Grave of Rebbe Nachman - circa 1920 (man at entrance - Reb Alter Tepliker הי"ד)

Thursday, February 13, 2025

Parshat Yitro - The Derekh Eretz of Moshe

 BH


The Power of Verbalization: Moshe’s Role in Receiving the Torah

In Parshat Yitro, Chapter 19, Verse 8, Moshe Rabbeinu informs the Jewish people of Hashem’s conditions for receiving the Torah. The entire nation responds in unison:

“Everything which Hashem has spoken, we will do.”

Then the verse states:

“And Moshe relayed the words of the nation to Hashem.”

This raises an obvious question: Why did Moshe Rabbeinu have to repeat their response to Hashem? Hashem knows everything—He heard them say it! Rashi addresses this question directly and explains that Moshe’s act teaches us derech eretz, proper conduct. But what does that really mean in this context? If Hashem already knows, what is the purpose of repeating it?

What is Derech Eretz?

The phrase derech eretz literally means “the way of the land.” It refers to proper conduct, but its deeper meaning implies shaping a spiritual reality through physical actions. The Torah here is revealing a fundamental principle: Even the loftiest spiritual matters require a tangible vessel to bring them into the world.

One might think that since Hashem is all-knowing, the acceptance of the Torah remains purely a spiritual reality. But Hashem wanted Moshe Rabbeinu to physically ascend the mountain and verbalize the people’s acceptance—because even the highest spiritual revelations must be grounded in the physical world.

The Role of Physicality in Spirituality

Rebbe Nachman and Reb Noson teach extensively that spirituality alone is incomplete without a corresponding physical action. This is why Hashem structured the giving of the Torah with such precise, tangible components:

  • The nation had to physically stand at Har Sinai.
  • Moshe had to ascend and descend the mountain multiple times.
  • The words of acceptance had to be spoken and relayed.

Even though Hashem knew the people’s response, He desired a physical expression to serve as the vessel for this monumental event. This principle applies to all aspects of Avodat Hashem—our spiritual service must always be expressed through action.

This is the core message behind Moshe Rabbeinu’s seemingly unnecessary repetition. It wasn’t about informing Hashem, but about establishing a tangible reality. This lesson remains relevant today: when we daven, learn Torah, or perform mitzvot, it is not enough to merely have good intentions—we must actively express and embody them.

We cannot be satisfied with spirituality that remains abstract and disconnected, because Hashem wants us to bring His light into the world through action!

The Fusion of the Physical and Spiritual

The idea that spirituality alone is incomplete without a physical vessel is not just a theoretical concept—it has been demonstrated through the lives of our greatest Tzaddikim. One striking example is found in the life of Rebbe Nachman himself.

Rebbe Nachman and the Mourning of His Daughter

Rebbe Nachman tragically lost his young daughter, Feiga. At the time of her passing, she was being nursed in another village. The family, desperate to save her, resorted to a sorcerer—something practically unheard of in that era—who attempted to heal her through dark means. She did not survive, and after her passing, her soul appeared to Rebbe Nachman, revealing both her death and the spiritual damage caused by seeking the sorcerer’s help.

Rebbe Nachman knew all of this through Ruach HaKodesh, divine inspiration. Yet, when he returned home, his family hid the news from him for over a month. It was only when he asked his eldest daughter, Adel, to tell him the truth that he finally heard it from a physical source. This is where a halachic principle comes into play:

In Jewish law, if a relative’s passing is discovered more than 30 days after their death, the mourning period is reduced to just one hour instead of the full seven-day shiva. Even though Rebbe Nachman already knew his daughter had passed, he was not obligated to mourn until he heard it from a physical messenger.

This demonstrates a profound concept: Even knowledge gained through spiritual means—no matter how absolute—is not halachically binding until it is transferred through a tangible, physical conduit.

