Tuesday, March 12, 2013

The Obstructing Shadow - Part 2

continued from Part 1

by Rav Ephraim Kenig shlita [Reprinted with permission from Tzaddik Magazine]

Levels of Tzaddikim 
The world is divided into groups. Tzaddikim are also divided into different groups. There are tzaddikim in the category of Yesod Olam - foundation of the world - and there are tzaddikim on a lower level, yet the world's existence completely depends upon all of them. The holy Zohar explicitly states that the highest level in each generation is that of Moses. Afterwards, there are the thirty-six tzaddikim called the lamed vav tzaddikim. According to the Zohar, thre are 36 in the Land of Israel and 36 outside of Israel. The entire world stands in their merit, since without them, the world could not exist. The Zohar mentions other examples, such as a category of 10,000 tzaddikim, who are on a lower level. Nonetheless, the world requires all of these tzaddikim to exist. 

We also need to place ourselves in some sort of category of tzaddikim.  You may ask youself ''Why do I need to call myself a tzaddik?''  Don't forget that we were born to carry out a specific mission, so it is not a matter of what we want or not. It is not merely a one-time task like when someone says to you ''Go bring this envelope to someone" - rather it is a mission involving your entire being and everything connected to you.  Your entire life is no more than a simple shlichut - mission.  For example, someone says to you ''Get on a plane, travel to a certain place and do this particular thing.''  You will be well aware of why you are in that particular place, since it is part of your mission.  You'll also take care not to damage anything in the process of carrying it out. Nonetheless, at the same time, you still feel ''something'' from yourself since, despite being on a mission, you still need to eat, sleep, travel, accomplish etc.

In other words, whatever you do in the world, whether sleep, eat, make money, pray, put on tefillin, or any of the other mitzvot, it is all one big mission.  This is the most truthful way to think about ourselves since we have no other function in the world besides our Divinely-given mission.

You may ask ''What is my mission?''  The answer lies in knowing that everything is connected to the kavod of Hashem, since He created the world to reveal His glory.  Before the world came into being, there was no-one to reveal  His kavod.  After creation, it is our mission to reveal it.

When you feel some deficiency, it is a signal that there is some sort of ''shortcoming'' in the revelation of G-d's kavod.  The more we reveal His kavod, the less lack we will feel.  Hashem created us with all of our materiality to serve as a foundation in this world for Him, and to elevate our Divine awareness until we clearly realize that we have no other function than to see the Divine in every detail of life.  Everything should bring us closer to the knowledge that there is a Creator of the World Who desires something from us.  If it is against the Torah, it is not the desire of Hashem.  Every step we take in life should bring us closer to a mindset that nothing exists beyond our appointed function in the world.  Bringing children into the world, working in whatever area Hashem has brought us, or any other life situation, is all part of our mission to reveal what Hashem desires.

Delving deeper, we will sense how limited our understanding is. This is when to pour out our hearts: ''Ribbono shel Olam! Heal us so we can reveal Your kavod. Give us livelihood so we can magnify Your kavod in the world. Redeem us from the oppression of outside influences, so we can carry out our mission.'' The emphasis should be in this direction, rather than driven by the desire to shed the discomfort of exile.  Thinking this way makes us more complete and less demanding of space and self-importance. When we achieve such a level, Rebbe Nachman promises that we will experience no lack.  Obviously this is a process, but we must begin.

This is all connected to Rebbe Nachman's concept of a self-generated shadow that blocks our own shefa.  Every day, the ability to prevent its creation can be drawn from the power of Moses and his humility, since he is the primary soul in which we are all rooted.  Rebbe Nachman describes how the influence of Moses is found within every limb of our body, reminding us to perform the mitzvah associated with that particular limb.  His point of humility is also there, waiting to be developed.  It is this point that will help us better understand how to remove our sense of ''somethingness'' and feel much more authentic.  Most think that kavod and happiness are found by taking up more space in the world, as if this is the purpose of life.  However, this point of humility will save us from being distracted or thrown off by the attractions of the world.

May Hashem help us be encompassed in the humility of Moses, so we will be able to receive an abundant influx of everything good in this world, as well as all the other worlds we will witness in the future.  This blessing very much depends upon us. When we repair ourselves, we repair the entire universe. By drawing Divine awareness into the world so everyone will know there is only Hashem, we will experience the good of the World to Come in this world as well.

