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Parshat Vayakhel continues the aftermath of the Golden Calf, shifting the focus toward rectification. In this transition, we uncover a deeper lesson about patience, the process of spiritual growth, and the dangers of despair. Rebbe Nachman’s teaching in Likutey Moharan Lesson 24 sheds light on the Keter, the highest spiritual barrier, and how its pushback serves as a test of patience—one that the Jewish people failed in the incident of the Golden Calf.
The Purpose of the Keter
Rebbe Nachman explains that the Keter acts as a barrier separating Hashem’s infinite light from creation. Without it, mankind—being finite—would be overwhelmed and cease to exist upon encountering the infinite. To bridge this gap, Hashem created a system where a person can ascend spiritually, only to be pushed back by the Keter. This setback is not a failure, but rather a necessary process for developing spiritual vessels that can contain divine light.
The response to this pushback determines a person’s growth. If one reacts with patience, waiting for the right time to receive clarity, he creates the vessels needed to internalize divine wisdom. However, if one resists or despairs, he fails the test and falls backward.
The Sin of the Golden Calf: A Failure of Patience
The Jewish people, after receiving the Torah at Har Sinai, were placed in precisely this scenario. They had reached a moment of immense spiritual elevation, waiting for Moshe Rabbeinu to return with the Luchot (tablets). This waiting period was their test of Keter. Had they endured the uncertainty with patience, they would have created vessels to receive an even greater revelation.
However, the Erev Rav (mixed multitude) incited panic, and the people lacked the patience to wait. The Satan manipulated their perception, distorting their sense of time and reality. A dark storm arose, and an illusion of Moshe Rabbeinu’s grave appeared in the sky. Instead of recognizing this as a test, they succumbed to fear. The result? They created the Golden Calf—a desperate attempt to fill the void left by Moshe’s apparent “absence.”
This moment set a precedent for the Jewish people. Before the sin of the Golden Calf, patience alone was enough to receive divine light through the Keter. Afterward, the process became far more complicated.
What Changed After the Sin?
Now, instead of simply waiting, the Jewish people would face a much deeper test. The Keter would no longer just push back; it would send them into a place of confusion, where truth and falsehood become intertwined. In this space—known as the chamber of exchanges (Heichal HaTemurot)—a person must hold on despite the contradictions.
This challenge is something we experience today. A person may feel moments of intense connection to Hashem, yet still struggle with distractions, setbacks and even blemishes. The key is not to fall into despair. Instead, the test is to continue moving forward, recognizing that the very experience of confusion is part of the process.
From the Golden Calf to the Mishkan: Transforming Setback into Growth
Parashat Vayakhel provides a roadmap for repairing the spiritual damage caused by the sin of the Golden Calf. After the Jewish people fell into idolatry due to their lack of patience, Hashem offered them a means of teshuva: constructing the Mishkan. This process of rectification reveals a fundamental lesson about personal growth and the necessity of enduring setbacks on the path to spiritual elevation.
The Challenge of Falling and Rising
Rebbe Nachman teaches that the journey to the Keter—the highest spiritual level—requires encountering obstacles. A person striving for holiness often finds themselves in a paradoxical state, experiencing moments of intense connection followed by dramatic setbacks. This cycle, he explains, is not a sign of failure but a necessary step in refining one’s spiritual vessels.
This reality is deeply frustrating. A person may feel inspired and uplifted, only to stumble in a way that seems contradictory to their aspirations. The Yetzer Hara exploits these moments, whispering: Look at you! You’re trying so hard, and yet you’ve fallen so low. What’s the point of continuing? The temptation to give up is overwhelming, and many feel they are beyond repair.
But Rebbe Nachman offers a revolutionary perspective. Instead of seeing these ups and downs as contradictions, he reveals that this is the very process of growth. The fall is not a detour—it is part of the journey itself. One must learn to rise from the depths, over and over again, until the setbacks no longer break them.
The Golden Calf and the Mishkan: A Reversal of Gold
The Jewish people, particularly the Erev Rav, failed the test of patience. When Moshe Rabbeinu delayed in returning, they panicked. Instead of waiting and trusting in Hashem, they turned to an immediate, tangible replacement—the Golden Calf.
The rectification for this sin came through the Mishkan. Just as gold was misused in the creation of the Egel HaZahav, it was now used for a higher purpose—the construction of the Mishkan. The very material that symbolized failure and rebellion was repurposed into the foundation of divine service.
Gold represents dinim (judgments), the most intense form of spiritual energy. When misused, it leads to destruction. But when directed toward holiness, it becomes the most precious of all contributions. This is why the Mishkan, and later the Beit HaMikdash, were so heavily adorned with gold—it was a reversal of the mistake of the Golden Calf, an elevation of what had previously been corrupted.
Building the Future from the Past
Parashat Vayakhel is a blueprint for personal growth. Just as the Jewish people atoned for their sin by redirecting their gold toward the Mishkan, every individual has the ability to transform their own failures into opportunities for holiness.