The Parallels to Moshe Rabbeinu’s Mission

This same principle applies to Moshe Rabbeinu in Parshat Yitro. Hashem, who knows everything, instructed Moshe to go down, hear the people’s acceptance of the Torah, and then return to inform Him. Why? Not because Hashem needed to be informed, but because He wanted Moshe to teach derech eretz—that spirituality must always be anchored in physical reality.

Moshe Rabbeinu ascending Har Sinai again to repeat the nation’s response was a lesson in how divine revelation must pass through human effort. This is why Hashem structured the receiving of the Torah in this manner: He wants the infinite light to merge with the finite world.

The Purpose of Merging Spirituality and Physicality

Rebbe Nachman teaches that Hashem specifically designed this world to be a place where spirituality can be contained within physicality. A person might mistakenly believe that true holiness is to transcend the material world—to live like a hermit, completely disconnected from the physical. But that is not what Hashem desires.

Instead, Hashem wants human beings—who eat, drink, work, and engage in the world—to elevate their physical existence through mitzvot. The greatest revelation of Godliness comes when spirituality and physicality merge. A person, in their everyday life—eating, sleeping, engaging in business—can still connect to the infinite light of Hashem. This is the essence of derech eretz.

The Lesson for Our Own Lives

This is the message Moshe Rabbeinu was instructed to impart. Even though Hashem knew the people’s response, Moshe had to verbalize it—because divine truth must be expressed in the physical realm.

For us, the lesson is clear: We cannot be satisfied with spirituality that remains abstract and disconnected. Hashem wants us to bring His light into the world through action—through Torah learning, mitzvot, and tangible expressions of holiness.

May we merit to apply this lesson, maintaining the delicate balance between the physical and the spiritual, and in doing so, fulfill Hashem’s ultimate will—that His presence be revealed in this world.

This article also appears on the BRI breslov.org website: https://breslov.org/the-derekh-eretz-of-moshe/ 

For a video presentation of this article: https://youtu.be/LSp8O9e0zv8


This class is based on Likutey Moharan lesson 24. For more on this lesson: linktr.ee/breslovtherapy_lesson_24 If you have been inspired by this class/lecture please share it with your friends. Thank you. Follow us:  https://breslovtherapy.blogspot.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 #likuteymoharan #likuteyhalakhot #likuteytefilot #meirelkabas #simcha


Shabbat Shalom.

Meir Elkabas



Friday, February 7, 2025

Parshat Beshalach - Striking Stone with Stone

 BH


The Test of Water in Rephidim

In Parshat BeShalach, the Jewish people arrive in Rephidim and face a major test—there is no water. Instead of turning to Hashem with faith, they quarrel with Moshe, demanding water and questioning whether Hashem is truly with them. Their complaint intensifies: “Why did you take us out of Egypt to die of thirst?” Moshe, distressed by their accusations, cries out to Hashem, fearing they may even stone him. Hashem instructs Moshe to take his staff—the same one used to strike the Nile—and hit a rock, bringing forth water for the people. This location is named Masa U’Meriva, representing both their testing of Hashem (Masa) and their strife with Moshe (Meriva).

Why Strike the Rock?

Hashem could have provided water in many ways: a natural spring, rainfall, or another visible miracle. Instead, He chooses the unusual method of having Moshe strike a rock with his staff. Why?

Rashi explains that Moshe’s staff was made from Sanpirinon, an unbreakable material capable of splitting through rock. The rock itself symbolizes something rigid, closed off, and seemingly lifeless—just like the nation’s faith at that moment. The striking of the rock represents the process of emunah under pressure—sometimes faith is accessed easily, but other times it must be broken through force.

This moment sets the stage for a broader theme—how we handle tests of faith and how our emunah is challenged when we feel abandoned. But why was their reaction so extreme? Why did they question Hashem’s presence so strongly, and why was striking the rock necessary instead of allowing the water to come in a gentler way?

The Challenge of Water and the Test of Faith

the Jewish people face a profound test when they arrive at Rephidim and find no water. Their response is not one of faith but of complaint and doubt, questioning whether Hashem is truly with them. Hashem instructs Moshe to strike a rock with his staff, and miraculously, water flows forth. This unusual method of bringing water is deeply symbolic—it represents the process of encountering obstacles in life and the necessity of breaking through them to access divine sustenance.

