By HaRav Nosson Liebermensh, Shlit”a – Rosh Hashana 5770

The KLOIZ in uman

In the Midrash Rabbah on Parshas Chukas, the sages discuss the mitzvah of Parah Adumah, which the Torah refers to as a “chok” – a law without explanation. They explain that “The Satan and the nations of the world agitate Klal Yisroel by asking, ‘What’s this mitzvah all about? What rationale is behind it?’ The Torah therefore calls it a ‘chok’, as if to say, I have decreed this mitzvah, and you don’t have permission to wonder about it.”

This Midrash needs clarification. Don’t we perform all the mitzvos only because Hashem so decreed? If that’s the case, what’s the novelty of the mitzvah of Parah Adumah relative to all the other mitzvos in the Torah?

It would appear than the explanation is as follows:  all the other mitzvos have at least an amount of reason and understanding which we are capable of grasping. The reasoning behind Parah Adumah, however, is totally hidden from us, and no human mind can grasp its meaning.

The nations of the world therefore harass and pain Klal Yisroel with their words, “what is this burning of the Parah and grinding of its ashes and spraying the water etc.” But we know that the answer is that Hashem has decreed it and we have no permission to wonder about it.

But it’s the Parah Adumah – about which we have no understanding – that has the ability to cleanse the most severe form of impurity, Tumaas Mes, defilement from a corpse. The only way to be purified from it is with the ashes of the Parah.

We find a similar concept in regard to the Rebbe’s Rosh Hashanah. While in the Rebbe’s general advice, although their key effectiveness comes from our faith in each of them, at the same time we see that the Rebbe presented them together with a variety of reasons and explanations, by which someone who needs them explained can be satisfied and convinced of their truth. We are actually expected to look deeply into them and to understand them. Even though, of course we must remember that with all of our understanding, however great it may be, it’s nothing in comparison to their true greatness, as the Rebbe truly grasped them.

The exception to the rule is the Rebbe’s Rosh Hashanah. It’s akin to the mitzvah of Parah Adumah. It’s as if the Rebbe also said, “I have decreed a chok, and you have no permission to ponder it.” Concerning his Rosh Hashanah, the Rebbe didn’t give any reason or explanations as he usually does. Even those lessons in Likutei Moharan where the Rebbe discusses the greatness of spending Rosh Hashanah by the Tzaddik, are lofty ideas, far from our understanding.

An expression of this idea is that we don’t find that concerning any other advice which the Rebbe gives.  An expression such as, “all who believe in me and heed my call should come to me for Rosh Hashanah.” When trying to convince somebody of an idea in a way that it should take hold of him, we don’t employ faith and belief. We try to explain the thought every possible way. But when it comes to Rosh Hashanah, the Rebbe uses this unique expression, “Whoever believes in me.” This is because we have no idea what the Rebbe’s Rosh Hashanah is. Everything depends on what the Rebbe said, “If you believe in me- come to me for Rosh Hashanah…”

In this context, we find Reb Nosson in Likutei Halachos discussing the well-known Zohar that no Teshuvah helps with the blemishing of the Holy Covenant (Pgam Habris) for which the Rebbe insisted that Teshuvah does in fact help and that no one understands that Zohar besides him. Reb Nosson explains how the rectification of that blemish, and the true repentance for the sin, is through believing in Tzaddikim. He explains this in light of Likutei Moharan 29, that all the 365 spiritual “tendons” in a person correspond to the 365 negative commandments in the Torah, and when someone does a specific sin, he causes a blemish in the tendons which corresponds to it.

Concerning this, the Rebbe says that we must always try to purify ourselves by drawing purity and “whiteness” from our minds to our “tendons”. But what should somebody who has blemished his mind through Pgam Habris do?

Reb Nosson explains that the only solution is to nullify his mind to the mind of the Tzaddik. Then the Tzaddik can give him “whiteness” from his own mind in order to purify him from all his blemishes.

In this light, we can understand the following Midrash: “Said R’ Yehoshuah D’Sachnin in the name of R’ Levi: Concerning everything which the Holy One, Blessed be He, told Moshe, he explained to him its impurity and its purification. When they reached the portion of the Kohanim being defiled by a corpse, Moshe asked, ‘Master of the World, if one is defiled is such a way, how will he be purified?’ and He did not answer him… When they reached the portion about Parah Adumah, Hashem told him, ‘At the time I told you about Tumaas Mes, and you asked me what is its purification, this is its purification.’”

