Breslov Therapy : Parshat Terumah - Shabbat Shekalim

Wednesday, February 26, 2025

Parshat Terumah - Shabbat Shekalim - The Three Crowns

The Unique Energy of Shabbat Shekalim

This Shabbat is special—it’s Parshat Terumah, Shabbat Shekalim, and Rosh Chodesh Adar! With so much spiritual energy concentrated in one day, we need vessels to receive the abundant light. The concept of Shekalim, particularly in connection with Purim, is a powerful theme explored by Reb Noson in Likutey Halachos (Nefilat Apayim 4).

In the Purim story, Haman offered Achashverosh 10,000 Shekalim to secure a decree for the annihilation of the Jewish people. But the Gemara teaches that at that very moment, a heavenly voice proclaimed, “Wicked one! The Jews’ Shekalim have already preceded yours.”

What Was Haman Trying to Accomplish?

Reb Noson explains that Haman sought to nullify the power of the Jewish people’s Shekalim—the Machatzit HaShekel that was given for the Mishkan and later for the Beit HaMikdash.

The Jewish people’s Shekalim were used for two main purposes:

Building the Mishkan and Beit HaMikdash – The structure that housed Hashem’s presence.
Funding communal sacrifices – Particularly the Korban Tamid, incense offering etc. which were offered daily.

What was the essence of these sacrifices? Simcha! The Beit HaMikdash was the ultimate source of joy and spiritual elevation. Whether through korbanot for atonement, thanksgiving, peace, or the festive offerings of Rosh Chodesh and the holidays—everything in the Mikdash revolved around awakening joy in serving Hashem.

Haman’s plan was to break the connection between the Jewish people and Simcha. His goal was not just physical destruction but spiritual annihilation—plunging the Jews into despair, cutting them off from their source of divine joy, and ensuring that they would no longer be able to reconnect to the energy of the Beit HaMikdash.

Why Was Haman’s Plan Doomed to Fail?

The heavenly voice declared that Haman’s Shekalim could never override the Jewish people’s Shekalim. Why? Because the Shekalim that were given for the Mikdash established an eternal spiritual connection between the Jewish people and divine joy.

Haman’s strategy depended on dragging the Jews into hopelessness and sadness—but that was impossible because the Shekalim already secured their connection to Hashem’s Simcha forever. Even in exile, even when facing destruction, the spiritual merit of the Shekalim remained intact, ensuring their survival.

The Power of Shekalim and Renewing Our Simcha

The concept of Shekalim is not just historical—it is something we relive every year before Purim. Shabbat Shekalim reactivates the Simcha connection of the Jewish people to the Beit HaMikdash, where the Shekalim were used for the sacrifices and the Ketoret. By publicly reading Parshat Shekalim and emphasizing its significance, we strengthen our ability to experience true joy—something that is essential for Purim.

The Crown of Torah was not taken by any individual. The Gemara teaches that any Jew who desires it can come and claim it—because Torah is the direct channel to Hashem!

The Three Crowns

This week’s Parsha, Parshat Terumah, details the construction of the Mishkan and its holy vessels. Among these vessels, two specific items are mentioned with a Zer Zahav—a golden crown (the third item is mentioned in next week’s Parsha):

The Holy Ark (Aron)
The Showbread Table (Shulchan)
The Incense Altar (Mizbeach HaKetoret)

Each of these crowns carries deep spiritual significance, corresponding to different aspects of leadership and holiness in the Jewish nation.

The Crown of Torah: The Holy Ark

The Aron HaKodesh, the Holy Ark, housed the Luchot HaBrit (Tablets of the Ten Commandments) and the original Sefer Torah written by Moshe Rabbeinu. The Torah instructs that the Ark should be made with a wooden box, covered inside and outside with gold, and crowned with a Zer Zahav—a golden crown rim around the top.

Rashi explains that this Zer Zahav symbolizes the Keter Torah, the Crown of Torah. The Ark represents ultimate wisdom and divine knowledge, the foundation of the Jewish people’s existence.

The Crown of Kingship: The Showbread Table

The Shulchan, the table that held the Lechem HaPanim (Showbread), also had a golden crown around its top. The Gemara (Yoma 72b) states that this crown represents the Keter Malchut, the Crown of Kingship.