Translated and adapted from a lesson based on Likutey Moharan 172.

[1] Likutey Moharan 172.
[2] King Solomon wrote ''Elokim made Man straight, but they pursued many intrigues.'' [Ecclesiastes 7:29]
[3] ''For My glory I created...'' [Isaiah 43:7];  ''The earth is filled with His glory'' [Isaiah 6:3]

Monday, March 11, 2013

The Obstructing Shadow: Get out of the way of your own Blessing

by Rav Ephraim Kenig shlita [Reprinted with permission from Tzaddik Magazine]

''Every lack a person experiences, whether children, livelihood, or health, comes from oneself.'' [1]  [Rebbe Nachman of Breslov] 

There is an old saying: "The One Who gives life will also provide for it." In other words, since G-d created the world, He most certainly provides whatever we need to exist, whether livelihood, children, health, etc. As discussed in the writings of the Arizal and many other holy books, He created the universe to bestow good on it, not so it should be lacking.

If this is true, when why do we need to exert ourselves so much in order to subsist?  An animal usually has everything it needs in its local environment. Why would it be different for a human being, who is considered the choice of creation?

This is Rebbe Nachman's point. The lack is not inherent in creation - it comes from oneself. The human being was created perfect and complete [2], but something happened that created lack and deficiency.  For example, when a baby is born, the parents hover over the infant to ensure that it is warm, well-fed, and has everything it needs. As the child grows and begins to develop its own ideas and direction in life, the parents still desire to bestow good on the child. Sometimes, the child goes out on their own and acts foolishly without realizing the damage caused to themselves and others. The parents still worry, and do their best to warn the child of the various dangers, even when he or she stubbornly persists in pursuing their own ideas.

Likewise with Hashem. As mature as we consider ourselves, we still possess only a child-like understanding of the greatness of G-d. We don't fully grasp the extent to which He wants to benefit us, and instead, we act like immature children who make trouble.  Divine light, called shefa, constantly flows to us. Descending through all of the upper worlds into this world, it arrives to fill any need we may have.  Shefa is very subtle in the heavens, and once it comes into the world, it manifests as a beneficial influence.  Just as parents desire good for their child, G-d's love likewise directs the appropriate shefa to reach us in a ready-made fashion, like children, money, a home, etc.  The only thing that can stop it is the shadow created by our own actions. The shefa is then experienced as a deficiency.

How do our actions create a shadow?  The first thing to understand is that the nature of a shadow is relative, since a shadow is created from something more physical in relation to something more spiritual.  For example, a tree will create a shadow when put up against the light of the sun or moon.  The earth will also cause a shadow in the form of an eclipse, as will the moon itself.  Even the sun will create a shadow in relation to something  higher than it.  In this case, the sun would be considered physical in relation to what is above it.  Anything more physical obstructs light in relation to something more spiritual. Similarly, a person's  physicality and undesirable deeds form a shadow that obstructs the flow of shefa, since something physical will block something more spiritual.

There is a way, according to Rebbe Nachman, to circumvent this problem. If you nullify yourself by minimizing your connection to the world, no shadow is created and shefa is received unhindered. It is normal to want to fill a place in the world, or to feel you possess something.  You enjoy the respect accorded to you by others, you consume, eat, drink and buy, all of which amounts to experiencing some sort of ''somethingness'' that defines your material existence. The more physical you are, the more it prevents you from receiving the constantly flowing Divine light called shefa.

A basic understanding of human character traits can help a person move towards minimizing their connection to the world.  Let's examine the trait of humility. Everyone is born with a specific predisposition and nature, with varying levels of coarseness or arrogance at one end of the spectrum, and qualities such as humility at the other end.  Each quality, though, needs to be expressed in the proper way and proportion.  For example, it is a natural and positive reaction to feel a sense of nullification or insignificance next to a greater person, not the opposite.

Likewise, we should feel our smallness in relation to Heaven. Our only desire should be to fulfill whatever role G-d gave us with self-nullification, which will naturally bring a tiny perception of G-d's greatness.  Even if we are not currently on this level, it is something that needs to be deeply contemplated, since it is the true reality.