The key is to resist despair. Just because a person stumbles does not mean they are lost. The true test is whether they can pick themselves up, accept the process, and keep moving forward. By doing so, they follow the model of the Mishkan—turning past failures into the foundation of future sanctity.
This shift in perspective is critical. Instead of seeing setbacks as proof of failure, one must recognize them as an integral part of the process. Through this, a person builds the vessels necessary to receive divine light, just as the Jewish people built the Mishkan as a dwelling place for Hashem’s presence.
Sanctifying the Physical: Transforming the Kumaz into Holiness
Parashat Vayakhel presents a fascinating dynamic in the Jewish people’s process of atonement for the sin of the Golden Calf. As they eagerly donate materials for the Mishkan, we find an unusual inclusion among the contributions—golden ornaments known as Kumaz, which had an intimate and immodest representation (it was placed over the women’s genital organ as a protection from immorality, but also shaped in the mold of her organ). This raises a profound question: why does the Torah go out of it’s way to mention such an ornament, and how was something so immodest accepted as part of the Mishkan? And what deeper message does it convey about personal transformation and holiness?
Eager to Give: Atonement for the Golden Calf
The Jewish people, eager to repair the damage caused by their lapse in patience and faith, responded with unparalleled generosity. The Torah describes how they gave with such enthusiasm that Moshe had to command them to stop. The desire to give was not merely about donating materials—it was about rectifying the past. They had once used their gold to create an idol, and now they sought to use it for divine service.
But the wording of the Torah in describing the donations is striking:
“Vayavou ha’anashim al hanashim”—”The men came upon the women” (Shemot 35:22).
Rashi clarifies that this means that the men accompanied the women. However, the verse draws attention to the role of the women, who gave their personal jewelry—rings, nose rings, bracelets, and the Kumaz.
The Kumaz, as explained by the Gemara (Shabbat 64a), was an ornament worn to prevent a woman from engaging in forbidden relations. The very name Kumaz is a contraction of Kan Makom Zimah—”Here is the place of immorality.” This detail is shocking. The Torah could have simply mentioned “jewelry” without specifying this item. Why does it highlight an object associated with intimate matters?
The Mirrors of the Women and the Kumaz: Two Approaches to Sanctification
Later in the Parashah, we find another intriguing case: the copper kiyor (washbasin) was made from the mirrors of the women. These mirrors were used by the Jewish women in Egypt to beautify themselves for their husbands, ensuring the continuity of the Jewish people despite Pharaoh’s decrees. Initially, Moshe Rabbeinu refused to accept them, considering them items associated with the Yetzer Hara—designed to incite desire. However, Hashem commanded him to take them, declaring them “more precious than anything else,” because they were used for a holy purpose—to build Jewish families.
In contrast, there is no mention of Moshe objecting to the Kumaz. Why? Wouldn’t it be an even more problematic item than the mirrors? The answer lies in the fundamental difference between these two donations.
- The mirrors had always been used for a constructive, albeit physical, purpose—strengthening Jewish homes and ensuring the survival of Israel. Hashem wanted them displayed as they were to emphasize that physical beauty, when directed toward holiness, has a place in divine service.
- The Kumaz, however, represented an element of restriction, a connection to an inappropriate mindset regarding sexuality.
This distinction teaches a powerful lesson: Some aspects of the physical world can be uplifted directly, while others must first be nullified before they can be integrated into holiness.
Why Mention the Kumaz at All?
The Torah could have omitted the Kumaz, simply referring to general jewelry donations. Instead, it calls attention to it, teaching us something crucial about teshuva and sanctification.
- No One Is Beyond Redemption – Just as even the Kumaz was accepted into the Mishkan, so too, no Jew should think they are too far gone to return. Even the most fallen aspects of a person can be transformed and redirected toward holiness.
- Atonement Requires Depth – The mention of the Kumaz reminds us that atonement is not just about making external changes. True repair involves confronting and transforming even the most deeply ingrained behaviors and thoughts.
From the Golden Calf to the Mishkan: A Model for Personal Growth
The Torah’s inclusion of the Kumaz in the Mishkan donations is a profound statement about the nature of teshuva. The very same people who sinned with the Golden Calf were now contributing to the Mishkan. Gold that was once used for idolatry was now being used for holiness.
This mirrors our own struggles in life. People often feel trapped by past mistakes, thinking that they have tainted themselves beyond repair. The Torah teaches otherwise. If the Kumaz can become part of the Mishkan, then no aspect of a person’s life is beyond transformation.
Holiness is not about being perfect—it’s about taking what we have, even the most broken parts, and redirecting them toward Hashem. This is the essence of teshuva, and the ultimate lesson of Parashat Vayakhel.
The Struggle with Kedushat HaBrit
The challenge of maintaining Kedushat HaBrit—sexual purity—is one of the greatest tests of our generation. It is the ultimate trial within the Heichal HaTemurot, the chamber of exchanges, where good and evil are mixed up, making clarity difficult to attain. The Yetzer Hara convinces a person that after falling so low, he is beyond repair, beyond hope. But Rebbe Nachman teaches that specifically from this place, a person has the greatest opportunity to access the Keter—the highest spiritual level that allows for a connection to the infinite light.
