Parshat Pinchas - The Diminishment of Five

 BH

Parshat Pinchas comes each year near the beginning of the Three Weeks, the period between the Seventeenth of Tammuz and Tisha B’Av. These weeks are a time of mourning, but they are also a powerful opportunity to come closer to Hashem.

The verse in Eichah says:

“Kol rodfeha hisiguha bein hametzarim” — “All her pursuers overtook her between the straits.”

On the simple level, Rashi explains that “bein hametzarim” refers to the narrow period between the Seventeenth of Tammuz and Tisha B’Av. During these days, the enemies of Am Yisrael overtook us and brought destruction.

But the Maggid of Mezritch reveals a deeper meaning. The word “rodfeha” can be read as “rodef Yud-Kei” — one who pursues Yud-Kei, the first two letters of Hashem’s Name. A person is running after a higher perception of Hashem, but that level is too lofty to grasp directly. Yet “hisiguha” can be read as “hisig Vav-Kei” — he can attain Vav-Kei, the second half of the Name, specifically “bein hametzarim,” within the constricted days of the Three Weeks.

In other words, precisely in these narrow places, a person can reach something. The highest light may be beyond him, but through the constriction itself, he can receive a vessel for perceiving Hashem.

That is the background to one of the striking details in Parshat Pinchas: the number of families counted as Am Yisrael prepares to enter Eretz Yisrael.

The Census After the Plague

At the beginning of Parshat Pinchas, Hashem commands Moshe Rabbeinu to count Am Yisrael again after the devastating plague that followed the sin with the daughters of Midian and Moav.

Many Jews had fallen through immorality and idolatry as a result of Bilaam’s advice. Yet Hashem does not give up on Am Yisrael. After the plague, He commands a new census. The people are counted again, tribe by tribe and family by family, as they prepare to enter and inherit the Land.

Rashi points out that the total number of families listed in this census, together with the Levi’im, is sixty-five.

This number is not incidental.

The nations of the world descend from the seventy nations listed after Noach. Humanity branches into seventy nations and seventy languages. Yet here, as Am Yisrael prepares to enter Eretz Yisrael, the Jewish families number only sixty-five.

Seventy minus five.

Rashi connects this to a verse in Parshat Va’etchanan:

“Ki atem hame’at mikol ha’amim” — “For you are the smallest of all the nations.”

On the simple level, the verse means that Hashem did not choose Am Yisrael because we are large or powerful. Just the opposite. We are the smallest of the nations.

But Rashi in Parshat Pinchas reads the word “hame’at” as two parts: “hei me’at.” The letter hei has the numerical value of five. “Hei me’at” means five less. Am Yisrael is five less than the seventy nations. Instead of seventy, we are sixty-five.

The question is: why does this matter?

What is the meaning of being diminished by five?

The Greatness of Being Small

In Parshat Va’etchanan, Rashi explains the same verse in another way.

“Ki atem hame’at” means not only that Am Yisrael is numerically small, but that we know how to make ourselves small. Hashem chose us because we diminish ourselves. When Hashem gives us greatness, blessing and spiritual light, we do not become inflated by it. We know how to step back, humble ourselves and say, “This is not mine. I am not worthy of this.”

Rashi gives examples. Avraham Avinu said, “I am dust and ashes.” Moshe Rabbeinu and Aharon said, “What are we?” David HaMelech said, “I am a worm.”

The greatness of Am Yisrael is that when Hashem bestows abundance, we do not allow that light to make us arrogant. We know how to be me’at — small, reduced, diminished.

This is the key to receiving more.

The nations of the world want greatness without diminishment. They want wisdom, power, culture, science, creativity and success, but without the humility needed to receive the light properly. When too much light comes without a vessel, it overwhelms and corrupts.

Am Yisrael’s path is different. We receive by becoming smaller.

Seventy and the Search for Secrets

The number seventy is associated with sod (secret). Samech is sixty, vav is six, and dalet is four, totaling seventy.

The Torah has seventy facets. These seventy faces of Torah are the gateway to the secrets of creation. They open the path toward deeper perception of Hashem’s wisdom in the world.