As creations of G-d, we belong to Him.  To the extent we comprehend this message and internalize it, our entire existence and relationship to the world will change.  As we go about our daily business, we will begin to understand that we are nothing more than messengers on a mission given to us by Hashem.  We will also be much less exacting of our own honor and care less about what others say or think about us. These concerns are exactly what make us more material.  Freed of these concerns, we are less physical. More shefa reaches us and we experience less deficiency and lack.

The world was created with such compassion, in a way that is truly good for us in this world and the next. Consider the generation of Noah and the Flood. How did this generation come to such depravity that it had to be completely wiped out?  The Midrash explains that this was actually caused by the abundant and awesome shefa they enjoyed on a constant basis.  They had everything they wanted, immediately, with incredible opulence, which is what brought them to such coarseness and vulgarity.  They believed the shefa came from their efforts and the strength of their own hands. They knew very well G-d was sending this goodness, but they didn't believe He was the ultimate power behind sending it, or had the ability to halt it.  When Noah repeatedly warned them about the impending flood, they taunted ''Where will the flood come from, Heaven?'' since they felt they could stop the Heavenly wellsprings themselves.  Although the good was indeed meant for them to enjoy, their way of thinking was a serious error because it overturned everything to the opposite.

Where are you holding?
You can actually sense where you stand before Hashem through evaluating your current situation, whatever it may be.  The very deficiency you experience is a gauge to how physical you are, since the perceived lack is a result of Divine light that has been blocked.  It is now expressed as a specific shortcoming, which indicates a lesser level of self-nullification to what Hashem desires.

How do we know what Hashem wants from us?  According to Rebbe Nachman, it is all related to kavod - glory and honor.  He writes: '''The essence of the light of Hashem is kavod, since whatever Hashem created, He created only for the sake of His glory.''  The entire world was created only to reveal His kavod, as written throughout the holy writings. [3]  Since Hashem's glory fills the world, when you don't take up space in the world, you receive the light of Hashem unhindered.

Self-Nullification and Humility
The Jewish people have an inherent power of self-nullification, which is epitomized by Moses.  He brought us the Torah in such a way to show anyone, in any situation, that they are connected to the Torah and mitzvot, and what they need to uphold.  Moses was considered to be the most humble human being. Although our own perception of humility is very far from its true nature, we still have some conception of it, since Jews possess a natural point of humility, which is developed when contemplating the greatness of Hashem.

Whatever we have or not, comes from Hashem because of His compassion.  Internalizing this message more and more will generate full Divine consciousness, which is the purpose of our existence.  Our entire life experience is meant to bring us to an awareness of the One Who brought the world into existence. When this is deeply integrated into our daily outlook, we will feel no lack whatsoever in life.

This will be the experience many years after Mashiach will have already arrived, as well as in the Next World, when we will see the world in its perfection. There will be no ''somethingness'' that demands honor and recognition. It will be clear that you are alive only because G-d wants you to fulfill your function in the world, so you will lack nothing required to fulfill your mission.  If you need money,  He will give it to you.  If you need health or anything else, you will receive it.

This is actually the level of the tzaddikim. They already achieved their tikkun, and see the perfection in this world now. Their pain comes only from looking at the Jewish people and seeing how far they are from their true life's purpose.  They are completely given over to bringing each Jew closer to G-d, one after another, by revealing another point of awareness in what it means to serve Hashem.  These tzaddikim, with all of their perfection, are already experiencing the World to Come in this world.  Rebbe Nachman insists this is not only something for spiritual giants, but for us as well.  When we pray for Mashiach and the Temple,we are asking for this level - it is something we must all attain, since it is our purpose.

...to be continued

click here for Part Two

Friday, March 8, 2013

Blessing the Month of Nissan


There is a segulah from the Kozhnitzer Maggid to recite three well-known stories related to Pesach, on the Shabbos when we bless the new month of Nissan. The segulah is that the stories will bless the Jewish people with an abundance of provisions and necessities for the upcoming Pesach.

Click here to read the stories and more.