The Rebbe teaches in Likutei Moharan 2 that Pgam Habris is also referred to as Tumaas Mes.

Together with what we just saw from Reb Nosson, we can understand that this is what Hashem was telling Moshe. The rectification for Tumaas Mes, which is Pgam Habris, is through a “chok”. Putting aside the mind and nullifying oneself before the Tzaddik, through belief in him, is what purifies and renews the mind.

This is what is alluded to in the Midrash that Hashem told Moshe, “To you I am revealing the reason behind Parah Adumah, and for everyone else it’s a chok.” The explanation was given to Moshe, the true Tzaddik. The same way the Rebbe said that only he understands the aforementioned Zohar. For the mind of the Tzaddik is the Tikkun. But we must approach it as a Chok, by totally giving ourselves over to the Tzaddik.

Therefore, concerning all the obstacles and doubts which we all have, there seems to be a simple solution. Let us all imagine the Rebbe alive, living in Uman, and calling out to us, “Come to me for Rosh Hashanah!” People ask the question, there are people who would rather come a different time, and the Rebbe answers them all, “Whether you eat or not, whether you sleep or not, whether you daven or not, just be by me for Rosh Hashanah, there’s nothing greater than this.”

And then he adds, “The Tikkunim which I accomplish on Rosh Hashanah, I can’t do throughout the whole year.”

Everybody should think about how much he has sacrificed himself to get close to the Rebbe and to Breslov, and to all the advice which he has given. Here we are discussing an awesome thing, such an incredible Tikkun, incomparable to anything else, something which the Rebbe himself told us that there is nothing greater than it. Of course, it’s impossible to demand sacrifice from someone else, but at least let everybody know what we’re talking about. Maybe this will help people to try harder to overcome their obstacles.

Hashem should help us all draw upon ourselves the holiness of Rosh Hashanah, and alleviate all harshness for the coming year, for the entire world.

(Source: Gates Of Emunah)

Yitzchak Breslover

In the first article, we explored the inner meaning of the Jewish experience in Egypt, and the essence of the Matzah eaten at the Passover Seder observed by Jews worldwide. In this second and conclusive installment, we will examine the meaning of the ‘Maror’ (bitter herbs), the four cups, the ‘Omer’ offering, and the ‘Sefirah’ process leading up to the acceptance of the Torah on the holiday of Shavuos.

Hand working Matza Shmura baking. by: Ariel Palmon (cc)

Obviously, one does not merit that God illuminate one’s eyes with the light of truth without experiencing some measure –or even a great deal – of difficulty. In fact, our ancestors in Egypt experienced great hardship not only from physical servitude. Our ancestors had to break free from the false perceptions of reality and the heretic propaganda of the Egyptians, which were the epitome of “the serpent’s filth”. The Egyptian’s captive hold over them was rooted in the forces of impurity, creating confusion in the minds of the enslaved Jewish nation.

The holy Zohar explains the verse “And they (the Egyptians) embittered their lives with ‘avodah kasha’ (hard labor)”, as alluding to the spiritual hardships. The words ‘avodah kasha’, says the Zohar can be understood as an allusion to the philosophical questions (‘kasha’ in Hebrew and Aramaic means ‘question’) and spiritual confusion with which the Jews in Egypt struggled. This bitter confusion had its origins in the bitterness of the original sin of Adam, who heeded the serpent’s advice. Not only did the fruit infuse Adam with the potential for heresy and agnosticism, it even created a veritable smoke screen distorting his ability to reach true understanding of the holy guidance offered by God and His holy Torah. This affected –and still affects –all of his descendents as well, as long as the sin is not rectified.

This state of constant spiritual dilemma –to believe or to go along with the Egyptian school of idolatry –is what so embittered their lives. As Reb Nosson writes, “For there is no greater bitterness then that felt by one who does not know how to cope with his situation; all the more so when his quandary concerns his religious observance, which is man’s ultimate goal and purpose in life.” (Likutei Halachos, Laws of Passover, Halacha 7:9). Therefore, we too eat Maror (bitter herbs) at the Passover Seder. For in our times as well, anyone who seeks the truth will eat his share of “bitter herbs” of spiritual confusion, plagued by doubts and questions, before he merits the divine inspiration and clarity that he so urgently craves.

