Breslov Therapy : Why Should We Lose Out?

Thursday, June 20, 2024

Why Should We Lose Out?

One remarkable topic in the Parshah is Pesach Sheni, the second chance to perform the Korban Pesach. To recap: there were Jews in the desert carrying the coffins of the 12 tribes, making them tamei met (ritually impure due to contact with corpses). As a result, they couldn’t participate in the Korban Pesach on time. These Jews approached Moshe Rabbeinu and Aharon at the Ohel Mo’ed (Tent of Meeting) and asked, “Lamah Nigara’a – why should we lose out? Just because we’re doing something proper and right, yet we are impure, should we miss out on the Korban Pesach?”

Moshe Rabbeinu responded to them with these words, as stated in Chapter 9, Verse 8: “VaYomer Aleihem Moshe Imdu Ve’eshme’ah Mah Yetzaveh Hashem Lakhem.” He told the impure individuals to stand by while he listened for Hashem’s command. The essence here is that a whole new Torah law was established because these Jews yearned to do good. They questioned why they should miss out, and Moshe acknowledged their point, asking Hashem for guidance. Hashem affirmed their request, introducing Pesach Sheni, which occurs a month later on the 14th of Iyar. During Pesach Sheni, one can have chametz and matzah at home, but the Korban Pesach must be eaten with matzah and maror, without any chametz during the meal.

Their earnest desire to participate in the Korban Pesach led to the creation of this second chance. If they hadn’t asked, the law of Pesach Sheni would not exist. Their question stemmed from not wanting to miss out on the mitzvah of the Korban Pesach.

Reb Noson explains in Likutey Halakhot, Nefilat Apayim #4 that the Korban Pesach represents a profound spiritual light, an elevated awareness of Hashem. This awareness is so lofty that the Jewish people choose to embrace it through Emunah (faith) without fully understanding it. This concept is embodied in the phrase Na’aseh VeNishma (we will do and after we will understand), signifying that the Jews act with pure faith. The term Pesach means to skip over, implying that instead of taking time to understand and internalize, the Jewish people follow Hashem’s instructions immediately and without question. This skipping over is essential for connecting to such a high level of Divine light, which is the essence of the Korban Pesach.

Every year, the Korban Pesach offers this opportunity to access this light, which is what the Jews in the desert desired. They were unable to partake in the Korban Pesach because they were tamei (ritually impure), and they missed out on experiencing this heightened awareness through Emunah. This desire for the Korban Pesach’s spiritual light is crucial because it can lift a person out of depression, worries, and distorted imagination. This light serves as a means to pull people out of their stuck places and initiate a new beginning, with Hashem’s help.

When these individuals asked Moshe Rabbeinu, “Lamah Nigara’a – why should we lose out on such an extraordinary experience once a year?” Moshe acknowledged their point and sought Hashem’s guidance. Hashem granted them the opportunity to observe Pesach Sheni, but they had to wait one month.

Why one month? A month, or Chodesh in Hebrew, spans 30 days, during which the moon goes through a complete cycle of waxing and waning, from total darkness to full light and back to darkness. This cycle is significant because it represents renewal. On the 15th of Nisan, when Pesach is initially observed, there is a full moon. By Rosh Chodesh Iyar, the moon is at its lowest point, and by the 14th of Iyar, it is full again. This 30-day period tests whether the individuals can maintain their spiritual yearning and commitment. If they can hold on through this entire cycle, they are deemed worthy of participating in Pesach Sheni.

The second chance of Pesach Sheni allows them to perceive and experience the special light associated with the Korban Pesach. This light comes with the mitzvah of eating the Korban Pesach, providing a unique opportunity for spiritual renewal and connection.

To go deeper, Moshe Rabbeinu says: “Imdu,” which means “stand,” and “Ve’eshme’ah,” meaning “I will listen to what Hashem will command you to do.” Moshe Rabbeinu could have used other words, like “wait,” but he specifically chose “Imdu,” meaning to stand. The implication is to wait while he asks Hashem, to give him a moment to hear from Hashem what to do. Why did he choose “stand”? And why did he say “I will hear/listen”?

This choice of words is significant, as Rebbe Nachman discusses in Lesson 24 of Likutey Moharan. To experience the profound light of the Korban Pesach one must know how to stop and stand. Moshe Rabbeinu was instructing them to stand still, indicating that to merit the existence of Pesach Sheni and to rectify their situation, they needed to know how to stand still, not to move forward impulsively.

Rebbe Nachman elaborates on this in Likutey Moharan lessons 6 and 24, emphasizing the need to be a “Baki BeRatzo Baki BeShov”, which means to be an expert in running forward and an expert in waiting. “Matey VeLo Matey” means reaching and not reaching, a concept from the Zohar.

