Thursday, February 22, 2018



Possible tombs of Mordekhai and Esther in Persia


One of the definitions of a True Tzaddik is his ability to transcend mundanity and enter a dimension and a higher plane of spirituality - all for the sake of revealing higher levels of unadulterated truth to those connected to him. 

With truth enhanced, people are better able to pray to Hashem with complete sincerity and wholeness. This in turn helps getting their prayers answered.

Thus we find that on the day that Eliyahu the prophet ascended to Heaven he blessed his disciple Elisha with a "double-spirit" which enabled Elisha to perform more miracles than even Eliyahu did. 

Because of this, Elisha performed 16 miracles while Eliyahu performed only 8. And the Sages explain that whatever Elisha accomplished was only through the power of prayer. 

Thus Elisha received an enhanced level of davening even greater than Eliyahu himself - yet all through the power of Eliyahu. This is in line with what was mentioned above, that the True Tzaddik can tap into higher levels of spirituality, but all for sake of bringing others - namely his followers - closer to Hashem.

However, for this to happen a person must be a committed follower of the True Tzaddik. 

This means that a person is so connected to the tzaddik that he could feel all the ups and downs that the tzaddik himself goes through. 

This can be compared to the analogy of a tree with it's branches, twigs and leaves. All receive their nourishment from the roots underground "through" the tree-trunk. 

But, in the winter season, when the tree-roots freeze and dry up, there is no passage of nourishment to the tree-trunk and by extension to all of it's branches, twigs and leaves, which is why the leaves dry up and fall off.

So too, by a True Tzaddik, he also has "dry" seasons and "blossoming" seasons in his struggle to bringing others closer and closer to Hashem. 

And those who are truly connected to him will feel these ups and downs in their personal lives - reflected mainly in their struggle too to come closer to Hashem at their own levels.

However, by holding on, these disciples earn receiving a "double-portion" of truth, energy and light channeled especially into their own prayers and devotions, giving reward to their dedication and commitment to following the True Tzaddik.


Reb Noson explains that this, especially today when people are very far and sunken into low and corrupt habits and activity, applies more specifically to True Tzaddikim who have passed on.

Since the True Tzaddik today has to work extra extra hard at enlightening others with enough light of truth to get them out of their personal darkness (which is really compounded due to the darkness of the generation), the difficult task can only be done after the True Tzaddik passes on and reaches unlimited access to his higher dimension of spirituality.

This is so since his physical being gives him a certain limit to accessing these higher levels, whilst after his passing, in the spirit form, he gains fuller and endless access to it - all in order to help others come back to Hashem.

Reb Noson explains that connecting to a True Tzaddik that has passed on is broken into 3 sections:
  1. his disciples
  2. his teachings and books
  3. his holy gravesite
All 3 levels are needed and reflect different levels of connection to the True Tzaddik after his passing.

The True Tzaddik's soul, like every Jewish soul, is made up of three parts: the nefesh-lower soul, the ruach-spirit and the neshamah-upper soul. Each one has a distinct attitude and purpose.

Nefesh - The lower soul is what fills up the entire body with spiritual light and experience. Located in the blood it spreads everywhere and reflects the concept of spiritual occupation within a person.

By the True Tzaddik, the disciples he leaves behind reflect his nefesh - his presence within others. By connecting to his disciples one begins to feel a practical and tangible connection to the concept of the True Tzaddik.

Ruach - The spirit is what causes spiritual movement and direction to help enable a person to reach higher levels. It is the level that bridges the person to the upper spiritual worlds and experience.

By the True Tzaddik, his books and teachings that he leaves behind "blow" into a person a spirit of vitality, renewal, inspiration and enthusiasm to actualize his true potential. Thus, this is the major key and doorway in receiving light from the True Tzaddik.

Neshamah - The upper-soul which is located mainly in the brain area is the part of the soul which expresses the soul's potential and influence in this world. It is the part of a person which radiates his level of truth, the most essential part of man.

By the True Tzaddik, his physical body and remnants reflect the part closest related to his spiritual existence, since his body is what actually housed his soul when physically alive. 

By coming within physical proximity to the True Tzaddik's body/remnants, a person has a strong advantage in gaining illumination directly from the True Tzaddik's soul, which then serves as the conduit to receiving a double-portion from the Tzaddik's upper soul (mentioned above).