The seventy nations also seek secrets. They try to probe the depth of life and creation through worldly means: culture, philosophy, science, art, literature, entertainment and human wisdom. They keep producing new books, new theories, new systems and new visions of life because they are searching for the secret of existence.

But the secret is not found there.

The true sod is found in the Torah.

The nations are seventy, but they cannot reach the inner secret through their own greatness. Am Yisrael, by contrast, can access the seventy facets of Torah precisely because we are not seventy. We are sixty-five.

We reach the secret by accepting diminishment.

Lesson 24 and the Secret of the Setback

This is exactly what Rebbe Nachman teaches in Likutey Moharan Lesson 24.

A person wants to reach the Infinite Light. He wants clarity, closeness to Hashem, blessing and deep perception. But the Infinite Light cannot be received directly. If it were to shine into a person without a vessel, he would be overwhelmed.

Therefore, Hashem gives a pushback.

A person comes close, then feels pushed away. He receives light, then experiences darkness. He advances, then feels diminished. That setback is not a rejection. It is the creation of a vessel.

Reb Noson develops this idea at length in Likutey Halachot, especially in the laws of giving thanks and in the laws of Nefilat Apayim (falling on one’s face). The secret of receiving the Infinite Light is to know how to accept the setback with simcha (joy) and emunah (faith).

The pushback is the me’at. It is the diminishment.

A person thinks, “I was close, and now I am far. I had light, and now I feel small. I was growing, and now I have fallen back.”

But in truth, this very diminishment is the key to growth. If a person accepts it properly, with humility, joy and faith, it becomes the vessel through which he can receive even greater light.

That is the greatness of Am Yisrael. We are hei me’at — diminished by five. We know that the path to the highest levels is through constriction.

Sixty-Five and the Hidden Name

The number sixty-five has another deep meaning.

When we see Hashem’s Name written as Yud-Kei Vav-Kei, we do not pronounce it as written. Instead, we read it as Alef-Dalet-Nun-Yud, the Name of Adnut. Alef is one, dalet is four, nun is fifty and yud is ten, totaling sixty-five.

In other words, sixty-five is the Name we pronounce in place of Yud-Kei Vav-Kei.

This itself is the secret of diminishment.

We know there is a higher Name written before us, but we do not pronounce it. We cover it. We read a lower expression, Alef-Dalet-Nun-Yud, and through that cover-up, we connect to the higher Name.

At first, this may seem strange. If the higher Name is written, why not say it directly? Why not access the light openly?

The answer is that we cannot receive that light directly. We need a garment, a cover, a vessel.

Alef-Dalet-Nun-Yud is that vessel. It is the sixty-five that allows us to connect to the seventy and beyond.

This is the same message as Rebbe Nachman’s teaching. A person reaches the highest levels not by refusing limitation, but by accepting it. The cover-up is not a block. It is the way in.

When a person feels reduced, limited, pushed back or covered over, that very diminishment may be the vessel being formed for a greater light

Accepting the Cover-Up

This is one of the deepest messages for life.

A person wants to see Hashem clearly. He wants open light, obvious answers, visible progress and direct connection. But Hashem often gives him life in a covered form.

He gives him setbacks. He gives him waiting. He gives him limitations. He gives him situations where the light is hidden inside a lower vessel.

The person can become frustrated and say, “This is not what I wanted. This is not the real thing. I want the light itself.”

But Am Yisrael knows the secret: the cover-up is the path.

We pronounce Alef-Dalet-Nun-Yud and through that connect to Yud-Kei Vav-Kei. We accept sixty-five and through that reach what is beyond seventy. We accept the me’at, the smallness, and through that receive the Infinite Light.

That is why the Jewish families entering the Land are counted as sixty-five. They are entering Eretz Yisrael not as the seventy nations, who try to seize the secrets of creation through their own power, but as Am Yisrael, who receive the secret through humility, diminishment and faith.

The Five Voices of Joy

There is another layer to the number five.

Reb Noson explains that the letter hei, which equals five, is connected to the five voices of joy mentioned in the blessing recited at a wedding based on  a verse in Isaiah:

“Kol sason v’kol simcha, kol chatan v’kol kallah, kol omrim hodu laHashem ki tov” — “The voice of joy and the voice of happiness, the voice of the groom and the voice of the bride, the voice of those saying: Give thanks to Hashem, for He is good.”

