Parshat Pinchus - The 5 Attitudes of Joy

 BH

One notable story in the Parshah involves the five daughters of Tzelofchad. They came to Moshe Rabbeinu, requesting a part of the inheritance of the Holy Land since their father left behind no sons. They argued that if they were not considered children enough to inherit the land from their father, their mother should perform Yibum (levirate marriage), which applies if a person leaves behind no children. And if they were considered children, they should inherit the Holy Land.

Moshe Rabbeinu asked Hashem for the ruling, and Hashem revealed that these daughters, and any others in similar situations without brothers, should indeed inherit the Land.

The Torah emphasizes the names of these five daughters, mentioning them three times with different arrangements. This week’s Parshah lists them as follows: Machlah, Noah, Choglah, Milkah, and Tirtzah.

Rashi and the Gemara in Bava Batra (page 119) praise these five daughters for their wisdom, knowledge of Torah exegesis, and righteousness. The laws of inheritance of the Land to daughters were revealed through these five women, who merited this due to their strong desire to inherit a part of the Land of Israel.

Reb Noson, drawing from Rebbe Nachman’s teachings, derives five major pieces of advice on how a person can work on being happy. Rebbe Nachman teaches, especially in Lesson 24, that Simcha (joy) is the key to everything in life. As the verse reads, “Ki Besimcha Teitze’u,” with joy you will come out – of anything! Whenever you’re stuck in life, the antidote, the healing, the key is working on being happy and joyous because that itself will bring positive energy and clarity to see the way out. This is why it’s so difficult to be happy; it’s one of the greatest mitzvot and one of the most difficult. Being human, we face the frailties of humanity and are challenged daily to be weighed down, apathetic, sad, worried, and depressed. These are especially prominent during the Three Weeks, a mourning period where we can feel more futility and despair.

Therefore, a person must always work on being happy. The task during the month of Av and the three weeks is to serve Hashem with a minimal amount of joy, balanced with the laws of mourning: no music, no weddings, eventually no showers, no laundry, no eating meat—all meant to help a person adapt to minimal joy while still being happy with that minimum. At the same time, we should yearn and mourn as expressions of longing for better times, the building of the Temple, and the revealing of true Jewish leadership and tzaddikim to help us overcome difficulties and bring Mashiach.

The point is that Simcha must always be present. Rebbe Nachman himself said, “Mitzvah g’dola lihyot b’simcha tamid,” it’s a big mitzvah to always be happy. It’s your life force, your connection to survival. Because of this, he emphasized that a person must work and find all types of tactics to achieve Simcha.

We should learn from the daughters of Tzelofchad. Through simcha, we can inherit the Holy Land, as many prophecies connect returning to Eretz Yisrael with joy.

Reb Noson narrows them down to five major pieces of advice from Rebbe Nachman on how to be happy:

1. Telling Jokes and Acting Silly: Rebbe Nachman encourages telling jokes, acting silly, and engaging in “mila dishtuta” (words of silliness). Even if these jokes and actions seem stupid or make no sense, they can eventually lead to genuine happiness. It’s important to stay in a happy mood, share jokes, and engage in silliness to put smiles on both your face and others’.
2. Music, Dancing, and Clapping: Listening to music, dancing, and clapping your hands are effective ways to uplift your spirits. Music, especially with a good beat—holy music, Chassidic music, Jewish music—can inspire movement and joy. Clapping, moving your legs, and dancing to the music can significantly enhance your mood.
3. Finding the Good Points: Rebbe Nachman’s lesson in Likutey Moharan, lesson 282, “Azamra,” emphasizes the importance of finding the good points in oneself and others. This practice is not easy, but it is crucial for bringing joy. People often focus on the negative aspects of themselves and others, which leads to feelings of inadequacy and negativity. However, by actively seeking and acknowledging the good points, you can sing to the Lord with the little good that you find. This positive focus is essential for maintaining happiness.
4. Giving Thanks to Hashem: Expressing gratitude for all the good that Hashem has done for you is another key to happiness. Beyond finding good points, adopting a mindset of thankfulness helps shift your perspective to one of joy and appreciation. Regularly giving thanks for all the good in your life, reinforces a positive outlook.
5. Looking at the Long Term: Focusing on the ultimate good and the final outcome provides comfort and reassurance. Knowing that Hashem’s Will will ultimately prevail, that all efforts for good will be rewarded, and that all evil will be punished helps alleviate present worries and sadness. Rebbe Nachman taught that understanding this long-term perspective allows you to maintain hope and joy, even in difficult times. For instance, if a person loses a family member, experiences illness, divorce, or other hardships, remembering that everything will work out in the end can help one to stay positive.

These five pieces of advice—telling jokes, engaging in music and dance, finding good points, giving thanks, and looking at the long term—are essential tools for activating and maintaining Simcha. While it’s not always easy, Rebbe Nachman emphasized that working on being happy is crucial for a fulfilling and joyful life.

So, going back to the five daughters of Tzelofchad, we can see that their names are interestingly associated with joy. Let’s break it down:

1. Machlah: This name is connected to the word “Machol,” which means a circular dance, like a Hora. Machlah signifies dancing and joy. Additionally, it relates to “Mechila,” which means forgiveness. In the Gemara, there’s a concept that when a person repents out of joy and love, their sins are transformed into merits. Thus, Machlah represents both dancing and forgiveness achieved through joy.
2. Noah: This name comes from the root “Lehitno’ea,” which means movement. To be happy, one must engage in activities like dancing and clapping hands. Movement helps to get into a positive mood, reflecting the essence of Noah.
3. Choglah: This name has a few interpretations. One interpretation is that it refers to a type of bird that moves in a circular pattern. The circle represents joy, continuity, and something unbreakable. In Judaism, joy from mitzvot is eternal and cannot be taken away. Choglah symbolizes this everlasting joy and the happiness that comes from our connection to God.
4. Milkah: This name contains “melech,” which means king. It signifies the joy of being connected with the King, Hashem. Being happy about this connection is central to the essence of Milkah.
5. Tirtzah: This name means a few things. “Ratz” means to run, and it also signifies will or desire. When Yaakov Avinu woke up from his dream of the ladder, he walked quickly because he was filled with confidence and joy from Hashem’s promise. Similarly, when a person is happy, they have more energy and are quick to act. Happiness fuels the desire to do good and help others.