Seven Segulos from the Rebbe Reb Meilech 

 • In the name of Rebbe Mendel of Riminov: It's a segulah to awaken a desire for repentance to visit the gravesite of Rebbe Elimelech of Lizhensk.
• In the name of Rebbe Elimelech: It's a segulah for an easy childbirth to eat something every motzaei Shabbos, in honor of the Melaveh Malkah. And they should say that in honor of the mitzvah of Melave Malka, G-d willing, they will give birth without difficulty. 
• It is a tradition and segulah from the Rebbe Elimelech that one who says the entire sefer Tehillim three times in one day is reckoned as if he fasted the entire week from Shabbos to Shabbos. 
• Two pages of Talmud, studied with the commentary of the Rosh, is more beneficial than fasting. 
• There are tzaddikim who hold the opinion that the first edition of the sefer Noam Elimelech, which was printed in the year Tav Kuf Mem Ches, is a segulah for a woman having difficulty in childbirth. She should place it in the bed, and she'll have an easy delivery. 
• There is a segulah from the Kozhnitzer Maggid to recite three well-known stories related to Pesach, on the Shabbos when we bless the new month of Nissan. The segulah is that the stories will bless the Jewish people with an abundance of provisions and necessities for the upcoming Pesach. 
• The Rebbe Elimelech composed a prayer to say before praying. It is a segulah for those who say it with intense concentration daily, to be aided and helped from Heaven in all areas and needs.

Wednesday, March 6, 2013

The Numbers Add Up

אֵלֶּה פְקוּדֵי הַמִּשְׁכָּן מִשְׁכַּן הָעֵדֻת
"These are the numbers of the Mishkan, the Mishkan of the Testimony...." [Pekudei 38:21]

Rabbeinu Bechaya points out that the numerical value of the words "HaMishkanהַמִּשְׁכָּן and "Ha'eidus הָעֵדֻת correspond to the total number of years that the first Beis HaMikdash, second Beis HaMikdash and Mishkan stood.

The numerical value of Mishkan is 410, alluding to the 410 years that the first Beis HaMikdash stood.

The numerical value of the word HaMishkan  (415) plus the five letters that are used to spell it, equals 420.  This alludes to the second Beis HaMikdash which stood for 420 years.

The numerical value of Ha'eidus is 479. This alludes to the Mishkan Ha'eidus which stood for 479 years.

In Maseches Yoma [21b] Chazal enumerate five items that were present in the first Beis HaMikdash but were lacking in the second:

1) The Aron Ha'eidus (the Ark)
2) The Ner Tamid (the Lamp that burned continuously)
3) The Divine Presence
4) Divine Inspiration
5) The ability to inquire of the Urim v'Tumim

This statement of Chazal, said the Chasam Sofer, is alluded to in the verse אֵלֶּה פְקוּדֵי הַמִּשְׁכָּן מִשְׁכַּן הָעֵדֻת  The word "haMishkan", containing a hei (numerical value 5) at the beginning, alludes to the first Beis HaMikdash which possessed these five attributes. The word "Mishkan" however, alludes to the second Beis HaMikdash which lacked these five items.

Source: Rabbi Yisrael Bronstein

Monday, March 4, 2013

Plague of locusts hits Egypt

Swarm comprised of some 30 million insects descends on Cairo and agricultural farms in Gaza; experts say authorities ignored UN warnings. 

In Cairo, residents burned tires to create a black fog to keep the locusts from settling in the city. Swarms were also reported to have reached Egypt's Red Sea city of Zafarana, some 200 kilometers (124 miles) from Cairo, and then the Upper Egyptian city of Qena where locusts appeared in at least three major villages.

Story: Ynet News



Rabbi Glazerson's shows the Torah Codes:

Friday, March 1, 2013

The Soul of Addiction

The Golden Calf You and I Construct

By: Rabbi YY Jacobson 

Wisdom of a Child
A child sees the bulletin of the Synagogue announcing that the congregation had just hired a new rabbi, his name is Rabbi Dr. Epstein. The child is so excited that the new rabbi is also a doctor, that the next time he has a stomach ache, he calls the Synagogue.

"I would like to speak to the Rabbi Dr.," the boy says. The rabbi gets on the line and asks how he can be of help. "Well rabbi, the boy says, I have a stomach ache and I was wondering what you suggest I do."
"Sorry son, I'm not a medical doctor," replies the rabbi.

"What type of doctor are you?" asks the boy. "I am a Dr. of Philosophy," was the response.

The child thought for a moment and then asked, "What type of sickness is that?"