Why is the Shulchan associated with kingship? Because wealth and sustenance are connected to monarchy. A king’s grandeur is displayed through his table, filled with delicacies and fine vessels, symbolizing abundance and prosperity. The Lechem HaPanim remained fresh all week, signifying constant divine sustenance.

Rashi emphasizes that the expression Shulchan Melachim—”the table of kings”—reflects this concept. The wealth and blessings bestowed by Hashem manifest in the daily provision of food and material resources, which are necessary for a nation’s leadership.

The Crown of Priesthood: The Incense Altar

In next week’s Parshah, Tetzaveh, the Torah describes the construction of the Mizbeach HaKetoret (Incense Altar), which also features a Zer Zahav—a golden crown. This crown, the Gemara teaches, represents the Keter Kehunah, the Crown of Priesthood, which was taken by Aharon and his descendants, the Kohanim.

Who Can Take the Crown of Torah?

The Gemara in Yoma 72b discusses these three crowns:

The Crown of Kingship was taken by King David and his descendants.
The Crown of Priesthood was taken by Aharon HaKohen and his descendants.
The Crown of Torah—who inherited it?

Unlike the other crowns, the Keter Torah remains ownerless. The Gemara states:

“Whoever desires to take the Crown of Torah may come and take it.”

This powerful statement highlights that Torah is available to all—anyone who sincerely strives for its wisdom and connection to Hashem can attain it. While kingship and priesthood are inherited, the Crown of Torah is open to every Jew.

Whoever desires to take the Crown of Torah may come and take it

The Deeper Meaning Behind the Three Crowns

The three crowns described in the Mishkan—on the Holy Ark (Aron Kodesh), the Showbread Table (Shulchan), and the Incense Altar (Mizbeach HaKetoret)—represent three key dimensions of holiness and leadership in Judaism:

The Crown of Kingship (Keter Malchut) – Represented by the Showbread Table
The Crown of Priesthood (Keter Kehunah) – Represented by the Incense Altar
The Crown of Torah (Keter Torah) – Represented by the Ark of the Covenant

Rebbe Nachman, in Likutey Moharan Lesson 24, provides a deep perspective on how these three crowns parallel the spiritual process of revealing Hashem’s infinite light into the world.

The Purpose of This World: Revealing Hashem’s Light

Rebbe Nachman explains that our ultimate purpose in this world is to reveal Hashem’s infinite light within creation. This light brings clarity, healing, peace, joy, and ultimate fulfillment. However, accessing it requires a process—it does not simply appear on its own.

Since creation conceals Hashem’s infinite light, our role as Jews is to elevate holiness trapped within the physical world and return it to its divine source. This is accomplished through:

Elevating the Malchut (Divine Kingship) – Removing holiness from impurity through mitzvot done with joy (simcha).
Receiving Divine Blessings (Brachot) – Once holiness is extracted, Hashem’s bounty flows into a person’s life.
Activating the Infinite Light – Torah learning serves as the ultimate vessel to receive and reveal Hashem’s presence.

Each of the three crowns represents a different stage of this process.

The Crown of Kingship: Joy in Serving Hashem

The Showbread Table (Shulchan) is associated with wealth and kingship—it represents the power of joy in serving Hashem.

King David, the ultimate example of Malchut, is described in the Gemara as having taken the crown of kingship. What set David apart? His unwavering joy in mitzvot.

A famous example is when the Holy Ark was brought back to Jerusalem. King David danced and clapped with all his strength before the Holy Ark, wearing a simple linen garment. His wife, Michal, daughter of King Saul, was embarrassed by his behavior, thinking it was beneath the dignity of a king. David responded, “I am willing to be even more undignified for Hashem’s honor.”

This teaches that true kingship comes from humility, joy, and complete devotion to Hashem—not from external honor.

The Crown of Priesthood: Spiritual Elevation

The Incense Altar (Mizbeach HaKetoret) is associated with the Keter Kehunah (Crown of Priesthood), which was taken by Aharon HaKohen and his descendants.

Incense represents elevating the physical world to Hashem and bringing down blessing—it transforms something material (spices) into something spiritual (fragrance ascending to Heaven). The Kohanim, as the intermediaries between the Jewish people and Hashem, symbolize the role of bringing blessings into the world.