These names collectively highlight different aspects of joy and how it influences our actions and attitudes. Joy in Judaism is deeply rooted and eternal, influencing forgiveness, movement, continuity, connection with the Divine, and a proactive, giving spirit.

The simcha of these five daughters led them to be recognized for their wisdom, as quoted by Rashi from the Gemara. They were described as chachmaniyot (wise), darshaniyot (interpreters of the Torah), and tzidkaniyot (righteous).

• Chachmaniyot: They were wise because they waited for the right moment to ask Moshe Rabbeinu their question. They waited 40 years until the laws of inheriting the land were taught, demonstrating their patience and wisdom.
• Darshaniyot: They were interpreters because they posed a profound question. Their question, “If we are not considered children, our mother should perform Yibum; if we are, then we should inherit the land,” was insightful and led to a new interpretation being written into the Torah.
• Tzidkaniyot: They were righteous because they waited to marry for 40 years until they received Moshe Rabbeinu’s answer. The older daughters were over 40, but they waited to marry someone from their tribe as instructed. Despite the known medical belief that women who marry after 40 cannot bear children, they had miracles due to their righteousness and were able to reproduce.

Thus, the daughters of Tzelofchad are celebrated for their wisdom, interpretive skills, and righteousness, all driven by their joyful spirits.

Rebbe Nachman says that when a person has simcha (joy), they reach the level of Chochmah (wisdom). This Chochmah leads to the level of Drash, which is even higher. Chochmah is just knowledge, but Drash, meaning to seek out more, represents a higher level of intellect. Once a person reaches the highest level of Lidrosh (to seek out), the next level is Tsidkaniyut (righteousness). Righteousness is about being good to others.

The five daughters of Tzelofchad waited to marry because they knew they might have to marry within their tribe. If they had married earlier and not waited to ask Moshe Rabbeinu, they could have married someone from another tribe, causing their tribe’s portion of the land to be lost. By waiting, they ensured righteousness with their fellow tribe members. This demonstrates that Tzidkut, righteousness in relation to others, surpasses both Chochmah and Drashah.

These daughters inherited their lot due to their simcha, as reflected in their names. Their desire to inherit the Land of Israel was also driven by joy. Reb Noson explains that Eretz Yisrael (the Land of Israel) epitomizes joy. It is a land of simcha because it hosts the Beit HaMikdash (Temple) in Yerushalayim, where atonement for sins occurs. This atonement, and the connection to G-d in the Beit HaMikdash, brings the greatest joy. The joy of the Beit HaMikdash spreads across the whole Land of Israel, making it a land of happiness. This is why the five daughters wanted to inherit it.

The number five itself is significant. In Hebrew, the number five corresponds to the letter “Heh.” When people laugh, they often say “Ha, Ha, Ha,” which sounds like “Heh.” This letter is associated with laughter and joy. The “five” daughters of Tzelofchad, represented by the number five, symbolize simcha.

We should learn from the daughters of Tzelofchad to embrace happiness. Through simcha, we can inherit the Holy Land. Many verses in the prophecies connect returning to Eretz Yisrael with joy. May we be consoled during these Three Weeks, and may Hashem replace mourning with glory. May we all return to the Holy Land with joy, Bimeheira Beyameinu, Amen.

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

For a video presentation of these ideas: https://youtu.be/WQNjBJuN-dM

Follow us: 

⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Breslovtherapy.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 

For our Likutey Moharan lesson 24 project: https://linktr.ee/breslovtherapy_lesson_24

Contact us:

@: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠breslovtherapy@gmail.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠

WhatsApp: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠+1-732-800-1863⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠

Shabbat Shalom

Meir Elkabas

Bilaam’s Mitzvah

 BH

Hashem initially tells Bilaam, right before he’s about to leave to Balak, (Bamidbar 22:20): “If now to call you are the people coming.” Rashi explains that this means if Bilaam’s intent is to get money and reward, to be paid for doing what Balak wants, then he should go with them. However, Hashem warns Bilaam: “However, only the words that I will speak to you, you should do.” One might expect the verse to read, “whatever I tell you to say, that’s what you should ‘say’,” but it actually says, “whatever I tell you to say, you should ‘do’.”

In the next verse (21), Bilaam wakes up early, saddles his female donkey, and goes with the ministers of Moab, as Rashi points out, with a desire to curse the Jewish people. Then, in verse 22, the Lord is angry because he’s going. This seems contradictory—Hashem told him to go, so why the anger? Rashi clarifies that Hashem’s anger stems from Bilaam’s intent. Bilaam knew it was bad in the eyes of Hashem to curse the Jewish people since they are blessed. Despite this, Bilaam still wanted to go, not just for the reward, but with the intent to possibly curse. It was this intent that angered Hashem, even though He had told him to go.

Later on, the angel stood in front of Bilaam while he was riding his donkey. The angel came with its sword directed towards Bilaam. The donkey saw the angel with the sword, but Bilaam didn’t. This happened three times.

First, in an open field, the donkey took Bilaam off the road into the field, so Bilaam started hitting the donkey. Afterwards, they reached a path with two walls. The donkey saw the angel again and didn’t want to go into it, so she pushed to the side of the path, pressing Bilaam’s leg against the wall. Bilaam started hitting the donkey a second time.

