Parshat Tazria/Metzora - The 40 Days of Waiting

 BH

The 40 Days of Waiting

Parshat Tazria introduces the laws of a woman after childbirth, which, while not applicable today in practice, reveal deep spiritual structures. When a woman gives birth to a boy, she undergoes a process totaling 40 days before she can fully return to interacting with the קדשים (kodashim – holy offerings). For a girl, this process is doubled to 80 days.

At first glance, these numbers seem technical. But the deeper teachings show that they reflect something fundamental about creation, the soul, and a person’s connection to the Infinite.

The Structure of Creation: 40 and 10

The Kabbalistic explanation begins with two core numbers:

• 40 → representing the woman, through the womb (rechem), described as two “doors” (dlatot), forming the letter מ (mem), whose numerical value is 40. This also relates to the 40 Gates of Binah (understanding) which is the feminine input in conception.
• 10 → representing the man, whose seed contains the structure of the עשר ספירות (eser sefirot – ten Divine attributes), rooted in creation itself

When these come together—40 and 10—they form 50, corresponding to the level of Keter (crown), the gateway to the Infinite Light.

This means that bringing a child into the world is not just biological—it is the creation of a being with the potential to access something beyond the finite world.

Why the Mother Waits

After birth, the child has emerged from the realm of the 40—the womb. But the mother must now re-enter a process connected to that same structure.

The 40-day waiting period reflects a return to that foundational level of formation. It is a rebalancing, a resetting, and a preparation for continued spiritual function.

Even though she may already be technically pure in other respects, there remains a restriction in accessing higher קדושה (kedushah – holiness), such as eating from the sacrifices. This indicates that something deeper is still in process.

Doubling for a Girl: 80 Days

When a girl is born, the process doubles—from 40 to 80.

On a simple level, this reflects an intensified connection to the same faculty of creation. The daughter will, Be’ezrat Hashem, carry the same capacity of the 40—of the womb, of formation, of binah (understanding). The doubling reflects a deeper layering of that capacity.

The Centrality of the Jewish Soul

The Torah’s focus on these processes highlights a broader principle: the creation of a Jewish soul is not incidental—it is central.

Chazal (our sages) teach that the world itself was created for this purpose. That is why Jewish existence carries such weight, and why there is so much resistance and turmoil surrounding it.

The birth of a Jewish child is not just another event—it is the continuation of that central purpose of creation.

From Formation to Access

The key idea emerging here is that every person is born with the structure needed to connect to the Infinite Light—but that connection requires process, patience, and stages.

The 40 days are not a limitation—they are preparation.

They reflect a deeper truth: access to higher levels of holiness is never immediate. It requires זמן (zman – time), structure, and development.

This sets the stage for understanding how waiting, delay, and process are not obstacles—but essential parts of spiritual growth.

Simcha is not just an emotion – it is a spiritual force that allows a person to reconnect to the deeper reality of who he is

The Power of Waiting

Rashi explains that the word “teshev” (she shall sit) also means to wait. The woman is not just in a technical waiting period—she is in a מצב (matzav – state) of preparation.

She is waiting for two things:

• The completion of her process of purity
• The ability to once again partake of the קדשים (kodashim – holy offerings)

But on a deeper level, this waiting reflects a fundamental principle taught by Rebbe Nachman in Likutey Moharan Lesson 24: true spiritual light is received דווקא (davka – specifically) through waiting, delay, and pushback.

Waiting as a Vessel for Light

Rebbe Nachman connects the concept of Keter (crown) with the idea of “katar” (to wait)—as in the verse “Katar li ze’er” (wait a little for me).

This teaches that waiting is not passive. It is the mechanism through which a person becomes capable of receiving the Infinite Light.

The mother, having already participated in bringing a child into the world through the union of 40 and 10—forming 50, the level of Keter—must now undergo a bounce-back phase.

This waiting period creates the vessels needed to receive and internalize that light in a stable way.

The Role of the Korbanot

In the time of the Beit HaMikdash, eating from the sacrifices was not just ritual—it was an encounter with something beyond this world.

Partaking of korbanot allowed a person to experience a taste of the Infinite Light within the boundaries of physical existence.

Today, without the Beit HaMikdash, tefillah (prayer) serves as our closest equivalent.

The mother’s inability to partake in these offerings during the 40 days is therefore not a restriction—it is part of the process of building toward that renewed connection.

Why 80 Days for a Girl

The doubling—from 40 to 80—when a girl is born reflects an expanded dimension of this same structure.

The commentaries explain:

• The first 40 days correspond to the child herself
• The second 40 days correspond to her future capacity—her own womb, her own potential to carry life

This is not a penalty. It is an expression of added depth and responsibility within the same system of creation.

The Greatness of Creation

The act of bringing a Jewish child into the world is described as one of the highest moments of connection to the Infinite Light.

At the moment of conception, the union of the man’s 10 and the woman’s 40 activates the level of 50—Keter. This is why the experience carries such intensity and significance.

It is not merely physical—it is a moment of deep spiritual alignment with the purpose of creation.

Rectification Through Creation

Reb Noson teaches a powerful idea: even someone who has stumbled in areas of holiness can begin rectification through building the future.

Bringing Jewish children into the world is itself a profound תיקון (tikkun – rectification), because it reactivates the same structure of holiness that may have been damaged.

Creation itself becomes the תיקון.

Simcha as the Ultimate כלי

From all of this emerges a central conclusion: the ultimate כלי (kli – vessel) for reconnecting to the Infinite Light is simcha (joy).

Simcha is not just an emotion—it is a spiritual force that allows a person to reconnect to the deeper reality of who he is.

In a world filled with confusion, opposition, and negativity, simcha becomes the primary כלי for redemption.

Through simcha, a person reconnects to the Infinite Light—and through that connection, we move closer to the final redemption, Be’ezrat Hashem.

Shabbat Shalom and Chodesh Tov

Meir Elkabas

This article also appears on the BRI breslov.org website: https://breslov.org/the-40-days-of-waiting/. 

For a video presentation of this article: https://youtu.be/5lmJByoxoIA

This class is based on Likutey Moharan lesson 24.

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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.