Breslov Therapy: Parshat Beshalach – The Easy Access of Plishtim

Friday, January 26, 2024

Parshat Beshalach – The Easy Access of Plishtim

Reb Noson, in his discourse in Likutey Halakhot (Ishut #4), delves into the opening verse of this week’s parsha. Remarkably, his insights resonate with the ongoing events in the current conflict in Israel and free Palestine. Explore Reb Noson’s reflections from over 200 years ago on the enigma surrounding the Philistines (Plishtim).

The parsha begins with the account: “And it was, that when Pharaoh sent out the nation,” Despite the logical proximity of the Philistine route, Hashem chose not to lead them in that direction. Logically, departing from Egypt, the most direct way to enter the Holy Land would be through the coastal plain of the land of Plishtim, bypassing the Sinai Desert and other detours. However, the parsha notes that the Lord did not direct them along that route.

Why did Hashem make this choice? The Torah provides an explanation: “Because perhaps, lest the nation has second thoughts when they see themselves fighting a battle [to enter the Holy Land].” From fear of the battle and the potential desire to retreat, considering the easy route to return to Egypt, Hashem foresaw a risk.

Reb Noson eloquently unveils the significance of the opening verse: The departure from Egypt, synonymous with the realm of evil and impurity, is a pivotal moment. The Jews had descended to level minus 49 of impurity, and they could have reached minus 50 had Hashem not intervened. Leaving Egypt signifies a profound spiritual elevation, a resurgence in connection with Hashem.

As the verse unfolds it captures the instance when Pharaoh, representing the forces of evil, allows the Jews to depart, granting permission to step out of the domain often referred to as the “exchange chambers.” In this pivotal moment, Hashem is meticulous in guiding the spiritual journey of a person. The precise handling is necessary due to the delicacy of the process.

The verse continues highlighting Hashem’s carefulness. The Lord ensures precision in the process, recognizing its sensitivity. Hashem does not permit entry into holiness, symbolized by the Holy Land, through the route of Plishtim. Reb Noson delves into the meaning of Plishtim, drawing a grammatical connection to the term Mefulash.

Mefulash denotes an open passage from end to end, much like an alleyway. Reb Noson correlates this concept with Plishtim, emphasizing that Hashem, in facilitating a person’s return from impurity to holiness, avoids the straightforward, unimpeded path symbolized by Mefulash. Instead, Hashem guides the individual through a nuanced journey, preventing a direct ascent without challenges, detours, or boundaries.

Reb Noson’s interpretation underscores Hashem’s meticulous care for the individual’s benefit. The intention is to safeguard against a hasty entry into holiness—similar to the concept of Mefulash—where the spiritual ascent occurs effortlessly, akin to entering from the bottom and emerging at the top. Hashem’s guidance is deliberate, ensuring a more profound and meaningful spiritual journey.

Why? Because it’s too close. A Jew, in his journey toward purification and closeness to Hashem, requires time. Time to transform. It’s not an overnight process. Yesterday, he might have been in pubs, smoking on Friday nights – and suddenly, he transforms, cutting off his hair, growing long peyos and a beard, donning a talis, feeling like a different person. But this transformation doesn’t happen overnight; it requires a process. Patience is key—a virtue for the individual’s own good. Hashem’s intention in making a person wait is to cultivate a deeper spiritual desire and yearning, which emerges when one faces obstacles and experiences delays.

Here, the Torah emphasizes “Ki karov hu,” meaning it’s too close. This closeness implies several things. Primarily, the individual needs to become a spiritual soldier, deserving of entering holiness. The best way to test a person is to make them wait. Waiting reveals one’s true character—how they handle pressure, waiting, and the “cooking” process. It tests their patience, a quality intertwined with emunah (faith). The Torah asserts that it’s too close for a person to enter the realm of holiness in the Plishtim format.