The third time, the angel went ahead to a narrow path where there was no room for the donkey to turn right or left. The donkey couldn’t avoid the angel, so she stopped, and Bilaam hit her again. Then, the famous event happened: the donkey spoke and asked, “Why are you hitting me? Did I ever cause you hurt or damage?” Bilaam replied, “No.” That’s when Hashem revealed the angel to Bilaam. The angel said, “If the donkey hadn’t stopped, I would have killed you…” Bilaam then said, “But I didn’t know you were in front of me. If I knew you didn’t want me to go, I wouldn’t have gone!” The angel responded: “Go with the people, but only the words I tell you to speak, those you should speak.” Earlier, it said “Oto Ta’aseh,” that you should ‘do’; here, it says “Oto TeDaber,” that you should ‘speak’. Bilaam then went with the ministers of Balak.

The question arises: if his intent is bad and the angel is not letting him go, what was accomplished? Why not send him back? But the angel says, “No, you can go, but only what I tell you to speak, that’s what you should say.” In the end, Bilaam continued to go with a bad intent. So what did the angel accomplish by stopping Bilaam three times?

There is a lot of depth here. Even though Bilaam was a gentile, Hashem gave him a mitzvah to do and wanted this mitzvah to be done with joy. Hashem originally told him, “If you’re planning to go to get a reward, you can go, but whatever I tell you to do, that’s what you should do.” Hashem used the word Ta’aseh, hinting to Bilaam that He was giving him a chance to do what the Jewish people do: perform mitzvot with joy (simcha).

By saying Ta’aseh, Hashem was referring to the mitzvot aseh (positive commandments). He was giving Bilaam a chance to do a mitzvah and see if he could maintain joy in doing it. Hashem allowed him to go for the reward, indicating that his mitzvah was to follow Hashem’s instructions while being happy about the reward he would receive.

The idea is that Hashem wanted Bilaam to go with a positive attitude, happy that he would be paid. He should have no negative intent; his only focus should be on fulfilling Hashem’s words. The test was to see if Bilaam could do this mitzvah with joy.

When the angel saw that Bilaam was not joyful because he wanted to curse the Jews, it highlighted Bilaam’s negative intent. Rashi points out that Bilaam wanted to curse the Jews. Why? Why do people harbor anti-Semitic sentiments even today? What do they want from us?

The only reason someone might be upset with the Jewish people is that they are not happy with their portion. If they were content with what they had, they wouldn’t look at us or want to curse us. Their discontent with their lot drives their desire to curse the Jewish people.

This is what upset the angel of Hashem about Bilaam. He was given an opportunity to perform this mitzvah b’simcha (with joy). When it was clear he wasn’t doing it joyfully, Hashem became angry. The verse says, “the Lord was angry because he’s going.” This means Bilaam was going with the intent to curse, not with happiness about getting paid for his task. Hashem saw Bilaam wasn’t happy doing the mitzvah and gave him three chances to realize his error.

The first chance was when the donkey turned into the field. In Breslov conduct, the field (sadeh) is a place for hitbodedut (personal prayer and reflection). The donkey turning to the field was a sign for Bilaam to stop and evaluate his actions (Cheshbon HaNefesh). Instead of reflecting, Bilaam got angry and started beating the donkey. This was unusual behavior for the donkey, as she pointed out, she had never done anything wrong before. Bilaam should have questioned this odd behavior, but instead, he responded with anger because he wasn’t happy. He wanted to curse the Jews out of his own dissatisfaction.

The second chance came when the donkey pushed Bilaam’s leg against the wall, injuring him. Bilaam still didn’t get the message and beat the donkey again. In life, when the first subtle signs are ignored, Hashem may send stronger messages. Bilaam should have asked, “Hashem, what are You trying to tell me?” Instead, he forced the situation, showing his anger and unhappiness.

The third chance occurred when the donkey sat down on a narrow path with no room to turn right or left. Bilaam again failed to recognize the Divine message. After three chances, he still didn’t realize he was being given signs to stop and reflect. Hashem was trying to show him that his path and intentions were wrong, but Bilaam’s persistent anger and dissatisfaction prevented him from understanding the lesson.

Why not? Because he wasn’t happy. He was not happy with his portion. He had a lust, a desire to do bad, to curse the Jewish people. Why? As Rebbe Nachman teaches, on the verse from Mishlei, “Bechol etzev yihiyeh motar,” a Ta’avah, a lust, is like desires which are excesses. A person is Ta’ev, he wants something he doesn’t need. Rebbe Nachman teaches on this verse that when a person is after lusts and excesses, things they don’t need, like in this case, Bilaam doesn’t need to curse the Jewish people, it’s because there’s atzvut (sadness). “Bechol etzev yihiyeh motar,” wherever there is a lust or desire, it’s a sign that a person is not happy with what they have, not happy with themselves or their portion, and there’s atzvut.

People do evil because they are unhappy with themselves, thinking that doing wrong will satisfy them – but in the end, they lose out

Bilaam, three times, failed the test. It was a wake-up call, three times: wake up, try to figure out what Hashem is trying to tell you. Instead, he’s hitting the donkey! Why are you hitting the donkey? And when he didn’t wake up, then the angel appeared, and Bilaam saw and prostrated himself, realizing the gravity of the situation.

The angel finally says, “You failed the test.” Rashi highlights in verse 35: “Go with the men who have come to take you to Balak,” and adds that the evil Bilaam wants to pursue is now allowed. However, Rashi also points out that by going with these men, they are all doomed. The angel says, “Go with these men,” meaning they’re all going to die.

Bilaam had a chance to do one mitzvah with joy. Hashem told him to go with the men if he was looking to make money, but to do and say only what He instructed. This was his mitzvah, and he was expected to do it b’simcha (with joy), feeling honored that Hashem sent him as a shaliach (messenger). But Bilaam blew the one opportunity Hashem gave him to perform a mitzvah with joy. He proved he was a sad person, which is why he wanted to curse the Jewish people and why he ended up the way he did.