A person striving for closeness to Hashem must encounter a setback before they can move forward. When accepted with humility, these setbacks allow a person to express their deepest yearnings. Just as the rock contained hidden water, behind every obstacle lies an opening for divine bounty.

The Purpose of Hitting a Wall

Reb Noson, in his explanation of Likutey Moharan Lesson 24, expands on this idea: a person striving to grow spiritually will inevitably hit a wall. This is known as Betisha—being smacked against a wall and pushed back. Whether in matters of family, livelihood, health, or personal holiness, the journey towards Hashem is never smooth. A person reaches a point where they feel blocked, unable to move forward, as if they are being denied access to higher levels of connection with Hashem.

However, the purpose of this setback is not to push a person away—it is to elicit a deeper yearning. When a person cries out, expressing their longing to come closer to Hashem despite the difficulty, that very cry is what allows the breakthrough to happen. Just as Moshe’s staff—also made of rock—cracked open the stone, revealing the water within, so too must a person endure the experience of being “struck” in order to access the hidden bounty that awaits on the other side.

The Mistake of Complaining

The Jewish people were being tested, and their failure was in their response. Instead of crying out with faith, they doubted Hashem’s presence. Had they accepted the test with humility, had they turned to Hashem and said, “We trust You, Hashem! We know we don’t deserve Your kindness, but we only want to follow You”, then the water could have emerged naturally, without the need for Moshe to strike the rock.

Because they failed this test, they were immediately vulnerable to another attack—the attack of Amalek. As the Midrash explains, Hashem was like a father carrying his child on His shoulders, yet the child still asked strangers, “Have you seen my father?” This lack of recognition led Hashem to briefly set the child down—allowing Amalek, like a dog, to come and bite. This painful episode was meant to remind the Jewish people that Hashem had been with them all along.

Expressing Yearning in the Face of Setbacks

The Jewish people’s reaction to their thirst teaches a crucial lesson about faith and perseverance. Instead of responding with trust and yearning for Hashem, they complained and doubted His presence. Their test was not about thirst alone—it was about how they would react when faced with difficulty. The ideal response was not to demand water but to cry out, “Hashem, we only want to come closer to You!” Had they done this, they would have merited salvation without suffering the attack of Amalek.

The Symbolism of the Rock and Moshe’s Staff

Hashem could have provided water in many ways, yet He commanded Moshe to strike a rock with a staff made of Sanpirinon, a sapphire-like material. This act reflects the process of spiritual growth: a person striving for closeness to Hashem must encounter a wall, a setback, and be pushed back before they can move forward. When accepted with humility, these setbacks allow a person to express their deepest yearnings. Just as the rock contained hidden water, behind every obstacle lies an opening for divine bounty—if one responds with the right attitude.

This article also appears on the BRI breslov.org website: https://breslov.org/striking-stone-with-stone/

For a video presentation of this article: https://youtu.be/ZLc2pCasjF0


This class is based on Likutey Moharan lesson 24. For more on this lesson: linktr.ee/breslovtherapy_lesson_24 If you have been inspired by this class/lecture please share it with your friends. Thank you. Follow us:  https://breslovtherapy.blogspot.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 #likuteymoharan #likuteyhalakhot #likuteytefilot #meirelkabas #simcha

Shabbat Shalom.

Meir Elkabas


Thursday, January 30, 2025

Parshat Bo - The Power of Dancing

 BH


The First National Mitzvah

In Parshat Bo, the Torah introduces the first mitzvah given to the Jewish people as a nation—the Korban Pesach. This offering, prepared and eaten on the night before the Exodus, marks the beginning of the Jewish nation’s service to Hashem as a collective unit.

Though Brit Milah was also performed at that time, it was a prerequisite to eating the Korban Pesach. The Korban Pesach, however, stands as the first national mitzvah, setting the foundation for all future commandments.