What's the Big Deal?
It is difficult for us to relate to the boundless passion that inspired the Jewish people to create and worship a calf of gold, merely 40 days after they stood at Mt. Sinai and heard the Divine decree of (1) "You shall have no other gods before me." After all, are there any among us who would find delight in dancing around a molten calf and declaring, "This is Your G-d, O Israel? (2)."

Yet, even a superficial reading of this week's Torah portion, Ki Sisa, in which the story of the golden calf is related, indicates the cataclysmic effect of this seemingly meaningless event on the eternal destiny of the Jewish people (3). Why did the creation of a foolish idol by a group of Jews in the Sinai desert become one of the most central episodes in the history of the Jewish people?

Abraham's Search
In Maimonides' laws on idolatry, where he describes the first Jew's quest for truth and his recognition of Monotheism, we read that initially, Abraham was "immersed amongst the foolish idol worshippers of Ur Kasdim [a city in Mesopotamia]; his father, mother and the entire population—he amongst them—all worshipped idols (4)."

Asks Rabbi Schneur Zalman of Liadi (5): Why did Maimonides find it important to emphasize in his book of Jewish law (not Jewish history) that the first Jew was steeped in idol worship (6)?

The Soul of Idol Worship
By failing to understand the underpinning virtues of idol worship we are unintentionally engaging in just that: idol worship. Let me explain:

What is the essence of idol worship? Nothing more than a person in need of a power in his life, attributing that power to a particular object or person and thus surrendering his or her self to that object or person, worshipping it as a deity.

The problem of idol worship lies not in the yearning and need for a power that leads one to worship an idol; this yearning and need is, in fact, positive, even sacred. It is in accepting the notion that a worthless and lifeless object carries within it the fulfillment of one's yearning—that is what turns idol worship into a meaningless and often destructive pursuit.

This is why it is important that we know that the first Jew once passionately worshipped idols. Had this young man been indifferent to the idols of his native land, he never would have searched for and discovered the true G-d. Since Abraham yearned for truth and craved intimacy with G-d, he passionately devoted himself to worship the idols of his father's home in the erroneous belief that they embodied the ultimate truth of the cosmos.

In other words, underlying Abraham's fiery idol worship was a soul yearning for the one living G-d. Thus, when he matured, he discovered that his sacred craving needed to be redirected toward the true G-d and not to the false substitutes for G-d.

The Soul of an Impulse
We all experience in our daily lives various impulses and urges directed toward certain people or particular things.

Are you infatuated with a particular person? Are you starving for attention, compliments and approval? Do you crave nicotine, alcohol or weed? Are you obsessed with an unceasing urge for physical intimacy? Are you in love with food? Do you enjoy dominating and controlling other people's lives?

Judaism teaches (7) that these impulses and many others are not necessarily negative or destructive in and of themselves. In fact, all of these cravings may be expressing the purest and most spiritual needs of the soul. At the core of a crush on another human being or an obsession with intimacy, food or attention, may be the longing of one's soul for a sense of inner worth and dignity, for companionship, vulnerability and self fulfillment.

Our psyches, however, distort our clarity and attribute false symbolism to these essentially hollow pursuits. As a result of this distortion we—just like the Jews in the desert—devote our time and passion to carefully construct and worship our personal "golden calves" in the mistaken belief that they will fill the void in our heart and nourish the hunger of our souls.

Behind many an addiction there is a profound yearning to receive or give love. But our minds are often so bruised and wounded that the outlet we target with our addiction to achieve that love is an “idol,” a futile target which will only distance us from the true love we are searching for.

The Torah's war against the creation of the golden calf is central to our mission in life. It symbolizes our daily relentless effort of turning our attention from the false carriers of value to the true carriers of value.

To read the footnotes click here

Tuesday, February 26, 2013

The Final Tikkun


Written by R. Yaakov Nathan

The generation of the desert, the Dor Hamidbar, was on a very high level. They were a "dor de'ah", a generation of knowledge, on the level of Bina. Yet they committed the sin of the Golden Calf [parshas Ki Tisa]. This sin was a direct result of their own intellectualization, their miscalculation of when Moshe should have come back from his spiritual elevation on Mount Sinai. [The verse says "boshesh Moshe" and Rashi from the Gemara explains that it means "ba shesh" - that they calculated that Moshe should have been back by the 6th hour of the day.]  It was their own intellect which brought them into trouble--they wavered in their trust of Moshe and over-intellectualized the situation.