The message we see from Bilaam is the importance of doing a mitzvah b’simcha (with joy). Hashem even gave this non-Jew an opportunity, as Rashi explains, to prevent the nations from claiming that only the Jewish people were given prophets, thus making it unfair that they are the chosen people. In the end of days, when the Jewish people receive their reward and the evildoers of the nations are punished, they might argue that if they had been given prophets, they would have been good too. To forestall this claim, Hashem gave them prophets, and it didn’t work out. The prime example was Bilaam.

Despite Hashem speaking to Bilaam and granting him prophecy, Bilaam did not wake up. This failure was because Bilaam was a sad person who was not happy with his portion, leading him to desire to do evil. People often do evil because they are unhappy with themselves, mistakenly thinking that doing wrong will satisfy them, but in the end, they lose out completely.

The blessings that Bilaam gave, such as “Ma Tovu Ohalecha Yaakov” (how good are your tents, Jacob), highlight the positive aspects of the Jewish people, including their synagogues, study houses (Batei Midrash), and the Beit HaMikdash (Holy Temple). These are referred to as “Tov” (good). Bilaam’s blessings emphasized the good points and the fortune of the Jewish people in having mitzvot they can perform with joy.

May we merit to learn from Bilaam’s blessings, which Hashem forced him to say, and to appreciate with great joy the portion that Hashem has given us.

This article also appears on the BRI breslov.org website: https://breslov.org/bilaams-mitzvah/ 