These are the five voices of happiness.

Even physically, laughter is expressed through the sound of the letter hei: “ha, ha, ha.” The hei itself hints to joy.

In Breslov, we can connect this to the five practical pathways of simcha that Rebbe Nachman teaches. These are the “fabulous five,” the five ways to awaken joy even when a person is not naturally feeling it.

They may begin as small, even diminished, forms of joy, but they are powerful because they lead to true simcha.

The Five Ways to Joy

The first way is mili d’shtuta — lighthearted silliness. A person tells a joke, acts a little silly, or uses humor to break through sadness. It may feel fake at first, but Rebbe Nachman teaches that even an external act of joy can awaken genuine joy inside.

The second way is music, dancing and clapping. A person puts on a nigun, moves his body, claps his hands and enters an atmosphere of simcha. The music may begin from the outside, but it can open something real within him.

The third way is finding the good points. Instead of staring at what is broken, a person searches for the nekudot tovot, the good points within himself. He looks for the mitzvot he has done, the good desires he still has, the moments where he did try, and he allows himself to feel joy in that good.

The fourth way is hoda’ah — giving thanks. A person thanks Hashem for everything, beginning with the smallest details. He thanks Hashem that he woke up, that his soul returned to his body, that his eyes opened, that he can hear, breathe, speak, eat, walk and move. Even if things are not perfect, he looks for what does exist and gives thanks for every tiny detail.

The fifth way is simchat ha’atid — joy from the future. A person believes that in the end, everything will be repaired. There will be a time of true joy. Even now, while he is still struggling, he borrows joy from the future redemption and brings it into the present.

These five pathways are also a form of me’at. They can seem small, simple, even artificial. But they are the tools that allow a person to receive the great light.

Five Less Than the Nations

Now the phrase “hei me’at” becomes even deeper.

Am Yisrael is five less than the seventy nations. We are diminished by five, but that very five is our secret.

The nations try to reach the secrets of creation through greatness, expansion and haughtiness. Am Yisrael reaches the secrets through the five voices of joy, the five pathways of simcha, and the willingness to accept diminishment.

A Jew learns to be happy even with small things. He learns to be happy with a joke, a nigun, a good point, a word of thanks, or the hope of the future. These may look insignificant, but they train him to accept the me’at. They teach him how to become a vessel.

Because he can be happy with smallness, he can receive greatness.

This is why the diminishment of five is not a loss. It is the key.

The Secret of Jewish Greatness

Parshat Pinchas teaches that after a great fall, Hashem counts Am Yisrael again. Even after the plague, even after failure, Hashem shows that the Jewish people are still preparing to enter Eretz Yisrael.

But they enter with the number sixty-five.

They enter with Alef-Dalet-Nun-Yud, the Name that covers the higher Name. They enter with the willingness to accept concealment. They enter with the power of hei me’at, the diminishment of five.

This is how Am Yisrael accesses the secrets of Torah. Not by demanding direct revelation, not by imitating the seventy nations, and not by rejecting the setbacks of life. We access the secret by becoming vessels.

We accept the pushback. We accept the cover-up. We accept the smallness. We strengthen ourselves with the five pathways of simcha and keep moving forward.

Through sixty-five, we reach beyond seventy.

Receiving the Light Through Diminishment

The lesson is practical for every person.

When life becomes constricted, when a person feels reduced, limited, pushed back or covered over, he should not assume that Hashem has abandoned him. That very diminishment may be the vessel being formed for a greater light.

The work is to accept it with simcha and emunah. To say: “Hashem, I do not see the full Name. I cannot pronounce the higher light directly. But I accept the vessel You have given me. I accept the cover-up. Through this, I believe I can come closer to You.”

A person who lives this way can turn even the Three Weeks into a time of closeness. The bein hametzarim, the narrow straits, become the place where he can attain a new perception of Hashem.

May we be zocheh to understand the secret of hei me’at, the diminishment of five. May we strengthen ourselves with the five pathways of simcha, accept the setbacks of life with emunah, and through that become true vessels for Hashem’s Infinite Light.