The Holy ARI writes that on Purim a special light is revealed that does not shine on any other day of the year. This light is called the light of Mordekhai.

Practically speaking, on Purim every Jew in the world has a one-day experience to feel a type of closeness to the True Tzaddik, with the benefits that it engenders - namely enhanced prayer and devotions throughout the year.

It is broken down and experienced in 3 sections of the mitzvot prescribed on Purim:

Matanot LaEvyonim/Gifts to the Needy - This mitzvah requires a person to give a monetary gift to anyone who asks - anyone!

This enables a person to connect himself to every Jew whether or not he is actually close to him.

On Purim, every Jew is considered to be a disciple of Mordekhai the Tzaddik, the hero of the Purim story. By giving others money - Damim in Hebrew - we are literally giving our blood - also Damim in Hebrew - which, as we stated earlier, is the seat of the Nefesh/lower-soul.

Thus, we connect to the Nefesh of Mordekhai by connecting our blood/money to other disciples of Mordekhai.

Reading the Megillah - This mitzvah is divided into 2 times: one recital on the night of Purim and one during the day.

The Megillah which is the story about Mordekhai and Esther's self-sacrifice to saving the Jewish people, is considered a major book and teaching by and about Mordekhai.

In this sense, it is considered reading and learning the teachings of the True Tzaddik, Mordekhai, being an obligation for men and women alike.

By learning and reading the Megillah, we are connecting to the Ruach/spirit of Mordekhai, blowing into us the message of hope, encouragement and enthusiasm generated by the Purim miracles thanks to Mordekhai the True Tzaddik.

And because the main bridge enabling any disciple to receive a double-portion from the True Tzaddik's connection to his higher plane of spirituality is associated especially with the True Tzaddik's Ruach/spirit, the Megillah is read twice to point out to the double-portion gained by every Jew on Purim.

A further insight is that the Megillah is specifically called the Megillah of Esther. Esther represents the totally devoted and committed disciple of Mordekhai the True Tzaddik, whose mission is to bring out the potential hidden in his disciple - i.e. Esther.

Hence Megillah of Esther can also be translated as "Revealing" (Megaleh in Hebrew) the "Hidden" (Hester in Hebrew) potential within the devoted disciple.

Mishloach Manot/Sending Food Portions, The Purim Mishteh/Meal and Intoxication - These 2 mitzvot of the day, all associated with food and it's extended intoxication, require that a person have food to be readily eaten on Purim day.

The festive food of Purim is meant to nourish the brain, the seat of the Neshamah, so that the light of Mordekhai radiating on this day reach every person.

This is followed up with the drinking and intoxication. With this act 2 amazing things happen:

  1. When honest and sincere disciples of Mordekhai drink and get intoxicated on Purim their inner potential (the expression of the Neshamah) become revealed through their expression of inner yearning and desire to come closer to Hashem. This also generates true joy which can be spread out to the entire rest of the year.
  2. Since it is practically impossible to get everyone to visit the grave of Mordekhai on Purim, the requirement is to drink on Purim, which leads to heaviness and slumber - being 1/60th of death. This "intoxicated" death is the only format on Purim to experience some physical closeness to Mordekhai's physical body which also housed his holy soul. 

Through all these mitzvot of Purim a person is meant to connect to Mordekhai the True Tzaddik - after his passing - and to thus receive from him a double-portion in his spirit, thus enhancing his level of truth in prayer and devotion throughout the rest of the year.


May we merit this Purim, through the True Tzaddik Mordekhai, come to actualize our true potential, with enhanced yearning, desire and prayers, along with the long awaited and yearned rebuilding of the Third Temple from potential to actual, Amen.

Thursday, December 14, 2017



Related image


In life, we - as thinking human beings - are expected to use the Heaven-sent faculties and abilities we have, to develop them in the pursuit of True Knowledge - i.e. the Knowledge of Hashem. Meaning, to reach, obtain, understand and internalize higher levels of wisdom that at present are beyond us. 

The thing is, there also exist levels of knowledge which will never be internalized by us. These levels must remain unattainable so that free-will can continue to exist. For if these levels were to be revealed to a person, he would not function or serve Hashem out of free will, and there would be no value to serving Hashem since it is specifically free-will that gives value to what we choose to do in life.

Thus, we are confronted in life with a double challenge: to know the balance when to use our brains and intellect to go about dealing with situations in life, and when to admit and submit to a situation or challenge which is way above our level to deal with, and which requires Emunah alone to accept blindly what Hashem wills in this challenge.