The word Kumaz, the ornament donated by the women for the Mishkan, begins with a Kaf, which links it to Keter. Rebbe Nachman explains in Likutey Moharan Lesson 6 that “Ein Keter b’lo Kaf”—there is no Keter without the letter Kaf. Words like Kumaz share this connection, indicating that even the lowest places hold potential for elevation. A person may fall into impurity, into deep despair, but if he gets up and starts again, he has the highest chance of reaching the Keter. However, if he gives up, he loses everything. If he refuses to surrender, he will ultimately merit access to the infinite light, which is the key to true spiritual growth.
The Role of the Wife and the Keter
The Keter is also closely linked to the role of a wife in marriage. The verse in Mishlei (12:4) states, “Eishet Chayil Ateret Ba’alah”—a woman of valor is the crown of her husband. Reb Noson explains that while a wife is a receiver, dependent on her husband for sustenance, her soul is actually rooted above his, in the Keter. She is the one who applies the brakes, who prevents him from going too fast, pushing him back so that he does not break through in a way that could be spiritually dangerous.
This dynamic is reflected in Parashat Vayakhel. The Torah states, “Vayavou ha’anashim al hanashim”—”And the men came on the women.” Rashi clarifies that this means the men came next to the women, but the deeper meaning reveals a powerful tikkun. At the time of the sin of the Golden Calf, the women had been spiritually above the men. They refused to give their gold, serving as the voice of restraint, while the men fell into impatience and lack of faith. But now, as the Jewish people donated to the Mishkan, a rectification was taking place. The men were restored to their proper spiritual position, leading the repair, while the women, still essential, now gave their jewelry with their husbands’ consent.
Transforming Gold from Sin to Holiness
The act of donating gold to the Mishkan was more than just generosity—it was a rectification of the sin of the Golden Calf. The same material that had been used for idolatry was now being elevated for holiness. The Keter, which had been lost when the Jews failed to wait for Moshe, was now being reestablished. The very test that had caused them to stumble—the inability to wait—was being corrected by their willingness to invest in something that required patience, discipline, and submission to a higher purpose.
This teaches a profound lesson: a Jew’s greatest growth often comes from his greatest struggles. If he holds on, even after falling, he can ascend higher than he ever imagined. And just as the women played a crucial role in both the sin and the tikkun, so too, the people in our lives who challenge us may be the very ones helping us to truly rise.
The Power of Tzedakah
One of the greatest ways to escape the Heichal HaTemurot, the chamber of exchanges, is through tzedakah. Reb Noson teaches that giving tzedakah—especially to the tzaddikim—has the power to rectify even the deepest falls. The Zohar asks, “Eizo tzaddik?”—Who is a tzaddik? The answer: someone who guards the covenant, Kedushat HaBrit. The word tzedakah shares its root with tzaddik, hinting that the most effective charity is given to those who embody holiness.
By giving tzedakah to tzaddikim, a person connects his damim—his blood, his wealth—to the tzaddikim, connecting to their purity. No matter how low a person has fallen, supporting the true tzaddikim can elevate him. In Parashat Vayakhel, the tzedakah given to build the Mishkan was essentially tzedakah for Moshe Rabbeinu himself. The Ohel Moed, the Tent of Meeting, became the central place where Moshe received prophecy for all of Israel. Supporting the Mishkan meant supporting Moshe, the ultimate tzaddik, whose holiness and connection to Hashem were unparalleled.
Finding Strength in Our Struggles
Reb Noson writes repeatedly in his letters (Alim LiTrufah) that a Jew should never allow his past or present failures to break him. Instead of sinking into shame and despair, he should take pride in the fact that, despite his struggles, he still desires to serve Hashem. The Yetzer Hara tries to convince a person that his sins disqualify him from holiness, but Reb Noson teaches the opposite:
“If I am truly as low as I think I am, then my mitzvot, my Torah learning, my tefillin, my Shabbat—everything I do—must have even greater value!”
This is the deeper lesson of the Kumaz. The Torah openly mentions this ornament, even though it was associated with impurity, because it symbolizes the power of tikkun. The very same gold that was used for the Golden Calf was now being used to build the Mishkan. This is the light of the Keter—that even from the lowest places, one can rise to the highest levels.
The Greatest Test Before Mashiach
Before Mashiach comes, the Jewish people are facing unprecedented spiritual challenges. Never in history have we fallen so low, yet that itself is our greatest merit. The fact that, despite everything, we still long to return to Hashem, still strive for holiness, is the ultimate testimony to the power of the Jewish soul. This ratzon, this desire to reconnect, is what builds the vessels to receive the light of the Keter.
May we be zocheh to hold on through the tests, to never give up, and to recognize that even from the lowest places, we can achieve the greatest light.
This article also appears on the BRI breslov.org website: https://breslov.org/the-glory-of-coming-from-such-distance/
For a video presentation of this article: https://youtu.be/0D-60oIHUW8
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Shabbat Shalom and a joyous, uplifting Purim!
Meir Elkabas
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