At times, he will be convinced that this is the proper approach to serving God, and then he will be discouraged and decide that it does not suit him. After that, he finds another way that he is sure will lead him closer to sublime illumination, only to be discouraged again. This confusion and frustration can repeat itself tenfold before one finds his way. As Reb Nosson continues:

“There are times that a person is so deeply sunk into spiritual exile, until he cannot seem to find any holy direction that can lead him out of the darkness and spiritual exile in which he finds himself. Any guidance that he receives is disputed and distorted by opponents of the truth, with their own evil ideas drawn from ‘the serpent’s advice’ as described above.

“But when God, blessed be He, wishes to take pity on him, to redeem him and revive his soul; to inspire him with thoughts of repentance, in order that he not be banished, God forbid, [from the Divine presence], then God illuminates his intellect with the essence of bare truth itself –even before the person perceives any specific holy guidance therein. Through this essential truth, he merits reaching true faith, and this brings him to become acquainted with the true Tzaddik and truly upright people, who in turn show him the right approach and instruct him as to what should be done as dictated by the Torah’s advice in the manner that our sages of blessed memory have explained to us. For after [the Jewish people’s] exodus from Egypt they merited the essential light of truth. This light, however, was only temporary, as the Arizal’s writings explain. Only by observing the Sefirah period (the 49 days in between Passover and the Shavuos holiday, which commemorates the acceptance of the Torah) when one can draw this guiding light [from on high] gradually, in small increments [does it become permanent] when we merit to receive the entire Torah, with its 613 ‘pointers’ [for drawing close to God] (see the Zohar’s reference above to the 613 commandments as ‘advice’) on Shavuos.”

The process that Reb Nosson describes –a feeling of exile, confusion, doubts, sudden clarity and perception of the essence of truth, and then its retraction and the reception of guidance bit by bit, until one regains that ultimate clarity by receiving the Torah –this process repeats itself every year on Pesach, for the Jew as an individual as well as for the Jewish nation as a whole. In a smaller way, each one of us experiences this cycle on a daily basis as well. The period beginning with Passover, and continuing through the Sefirah period culminating with Shavuos, is an especially auspicious time to experience the intense illumination bestowed upon us from God Himself to escape the quagmire of our struggle with doubts, and obtain straightforward holy faith and redemption.

This is why we perform the same rituals each year anew. We eat Matzah, to merit the divine insight that it manifests. We eat bitter herbs, to remember the bitterness of the intellectual confusion and philosophical dilemmas. We drink four cups of wine, to elevate our perspective and open our minds to the holy experiences in which we participate on the Seder night. As Reb Nosson explains, “[The four cups] enthuse us to draw closer to God, may He be praised, and to arouse us to strengthen our [sense of] dedication to His service. For [wine causes] one’s mind to become uplifted, and when one’s perspective is broadened one can then ascend to the root of all knowledge.” (Likutei Halachos, ibid. 14. See there as well the specific inner meaning of each cup.)

The Arizal explains that after the first night of Pesach, all of these great and lofty perceptions disappear, leaving but a mere trace in our minds. This trace is left in order to encourage us to regain that divine inspiration on our own during the Sefirah period, when we gradually prepare to accept the Torah day by day. From this point on, we are expected to act with our own limited perception, with straightforward and simple faith, with seemingly no divine illumination. This a time to put our intellect aside, shying away from our tendency for philosophical speculation. Reb Nosson continues:

“Since [at this point] the person’s mind is experiencing constricted consciousness (‘mochin dekatnus’), any question or inquiry seems insurmountable to the point where he feels that there is no answer to be found. This, even though the question itself is but mere folly for a person of superior intellect, since in this state of constricted consciousness he is deluded into viewing these as difficult questions. Not just that, since his mind is in a state of constricted consciousness, the forces of evil tempt him, God forbid, until he experiences an intense desire to pontificate and dwell on deep philosophical investigations. [In this state of mind] he does the exact opposite from what would be appropriate for his constricted consciousness, that is, to flee even the mildest explorations of philosophical issues. It is not enough that he not identify his present [limited] mental state, he actually desires to delve into such complex issues that greater ones than he have trouble comprehending… For this is the nature of [periods in which one finds one’s self in] a state of constricted consciousness.” (Likutei Halachos ibid, 23)

With this principle, Reb Nosson explains the implication of the Omer offering, brought on the second day of Passover, which –unlike all other meal offerings is made from oats, traditionally considered animal fodder.