In life there will be constant tests in confronting frustrations and confusions. This is because, on the one hand, a person must understand the proper path and direction to take in life, one that will bring him closer to the truth and to Hashem. But on the other hand, the inability to understand the course of action within the frustration and confusion is meant to remind a person that Hashem is running the show and that he must also turn to Hashem in prayer, asking Him to open up the levels of transcendent intellect needed to know what to do in life.

Thus, when a person is faced with frustrations and confusions in life, he must turn to Hashem, crying and begging Him to "open up" the gates of wisdom to know and understand what to do in life. However, since free-will is also a factor in this process, one must also put personal input and effort in internalizing these levels of wisdom. This is done through sanctifying the seven candles.

These seven candles are:
      the two eyes
      the two ears
      the two nostrils
      the mouth

When properly balanced and sanctified, these 7 candles/apertures of the head enable a person to properly see, absorb and internalize the clear and proper levels of intellect needed to confront the frustrations and confusions in life.
In summary: there are challenges and questions in life which can never be reconciled, and require simple and pure blind faith in Hashem to deal with.

However, there are challenges, questions, frustrations and confusions which can be resolved and require a person to first scream and cry out to Hashem to bring forth the concealed intellect/solution, and then to effect personal sanctification of the seven apertures/candles to properly internalize it.

(for more on this topic please listen to: LIKUTEY MOHARAN LESSON 21 )


In the Chanukah story, the Greeks rendered impure the holy olive oil used in lighting the candles of the Menorah in the Holy Temple.

Oil symbolizes the intellect, since the mind burns like a wick using the fatty oils of the body. The Greeks sought to render impure the minds and thinking patterns of the Jews. Their intent was to get the Jews to use their intellect and mind specifically regarding the non-resolving challenges and questions which require simple and blind faith alone. By getting the Jews to become exclusive thinkers, their intent was to knock them off totally from simple faith and devotion to Hashem (which is really the key to the true knowledge - i.e. the Knowledge of Hashem).
One of the miracles was that after the Chashmonaim family succeeded in overcoming and dispersing the Greeks, they found a jar of untainted and pure olive oil sealed with the insignia of the High Priest. Meaning, a jar of pure "intellect" that was sealed and closed off from the extraneous influence of the Greeks - an intellect to be used only when permitted and not to enter the realm of unsolvable questions and confusions. This untainted jar of oil was meant to help the Jewish people to accept faithfully the questions that must stay questions for the sake of free-will to continue to exist.
Another miracle was that this sealed jar contained enough pure oil to light for only one day, but extended to burn on the Menorah for an additional 7 days! With the impure influence of the Greeks to taint and damage the Jewish mind with intellectual pursuit to resolve unanswerable questions and confusions, this led the Jews to a certain degree not to work on sanctifying the seven candles/apertures of the head for the sake of internalizing those levels of intellect which were attainable and necessary for resolving frustrations and confusions in life. Through the power and merit of the High Priest – representing the True Tzaddik who has mastered sanctifying his own seven candles to the maximum capacity – the Jews received a fresh start and boost at sanctifying their own seven candles in order to properly internalize those intellects which are yes tangible and accessible.
For this reason, the proper sequence of lighting the Chanukah candles (to commemorate this miracle) is to add an additional candle every night and light the present candle followed by the previous candles, lighting the first-day candle last. This is to show that only through the merit of the High Priest and his sealed oil (which was meant to burn for the first day alone) are we able to guard our own seven candles (i.e. the following seven days) until we too merit internalizing those levels of intellect needed to resolve questions, frustrations and confusions which are resolvable.
(based on Reb Noson’s discourse in Likutey Halakhot, Orach Chaim, Chanukah #5)
May we merit this Chanukah to connect our “candles” to those of the true tzaddikim, thus bringing us to complete wisdom and intellect – to know when not to use our mind and when we can use and reach tangible intellect. And through their merit may we strengthen our resolve and ability to sanctify our own seven candles to the fullest degree possible. Amen.

A Chanukah Request:
As it is a tradition to send additional support to the needy on Chanukah, please follow this PayPal link to send help and support to needy and worthy families in Jerusalem: CHANUKAH SUPPORT
Please also submit your full name (Hebrew name if applicable) and we will add it to our prayer list at the holy sites here in Israel.


Meir Elkabas