The Mysterious Command to Eat in Haste

“Thus shall you eat it: with your belt fastened, your shoes on your feet, and your staff in your hand; and you shall eat it in haste—b’chipazon—for it is a Pesach offering to Hashem.”

Rashi explains the term Pesach—which literally means “to skip over”—in reference to Hashem’s actions on the night of the plague of the firstborn. Hashem “skipped” over the houses of the Jewish people, striking only the Egyptians.

However, Rashi adds something surprising:
“Just as Hashem skipped over the Jewish homes, you must perform all the services of the offering in the manner of skipping and jumping.”

This phrase is astonishing. Rashi is explaining that the mitzvah of the Korban Pesach should be performed with jumping—meaning dancing! But why is this essential?

The Power of Jumping and Dancing

Rebbe Nachman teaches that dancing has the power to mitigate harsh decrees. When a Jew jumps and dances in joy, he causes judgment to skip over him. Just as Hashem “skipped” over the Jewish homes in Egypt, so too, when we dance, we spiritually activate a similar skipping—allowing Hashem’s mercy to override judgment.

This mitzvah, given on the eve of redemption, sets the precedent for all future salvations:

Joy and dancing are essential tools for breaking free from exile and judgment.

The Jews in Egypt, before they left, had to jump both spiritually and physically—through faith, through sacrifice, and through joy. This lesson continues to hold true in every generation.

The Mitzvah of Movement: Dancing and Clapping in Avodat Hashem

Rebbe Nachman teaches that mitzvot should be done with joy, movement, and enthusiasm. Breslover Chassidim emphasize davening with singing, clapping, and excitement, as a way to awaken simcha. Rebbe Nachman was strongly against those who insisted on praying in a lifeless, silent manner, and he sought to restore the Baal Shem Tov’s way of serving Hashem with vibrancy and passion.

There are even stories of great Breslovers who would take five minutes just to say the bracha on a tallit, dancing under it out of sheer joy for the mitzvah.

This is not just an extra practice—it is deeply rooted in the Torah. The name Pesach, as Rashi explains, refers to Hashem skipping over the Jewish homes, and the Tzaddikim teach that just as Hashem “skipped,” we should also skip, jump, and dance in our service of Hashem. This movement brings divine protection and mitigates harsh decrees.

Mitzvot Done with Joy Create Spiritual Momentum

Rebbe Nachman, in Likutey Moharan Lesson 24, explains that mitzvot performed with simcha generate momentum—awakening higher levels of spiritual energy. This is hinted in Moshe Rabbeinu’s words to Pharaoh:

“With our youth and with our elders, we will go. With our sheep and our cattle, with our sons and our daughters, we will go, for it is a festival to Hashem.” (Shemot 10:9)

The ARI points out that these six categories—youth and elders, sons and daughters, sheep and cattle—represent all ten levels of divine energy, the ten sefirot. When a mitzvah is done with joy, it brings spiritual elevation to all levels of existence—from the most refined aspects of the soul to the animalistic desires within a person.

When a Jew performs a mitzvah with simcha, the joy itself carries immense spiritual power. The Torah commands that the Korban Pesach be eaten with joy because this enthusiasm in serving Hashem brings divine protection and salvation. Rebbe Nachman teaches that by performing mitzvot with movement, energy, and joy, we awaken spiritual momentum that brings us closer to Hashem.

The Korban Pesach: A Model for All Mitzvot

Since Korban Pesach is the first mitzvah the Jewish people performed together, it serves as the prototype for all mitzvot.

This teaches that every mitzvah should be performed with joy, enthusiasm, and movement. Just as the Korban Pesach is done with jumping, all mitzvot should be accompanied by simcha—because this joy has the power to break barriers, elevate a person spiritually, and ultimately bring redemption.

A Fiery Joy: The Story of the Shamash of Berditchev

In the time of Rav Levi Yitzchak of Berditchev, a devoted shamash was known for his passion in preparing the shul for Shabbat. One week, while lighting the candles, he became so caught up in his excitement and joy for the mitzvah that he began dancing with his eyes closed—unaware that his jacket had caught fire. Tragically, he was consumed by the flames and passed away.