“For this shows that the Jewish people put their intellect aside, [considering themselves] as animals that have no intelligence, and relied on belief alone. For the essence of complete faith is to place one’s own intellect aside, as if he has no intellect whatsoever, and to rely on the belief that we inherited from our holy ancestors… For in truth our intellect is null and void in comparison to the holy minds of our ancestors Avraham, Yitzchak, and Yaakov (Abraham, Isaac, and Jacob) … and all of the righteous sages who have existed in all generations including the present day. It is incumbent upon us to rely solely on them, who passed down to us the holy faith that is our life, and which lengthens our days. We must set aside our own judgment, and rely only on the belief that they have, with God’s kindness, inculcated in our minds. [Similarly] the holy Jewish nation who merited then [–at the time of the Exodus from Egypt –] to nullify their own thoughts and rely on complete faith, merited by this virtue to receive the holy Torah… and in this merit they were privileged to have [God perform the miracle of] splitting the Red Sea…

“For this was the essence of the troubles that befell the Jewish people immediately preceding the splitting of the sea, as is well known that they found themselves in utter distress… The catalyst of the miracle [that God] split the sea was that they merited to set their intellect aside completely, and just cried out to God and bolstered themselves with faith. It was on the basis of this faith alone that they jumped into the sea, and in doing so they broke free of the ‘klippot’ of heresy, which are likened to ‘the evil waters’ (Psalms 124:5) that attach themselves to [the minds of those in a state of] constricted consciousness.” (ibid)

The situation portrayed above is apt to manifest itself in our own lives. Over the course of the year, a person may feel that he is in spiritual exile, due to his human foibles or base desires. This in turn brings him to bitterness, depression, and sense of helplessness. Then, in a moment of heavenly grace, he feels that a great light has illuminated his inner world. He feels that he has finally seen the light of truth, and found his proper path to devoting himself to God.

All too soon, the brilliant gleam of this light fades, and he falls into a state of constricted consciousness (mochin dekatnus) and he must seek the way to reach that state of expanded spiritual perception on his own, through perseverance and hard work. This can only be done by crying out to God, not by delving into deep philosophical investigations, for his mind is not a fertile ground to plant such deep ideas at such a time. On the contrary, such times require action coming out of complete faith –Torah study, prayer, good deeds –that comes only from humility, simplicity, and determination.

In this way one readies himself to be a vessel ready to receive the Torah –the all encompassing guidance to divine devotion –through which one attains the quality of unchanging truth; a true heart full of faith, intellectual integrity, accurate eyes to see the truth, and a life of truth and belief in God and in his messengers the true Tzaddikim!

Yitzchak Breslover

Matzo Shmura. by: Yoninah

What do our souls experience on the Pesach holiday? What changes and elevation transpire in our personal spiritual realm and to the collective soul of the Jewish people? Most importantly, how does this all connect with our everyday life?

Reb Nosson’s discussion of the Passover holiday in his holy masterpiece “Likutei Halachos” (Laws of Passover, Halacha 7) addresses these and other questions. There, one can discover the essence of the holiday as revealed by the Arizal (Rabbi Isaac Luria, the 16^th century father of Kabalistic thought) and Rebbe Nachman, and acquire effective advice on how to utilize the holiday as a vehicle for self-improvement while transforming the Seder night and its rituals into a truly meaningful and moving experience.

Here we will explore Reb Nosson’s expansion of a short discourse in Likutei Moharan (vol. 1, chapter 7 “V’eileh Hamishpatim”) in which Rebbe Nachman addresses the current Jewish state of exile as viewed through the prism of the bondage of the Jewish nation in Egypt. Reb Nosson explains, based on Rebbe Nachman’s approach, how the laws governing Passover observance are connected with the holiday’s central theme of exile and redemption. Even more importantly, he shows us how all of this relates to each and every Jew, regardless of his present spiritual state.

The origin of the Jewish people’s enslavement in Egypt has its roots in the original sin of Adam. In partaking from the fruit of the “Tree of Knowledge”, Adam caused many ‘sparks of holiness’ to fall captive to the forces of evil, as revealed in the Arizal’s writings. As a result of this fall, the need arose for the Jewish people, the chosen nation, to raise these sparks of holiness from the depths of impurity in which they had sunk, and reinstate them to their original holy state. It was for this express purpose that the Jewish people had to descend to ancient Egypt, at the time a veritable lions’ den of iniquity, in order to elevate the sparks of holiness from the depths of the klippah (husks) of impurity that concealed them, by prevailing untainted through the trials that they would encounter in the land referred to by the Torah (Genesis 42:12) as “The World’s [manifestation of] Immorality”.