Shabbat Shalom, and may we all receive true consolement with the coming of Mashiach, the gathering of the exiles and the building of our Holy Temple, Amen.

Meir Elkabas

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

For a video presentation of this article: https://youtu.be/aLIZAIVe4qk

This class is based on Likutey Moharan lesson 24

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

Parshat Chukat - Aharon’s Clouds and Amalek’s Deception

 BH

In Parshat Chukat, the Torah recounts the passing of Aharon HaKohen. Moshe Rabbeinu takes Aharon and his son Elazar up Hor HaHar, where Aharon passes away. Yet when Moshe and Elazar return without him, the Jewish people cannot believe that Aharon is gone.

Aharon had already stood against the Angel of Death during the plague following Korach’s rebellion. He was loved by everyone and regarded as an extraordinary Tzaddik. The people could not accept that such a person had died.

Moshe Rabbeinu therefore prayed, and Aharon’s bier appeared before the nation. Only then did they believe what had happened. The Torah says:

“Vayir’u kol ha’edah ki gava Aharon” — “The entire assembly saw that Aharon had passed away.”

They did not merely hear the news. They saw that Aharon was gone.

The verse continues:

“Vayivku et Aharon sheloshim yom, kol beit Yisrael” — “The entire House of Israel wept for Aharon for thirty days.”

Men, women and children all mourned him. Aharon had been loved throughout the nation because he devoted himself to creating peace. He brought peace between one person and another and, especially, between husband and wife. When Aharon died, all of Am Yisrael felt the loss.

But something else also disappeared when Aharon passed away: the Clouds of Glory.

When the Clouds Disappeared

Chazal teach that the Clouds of Glory accompanied Am Yisrael in the merit of Aharon. When he died, the clouds temporarily vanished. They later returned in the merit of Moshe Rabbeinu, but for a brief period the Jewish camp stood exposed in the desert.

The very next passage describes what happened during that exposure:

“Vayishma haKena’ani melech Arad, yoshev haNegev, ki ba Yisrael derech ha’atarim” — “The Canaanite, the king of Arad who dwelled in the south, heard that Israel had come by the route of the spies.”

What did he hear? Rashi explains that he heard that Aharon had died and that the Clouds of Glory had disappeared. He realized that Am Yisrael was now vulnerable and came to attack.

The Torah continues:

“Vayilachem b’Yisrael, vayishb mimenu shevi” — “He fought against Israel and took a captive from them.”

Rashi explains that the captive was a maidservant. She was not a born Jew, but as a servant belonging to a Jewish household, she had entered a partial state of Jewish obligation, similar to an eved Kena’ani (a Canaanite servant owned by a Jew).

The enemy succeeded in capturing even one person only after the clouds had disappeared.

This forces us to ask: What did the Clouds of Glory represent, and why were they connected specifically to Aharon?

Kavod and Emunah

Rebbe Nachman teaches in Likutey Moharan Lesson 24 that kavod (honor or glory) is deeply connected to emunah (faith).

We say:

“Baruch kevod Hashem mimekomo” — “Blessed is the glory of Hashem from His place.”

The greatest honor a person can give Hashem is to believe in Him. Emunah is the foundation of every aspect of serving Hashem.

A person says a berachah (blessing) because he believes the words matter. He washes his hands in the morning because he believes in the holiness and halachic meaning of the act. He goes to daven, puts on tefillin and recites the prayers because he believes these actions affect him and the entire world.

All of avodat Hashem (service of Hashem) rests on emunah. We perform mitzvot even when we cannot see what they accomplish. We speak words of prayer even when we cannot see where they go. We believe that Hashem commanded these actions and that they have spiritual power.

That emunah gives Hashem kavod.

The clouds surrounding Am Yisrael were therefore called the Ananei HaKavod (Clouds of Glory). They represented a life enveloped by emunah.

Walking Inside the Cloud

A cloud conceals. One cannot see clearly through it.

This is exactly the experience of emunah. When the path is unclear, when a person does not understand what is happening or where Hashem is leading him, he must continue walking through faith.

The Jewish people traveled inside the Clouds of Glory without seeing what lay outside. They did not know every detail of the route. They trusted Hashem’s guidance and moved forward.