A great debate erupted in Heaven. Was his death considered an unfortunate accident in the course of a mitzvah, or was it akin to suicide, since he had not exercised caution? The ruling of his case would set a precedent for others who lost their lives while performing mitzvot with sincere enthusiasm.

A Heavenly Trial and a Tzaddik’s Intervention

Reb Lieber of Berditchev, the first rabbi of the city, had long since passed away, but he appeared in a dream to Rav Levi Yitzchak. He explained that he could help tip the scales in the shamash’s favor, but he needed assistance. His request was unusual:

“Go to my grave, dig a ditch next to it, fill it with water, and immerse in it. This will give us the merit to overturn the harsh decree in Heaven.”

Rav Levi Yitzchak and his students went to Reb Lieber’s kever. They dug the ditch and prepared the mikveh, but every time Rav Levi Yitzchak stepped in, the walls of the pit collapsed, filling it with mud. This happened three times, signaling a fierce kitrug—a heavenly prosecution—preventing the merit from taking effect.

Realizing the urgency of the situation, Rav Levi Yitzchak instructed his students to refill the pit while he was already inside, ensuring that he could immerse before the prosecution struck again. This time, the tikun was completed, and Reb Lieber appeared to him once more, confirming that the shamash’s soul had been saved.

Simcha in Mitzvot: A Protection Against Harsh Decrees

This incredible story highlights a crucial lesson: when a Jew performs a mitzvah with simcha, even if there are obstacles—even if there are risks—the joy itself carries immense spiritual power. The Torah commands that the Korban Pesach be eaten derech kvitzah ve’dilug—with jumping and joy—because this enthusiasm in serving Hashem brings divine protection and salvation.

Rebbe Nachman teaches that simcha is the key to all mitzvot. By performing them with movement, energy, and joy, we awaken spiritual momentum that brings us closer to Hashem. This applies not just to Pesach, but to every mitzvah we perform.

May we always approach mitzvot with boundless joy, and in doing so, merit divine favor and ultimate redemption.

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

For a video presentation of this article: https://youtu.be/jUaQ7XXIdcg


Help support Breslov Therapy: linktr.ee/breslovtherapy This class is based on Likutey Moharan lesson 24. For more on this lesson: linktr.ee/breslovtherapy_lesson_24

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Shabbat Shalom!

Meir Elkabas



Friday, January 24, 2025

Parshat VaEra – Pharaoh’s Accessing the Keter

 BH


The Exile in Egypt and the Mission to Extract Holy Sparks

The Arizal teaches that the primary reason for the Jewish people’s descent into Egypt was to extract and elevate the holy sparks trapped there. These sparks originated from before the Creation along with the additional blemish of wasted seed of Adam HaRishon. While Avraham Avinu had already begun this process during his own descent into Egypt, the Jewish people were sent to complete it during their 210 years of exile, represented by the numerical value of the word “רדו” (“redo”), meaning “descent.”

This mission of extracting holy sparks did not end with Egypt. Each subsequent exile—Babylonian, Persian-Median, Greek, and the present day Roman exile —has been part of the ongoing task of gathering sparks left from the beginning of creation. The final redemption will come when all sparks are elevated, ushering in the arrival of Mashiach and the building of the Third Temple.

Pharaoh’s Goal: Subverting Holiness

Pharaoh was not content with merely holding the holy sparks captive. Being steeped in sorcery and impure spiritual wisdom, he sought to exploit these sparks to access the highest levels of divine revelation, known as the Keter (Crown). The name “Pharaoh” (פרעה) shares a root with the Hebrew word for revelation (התפרעה), underscoring his desire for spiritual illumination—but in the realm of impurity.