Ancient Egypt, a land in which vice and witchcraft abounded, was the epitome of the influence of the ‘serpent’ on mankind. The serpent we refer to here, is none other than the creature who enticed Chava (Eve) to taste the forbidden fruit; an incarnation of the forces of evil. The land of Egypt drew its strength from “the filth of the serpent” that was infused in Chava by following his destructive advice. Therefore, her carefully selected descendents –the Jewish nation –were required to sink into that selfsame filth, and arise from wallowing in its depths; taking along with them the best aspects of Egypt in the process. They would need to ascend from of evil to the heights of righteousness, from patent falsehood and illusion to the light of absolute truth, from paganism and apostasy to faith in God, from bondage to redemption, from Egypt to the Holy Land of Israel. Essentially, they would need to replace the advice of the serpent with the advice of God (as the Zohar refers to the Torah’s 613 commandments).

In fact, the divine decree by which the Jews would descend to Egypt was finalized because of a statement by our ancestor Avraham (Abraham). When God promised Avraham that his progeny would inherit the Holy Land, Avraham requested a heavenly sign asking “How will I know that I will inherit [the land]? ” (Genesis 15:8); as it were this most righteous personage asked God for “proof” that his descendants would indeed receive the Promised Land (see Talmud Nedarim 32). The penalty for this ‘falter’ was that his children would only be able to enter the Holy Land after a painful exile in Egypt, as God told him immediately thereafter.

Rebbe Nachman explains that the Holy Land of Israel is the source of faith, as all prayers ascend to the heavens from there (see Rashi’s commentary to Genesis 28:17). The basis of all prayer is faith in God, and prayer has the potential to alter nature and work miracles.

“For prayer is supernatural. ‘Nature’ dictates that things be a certain way, and prayer changes nature itself. This is truly miraculous, and therefore it requires faith, [namely] that one believe that there is One who continuously creates the world, and [therefore] can create anything [in any manner] that He desires.”

Thus, the very air of the Holy Land, which absorbs prayers from the four corners of the Earth, is saturated with the faith that these prayers embody. One whose faith is flawed, actually detracts from the holiness of the Holy Land as well. Therefore, the “flaw” exhibited by Avraham’s question wasn’t merely a display of a minor lack of faith in the divine promise itself; rather, it manifested itself as a perceived shortcoming in the Promised Land’s innate holiness and in its ability to receive the Jewish people.

Therefore, Avraham’s descendants –the nascent Jewish nation –were required to be distanced from the true clarity of pure faith and were exiled to Egypt, which represented apostasy in the ancient world. The very air of the ancient cities of Egypt made prayer to God virtually impossible (see Exodus 9:29). Only after their sojourn in Egypt would the Jewish people be able to enter the Promised Land, following a journey in which miracles abounded. Through their phenomenal journey in the desert, the jewish nation returned to their original level of perfect faith, rectifying the flaw inherent in their ancestor’s question “How will I know”, and were ready to enter the holy Land, whose essence is unblemished faith.

We as well, living in a world that is far removed from faith, are in an intellectual and spiritual exile similar to the situation of the Jews in Egypt of old. Only by elevating our level of faith can we hasten our redemption. Replacing heresy and hedonism through religious belief prepare the world for the advent of the Messiah as illustrated by the sages’ interpretation of the following verse in Song of Songs (4:8):

“Come [my bride] from Lebanon and gaze from the summit of Mt. Amana (similar to Emunah, the Hebrew word for faith). ‘And they believed (Vaya’aminu) in God’ (Exodus 14:31). Therefore they merited to inherit the [Holy] Land… Similarly, the exiles will only merit the redemption as reward for their faith, as it says… “Come with me from Lebanon, gaze from the summit of Mt. Amana” (Midrash Tanchuma, Beshalach ch. 10).