Inside the cloud, they learned Torah, davened, experienced the Mishkan and brought korbanot (offerings). They lived within an atmosphere of Divine closeness while the outside world remained concealed from them.

The cloud therefore represented their emunah. They did not need to see the entire journey. They needed to trust the One leading them.

The cloud also protected them from the outside. Their enemies could not see what was happening within the camp. The same cloud that concealed the road from the Jews also concealed the Jews from their enemies.

Emunah works in both ways. It is a force that moves a person forward and a shield that protects him.

When a person has emunah, he can continue even when he does not understand. That faith also protects him from the confusion, fear and deception surrounding him.

Faith Beyond Intellect

Rebbe Nachman teaches that when Hashem grants a person blessing, he should seek the highest blessing: the blessing of intellect. The greatest blessing is to know Hashem more deeply and perceive greater levels of Godliness.

Yet even intellect is not enough.

No matter how much a person understands, there will always be a higher level that remains beyond him. Hashem is infinite, and therefore the levels of knowing Him are endless.

A person may reach a profound intellectual perception, but he must always join it with emunah in what remains beyond his grasp.

Rebbe Nachman often quotes the teaching that the ultimate purpose of knowledge is to realize that one does not know. The more a person understands, the more he recognizes the vastness of what lies beyond his understanding.

That recognition does not weaken knowledge. It elevates it. Intellect takes a person as far as it can, and emunah carries him beyond that point.

This is why emunah is always necessary. There will never be a stage in life at which a person can say, “I understand everything, so I no longer need faith.”

There is always another cloud. There is always another level beyond sight.

Emunah is therefore both a shield and a force of advancement. It protects a person from collapsing when he cannot understand, and it propels him toward levels he has not yet reached.

Aharon, the Kohanim and Berachah

Why did the Clouds of Glory exist in Aharon’s merit?

Rebbe Nachman teaches that the Kohanim, and Aharon in particular, represent berachah (blessing). This is expressed openly through Birkat Kohanim (the Priestly Blessing), when the Kohanim raise their hands and channel blessing to Am Yisrael.

The highest blessing is the blessing of intellect—the ability to perceive Hashem. But that intellect must always be coupled with emunah beyond intellect.

Aharon represented the channel through which this combination entered the world: berachah, perception and emunah.

The Clouds of Glory were therefore connected to him. They embodied [intellectual] blessing, emunah, concealment, protection and Divine guidance. They allowed Am Yisrael to live within Hashem’s protection even when they could not see what lay beyond the cloud.

When Aharon died, that channel temporarily disappeared. The clouds vanished, and Am Yisrael became exposed.

At that precise moment, Amalek attacked.

The “Canaanite” King of Arad

The Torah calls the attacker “the Canaanite king of Arad,” but Rashi explains that he was actually Amalek.

Why does the Torah call him a Canaanite?

Amalek knew that the great weapon of Am Yisrael was tefillah (prayer). If the Jews knew who was attacking them, they would pray specifically for Hashem to deliver Amalek into their hands.

Amalek therefore tried to deceive them.

There are several versions in the commentaries regarding exactly what the attackers changed. Some explain that they changed their clothing but not their language. Others say they changed their language but not their clothing. The accepted explanation is that they changed both.

They dressed like Canaanites and spoke the Canaanite language, but they were really Amalekites.

When Am Yisrael saw the approaching army, everything appeared to indicate that these were Canaanites. Their clothing was Canaanite. Their language was Canaanite.

Yet something about their behavior and expression felt different. Their character did not seem Canaanite. It felt like Amalek.

The Jews therefore did not know how to formulate their prayer. Were these Canaanites, as they appeared to be, or Amalekites, as their behavior suggested?

The Prayer That Defeated the Disguise

Am Yisrael responded with a carefully worded prayer:

“Vayidar Yisrael neder laHashem vayomar: Im naton titen et ha’am hazeh b’yadi” — “Israel made a vow to Hashem and said: If You will deliver this nation into my hand…”

They did not say, “Deliver these Canaanites into our hands.”

They said, “this nation.”

They left the identity open. They were effectively saying: “Hashem, You know who they really are. We do not. Whoever this nation is, deliver it into our hands.”

That prayer defeated Amalek’s deception.