The Keter, as explained in Kabbalah, represents the boundary between the infinite light of Hashem and the created world. It is the closest point to divine infinity that creation can reach, yet it acts as a separation. Access to the Keter requires simcha (joy), particularly joy in performing mitzvot. Pharaoh sought to subjugate the Jewish people through bondage and despair, depriving them of simcha. By doing so, he hoped to divert their spiritual energy toward himself, enabling him to access the Keter through impure means.

Moshe and Aharon: Countering Pharaoh’s Scheme

The mission of Moshe Rabbeinu and Aharon was to dismantle Pharaoh’s grip on holiness. The ten plagues corresponded to the ten sefirot, with each plague severing Pharaoh’s connection to these spiritual energies, culminating in the final plague—the death of the firstborn—which broke his hold on the Keter.

Why Did Moshe Speak in the Holy Tongue?

Hashem commanded Moshe to speak directly to Pharaoh in the Holy Tongue, despite Pharaoh’s inability to understand the language. Rashi explains that Moshe’s role was to deliver Hashem’s words exactly as received, while Aharon would translate and elaborate in Egyptian.

Why this seemingly redundant process? Rebbe Nachman explains that the Keter operates through a dynamic of “push and pull.” When one draws near to the Keter, it “pushes back,” creating a spiritual bounce. This dynamic ensures that individuals remain grounded in their finite existence while receiving divine illumination. However, in the case of Pharaoh, Moshe’s incomprehensible words acted as a “push,” creating a barrier that distanced Pharaoh from accessing the Keter. Aharon’s explanations then followed to communicate Hashem’s warnings in Pharaoh’s language, reinforcing the divine message.

The Structure of the Plagues: A Four-Week Process

Each plague spanned a month, with three weeks of warnings followed by one week of the plague itself. These four weeks align with the spiritual process described by Rebbe Nachman in Likutey Moharan Lesson 24:

  1. Malchut (Kingship): The first stage involves reclaiming the holiness trapped in the lowest realm, restoring it to Hashem’s dominion.
  2. Netzach, Hod, Yesod (Legs): The second stage gives momentum to this reclaimed holiness, enabling it to ascend further.
  3. Chesed, Gevurah, Tiferet (Arms): The third stage channels this holiness into blessings and spiritual strength.
  4. Chochmah, Binah, Da’at (Mind): The final stage – when choosing the preferred blessing of intellect – prepares the mind to approach the Keter.

The plagues disrupted Pharaoh’s impure connection to the Keter, stage by stage, until his hold was entirely broken. This systematic approach ensured that the Jewish people could reclaim all stolen spiritual energy.

The Gift of the Torah

The culmination of the Exodus was the giving of the Torah at Mount Sinai on the 50th day, corresponding to the Keter. This ultimate revelation represents the reward for the Jewish people’s efforts to elevate the holy sparks and overcome the forces of impurity in Egypt.

Practical Lessons for Today

The Egyptian exile reflects our own struggles with spiritual and emotional challenges. Just as Pharaoh sought to drain the Jewish people’s joy, we often face obstacles that threaten our simcha. Rebbe Nachman teaches that maintaining joy—even through mundane activities like telling jokes, singing, or finding gratitude—is the key to accessing divine light and overcoming adversity.

The weeks of Shovavim (parashyot Shemot through Mishpatim) are a time to focus on reclaiming our inner sparks. The “Shovavim blues” many feel during this period mirror the emotional struggles of the Egyptian exile. By understanding the deeper purpose of these challenges and striving to serve Hashem with simcha, we can elevate ourselves and hasten the final redemption.

May we merit to complete the work of gathering the holy sparks and to witness the ultimate revelation of Hashem’s glory with the coming of Mashiach speedily in our days.

This article also appears on the BRI breslov.org website: https://breslov.org/parshat-vaera-pharaohs-accessing-the-keter/

For an audio presentation of this article: https://soundcloud.com/breslov-therapy/parshat-vaera-pharaohs-accessing-the-keter

This class is based on Likutey Moharan lesson 24. For more on this lesson: linktr.ee/breslovtherapy_lesson_24


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Shabbat Shalom

Meir Elkabas