This is one of the tasks in which Rebbe Nachman’s unique approach, with its emphasis on absolute and straightforward faith is much needed. In discussing the way to redemption from exile, which depends on faith, Rebbe Nachman establishes: “One can attain faith through the attribute of truth as is written in the Zohar…” Only with a clear perspective, free of ulterior motives, while striving incessantly and uncompromisingly to uncover the truth underlying all existence, can one reach the level of pure faith. This is impossible with mere human intellect. One must surrender one’s limited intellect to the greater divine truth, and make a firm decision to acquire absolute faith in God and his messengers the true Tzaddikim. As Reb Nosson writes:

“The essence of faith regards that which the human intellect can no longer comprehend. For that which human intellect can grasp cannot be considered faith, since the person understands [such concepts] on his own. Yet if that is so, how is one to have true faith [in God regarding] such matters that he does not understand? Rather, the essence of belief is reached through truth. That is, any intelligent person with a brain in his head, who desires to perfect his soul and achieve the ultimate success, must carefully look at the truth with utmost integrity. [One must take care that this introspection is] not just in order to find one’s self correct or to be argumentative –because if one’s purpose is only to emerge victorious [in philosophical debate] this can distort all kinds of absolute truths to falsehoods, G-d forbid, and any of the utterances that are absolute truth can be perverted to mean the exact opposite with no boundary or limits. Still, there is only one truth, therefore anyone who has mercy on himself, his children, and all future generations destined to emerge from his offspring until the end of time, [must take the utmost care] not to deceive himself, heaven forefend. For he fools no one but himself…

“Rather one must view the truth [itself] truthfully, and then one will certainly attain perfect faith. For even though one does not merit to fully understand these [situations or matters in which one must exercise faith], nevertheless, if one views the truth with integrity one will at least merit to understand that it is appropriate that he believe [with pure faith]…” (Likutei Halachos ibid. Halacha 7, no. 3)

This is Rebbe Nachman’s approach to faith based on intellectual honesty, which is not at all easy to acquire in a world that seems to follow “the serpent’s advice”; a world plagued with heresy, that seems to further people from any form of integrity. Therefore, Rebbe Nachman advises us to swim against the current, and seek out the advice of the Tzaddikim about whom it is written “[They] are wholly true seed”. The advice of the Tzaddik, veritable “drops of intellect”, engrave intellectual honesty in the minds of those who receive their wisdom. Those who follow the Tzaddik’s sage counsel can then distinguish between truth and falsehood, and thereby attain pure faith.

In ancient Egypt, the Jewish nation sunk to very low levels, as is known. It was impossible for them to even gradually begin to enter the spheres of holiness in the usual way. Any beginner in his spiritual quest ascends step by step from “The first level of limited consciousness to the second level of limited consciousness, and from the first level of higher consciousness to the second level of higher consciousness” until eventually reaching the higher levels of spiritual perception. If the Jews in Egypt were to go this route, ascending from one rung to the next on their climb up the ladder to complete and perfect belief, they would never have gotten farther the first level of spiritual perception, because of the iron grip that the klipah of the Egyptian impurity had on their souls. The light of intellect at that level would not have been sufficient to illuminate the darkness of the spiritual night of their existence, allowing them to break free of their spiritual fetters.

As Reb Nosson explains, based on the teachings of the Arizal, “Therefore, God –blessed is His name – performed a wonderful and awesome miracle on their behalf, and suddenly illuminated [their souls] with a splendid awesome light, all at once; not gradually, and non-systematically”. This sudden flash of spiritual light enabled them to escape from the bondage of impurity to the freedom of spiritual perception.

The essence of the spiritual light that suddenly shined upon our ancestors in Egypt – explains Reb Nosson – was the light of truth, which is considered “a higher state spiritual perception”, the greatest level of wisdom attainable. “For one outsmarting one’s self to pervert the truth, can surely not be considered [as being] wise or possessing higher consciousness”. In effect, the Jews received the ultimate perception of truth without using the “holy guidance” and practical tips of the Tzaddik that are the standard route to reach intellectual integrity. This is because they had not yet received the Torah with its commandments, which the Zohar refers to as “Six Hundred and thirteen guidelines” for achieving closeness God –the ultimate truth. The very reason why they could not receive the Torah prior to the redemption from Egypt is that, that the impurity of Egypt was so great that this would have posed a danger to the integrity and holiness of the Torah, as some parts of it might even fall “in the grasp of the klippot”. Therefore there was no other choice but to unilaterally shine down from the heavens the highest level of perception, bypassing the usual process.