For A video presentation of this article: https://youtu.be/4Nqq2rGJRWc

~~~

To send support for a needy family in Jerusalem for Shabbat expenses please follow this link: http://paypal.me/meirelkabas

Shabbat Shalom
Meir Elkabas

@: breslovtherapy@gmail.com

WhatsApp: +1-732-800-1863

The Crown of the Kohanim - Parshat Chukat

 BH

Grave of Aharon HaKohen

In Likutey Moharan lesson 24 Rebbe Nachman explains that the power of joy (simcha) in performing mitzvot is so immense that it can literally shake the entire world, bringing everyone back to Hashem. This collective awakening activates blessings, particularly the birkat ha-sechel, the blessing of intellect. When you receive such a blessing, you can choose material wealth, like a Ferrari or a nice house, or you can choose knowledge of Hashem, as King Solomon did. With knowledge of Hashem, everything else follows because all wealth and riches are encompassed within the Torah. Once you attain perception and knowledge, everything else is included.

The greatest blessing is the blessing of sechel (intellect). However, a person should not rely solely on this intellect. Instead, he must combine it with emunah (faith). While knowledge is crucial, in serving Hashem, one must set aside intellectual gymnastics and serve Him with complete faith. The faith is strengthened by knowledge, but the ultimate goal is to merge intellect with faith. This combination activates a high, lofty level known in Kabbalah as the Keter, the crown. The Keter acts as a boundary, like a crown on a king’s head, separating the people from the king’s intellect.

Similarly, the Keter separates us from Hashem’s Infinite Light. When a person successfully combines joy-derived intellect with faith, they connect to this Keter, which then filters and shines the highest level of clarity, called the Infinite Light, into their life. On a practical level, the Infinite Light means having clarity in every aspect of life. Imagine having no frustrations, no confusions, and no feelings of being lost or alone, but instead possessing a profound awareness of what is happening. That is the gift of the Infinite Light.

Rebbe Nachman also teaches that the Keter manifests its light by pushing a person backwards after they move forward to connect with it. In Kabbalah, this process is known as mateh velo mateh, meaning “reaching and not reaching.”

The reality is that one cannot directly connect to Hashem’s light; such a connection would cause a person to vanish because it is an encounter between the finite and the infinite. Therefore, the experience of clarity through this light must be in an in-and-out format. This concept, though deep, translates practically into gaining clarity during the most frustrating moments in life when you are unsure of what to do or whom to consult. What is needed is not just knowledge but also light and clarity. Having knowledge of many options is one thing, but knowing the right choice is where the light comes in, providing the clarity to make the right decisions.

Rebbe Nachman and Reb Noson elaborate that this was the quality of Aharon, the first High Priest (Kohen Gadol) and the seat of blessing. In every synagogue worldwide, we either perform or mention the birkat Kohanim every morning. These blessings are in the hands of the Kohanim thanks to Aharon, who merited that he and his descendants would become Kohanim.

The Torah explains that Aharon merited this position because, unlike Moshe, he was not jealous. When Moshe initially refused to return to Egypt to lead the Jews out, he suggested that Aharon, who was older and already a prophet, should be chosen instead. Moshe feared that Aharon would be jealous if he, Moshe, took on this role. However, Hashem assured Moshe that Aharon would not be jealous but would come out to greet him with joy in his heart. Rashi comments that Aharon merited the garments of the Kohen Gadol, particularly the Choshen (breastplate), because of the joy he felt in his heart. This joy was the reason he was granted the vestments of the Kohen Gadol, with the breastplate being the most prominent.

Aharon’s joy and lack of jealousy toward his younger brother Moshe were remarkable virtues. Despite being older and already a prophet, Aharon rejoiced in Moshe’s appointment, recognizing that Moshe was the right person for the job. This lack of jealousy and the resulting peace are intrinsically connected to joy.

Rashi explains that when Aharon passed away, everyone mourned him—men and women alike. Why? Because Aharon was able to make peace between people, whether between one person and another, or between a husband and wife. Aharon had the unique ability to bring peace because he was a happy person. His happiness enabled him to connect with people, to speak to them and convince them to let go of grudges and conflicts, whether between business partners or spouses. This quality of Aharon, his joy, made him a beacon of peace.

Due to his simchah (joy), Aharon was chosen to be a Kohen. The main role of the Kohanim, aside from offering sacrifices in the Beit HaMikdash and the Mishkan, is to perform the Birkat Kohanim (priestly blessing), which they do daily. The Zohar and the Arizal speak highly of the significance of Birkat Kohanim, describing the immense blessings that come down through the hands of the Kohanim when they bless the people of Israel. The blessings of the world are channeled through the Birkat Kohanim.

Perception of the Keter requires a push forward and backwards – it’s essential to gaining a unique perception in life!

Now, when Hashem needed to convince Aharon to go up to Mount Hor (Hor HaHar) to pass away, He instructed Moshe Rabbeinu to tell Aharon, “Fortunate are you, Aharon, to see your crown (Keter Kehuna) given to your son, something I myself will not merit.” This demonstrates that Aharon’s status is considered a crown (Keter). Aharon’s position as the initiator of joy, leading to the Kohanim being the source of blessings, ultimately results in the Keter.

Aharon would be privileged to hand over this crown to his son Elazar, who would become the next Kohen Gadol. This aligns with Rebbe Nachman’s teaching that experiencing the Keter involves a process called “Matei ve’lo Matei,” meaning “reaching and not reaching.”

The Midrash, as quoted by the Siftei Kohen on the Torah, describes miraculous events during the undressing of Aharon and the dressing of Elazar. In verse 28, it says, “Take Aharon and Elazar, his son, and bring them up to Mount Hor. Undress Aharon of his garments and dress Elazar, his son, with them. Then Aharon will be gathered in and die there.” The Midrash notes a redundancy in the verse: it says to undress Aharon and then specifies his clothing. The verse could have simply said, “undress Aharon of his garments,” but it goes into greater detail.

This redundancy emphasizes the miraculous nature of the transition. The transfer of the high priestly garments from Aharon to Elazar was not just a physical act but a profound spiritual event, signifying the passing of the Keter Kehuna (crown of the priesthood) and the continuity of Aharon’s legacy through his son.

The Midrash highlights that there were great miracles involved in the process of transferring Aharon’s garments to Elazar. Typically, when dressing, one dons first the undergarments, followed by the outer garments. However, in this instance, as Aharon was removing his outer vestments, he was simultaneously dressing Elazar. This sequence defies the natural order since the outer garments were put on first, before the inner ones.

Aharon took off his outer me’il (robe) of the ephod and dressed it onto Elazar, even though there was nothing underneath yet. The Midrash explains that this miraculous process allowed the undergarments to be put on after the outer garments were already in place. This sequence involved multiple miracles, or “nisei nisim,” as it seemed impossible to insert the undergarments under the already-worn outer garments.

The Torah specifies that this is how the transfer had to be done. The first outer garment of Aharon had to be placed on Elazar first. The Siftei Kohen notes that the additional alephs in this verse indicate the miraculous nature of the process. In verse 28, it states, “Vayafshet Moshe et Aharon et b’gadav vayalbesh otam et Elazar b’no vayamat Aharon sham berosh hahar” (And Moshe undressed Aharon of his garments and dressed Elazar his son with them, and Aharon died there on top of the mountain).

The Siftei Kohen notes that the additional words in the verse contain six alephs: “Vayfshet Moshe et” (aleph number one), “Aharon” (aleph number two), “et” (aleph number three), Begadav v’yalbesh “otam” (aleph number four), “et” (aleph number five) “Elazar” (aleph number six). These six alephs correspond to the six garments that were miraculously put on in reverse order. The tzitz and the hat of the Kohen Gadol, which could be put on last without issue, are excluded. In total, the Kohen Gadol had eight garments, and six of them were involved in the miracle.

The Siftei Kohen explains that the six garments involved in the miracle are hinted at by these six alephs. The letter aleph, when reversed, spells “pele,” which means wonder or miracle. Rebbe Nachman and Kabbalistic teachings describe “pele ” as also referring to the level of the Keter. To experience the light of the Keter, it must be in a “matei ve’lo matei” manner—reaching and not reaching, forward and backward momentum.

In the context of Aharon and Elazar, Aharon was taking off his vestments while they were simultaneously being placed on Elazar. This represents the forward and backward movement. Aharon, preparing to leave this world, could not be buried with the sacred vestments, which were reserved for the service in the Beit HaMikdash and the Mishkan. Therefore, as Aharon removed his garments, he was moving forward towards merging with the Infinite Light. For Elazar, putting on the vestments in reverse order was a “lo matei”—a backward movement that defies logic. The Midrash describes this as “nisei nisim” (outstanding miracles).

The process of removing Aharon’s garments and dressing Elazar backward teaches that reaching the Keter Kehuna, the crown of the priesthood, involves a forward and backward momentum. This counterintuitive process illustrates that perceiving the Infinite Light specifically occurs when there is a pushback. The miraculous transfer of the garments in reverse order symbolizes the supernatural aspect of this transition.

This serves as a moral lesson for us all: with simchah (joy), we attain brachah (blessing). Choosing the blessing of knowing Hashem, coupled with emunah (faith), allows a person to perceive the Keter. The way the Keter operates, pushing a person backward before and after moving forward, is essential to gaining a unique perception in life. 

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

For a video presentation of this article: https://youtu.be/698tSeRZElo

~~~

To help a needy family in Jerusalem with Shabbat expenses, please follow this link: http://paypal.me/meirelkabas

Shabbat Shalom

Meir Elkabas

@: breslovtherapy@gmail.com

WhatsApp: +1-732-800-1863

Parshat Korach - Emunah Comes First

 BH

This week’s Parshah is Korach. It’s truly amazing—we read it every year and are still shocked: how could people oppose Moshe Rabbeinu? Today, we all seem to believe in Moshe Rabbeinu. Any Jew who observes even minimally the Torah, mitzvot, and Shabbat surely stands with Moshe Rabbeinu. The perennial question remains about Korach: how could someone as great as him oppose Moshe Rabbeinu? Where does this audacity come from? How could he deny that Moshe Rabbeinu led the exodus from Egypt, split the Red Sea with his staff, and was instrumental in the miracles at Mount Sinai, including receiving the Torah for 40 days and nights?