The greatest challenge many people face is impatience and not knowing how to wait. However, the secret to advancement in Judaism and in life is learning how to wait and to accept it with joy. To navigate life effectively, one must master the art of moving forward and stopping, reaching and not reaching.

Moshe Rabbeinu told them to “Imdu,” meaning “stand.” He instructed them to stand because, although they missed the Korban Pesach for a valid reason, they missed out on a significant opportunity. Therefore, they needed to rely on Moshe Rabbeinu, the Tzaddik. He said, “Imdu, and I will hear from Hashem what needs to be done.” This highlights that when someone faces difficulties in life, they may realize the necessity of having a tzaddik in their life. Tzaddikim have already achieved spiritual heights and continued progressing because their primary goal is to benefit others.

A true tzaddik is not focused solely on personal benefit but seeks to share their spiritual achievements with the world. A tzaddik who only pursues personal gain is missing the essence of being a true tzaddik, unlike Moshe Rabbeinu. Moshe Rabbeinu demonstrated repeatedly that he was a true tzaddik by his willingness to sacrifice everything for every Jew. This level of selflessness is extraordinary and challenging to attain under pressure.

Rashi praises Moshe Rabbeinu’s greatness, highlighting Moshe’s exceptional ability to communicate directly with Hashem at any time. This underscores the high caliber of Moshe Rabbeinu as a tzaddik.

The Jewish people who were tamei (ritually impure) had a valid reason for missing the Korban Pesach. Moshe Rabbeinu told them to “stand,” implying that he would now work to seek a new rectification for them. They didn’t know what the outcome would be. When they asked, “Lamah Nigara’a – why should we lose out?” they had no idea that Hashem would create a second chance. Their yearning, combined with Moshe Rabbeinu’s intercession, led Hashem to command the observance of Pesach Sheni.

This situation involved three key elements: the yearning of the people, the intercession of the Tzaddik (Moshe Rabbeinu), and Hashem’s kindness. The people’s yearning was crucial, even though they were considered simple compared to Moshe Rabbeinu. The Tzaddik’s power to request and hear from Hashem was also essential. Finally, Hashem’s infinite kindness created a new Torah commandment, providing a second chance to experience the light of the Korban Pesach, a light everyone needs.

The importance of the Korban Pesach is underscored by the fact that intentionally missing it incurs the severe punishment of Karet (excision). Every Jew had to ensure they participated, and if they missed it for a valid reason, such as being too far from the Beit HaMikdash or being ritually impure, they were given a second chance 30 days later. This 30-day period allowed for renewal, proving their ability to endure through challenges.

May we be blessed to continually seek Hashem’s help, follow the teachings of the true tzaddikim, and find second chances, again and again. There are endless second chances in the Torah, but they depend on our yearning and persistence. We must continually ask, “Lamah Nigara’a – why should I lose out?” regardless of our background or circumstances. We should strive to learn Torah, improve our lives, and not let our past hold us back.

Reb Noson, in a beautiful prayer for the Sefirat HaOmer period (Part II Prayer 36), expressed the belief that tzaddikim have endless advice and solutions. Even if previous advice failed, there is always more advice to try. It’s up to us to keep pressing, seeking new solutions, and asking Hashem, “Why should I lose out?” We should learn from this Parshah not to give up, to believe in the endless power of the true tzaddikim to provide guidance, and in Hashem’s infinite compassion to reveal new paths for us.

(This article also appears on the BRI breslov.org website: https://breslov.org/why-should-we-lose-out/)

(For a video presentation of this article: https://youtu.be/aCEcDlnTilE)

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YOUR ATTENTION PLEASE!

With immense gratitude to Hashem for His abundant blessings, we are thrilled to announce the upcoming marriage of our youngest daughter, Odel Tova, in less than two weeks (Sunday, June 30).

If you can please help out and/or share this info with people you may know who can help:

As we prepare for this joyous occasion, we humbly seek your support to help cover the essential expenses associated with the wedding and the new life ahead for the young couple.

Your generous contribution towards this sacred mitzvah of bringing joy to the Chatan and Kallah would mean the world to us.

**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** - $900

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

7. **Kiddush cup gift for Chattan** - $108

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

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

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

11. **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** - $13,000

15. **Schotenstein Talmud for Chattan** - $1750

16. **Family wardrobe for wedding (including grandchildren)** - $4840

**Total Needed: $31,795**

**How to Donate:**

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

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 PayBox (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

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A Brief Outline of Breslov Therapy

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

Breslov Therapy

RESOURSES FOR ACTIVATING AND INTERNALIZING LIKUTEY MOHARAN LESSON 24

Thursday, June 20, 2024

Why Should We Lose Out?

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