Breslov Perspectives: July 2023

Sunday, July 30, 2023

Q+A IN BRESLOV PERSPECTIVES #19 WHAT IF I CAN'T GO TO MIKVEH BEFORE SAYING THE TIKKUN HAKLALI

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Q+A #18 What is Uman Rosh Hashanah Why should I go Do I have to go

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Thursday, July 20, 2023

The Pursuit of the Three Weeks

There is a verse from Megillat Eicha, which reflects Zion’s lamentation after the destruction of the temple. It mentions that those who pursued her, representing the Jewish nation and the Beit HaMikdash, reached and subdued her between the straits (כל רודפיה השיגוה בין המצרים), ultimately leading to the Holy Temple’s destruction.

According to Rashi and the Midrash, these distressing times refer to the period between the 17th of Tammuz and the 9th of Av.

An insightful teaching from the Magid of Mezritch states that these three weeks are the ideal time to experience spiritual transformation by being “squeezed,” so to speak, in order to return to Hashem. The difficulties we encounter during this time serve as the impetus for our spiritual growth.

The Magid elaborates that the pursuit of YH from Hashem’s Name, which symbolizes clarity and awareness of Hashem in the world, leads to connecting to VH from Hashem’s Name, which is the revealed part of Hashem’s rulership in this world. This is hinted to in the above verse – כל רודפ-יה השיג-וה.

In other words, during these Three Weeks, the pursuit of a deeper connection with Hashem enables us to access and elevate Hashem’s Divine Presence in the world. And this unique period offers an unparalleled opportunity to connect with Hashem like no other time of the year.

Furthermore, Kabbalistic teachings emphasize that Hashem’s Name is hidden within the word Mitzvah (מצוה). The letters “Mem-Tzadik” correspond to “Yud-Heh” (in the AT-BaSh gematria format) and “Vav-Heh” represent the Vav-Heh from His Name.

During The Three Weeks, the pursuit of a deeper connection with Hashem enables us to access and elevate Hashem’s Divine Presence in the world!

When we perform mitzvot, we strive to elevate Hashem’s Divine Presence in the world, represented by “Vav-Kei,” back to the essence of Hashem’s Name, symbolized by “Yud-Heh.”

While performing mitzvot, we should remember that Hashem’s name is concealed within them.

This realization allows us to connect to the ultimate source of divinity, even amid the challenges of exile.

However, Rebbe Nachman teaches that performing mitzvot with joy is vital. Joy elevates the mitzvot and helps release the Divine Presence from the constraints of exile, restoring it back to Hashem. After all, joy resonates with Hashem’s essence, as evident in the verse “נתת שמחה בליבי” (You have placed joy in my heart – Psalms).

Throughout these Three Weeks, we should expect setbacks and difficulties. These challenges are part of the testing process that builds the vessels necessary to receive the profound light of “Yud-Heh.” By enduring these tests with unwavering faith and patience, we prove ourselves worthy of experiencing the Infinite Light that emanates from Hashem’s Name.

The Magid’s teaching underscores the importance of feeling the impact of exile during these Three Weeks. It is during these challenging times that we can truly seek clarity and connection with Hashem. Despite facing setbacks, we must persevere and continue to perform mitzvot with faith and joy, knowing that we are on the path to a deeper spiritual connection.

As we maximize the Three Weeks experience, we await the consolation of Shabbat Nachamu and the eventual rebuilding of the Temple. The transformation of our “אפר” (ashes) to “פאר” (glory) reflects our journey from a state of exile, symbolized by ashes, to a state of clarity and divine light, symbolized by glory.

May we all be blessed during this period and find greater closeness to Hashem through our joy in our actions and intentions.

For a video presentation on these concepts please see:

(for an audio presentation on these concepts please listen to: pursuing-of-the-three-weeks)

(This article also appears on the BRI breslov.org website: https://breslov.org/the-pursuit-of-the-three-weeks/)

Shabbat Shalom

Meir Elkabas

@: breslovtherapy@gmail.com

WhatsApp: +1-732-800-1860

Thursday, July 13, 2023

The Extreme Acquisition of Reuven and Gad

In Parshat Matot we find that the tribes of Reuven and Gad did not want to cross over the Jordan to inherit their plot of land in the Holy Land, since they were overloaded with an abundance of cattle. They requested Moshe to already receive their lot in the land of Sichon and Og.

Moshe rebuked them that this was wrong since it would weaken the heart of the rest of Israel from entering the Land. (However, they promised Moshe that they would not settle in their Land until they first helped the rest of Israel enter and conquer the Holy Land.)

Yet, we find in the end of the Torah – in Parshat V’Zot HaBracha that the tribe of Gad was praised by Moshe for choosing his lot of land before entering the Holy Land since Gad’s intent was to be close to the burial plot of Moshe himself (i.e. intending that the merit of Moshe should constantly be with them).

There is a seeming contradiction: Here in Parshat Matot the tribe of Gad (and Reuven) are admonished for their overly concern of their wealth – their cattle – and for thus choosing their lot of land in the territory of Sichon and Og (which had plentiful vegetation for the cattle fodder). And yet in the last Parshah of the Torah Moshe praises Gad for choosing their lot of land to be within the borders of Moshe’s grave?

The tzaddik can definitely help a person in life, but on condition that the person also puts his own input and effort into getting things done!

The Imrey Emet – quoting Rav Simcha Bunim of Peshischa – explains that Heaven forbid that the holy tribes of Gad and Reuven should seek material gain as their goal. Rather their true intent was hinted at in their reasoning.

They used the words: מקנה רב – abundant cattle, which really hints to: קניין רב – acquiring the Rav.

Meaning, they were ready and willing to forgo the entering of the Holy Land just to be close to the holy body and grave of Moshe, their Rav. For they believed that everything -even their monetary possessions – must be totally connected to the holiness and merit of Moshe, which would require them to be as close as possible to the body of Moshe even after his passing (for tzaddikim continue to live on even after their passing).

On one hand this is truly a major virtue, but on the other hand it is also a blemish. For as Pirkey Avot states: “If I am not unto me, then who will be [there] for me?”

In other words, as Rebbe Nachman explains, the Tzaddik cannot do everything, for if so, it would be like Hashem serving Himself, with no purpose and use of free choice.

Meaning, the tzaddik – his prayers, strength and merit – can definitely help a person in life, but on condition that the person also puts his own input and effort into getting things done.

And this was the deficiency in Gad and Reuven’s request: Although it is a major virtue to have faith in Tzaddikim and to be as connected as much as possible to them [even after their passing], still there are factors in life [such as entering the Holy Land] that a person needs to do himself for the prayer, strength and merit of the Tzaddikim to be activated.

May we master the balance of realizing how much we need the assistance of and connection to the tzaddikim in our lives, and yet realizing that we ourselves must also put our maximum effort and input into getting things done.

Shabbat Shalom

Meir Elkabas