Reb Noson delves deeply into this issue in several places. Essentially, it boils down to this: every Jew operates on two levels: of faith—emunah, which is blind faith, and sekhel, which involves intellectual understanding. As active Jews, we engage with both: we apply intellect when learning Torah, delving into the Gemara, Chumash, Midrash, and halacha, etc., seeking to comprehend their intricacies. But also, we exercise pure and simple Faith, following the instructions with complete belief. Yet, the question remains: what takes precedence? What should be foremost in our minds? Judaism emphasizes that emunah must come first, with intellect serving as its companion. When a person studies Gemara, their subconscious belief underpins every word of Rashi, Tosfot, Rosh, Rif, Ran, or any other commentary. Similarly, when studying Chumash and Rashi, the foundational belief in every word guides their understanding. The goal is not to challenge or deny, but to deepen understanding within the framework of faith.

This is where a person practices what’s called Tzidkut, also known as faith in the Tzaddikim—faith in the sages who transmit the Torah to us. We firmly believe that Moshe Rabbeinu received the Torah directly from Hashem, word-for-word. The five books of Moshe Rabbeinu, Tehillim by King David, the Mishnah compiled by Rabbi Yehuda HaNasi and Rav Ashi, the Gemara, Midrashim, the Zohar by Rabbi Shimon Bar Yochai, and later works by figures like the Arizal, the Ba’al Shem Tov, and Rebbe Nachman—all these, we believe in. They wrote, and we have emunah, unwavering faith in them and what they transmitted. Then, we seek to apply intellect to understand them.

The flaw arises when a person reverses this order. Reb Noson explains that one should first act out of faith, seeking understanding and growth thereafter, but always rooted in emunah. This principle is hinted at in the phrase Na’aseh VeNishma. The Jewish people are praised for accepting the Torah with “Na’aseh VeNishma,” meaning “we will do and we will hear” (understand). What’s the praise in this order? What’s so remarkable that they said “Na’aseh VeNishma” and not “Nishma VeNa’aseh”? It signifies their readiness to act first, even without full understanding. If Hashem commands Tefillin, we wear Tefillin; if Shabbat observance is required, we observe Shabbat—no questions asked. This is Na’aseh. Subsequently, we strive to understand—this is Nishma. Rebbe Nachman and Reb Noson term this approach as “T’zeL’”: first Tzaddik (righteousness, faith in the sages), then Lamdan (learning and understanding). First, we act in righteousness, guided by emunah, and then we engage in learning.

In contrast, there are those who reverse this approach: they insist on understanding first. They want to study the Torah and dissect every detail before committing to practice. This is Lamdan first, seeking understanding before faith. They decide to believe only after thorough study, which Rebbe Nachman abbreviates as “L’eT’z” (Lamdan, Tzaddik). Such an approach, delaying commitment until full intellectual satisfaction, mocks the simplicity and directness of emunah in Hashem, Torah, and the Tzaddikim. It places learning above faith, which Rebbe Nachman critiques as being akin to a “Letz,” someone who mocks the straightforward path of emunah, and is also a mockery in himself.

Reb Noson elucidates that this was Korach’s fundamental flaw. He could not accept with emunah the role he was assigned within the tribe of Kehat, over the prestigious positions held by his uncles and relatives as Nesi’im (leaders) of the tribes of Shevet Levi within the larger tribe of Levi. Korach struggled with his perceived low status, feeling disrespected and undervalued. His response was to challenge and attempt to uproot the entire hierarchy.

Korach and his assembly said to Moshe and Aharon, ‘You have gone too far! All the congregation are holy, every one of them, and the Lord is among them. So why do you exalt yourselves above the assembly of the Lord?'” (Numbers 16:3). Rashi explains that they all heard the Divine words at Mount Sinai spoken by Hashem Himself, not just Moshe and Aharon. Therefore, Korach questioned why Moshe and Aharon assumed leadership over the entire community when everyone present had heard Hashem’s words and bore the Divine Presence.

Korach’s approach was fundamentally one of rationalization, rather than emunah. Instead of accepting with simple faith that Moshe Rabbeinu was chosen by Hashem, Korach sought to argue his case logically. Even though the Torah clearly depicts how Moshe did not appoint Aaron as Kohen Gadol out of personal favoritism, but because Hashem commanded it, Korach remained unconvinced. He questioned why Moshe, as leader, also elevated his brother, Aaron, to such a high position. All of Korach’s arguments were rooted in intellectual reasoning, attempting to undermine Moshe Rabbeinu’s leadership.

The core issue here, Reb Noson explains, is that Korach placed “lamdan,” scholarly argumentation, ahead of emunah. This reversal was Korach’s flaw which led to the severe consequences outlined in this week’s Parshah. The earth opening up and swallowing Korach and his followers, an unprecedented punishment, underscores the gravity of diminishing emunah. Those who aligned themselves with Korach’s dissenting view suffered the same fate, emphasizing the danger of deviating from faith.

Emunah, Reb Noson emphasizes, must always come first. It is foundational and non-negotiable. If a person relies solely on their intellect without grounding their actions in emunah, they are inviting severe consequences. Emunah precedes everything else; without it, one risks grave spiritual peril.

Rebbe Nachman, in Likutey Moharan lesson 24, emphasizes that the key to prioritizing emunah over intellect is cultivating joy (simcha) in performing mitzvot. The Midrash highlights that Korach’s rebellion stemmed from sadness and humiliation. During the Levites’ inauguration, they were required to shave all their hair, including eyebrows, eyelids, beard, and peyos. When Korach returned home shaven, his wife ridiculed him, triggering his feelings of inadequacy and low self-esteem. This emotional turmoil, the Midrash suggests, fueled Korach’s dissent.

Had Korach embraced simcha in fulfilling Hashem’s will and accepted his role without resentment, his path might have been different. Emunah and simcha are intertwined—if one has joy in performing mitzvot, it reflects a deep-rooted faith, and vice versa. Korach’s downfall lay in lacking this essential connection.