The Torah questions: Why the need for a patience stage? Why not let the person leave the darkness and enter holiness directly? Isn’t that the desired outcome? Because the Lord says that a person lacks the expertise of patience. Rebbe Nachman, in Likutey Moharan Lesson 24, refers to patience as the highest level, the Keter, which serves as the gateway to holiness. Mastering patience becomes a prerequisite for entering this highest level.

So, Hashem emphasizes that if a person lacks patience, he might entertain second thoughts. Quick transitions from one realm to another may leave the individual unprepared for the tests and tribulations that follow. Without the necessary vessels built through obstacles, waiting, and detours, the person may face challenges unprepared. Lest the nation has second thoughts when confronted with battles, the reality of Jewish life may seem more daunting than initially perceived.

In a life where things unfold too rapidly and an individual hasn’t built resilience through waiting, there’s a risk of facing challenges with a mindset of “I don’t need this.” The greatest gift in creation, Hashem’s “waiting process” becomes a crucial aspect of developing patience. Mastery of waiting becomes the strongest vessel to counter life’s tests. Patience allows individuals to approach challenges with a settled mind, avoiding impulsive reactions. It serves as a tool to think things through, preventing unnecessary panic or assumptions.

When adversity strikes, having mastered the attribute of patience allows a person to approach situations calmly. Instead of reacting impulsively, one can analyze the situation with a clear and patient perspective. The challenges, difficulties, and tests may not be as daunting as they initially seem. The settled mind, grounded in the reality of Hashem’s love and the understanding that tests are within one’s capacity to overcome, becomes a source of strength. Patience, as Hashem’s gift in creation, becomes a guide to navigating life’s challenges with a balanced and composed outlook.

Connecting this to the contemporary cry for “free Palestine,” Reb Noson provides a spiritual perspective. Many desire a quick fix, akin to a Plishtim mentality, seeking an easy way in the physical and spiritual dimensions. “Free Palestine” reflects the wish for an uncomplicated, instantaneous solution—easy teshuva, effortless Judaism, instant financial success. The Torah counters this attitude, emphasizing that Hashem knows what is truly beneficial. Waiting, the Torah asserts, is a profound gift in life.

The message is clear: while the world clamors for a “free Palestine,” the deeper spiritual meaning underscores the importance of patience. Hashem’s plan involves waiting, earning, and working for rewards. The Torah teaches that waiting is a test for everyone. As Reb Noson aptly stated, “Salvation comes to those who wait for it.” The key lies in enduring and waiting until the doors of salvation open.

For a video presentation of this article:

https://youtu.be/ZiQdxw-em58

This article also appears on the BRI breslov.org website: https://breslov.org/parshat-beshalach-the-easy-access-of-plishtim/

Shabbat Shalom

Meir Elkabas

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

@: breslovtherapy@gmail.com

WhatsApp: +1-732-800-1863

⁠⁠#breslov⁠⁠ ⁠⁠#breslovtherapy⁠⁠ ⁠⁠#rebbenachman #rebnoson

No comments:

A Basic Analogy of Breslov Therapy tm

By Meir Elkabas

for a brief audio outline please listen to: Breslov Therapy - A Brief Outline

When a person doesn't feel well he goes to a doctor who diagnoses his condition and prescribes a treatment. If the condition is a serious one then he made need to go to a specialist. So too Rebbe Nachman offers a diagnosis to every person at every age and in every situation in life, offering advice - treatment - as to what can be done. Rebbe Nachman is the all around specialist.

In Breslov Therapy, the following material is used:

1- Likutey Eitzot (Advice)

2- The Kitzur (Abridged) Likutey Moharan

3- Likutey Moharan

4- Likutey Tefilot (The Fiftieth Gate)

5- Likutey Halachot.

The very first step is to do what is called hitbodedut - secluded meditation. In hitbodedut one should attempt to pinpoint what one feels to be the root attribute in preventing one's personal development in life.

One will find attributes and characteristics in oneself grouped in two categories: 1-cause/root attributes. 2- effect/resulting attributes. For example, one may suffer from haughtiness and anger. Haughtiness could be the "cause" for the "resulting" anger.

