: https://youtu.be/-EEOxVRUQi4

 Dear friends,

I’m reaching out to you personally as we get closer to Pesach.

There are Breslov families here in Jerusalem who are quietly struggling… families who simply want to make Yom Tov with dignity.

Even a small participation can truly make a difference for them.

If you feel moved to help, I would deeply appreciate it 
 https://linktr.ee/breslovtherapy

After donating, I wanted to offer you something meaningful in return…

We’ve created a special space through *Memoriz+* where you can build a beautiful memorial page for a loved one — with photos, stories, and Yahrzeit reminders.
Something lasting. Something that continues to bring merit to the neshama.

 As a thank you:

 $36+ → 1 month access
 $148+ → full year access

 Create your page here:
https://memoriz.plus/en/community/breslov-therapy-memorial-community-1/wall
(Just click the link and press the “+” button)

 Not sure how it works?
Here’s a short walkthrough:

https://youtu.be/xzyF5OrRlaU

May your generosity bring you and your family abundant bracha, yeshuot, and real simcha.

With appreciation,
Meir Elkabas
Breslov Therapy 

Tizku L’mitzvot — wishing you a Kosher, meaningful, and uplifting Pesach filled with the light of Rebbe Nachman.

Parshat Tzav - The Ascent of the Korban Tamid

 BH

The Order of Ascent Begins from Above

Parshat Tzav opens with a detailed discussion of the Korban Tamid, the daily burnt offering brought in the morning and afternoon. Unlike other offerings, the olah is entirely consumed on the altar—nothing is eaten. Its very name, olah, signifies ascent, something that rises completely upward to Hashem.

The Torah emphasizes this with a seemingly redundant phrase: “Zot torat ha’olah, hi ha’olah”—this is the law of the burnt offering, it is the burnt offering. The repetition hints to its deeper function: the Korban Tamid is not just another offering, but the mechanism of elevation itself. It gathers everything that came before it—all the sacrifices of the day—and lifts them upward.

Rashi notes that the afternoon Korban Tamid concludes the day’s offerings, sealing and elevating them. In this sense, it functions as a spiritual culmination, drawing all prior avodah upward toward its source.

Yet immediately after this ascent comes something that appears to move in the opposite direction: the Ketoret, the incense offering.

A Fundamental Contradiction

The Ketoret, as explained in Kabbalistic sources and developed by Rebbe Nachman and Reb Noson, operates in reverse. Instead of ascending, it descends—penetrating into the depths of impurity to extract trapped holiness.

This creates a striking contradiction:

• The Korban Tamid elevates upward
• The Ketoret descends downward

Logically, one would expect the sequence to be reversed. First descend into impurity, retrieve the fallen sparks, and only then elevate them. But the Torah establishes the opposite order: first the Korban Tamid, then the Ketoret.

Reb Noson sharpens the question further through the physical layout of the Beit HaMikdash. The outer courtyard houses the altar of the Korban Tamid, while the Ketoret is offered inside, closer to the Kodesh HaKodashim—the holiest place.

This too seems inverted. If the Ketoret deals with the depths, shouldn’t it be outside? And if the Korban Tamid represents ascent, shouldn’t it be positioned closer to the inner sanctum?

The Impossibility of Starting from Below

Reb Noson answers with a foundational principle in avodat Hashem.

Ideally, a person should first repair everything—clean up past damage, correct mistakes, and only then begin to grow. That would be the logical, orderly progression.

But in reality, this approach is impossible.

If a person were required to fully fix their past before moving forward, they would never begin. The weight of their failures would paralyze them. The backlog is too large, the confusion too great. A person would remain stuck indefinitely.

Therefore, the Torah reveals a different order.

You do not begin by descending into the depths to fix everything. You begin by ascending.

First Elevation, Then Repair

The Korban Tamid comes first because a person must first connect upward—to Hashem, to holiness, to some point of elevation—before attempting to confront the darkness.

This initial ascent provides:

• Strength
• Orientation
• Hope
• A connection to Kedushah

Only after establishing this upward movement can a person safely descend—through the power of the Ketoret—to extract and rectify what is broken.

Without that prior elevation, entering the depths would be overwhelming and dangerous. A person would be swallowed by the very negativity they are trying to fix.

Thus, the sequence is not reversed—it is precise.

First, the Korban Tamid lifts a person upward. Then, with that strength, the Ketoret can descend and accomplish its task.

The Inner Structure of the Mishkan

This also explains the physical layout of the Mishkan and the Beit HaMikdash.

The outer altar represents the beginning point—the accessible place where a person starts their avodah, lifting themselves upward. Only afterward can one move inward, toward the deeper, more hidden work represented by the Ketoret.

The closer something is to the Kodesh HaKodashim, the more refined and delicate it is. The Ketoret, though it descends into impurity, originates from a higher, more concealed level. Its power to descend comes specifically from its inner holiness.

A Practical Framework for Growth

Reb Noson’s teaching is not theoretical—it defines how a person must approach growth.