Despite Korach’s stature as a Torah scholar and his wealth, his deficiency in emunah and simcha led to his tragic end. The Torah underscores the severity of Korach’s punishment to caution against prioritizing intellectual pursuits over emunah. Such an approach risks spiritual loss.

Rebbe Nachman teaches that cultivating simcha is pivotal in strengthening emunah. Happiness awakens the dormant emunah within every Jew, inherent in their spiritual DNA. Building strong emunah ensures that intellectual pursuits in Torah study enrich rather than diminish faith. Treating emunah and simcha as inferior is akin to Korach’s misguided attitude—a stance that Rebbe Nachman likens to being a “Letz,” a mocker. Instead, we should strive to be “Tzel”—prioritizing emunah (Tzaddik) before intellectual pursuits (Lamdan)—to dwell in the shade (Tzel) of Hashem’s guidance and protection.

(This article also appears in the BRI breslov.org website: https://breslov.org/the-wrong-lamdan/)

For a video presentation of this article: https://youtu.be/659ZgTJutWA

 Follow us: 

⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Breslovtherapy.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 

Shabbat Shalom Umevorach,

Meir Elkabas

Parshat Shelach - Moshe Rabeinu’s Retort

 BH

One striking element in the Parshah is the dialogue between HaShem and Moshe Rabbeinu. HaShem tells Moshe Rabbeinu that He is fed up with the Jewish people, saying it’s enough and that He will destroy them and start anew from Moshe Rabbeinu. Moshe Rabbeinu responds with arguments, questioning what would happen if HaShem did that. He points out that Egypt would say HaShem could fight against them, but not against the 31 kings in Eretz Yisrael, the Holy Land. They would claim He is weak, that He took them out to the desert to show His weakness and killed them.

The verse continues, “V’Ata yigdal na koach Hashem kasher d’ibarta leimor” – now let the strength of the Lord be great and heightened as You have said. What did You say? “Hashem Erech HaPayim VeRav Chesed,” etc. – these are parts of the 13 attributes that HaShem taught Moshe Rabbeinu back in Parshat Ki Tisa as part of the atonement of the sin of the golden calf and how Moshe Rabbeinu achieved forgiveness. Moshe Rabbeinu in this week’s Parshah brings that up again. Rashi says something amazing: when Moshe Rabbeinu went up to Har Sinai, he saw HaShem writing these words, “Hashem Erech HaPayim etc..” So, Moshe Rabbeinu asked HaShem, “HaShem, You’re patient and compassionate for who? For tzaddikim?” And HaShem answered, “Even for the wicked.” Moshe Rabbeinu then said, “The wicked should be doomed, they should perish.” But HaShem responded, “Chayecha” – an expression meaning, “I swear” – “by your life, Moshe Rabbeinu, you’re going to need this side of my argument.” And that’s what happened in this week’s Parshah.

Moshe Rabbeinu reminded HaShem, “You said Yourself, You wrote in the Torah, You showed me at Har Sinai after the sin of the golden calf, that HaShem is Erech HaPayim, patient, even for the wicked.” HaShem replied, “But you said not for the wicked.” Moshe Rabbeinu answered, “Yes, HaShem, but You also said for the wicked.” This is the argument in the Parshah. Doesn’t HaShem know this? Does He need Moshe Rabbeinu to make such a clear argument? Then Moshe Rabbeinu wins over HaShem. The argument is so clear that even a simple person could technically make it. What’s going on? HaShem knows the answer. Rashi hints in a different Parshah that HaShem did this purposely so that Moshe Rabbeinu would find a pitchon peh – an opening to save the Jews. But why? Why is HaShem playing this game? It’s as if He says, “I’m going to destroy,” which is one level of truth, and then waits for Moshe Rabbeinu to reveal a higher level: “No, HaShem, there’s something greater about You that can bypass this.” Why this game? Why does HaShem play it?

In Likutey Moharan lesson 24, Rebbe Nachman, quoting the Zohar, introduces the concept called Betisha. Betisha is an Aramaic term which means a smash, being whammed into another item and bounced back. This bounce-back effect appears at every stage of Creation, in the universe, and in daily life, affecting each person even into the smallest details. What does this mean? Nothing in life works in a straightforward manner. Hashem didn’t just create the world; there was an initial crash called the Shevirat HaKelim, the shattering of the vessels. The light was too intense, causing a retort, a bounce-back effect.

The Arizal explains that during the creation of the vacated space – the Chalal HaPanui – a ray of light from the Infinite Light entered the center point of this hollow space and then bounced back, forming the creation. In everything, there’s always an initial presentation followed by something that argues with it. Let’s apply this to practical life. Whenever you want to do something, you will face obstacles. Nothing goes straight forward. For example, you plan to go to the bank to get a loan and start a business, but there are obstacles: the bank doesn’t have the money right now, the person you need is sick, or you have to come back another day. Consider doctor appointments; you’re told it will take just one day, but then it turns into two months. These setbacks occur in the physical realm and also in your spiritual struggles.

When you try to serve Hashem, you begin to learn halacha. You learn about putting on tefillin every morning, davening with a minyan, and waking up on time. But then your alarm clock doesn’t go off because the battery died, or you stayed up late at a wedding and only got two hours of sleep, so you didn’t wake up on time. Everything you try to do in life encounters what we call setbacks, but in Kabbalah terminology, it’s called Betisha. There’s an initial light and then a bounce-back. Life is determined by the combination of both: an initial movement followed by a bounce-back.

Here in the Parshah, Hashem wanted an answer, a retort. He said He would destroy the Jews, prompting Moshe Rabbeinu to respond, “No, You can’t do that.” This created a pause, and then Hashem decided to continue, thanks to Moshe’s intervention. Why does Hashem do this? To teach the point that there has to be a bounce-back for anything to succeed properly in life.