Thus haughtiness is a root attribute that requires priority attention.

Once you have located what you feel to be the "root" cause to other negative attributes, take a look at the book Advice/Likutey Eitzot in the chapter which closest relates to your root. Eg. for haughtiness take a look at the chapter Pride and Humility

After looking up the whole chapter, see which paragraph most relates to what you are going through. Then look up the corresponding lesson in The Kitzur (abridged) Likutey Moharan. Eg. paragraph 21 reads: Humility protects against sexual temptation. Pride arouses it (130). The number (130) refers to lesson 130.

It happens sometimes that you relate to several paragraphs in a single chapter, and you just don't know which one to choose. If this happens take a look at the corresponding lessons in the Kitzur Likutey Moharan and see if your variety of choice still stands or not. If you still cannot choose between several lessons, then take a look at the corresponding prayers on the lessons in the Likutey Tefilot – Fiftieth Gate.

Once you have found what you feel to be the "right" lesson. Start reviewing the actual lesson in the Likutey Moharan over and over again along with the corresponding prayer in Likutey Tefilot.

Get so associated and adjusted to the lesson until you practically know it by heart. As you continue to review, the lesson begins to literally turn "alive" illuminating your life: You can use your life experiences to perceive the lesson, and also use the lesson to perceive your life. All the while continually saying the corresponding prayer along with your own additions.

Learning the lesson in Likutey Moharan activates the actual remedies, guidelines and advices in your life. The more you review the lesson (seeking deeper insight) the more refined and acute is the remedy. Praying to attain the lesson's themes directs this "remedy" to where the spiritual wound is located.

This can be compared to having the right medication, but if you don't apply it to the actual wound, it won't help that much. So too, Rebbe Nachman's deep, profound words actually create a spiritual remedy, but if you don't daven to HaShem to direct the spiritual doses in the right area, you won't get that far. Judaism is based mainly on articulation – in torah and prayer.

Thus far, we have 2 stages in Breslov Therapy: The diagnosis and treatment. The diagnosis is finding the right lesson that relates to you and the treatment in itself has 2 parts: learning the lesson to activate the remedy and davening about it through the Likutey Tefilot on the lesson joined with your own personal hitbodedut.

However, like in any surgery/treatment if there is no pain-killer the treatment hurts, especially in this case where the Rebbe's teachings are going straight to the core of all physical/spiritual maladies. For this, one requires an anesthesiologist. Rebbe Nachman's advice is to always carry along with you two lessons and constantly go with them – lesson 282 and 195.

By going over the lesson and accompanying prayer the treatment is in process. The next stage is the recovery process. This is the Likutey Halachot.

Likutey Halakhot shows you how to implement and apply the lesson's themes, ideals and practical ramifications in day to day life, and how these items are found hidden and underlying various subjects in the Torah.

At the back of every standard edition of Likutey Moharan, you have an index showing the various discourses in Likutey Halachot that are based on a particular lesson in Likutey Moharan (for more details see "The Methodology of Likutey Halachot" at the appendix to the book "Through Fire and Water")

In Summary:

1) The diagnosis is learning the right lesson in Likutey Moharan that relates exactly to what you presently need, offering you advice as to what to go about doing.

2) The actual surgery/therapy/treatment is in itself 2 stages - a) learning the holy words of the lesson have the power to activate the remedy while b) davening about the lesson using the Likutey Tefilot, Tehillim and especially your own hitbodedut "directs" the remedy to the appropriate place.

3) The recovery stage using the Likutey Halachot which guides you how to implement the lessons ramifications in your life on a broader scale to cover just about every area in life.Although note: since the process is painful you will need constant dosages of lesson 282 (Azamra) and 195. Also, these 3 stages may be done simultaneously.

The lesson in Likutey Moharan should be reviewed over and over again until you literally know it almost by heart. While reviewing questions will and should pop up. You may reach a point where the lesson might become a bit dry. At this point you should go a step deeper and begin to delve into the main commentaries on Likutey Moharan.