Hashem heard their prayer, and Am Yisrael destroyed the attackers. They placed their cities under cherem and consecrated the spoils to Hashem and the Mishkan.

Amalek had attempted to exploit the disappearance of the Clouds of Glory. With the cloud of emunah gone, Amalek tried to replace truth with confusion. Yet the Jewish people responded by returning to Hashem through prayer.

Even when they could not identify the enemy, they trusted that Hashem could.

When faith falters, Amalek immediately attacks with disguises and confusion

Canaan and Amalek

The Torah commands Am Yisrael to destroy both the seven Canaanite nations and Amalek, but the spiritual reasons are not identical.

The Canaanite nations had become so deeply corrupted that no sparks of holiness remained to be extracted from them. Their evil was complete, and they therefore had to be removed from the Land.

Amalek was different.

Amalek also had to be destroyed, but holy sparks remained trapped within it. The Gemara teaches that descendants of Haman (a descendant of Amalek) eventually studied and taught Torah in Bnei Brak. Other descendants reached the Lishkat HaGazit, the seat of the Sanhedrin in the Holy Temple.

There was holiness trapped within Amalek that could eventually be redeemed through conversion.

Yet Amalek was even more dangerous because its evil operated through confusion and deceit. It did not always present itself openly as evil. Amalek could change its form, disguise its identity and make a person unsure of what he was facing.

This is why Amalek is associated with doubt and confusion. It attacks by blurring distinctions.

Amalek and the Chamber of Exchanges

Rebbe Nachman and Reb Noson describe the Heichal HaTemurot (Chamber of Exchanges), where truth and falsehood, good and evil, holiness and impurity become confused and exchanged.

Amalek is a primary force within that chamber.

It makes good appear bad and bad appear good. It dresses falsehood in respectable clothing. It speaks in a polished language. It creates uncertainty until a person no longer knows what is holy and what is destructive.

This was exactly the strategy of the king of Arad. Amalek changed its clothing and its language. Externally, it appeared to be something else.

The Jews could not rely on appearances. They had to turn to Hashem.

That attack occurred precisely when Aharon’s clouds disappeared because emunah is the protection against the Chamber of Exchanges. When a person loses the clarity and protection of faith, he becomes vulnerable to appearances, disguises and distorted values.

Clothing and Language Can Deceive

The two things Amalek changed—clothing and language—are significant.

People are often persuaded by appearance. They see someone dressed impeccably and assume he must be respectable, moral or safe. They hear polished, sophisticated language and assume the speaker must be truthful and civilized.

But clothing and language can be disguises.

History has shown that people can present themselves as educated, cultured and refined while committing terrible evil. The Nazi regime, for example, operated through people who mainly dressed formally, spoke an advanced European language and presented their cruelty through systems, laws and bureaucratic language.

External refinement did not make them moral.

This is the deception of Amalek. It knows how to make evil look respectable. It changes the clothing and the language while preserving the same destructive essence.

Without emunah and Torah, a person can be fooled by what looks impressive.

The Joy of Aharon

Aharon represented not only emunah and berachah, but also simcha (joy).

When Hashem commanded Moshe Rabbeinu at the burning bush to return to Egypt and redeem Am Yisrael, Moshe hesitated. He was concerned about Aharon, his older brother.

Aharon had already been a prophet and leader in Egypt. Moshe worried that returning as the chosen redeemer would humiliate him. How would Aharon feel when his younger brother was elevated above him?

Hashem told Moshe:

“V’ra’acha v’samach b’libo” — “He will see you and rejoice in his heart.”

Aharon did not become jealous. He was genuinely happy that Moshe had been chosen.

He did not say, “Why him? I am older. I have already been serving as a prophet. Why should my younger brother surpass me?”

He rejoiced in Moshe’s success.

Because of that inner joy, Aharon merited the Kehunah and the Choshen (breastplate) over his good heart.

Rebbe Nachman teaches in Sichot HaRan (Rebbe Nachman’s Wisdom) that it is a great spiritual level to say: “Even if I cannot succeed, at least someone else should succeed.”

Many people feel the opposite. When they fail or suffer, they cannot tolerate seeing another person succeed. They think, “If I cannot have it, why should he?”