When a person wants to improve, the instinct is often to say: “First I need to fix everything I’ve done wrong.”

But this mindset leads to stagnation.

Instead, the Torah teaches:

• Begin with what you can do right now
• Create movement toward holiness
• Build connection and simcha
• Then gradually address the past

This is the order of the Korban Tamid followed by the Ketoret.

Growth is not linear—it’s a cycle

The Beginning of True Ascent

The opening of Parshat Tzav is not merely detailing sacrificial procedures. It is laying out a blueprint for spiritual progress.

A person does not begin by descending into their failures. They begin by rising above them.

Only after that ascent can the deeper work begin.

A Taste Before the Work Begins

Reb Noson now completes the picture. If a person were left in darkness and told to fix everything before moving forward, he would never begin. What’s needed first is a taste of light—a glimpse of what it feels like to be close to Hashem.

Even if a person is undeserving, carrying a full “package” of past mistakes, Heaven grants him a temporary elevation. He feels inspired, alive, connected—like everything is finally clicking. This is not accidental. It is intentional. It is the experience of the Korban Tamid, the olah—an ascent.

But crucially, this ascent happens in the courtyard, not inside the inner sanctum. It is real, but it is only the beginning.

The Illusion of Arrival

Once a person tastes this light, something shifts. He naturally wants more. Growth is built into human nature—we are wired to move forward.

But this is where a critical misunderstanding can occur.

A person may think: I’ve arrived. I’ve reached something real.
In truth, he has only reached the courtyard.

The experience is authentic, but it is not yet the destination. It is an introduction—a necessary stage that creates desire and motivation to go further.

The Turning Point: Being Sent Back

When a person seeks to move beyond this initial elevation—to enter the bayit (house), the inner domain of holiness—he encounters resistance.

Reb Noson describes this as “guards at the entrance,” spiritual barriers that prevent further progress until a deeper עבודה (avodah – spiritual work) is done.

And what is that עבודה?

He is sent back.

Back to the very places he came from. Sometimes even deeper than before.

This is the moment where most people break.

Where Most People Fall Apart

Everything seemed to be going well. Growth, inspiration, clarity. Then suddenly:

• Confusion returns
• Motivation drops
• Old struggles resurface
• Progress feels reversed

A person looks at this and concludes: I’ve lost everything.

But Reb Noson reveals: nothing was lost. This is the next stage.

The descent is not a failure—it is the עבודה of the Ketoret.

The Work of the Ketoret

The Ketoret represents descending into the darkness to extract the hidden holiness trapped there—sparks that were left behind through a person’s past actions.

And here is the key: only that person can retrieve those sparks.

This is why he must go back.

But the only way to survive this stage is through simcha (joy).

Rebbe Nachman teaches that Ketoret and simcha are fundamentally connected—“Ketoret yesamach lev” (the incense gladdens the heart). In this phase, a person must find ways to remain positive, even with the smallest נקודות טובות (nekudot tovot – good points).

If he falls into despair, he becomes stuck. If he holds onto even minimal joy, he can extract the sparks and move forward.

Why the Order Matters

This now explains everything:

• Korban Tamid comes first → to give a person a taste of elevation
• Ketoret comes after → to send him back and complete the עבודה

Without the initial ascent, the descent would be unbearable.
Without the descent, the ascent would remain incomplete.

The order is not a contradiction—it is the structure of real growth.

From Courtyard to Home

The ultimate goal is not to remain in the courtyard, but to enter the bayit (house)—to internalize holiness in a stable, lasting way.

As the sages describe, Avraham saw Har HaMoriah (the Temple mount)  as a mountain, Yitzchak as a field, but Yaakov called it a bayit Elokim—a home for Hashem. True avodah is not a temporary high, but something integrated into daily life.

But to reach that level, a person must be willing to revisit the darkness—not as a victim, but as someone sent on a mission.

The Ongoing Cycle of Growth

This is why Rebbe Nachman teaches: “Mitzvah gedolah lihyot b’simcha tamid” (it is a great mitzvah to always be in joy).

The word tamid—constant—echoes the Korban Tamid, the daily ascent. A person must continually reconnect to that נקודת אור (nekudat or – point of light), even while engaged in the difficult work of the Ketoret.

Growth is not linear. It is a cycle:

• Ascent
• Descent
• Extraction
• Deeper ascent

Recognizing this cycle changes everything. What looks like regression is often the doorway to the next level.

Shabbat Shalom and Chag Sameach.

Meir Elkabas

This article also appears on the BRI breslov.org website: https://breslov.org/the-ascent-of-the-korban-tamid/ 

For a video presentation of this article: https://youtu.be/dDK2JamxI84

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.

Follow us: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://breslovtherapy.blogspot.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠

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

Soundcloud: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠@⁠breslov-therapy⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ 

FB: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠www.facebook.com/breslovtherapytm.meir⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ 

To donate or sponsor a class: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://linktr.ee/breslovtherapy⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ 

Contact us:@: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠breslovtherapy@gmail.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠

WhatsApp: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠+1-732-800-1863⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠#breslov⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠

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