There are 4 main commentaries on the Likutey Moharan: 1) Parparaot LeChochmah 2) BeIbey HaNachal 3) Mey HaNachal 4) Biur HaLikutim.

As you learn the lesson with these commentaries, you will notice that they ask most of the questions that you yourself had (it makes you feel good that you are at least on the right track!!!).

Furthermore they will arouse your attention to newer and deeper perceptions into the lesson which will only enhance your feeling and excitement to connect with the "soul" of the lesson.

This is especially true with the fourth commentary, the Biur HaLikutim. Biur HaLikutim is a very, very deep commentary on the Likutey Moharan, which requires you to be totally absorbed into the lesson in order to actually understand what he is saying. The author developed 18 rules to learning the Likutey Moharan which he culled from the writings of Reb Noson.

With all this simultaneous input from the Likutey Moharan, Likutey Tefilot, Likutey Halachot, etc. you will amazingly see how your whole life will presently revolve around the lesson. You will be able to connect everything in life as hints to the lesson, from your daily prayer services to your spouse's latest arguments.

For most people entering the Likutey Moharan with its accompanying commentaries is too deep to begin with. Therefore it is highly suggested and recommended to use the BRI's translation and commentary to the Likutey Moharan.

The commentary collects all the commentaries as they relate to understanding the simple flow of the lesson, along with accompanying background info to all the verses, Talmudic, Midrashic, Zoharic and Kabbalistic quotes that Rebbe Nachman refers to.

The feeling and experience of how Rebbe Nachman "dresses-up" his perception in a Biblical verse or quote from Chazal is truly inspiring. It could literally ignite you with fiery words in your personal hitbodedut. In essence this is the "shpitz" of Breslov Therapy - to renew and enflame yourself with powerful and deep words of prayer to Hashem in order to effect positive changes in life.

People generally ask: Does Breslov Therapy really work? Is it proven and tested?From personal experience of almost 20 years it has helped tremendously!!! However, there are practical hints that you can use to see if you're headed in the right direction:

1) if things do not change in life - have patience and keep on going until you do see some change.

2) If things start to get worse, this may also be a good sign, as Rebbe Nachman states, that at the beginning of a healing process, the sick person normally gets worse but then gets better.

3) If things get just worse and worse and worse - then you could assume that you are in the wrong direction, and take another lesson to work on.

Another point to take note of - if you do see positive changes in life with a specific lesson, continue until the moment you don't see or feel any noticeable changes. Know then that you have received the main points of the lesson. Look into another characteristic that you would like to work on.

When getting adjusted to the Likutey Tefilot and Likutey Halachot on the accompanying lesson you will notice that they relate to you more than anything else in life. From this you can see Reb Noson's greatness, in that he continues to be your best and most understanding friend in life.

If after all is said and done, Breslov Therapy still doesn't work, then possibly the problem is more profound. I.e. if a person goes to a "doctor" to receive treatment, and then argues with the doctor about his treatment, the patient won't get too far. One must trust and put his faith in the "doctor" that he is giving the best treatment possible.

So too, for Breslov Therapy to work one must have faith and trust that Rebbe Nachman knows his stuff and offers us the best diagnosis possible to help our situations. A suggestion to build this faith would be to learn the following books: 1) Rabbi Nachman's Wisdom 2) Tzaddik - A Portrait of Rabbi Nachman.

Another important item which can help is to actually visit the gravesite of Rebbe Nachman in Uman, Ukraine, and simply ask him to open one's heart and soul to the healing effects of his teachings. Judaism is based on the belief that tzaddikim never die and their spirit can still be found hovering over the grave.

For more info please contact Meir Elkabas:

WhatsApp:

1-732-800-1863

breslovtherapy@gmail.com

Friday, January 26, 2024

Parshat Beshalach – The Easy Access of Plishtim

No comments:

Post a Comment