Aharon did not respond that way. He could rejoice in another person’s greatness even when that person was his younger brother and was chosen for a role he himself might have expected to receive.

That simcha made Aharon the channel of berachah.

When the Aspect of Aharon Disappears

The Torah is teaching not only about the historical passing of Aharon, but also about the spiritual concept of Aharon.

When the aspect of Aharon disappears from a person’s life—when simcha, emunah and berachah weaken—Amalek finds an opening.

That is when confusion attacks.

The person becomes vulnerable to appearances. He cannot distinguish between truth and falsehood. He begins to mistake what is harmful for what is helpful and what is holy for what is unnecessary.

The Heichal HaTemurot becomes active.

This is why the Clouds of Glory returned in the merit of Moshe Rabbeinu. When Aharon was no longer physically present, Am Yisrael had to reconnect through Moshe, the faithful shepherd and Tzaddik.

When the aspect of Aharon becomes weak in our own lives, we must turn to the true Tzaddikim. Through their Torah, advice, merit, prayers and guidance, they restore the clouds of emunah. They help us see through the disguises of Amalek and reconnect to Hashem.

Aharon and Shalom Bayit

Aharon was also the great maker of peace, particularly between husband and wife.

This too is connected to the Chamber of Exchanges.

Rebbe Nachman teaches that conflict in marriage can arise when the proper order becomes confused. The husband may feel pulled into a role that does not belong to him, while the wife feels forced into the opposite role. The natural structure becomes exchanged, and resentment grows.

This is not a simplistic statement about personality or authority. It is a spiritual description of disorder. Each person no longer feels secure in his or her place, and the relationship becomes trapped in the Heichal HaTemurot.

Aharon knew how to restore peace by returning people to their proper places. He brought emunah, simcha and berachah into the home.

That is why the entire House of Israel mourned him. He had not merely resolved arguments. He restored order and connection.

The aspect of Aharon is therefore essential to Shalom Bayit. A home needs blessing. It needs emunah. It needs the ability to rejoice in the good of the other person rather than compete with it.

Aharon possessed all of these qualities.

Activating the Clouds in Our Lives

Although we may not be Kohanim, every Jew needs to activate the concept of Aharon.

Rebbe Nachman teaches that the Kohanim represent berachah. The question is how an ordinary person can draw that blessing into his own life.

The answer is simcha.

When a person works on being happy, especially happy in his service of Hashem, that simcha activates berachah. Even when he is knocked from side to side by challenges, he continues looking for the good and holding onto Hashem.

The berachah then produces emunah—the inner Clouds of Glory that surround and protect him.

A person with emunah does not need to understand everything immediately. He can walk within the cloud. He can say, “I do not see what Hashem is doing, but I believe He is leading me.”

That emunah also protects him from Amalek. He is less likely to be fooled by clothing, language, appearances and sophisticated arguments. He measures things through Torah and faith rather than surface impressions.

The Practical Message

Parshat Chukat teaches that the loss of Aharon created a moment of exposure. When the clouds disappeared, Amalek immediately attacked through disguise and confusion.

The same pattern can happen within every person.

When simcha disappears, berachah weakens. When berachah weakens, emunah becomes clouded. When emunah weakens, Amalek enters with doubt, deception and the Chamber of Exchanges.

The correction is to reactivate the aspect of Aharon.

We must work on simcha, appreciate the success of others, seek peace and strengthen our emunah. We must connect to the true Tzaddikim, whose teachings, prayers and merit restore the Clouds of Glory when we feel exposed.

Through simcha, we activate berachah. Through berachah, we strengthen emunah. Through emunah, we receive the protection and clarity needed to withstand Amalek’s disguises.

May we be zocheh to walk within the Clouds of Glory, protected by emunah, strengthened by simcha and connected to the true Tzaddikim. May the merit and teachings of Aharon HaKohen bring peace and blessing into our homes and all of Am Yisrael. 

 

Shabbat Shalom u’Mevorach.

Meir Elkabas

This article also appears on the BRI breslov.org website: https://breslov.org/aharons-clouds-and-amaleks-deception/ 

For a video presentation of this article: https://youtu.be/rxLoSzA3emE

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