The time had come for God to redeem the Jewish people, and redemption is dependent on faith. Therefore, in an immense kindness, He raised their level of consciousness with the light of truth, through which faith is attained. As Rashi explains, the verse “Nor did they take provisions” (Exodus 12:39) comes to extol the faith of the Jewish nation, which was so complete and unwavering that they felt no need to prepare food to take along on their journey to the wilderness.

This is the great wisdom and ultimate level of perception that the Jewish nation attained that first Seder night. The light of truth is what brought them to the holiness of belief. This consciousness is within our grasp each Pesach. That is the underlying reason for the obligation to eat Matzah at the Passover Seder. The holy Arizal explains that Matzah is the manifestation of the “Higher consciousness of [the Divine attribute of] ‘Abba’” or ‘Higher Wisdom’, the absolute highest level of sublime illumination possible, attainable only when bestowed from the heavens above. By ingesting this unleavened bread, we receive our very own portion of divine insight.

To be continued…

Tomb of Rabbi Shimon Bar Yochai | source: איתי פרץ

Rebbe Nachman’s magnum opus, the Likutey Moharan, starts with the following teaching about Rebbe Shimon Bar Yochai’s greatness, mission and message for all ensuing generations. Because it appears as a prologue to the actual lessons of Likutey Moharan this short teaching can be seen as hinting to the connection between Rebbe Shimon and Rebbe Nachman. Perhaps as future guidelines to his students…
“Come and see the wonders of HaShem! An awesome revelation of the hidden greatness of the Godly Tanna (Mishnaic Sage) Rebbe Shimon Bar Yochai, of blessed memory:

Rebbe Shimon Ben Yochai assured and promised that through him the Torah will not be forgotten from the Jewish nation. The Talmud recounts (Shabbat 138): ‘When our Sages assembled in Kerem BeYavneh they declared that [due to the darkness of the exile] the Torah is destined to be forgotten from the Jewish nation. And Rebbe Shimon Ben Yochai retorted that it would not be forgotten, as the verse states: For [the Torah] will not be forgotten from the mouth of his offspring (Devarim 31)’. And as is brought down in the Zohar (Nasso 124): ‘Through this work, the Book of Zohar [which is written by Rebbe Shimon], the Jews will come out of the exile.’

Now come and see and understand the awesome depth of our holy Torah! It was precisely that Rebbe Shimon Ben Yochai brought his support from the verse ‘For [the Torah] will not be forgotten from the mouth of his offspring’. For in truth this verse contains the allusion that through the offspring of Yochai – Rebbe Shimon – the Torah will not be forgotten from the Jewish nation. For the last letters of each word (כ’י ל’א תשכ’ח מפ’י זרע’ו) spell out the name “Yochai-יוחאי”. And this is what the verse is coming to hint at and reveal when it states ‘from the mouth of his offspring’. It is specifically through the offspring of the person himself who is hinted to in the last letters of the verse’s words, the Tanna Yochai, that the Torah will not be forgotten. Since through the Holy Zohar the Jewish nation will leave the exile.

And know! Rebbe Shimon himself is hinted to in another verse. For the holy Tanna Rebbe Shimon is the aspect of ‘the supernal and holy one who descended

from Above’ (Daniel 4).  The first letters of each word spell out Shimon-שמעון ((ע’יר ו’קדיש מ’ן ש’מיא נ’חית etc.”

* * *

Rebbe Nachman begins the prologue with a story from the Talmud that recounts how when the Sages entered Kerem BeYavneh they foresaw that the Torah would be forgotten from Israel. As the verse states: “Behold days are approaching, says HaShem, and I will send a famine in the land. Not a famine for bread … but a famine for the word of HaShem.” And as it states: “And they [the Jews] will wander from sea to sea. From the north until the east they will roam in search of the word of HaShem, but they will not find it.” From these verses the Sages deduced that the Torah would be forgotten from Israel.

Rebbe Shimon Bar Yochai who was present responded: “Heaven forbid that the Torah be forgotten! The verse states: ‘For it [the Torah] will not be forgotten from the mouth of his offspring.’ So how do I resolve the other verse: ‘they will roam in search of the word of HaShem, but they will not find it’? That they will not find clear halakhic rulings and clear learning in one place.”