The Crown of Torah: Available to Everyone

Unlike the crowns of kingship and priesthood, which were inherited by King David’s descendants and Aharon’s descendants, the Crown of Torah is open to everyone.

Torah learning is not like studying in a university. It is not about intellectual knowledge—it is about attaining spirituality and closeness to Hashem.

Through Torah, a person can break through all barriers and access the hidden light of Hashem. The Holy Ark, which holds the Luchot (Tablets) and the Torah itself, represents this ultimate gateway to divine connection.

The Crowns as a Spiritual Process

The Crown of Kingship (Malchut) – Elevating holiness from impurity through simcha in mitzvot.
The Crown of Priesthood (Kehunah) – Transforming and elevating the physical world to holiness and activating blessing and abundance.
The Crown of Torah – Absorbing and revealing Hashem’s infinite light through Torah study.

Each of these crowns contains a reflection of the Keter, the highest level in spirituality, which serves as the gateway to Hashem’s Or Ein Sof (Infinite Light).

The Crown of Malchut – Elevating Holiness

The first step in drawing down Hashem’s infinite light is to elevate holiness trapped in impurity. This process is represented by the Showbread Table, which corresponds to Keter Malchut—the Crown of Kingship.

The Levonah (frankincense) placed on the Showbread hints at this level. In Kabbalah, Levonah is connected to Keter, emphasizing that kingship must be uplifted to the level of Keter through joy. King David exemplified this when he danced before the Aron with complete humility and joy, teaching that Simcha in mitzvot is the key to uplifting the Shechinah from exile.

The Crown of Kehunah – Activating Blessings

Once the holiness is elevated, the next stage is blessing—represented by the Mizbeach HaKetoret (Incense Altar) and Keter Kehunah—the Crown of Priesthood.

The Kohanim are the conduits for divine blessings, as seen in Birkat Kohanim, which contains all the blessings in the world:

“Yevarechecha Hashem v’yishmerecha…”
“Ya’er Hashem panav eilecha vichuneka…”
“Yisa Hashem panav eilecha v’yasem lecha shalom.”

The Ketoret (incense) is directly linked to Simcha, as Mishlei states:
“Ketoret yesamach lev”—”Incense gladdens the heart.”

Aharon HaKohen, who took the Crown of Kehunah, teaches that once Simcha is activated through mitzvot, it must be transformed into blessing and divine abundance.

The Crown of Torah – Accessing the Infinite Light

After Simcha has elevated holiness and brought down blessing, the final step is connecting to the infinite light itself—represented by the Keter Torah, the Crown of Torah, which was placed on the Aron HaKodesh in the Kodesh HaKodashim.

Unlike the other crowns, this one was not taken by any individual. The Gemara teaches that any Jew who desires it can come and claim it—because Torah is the direct channel to Hashem’s Or Ein Sof.

The Aron housed the Luchot and the original Sefer Torah—the essence of divine wisdom. The Parochet (curtain) of the Kodesh HaKodashim symbolizes that Torah study is the key to accessing the hidden light beyond creation.

Merging the Three Crowns – The Complete Process

These three crowns are a roadmap for spiritual elevation:

Keter Malchut – Doing mitzvot with joy to free holiness from impurity
Keter Kehunah – Transforming Simcha into divine blessings
Keter Torah – Using those blessings to access Hashem’s infinite light

Through this process, a person merits divine clarity and purpose—allowing the Or Ein Sof to illuminate their life.

Subduing Amalek and Revealing the Light

This message is especially powerful as we enter the month of Adar. Amalek, the force of doubt and despair, seeks to disconnect us from Simcha—but through mitzvot with joy, we subdue Amalek and reveal Hashem’s light.

“LaYehudim hayta orah v’simcha…”—“For the Jews, there was light and joy.”

May we merit to activate these three crowns, overcome all barriers, and illuminate our lives with the highest levels of Simcha.

This article also appears on the BRI breslov.org website: https://breslov.org/the-three-crowns/

To view a video presentation of this article: https://youtu.be/ZJtsrBb_Yg0

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Shabbat Shalom and Chodesh Tov!

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