Parshat Acharey Mot/Kedoshim - Shabbat vs. Parents and the Holy Temple

 BH

Kedoshim Tihiyu – The Framework of Holiness

Parshat Kedoshim opens with the command “Kedoshim tihiyu”—you shall be holy. Immediately after, the Torah presents a striking pairing: honoring parents alongside keeping Shabbat.

At first glance, this seems like a halachic clarification—if a parent tells a child to violate Shabbat, the child must not listen. But the placement hints to something deeper. Why are these specific mitzvot—parents and Shabbat—juxtaposed? What underlying structure are they revealing?

Shabbat – Returning to the Beginning

Shabbat represents the foundation of emunah (faith). By observing Shabbat, a person testifies that Hashem created the world and continues to sustain it.

More than that, Shabbat is a taste of the World to Come—a withdrawal from physical activity in order to reconnect to the spiritual root of existence. It is not merely rest, but a return to origin, a re-alignment with the purpose of creation.

In this sense, Shabbat is the נקודת ההתחלה (nekudat hatchalah – starting point) of everything.

Parents – Partners in Creation

The mitzvah of honoring parents reflects another dimension of creation. A father and mother are described as שותפים (shutafim – partners) with Hashem in bringing a child into the world.

Each contributes something essential:

• The father provides certain physical elements
• The mother provides others
• Hashem provides the נשמה (neshamah – soul)

Honoring and fearing ones parents, then, is not just respect—it is an acknowledgment of one’s origin. It is recognizing the channel through which a person entered existence.

Orot and Kelim – Lights and Vessels

On a deeper level, this partnership reflects a fundamental structure in Kabbalah: אורות וכלים (orot ve’kelim – lights and vessels).

• The husband represents the אור (or – light)
• The wife represents the כלי (kli – vessel)

Neither can function independently. Light without a vessel cannot be received. A vessel without light remains empty. Creation itself depends on their integration.

This same structure appears in every mitzvah. The Divine command is the light. The physical action is the vessel. When a person performs a mitzvah, he unites the two—drawing Divine presence into the world.

Why These Mitzvot Are Paired

Now the connection becomes clearer. Shabbat represents the מקור (makor – source), the recognition of Hashem as Creator. Parents represent the המשכה (hamshachah – extension), the continuation of creation into the individual.

Both are foundational. Both define a person’s relationship to existence itself.

That is why the Torah emphasizes: even though parents are partners in creation, they do not override the ultimate Source. Respect for parents must operate within the framework of Shabbat—within recognition of Hashem.

The Beit HaMikdash – The Place of Connection

Later in the Parshah, the Torah pairs Shabbat with reverence for the Mikdash (Temple). Again, the same principle emerges.

The Beit HaMikdash is the מקום השראת השכינה (makom hashra’at haShechinah – place where the Divine Presence rests). It is where the connection between Heaven and Earth is most revealed.

Yet even this does not override Shabbat. Why? Because Shabbat represents the root, while the Mikdash represents its expression.

A Unified Structure

We now see a consistent pattern:

• Shabbat – connection to the Source
• Parents – participation in creation
• Mikdash – manifestation of Divine presence

All three revolve around one central idea: reconnecting the world to Hashem.

The Torah places boundaries to ensure that the structure remains intact. No matter how elevated a concept may be—honoring parents or building the Temple—it must remain grounded in the recognition of Hashem as the ultimate Source.

Engage with the world—build, create, perform mitzvot—but never lose sight of Shabbat, the inner connection to Hashem

Living the Connection

Every mitzvah a person performs follows this same model. It takes something physical and connects it to the Infinite. Through action, a person becomes a conduit for Divine light.

This is the meaning of mitzvah itself—to connect.

Through honoring parents, observing Shabbat, and aligning our actions with Hashem’s will, we participate in the ongoing process of creation—transforming the world into a place where His presence is revealed.

The Beit HaMikdash and the Continuation of Creation

The same structure of אורות וכלים (orot ve’kelim – lights and vessels) that appears in parenthood is mirrored in the Beit HaMikdash.

The Temple was the מקום השראת השכינה (makom hashra’at haShechinah – place where the Divine Presence rests), where physical actions—korbanot, offerings—were elevated into spiritual connection. Just as a father and mother bring light and vessel together to create life, the Beit HaMikdash took the physical and transformed it into a conduit for Divine light.

Even the Kodesh HaKodashim (Holy of Holies) is described as the room of procreation, reflecting this same dynamic of creation and connection.

The Danger of Losing the Purpose

With such powerful systems—parents, creation, the Temple, mitzvot—it is easy for a person to become absorbed in the doing.

A person builds, creates, learns, performs mitzvot—constantly engaging in אורות וכלים (orot ve’kelim – lights and vessels). But there is a subtle danger: he may begin to think that the activity itself is the goal.

The Torah therefore places a boundary: Shabbat.

Shabbat reminds a person that everything he does has a higher purpose. It is not the activity that defines life—it is the connection to Hashem behind it.

Shabbat Above All

Shabbat is not just another mitzvah. It is the root that gives meaning to all mitzvot.

That is why:

• Parents do not override Shabbat
• The building of the Temple does not override Shabbat

Because Shabbat represents direct connection to Hashem—the ultimate goal beyond all systems of creation.

The Zohar even teaches that Shabbat is considered one of Hashem’s Names. It is the point where a person steps beyond action and reconnects to purpose.

Hitbodedut – Living Shabbat Every Day

This concept of Shabbat exists not only once a week, but can be accessed daily through התבודדות (hitbodedut – personal prayer and conversation with Hashem).

Hitbodedut is the moment a person stops “doing” and reconnects:

• Why am I here?
• What is my purpose?
• Where is Hashem in my life?

Without this, a person can become deeply involved in Torah, mitzvot, or even spiritual growth—yet lose awareness of Hashem Himself.

Keeping the Balance

The Torah’s pairing now becomes clear:

• Parents / Creation – the power to bring life and build
• Mikdash / Service – the power to elevate the physical
• Shabbat / Connection – the purpose behind it all

A person must engage fully in life—creating, building, serving—but never at the expense of remembering the Source.

Conclusion

The message of these verses is precise: engage in the world, build, create, perform mitzvot—but never lose sight of why.

Shabbat must remain intact. The inner connection to Hashem must remain untouched.

Through maintaining that balance—between doing and remembering—a person fulfills his role in creation and stays connected to the One who gave it meaning.

Shabbat Shalom.

Meir Elkabas

This article also appears on the BRI breslov.org website: https://breslov.org/shabbat-vs-parents-and-the-holy-temple/ 

For a video presentation of this article: https://youtu.be/NS4hKrMK-Tk

This class is based on Likutey Moharan lesson 24

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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.

For more on this lesson: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠linktr.ee/breslovtherapy_lesson_24⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠

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