In reality Rebbe Shimon did not disagree with the Sages. However Rebbe Shimon is guaranteeing that he has the power to enable the Jewish nation not to forget the Torah. Rebbe Nachman teaches us here that if Rebbe Shimon and his Torah are in our perspective and a part of our Torah study, then we will merit that the Torah will not be forgotten from us.
Yet, the question remains – why did the Sages conclude that the Torah would be forgotten?
The answer is quite simple. Rebbe Nachman teaches that vitality determines the continual existence of any item, bringing its’ awareness to man. But once the item becomes “dry” and lacking of vitality it becomes forgotten from man. Why does mankind forget a dead man? Because he is lacking vitality.

Thus it was specifically Rebbe Shimon who could assure and secure the survival of the Torah and its legacy. For he revealed and founded a way how man can arouse and renew his soul with a spirit of holiness – the light of the Torah i.e. the Holy Zohar – even within the deepest concealment. And it is this “vitality” which ensures the continuity of the Torah.

* * *

Rebbe Nachman teaches that in the inner-depth of every Jew is found a very profound point of great Divine wisdom that is enlightened with the light of HaShem. No external force or concealment can overcome this inner point. When the light of this inner point is revealed we can then leave our concealment and become aware of HaShem and His Divine wisdom. The main toil of the Tzaddikim in every generation is to enlighten every Jew with his unique inner point. Through this inner point every Jew can receive a new arousal to the service of HaShem and come ever closer to Him.

But how do the Tzaddikim do this? Through their Torah insights and teachings. When the Tzaddik reveals his Torah he is actually constricting and channeling an awesome Divine light down to this world. And it is this light which reveals the light of our inner point.

Thus Rebbe Nachman connects Rebbe Shimon Bar Yochai’s guarantee that the Torah will not be forgotten with his other statement that through the Holy Zohar the Jews will come out of exile. For Rebbe Shimon infused his work, the Holy Zohar, with such a powerful light (the word Zohar means light) that enlightens and shines to each person his lofty inner point of holy awareness. This is also one of the reasons why many leading Tzaddikim of the past have stated that simply reciting the words of the Holy Zohar – even without understanding them – has the power to arouse a person from his spiritual sleep.

* * *

Furthermore it can be understood from Rebbe Nachman’s statement, “Now come and see and understand the awesome depth of our holy Torah!” just how wondrous is our Torah. For specifically the verse “For [the Torah] will not be forgotten…” which was said in regards to a time of great concealment from HaShem, contains the antidote and vessel with which we can come out of the most extreme concealment. It is through the light of the Tzaddik that Rebbe Shimon reveals to us that we will come out of our exile.

THE WEBSITE IS CURRENTLY UNDER CONSTRUCTION

Welcome to the “Sha’ar Breslov” (Gateway to Breslov) Website.

“Sha’ar Breslov” is bound to become the most central and biggest website on Breslov Chassidut in several languages including Hebrew, English, French and Spanish.

“Sha’ar Breslov” will provide you with information on practically every item and subject connected to Breslov Chassidut.

The Website is currently under construction. Your patience as we complete this site is greatly appreciated. Please enjoy – for now – the material presently provided.

Welcome to our site.

“Sha’ar Breslov” (Gateway to Breslov) is the most biggest and informative site on Breslov Chassidut to be found on the Web for those seeking the teachings of Rebbe Nachman of Breslov and the  Breslover Chassidim themselves.

The final outline and goal of this website is to include:

• historical and personal information about Rebbe Nachman, his students and his followers up to the present day
• information about travelling to Uman (the Ukranian town where Rebbe Nachman is buried) and the purpose of this journey
• updated information about classes given on Breslov Chassidut throughout the world, including info on Breslov synagogues and centers worldwide
• a wide variety of pictures and photos of and about the Breslov Chassidic movement from the past and present
• index and links to all other Breslov websites

Aside from all the above the site will also include

• hundreds of audio and visual classes
• tens of discourses discussing the foundations of Chassidut
• discourses and teachings on the holidays and festivals along with “Parashah Sheets” on the weekly Torah reading
• a golden opportunity to address any questions you have about Breslov Chassidut to a number of present-day Breslover leaders

The site will also include an “online shop” where you could purchase all Breslov books (in all languages available) and music albums at a reasonable price.

The building of this website is already in full-swing, and it is our hope that it will be completed in the very near future.

Our staff and editors would be just happy and grateful to receive any relevant material fit for public consumption on this Breslov Website such as:

• songs (without any copyright prohibitions)
• articles
• audio classes
• video clips
• photos

All material can be sent to our e-mail address: editor@breslev.org