There’s a true story about a man dressed as a Ukrainian Bolshevik soldier who had chained a Jew. He went through Jewish villages saying the Jew had committed crimes and he was on his way to put him in jail. But if the Jewish community gave him a sum of money, he would let the Jew go. This is a big mitzvah, Pidyon Shvuyim. One man from the Jewish community went running from house to house, saying, “We have a mitzvah, Pidyon Shvuyim.”

“How much is needed?” they asked.

“600 rubles.”

“600 rubles? How much do you need from me?”

“We’re collecting 50 rubles from each family.”

“50 rubles? Take 100.”

He went to the next house: “How much is needed?”

“50 rubles.”

“You want 50? Take 100.”

In just 5-10 minutes, he had collected the money. Then he went to the Rav and told him what was happening. The Rav asked, “You got the money that easily?”

He replied, “Yes.”

The Rav said, “I want you to take a bat and smash the heads of both the Jewish prisoner and the Bolshevik guy.”

“What?”

“Listen to what I said. Do exactly as I told you. Smash them with bats. Not just you, get other people to help.”

They went to the chained Jew and the Bolshevik and started smashing them with bats. Both men, even though one was chained, ran away. It turned out they were fakers: two goyim, one dressed as a Jew in chains and the other as a Bolshevik soldier, trying to get money.

When the man returned to the Rav, he said, “You have Ruach HaKodesh. How did you know they were fakers?”

The Rav replied, “It’s very simple. When you told me that whenever you asked for 50 rubles, you got 100, and it was too easy, I knew something was wrong. There was no bounce back, no setbacks. I knew it was false.”

Because that’s the rule in life: for anything good to successfully happen in the world, there has to be this Betisha. Rebbe Nachman teaches that the only way for a person to get light in his life is to face these setbacks. The setback allows a person to develop the proper vessels. While being pushed back, it causes many things: it fosters humility, making a person submissive to Hashem’s Will, and teaches him to be happy with what he has and grateful for any bonus that comes in addition to his present situation. Setbacks provide numerous benefits. That’s why it’s so important to take them in stride. When a setback hits, it’s only a golden opportunity for something amazing heading your way. So, don’t despair, saying, “Oh my God, this person just embarrassed me, and now I feel uncomfortable. Everything I planned is down the drain, so I’m giving up.” No! This is how development happens. Setbacks are part and parcel of getting anywhere in life.

This is one of the big messages of the Parshah. Hashem wants to destroy the Jews? Okay, you know already the answer. No, Hashem wants Moshe Rabbeinu to make that retort. The Parshah shows Moshe Rabbeinu giving a retort, and Hashem listening to it, both in this week’s Parshah and in Parshat Ki Tisa with the golden calf. Moshe Rabbeinu sticks out his neck and presents a logical argument, which Hashem wants to hear because that’s the way for something to succeed. For the continuity of the Jewish people, there has to be a setback, an initial presentation, and a bounce back.

May we be zocheh to understand how to handle our setbacks, remain steadfast in our belief in the greatness of tzaddikim like Moshe Rabbeinu, who are always there for us and to whom we owe our lives. And if that’s the case, we should listen to them with complete emunah in their guidelines because they look out for our ultimate and true benefit.

(This article also appears on the BRI breslov.org website: https://breslov.org/moshe-rabbeinus-retort/)

For a video presentation of this article: https://youtu.be/o0xiIYvcAco

~~~

A MAJOR UPDATE: 

Rebbe Nachman teaches that the Holy Land - even today - is the key to true Emunah, Prayer and Miracles. And this requires that a person develop a strong connection to Eretz Yisrael. He also teaches that one of the strongest ways to connect to the Land of Israel is through charity and support to those who reside in the Holy Land.

Thanks to your help and support we have raised an additional $11,000 for the upcoming marriage of my youngest daughter - Odel Tova - here in Jerusalem. 

We still have more to go and here is the latest update:

**List of Expenses (in USD):**

1. **Kallah classes** - $810

2. **Wedding gown** - $940

3. **Hair and makeup for Kallah** - $755

4. **D.J. for wedding** - $740

5. **Wedding photographer (partial)** - $600

6. **Car rental + driver for Kallah on wedding day** - $110

7. **Kiddush cup gift for Chattan** - $1080

8. **Tallit/Tefillin bag for Chattan** - $270

9. **Tallit for Chattan** - $270

10. **Full furniture set** - $2,685

11. **Third of Rent for first six months** - $1,620

12. **Initial grocery shopping for newlywed couple** - $405

13. **Dowry gift for young couple** - $1,620

14. **Wedding hall and Seudat Mitzvah (partial)** - $8,206

**Total Goal: $20,111**

**How to Donate:**

- **For US Donations (Tax-Deductible - ID#: 93-3507946):**

  Zelle: [BRESLOVTHERAPY@GMAIL.COM] (https://enroll.zellepay.com/qr-codes?data=eyJuYW1lIjoiQlJFU0xPViBUSEVSQVBZLCBDT1JQLiIsInRva2VuIjoiYn)

   

Credit Card: [Donate via Stripe] (https://donate.stripe.com/cN2dTI8d734X71m5kl)

- **For Canadian Donations (Tax-Deductible):**

  [Donate via PerfectDeed] (https://perfectdeed.com/app-v3/events/elkabas)

- **For Israeli Donations using BIT:**

  [Donate via BitPay] (https://www.bitpay.co.il/app/me/F180C712-A0E6-91CA-6235-7EA7C5D4A327F5BB)

With Pay box (Phone#): 0549717033

- **For International Donations using PayPal:**

  [Donate via PayPal] (http://paypal.me/meirelkabas)

Your kindness in supporting this milestone in our lives is deeply appreciated. May your participation in this mitzvah bring you boundless blessings and joy in your connection to Hashem.

With sincere thanks and warmest regards,

Shabbat Shalom,

Meir Elkabas

WhatsApp: +1-732-800-1863

@: breslovtherapy@gmailcom