The midrash states that the Soton showed them Moshe lying on his deathbed, which opened them up to consider the reasoning that Moshe should have already come down. The Ohr Hachayim explains that what they saw was "with the eye of the intellect"--they didn't hallucinate, but rather they misinterpreted the reality.

Amidst this confusion comes the Erev Rav, the Egyptian magicians who left Egypt with the children of Israel, demanding a new leader to replace Moshe -- since they saw that the Jews were wavering, open to the suggestion that Moshe was delayed and could not descend from the spiritual heights he had ascended to. This is the cause of the Golden Calf [see the Ramban--it was a replacement for Moshe, not Hashem].

When Moshe ascended the mountain, the Arizal states that he received 1,000 lights. This is the level of Moshiach. Moshe had been elevated to Moshiach on the mountain, but the people did not withstand the test; their faith in Moshe wavered, allowing the Erev Rav to bring about the sin of the Golden Calf. This caused Hashem to say to Moshe "Go, descend" [32:7], says Rashi: "Descend from your greatness", descend from the level of Moshiach.

The Arizal writes that the final generation is a reincarnation of the Dor Hamidbar. The Lubavitcher Rebbe said explicitly that this applies to us - we are literally the souls of the generation of the desert. In Rambam's "13 Ikkarim" he writes that we believe in the coming of Moshiach "even if he delays".

Why does the Rambam feel the need to mention a delay here? What's the connection between Moshiach and a delay? The first redeemer [Moshe] is the last redeemer [Moshiach] and perhaps our situation now - waiting in the confusion - is the tikkun for the situation the first time around?

The Rambam explains in Hilchos Tshuva that "Tshuva is completed when an opportunity to commit one's original transgression again arises but one doesn't and repents instead." We are the generation of the midbar--we are rectifying our sin by waiting for Moshiach. Despite what the eye of the intellect might think, our obligation is to trust in Moshe Rabbeinu, not to seek a replacement leader. Not to let the Erev Rav within us entice us to find a "new leader" of the Jewish nation, to make a new Golden Calf [G-d forbid].

Moshe Rabbeinu doesn't need to be replaced, and we are playing our role in the final tikkun. Hold on strong with emunah that goes beyond the intellect and "even though he delays, we wait for him every day".

Monday, February 18, 2013

The Psychic Breastplate

Picture: Rabbi Mordechai Becher
"And Aaron shall carry the names of the Children of Israel in the Breastplate of Judgment over his heart, when he enters the Holy Place, as a rememberance before G·d at all times. And you shall place the Urim and the Tumin (a parchment containing G-d's name) into the (fold of the) Breastplate of Judgment so that it will be over Aaron's heart when he comes before G·d . . "
[Tetzaveh 28:29-30]

The Breastplate of Judgment was a prophetic device, worn by the High Priest, through which questions could be asked of G·d. When the king or the High Court (Sanhedrin) would ask a question, the Priest would see various letters sparkle or bulge out. Using Divine Inspiration, he would then be able to combine the letters to spell out the answer. [See Aryeh Kaplan, Handbook of Jewish Thought, vol. 1 (New York: Moznaim, 1979), 6:36 and fn. 110, for more on this subject]

There were twelve precious stones set in the Breastplate of Judgment. They were engraved with the names of the Patriarchs, Abraham, Isaac and Jacob, the names of the twelve tribes, and the words "tribes of Yeshurun." Certain letters, such as the gimel or the zayin, were written only once. [Yoma 73b]

As our Sages have said, the Breastplate barely contained all twenty-two letters of the Hebrew alphabet. Therefore, when they had to ask a question that used several of the same letters, such as "Should I go to Bavel," how were they answered?

The question "Should I go to Bavel?" contains two letters beit, and three lameds. However, it is likely that the author was only using this as an example of a phrase with repeating letters, because there were at least five beits and four lameds in the Breastplate - enough to spell out these words.

There is a very great mystery in this . . . I heard from my grandfather [the Baal Shem Tov], that each of the twenty-two letters [of the Hebrew alphabet] contains within it all the other letters of the alphabet - these can be attained by spelling out each letter in full. For instance, writing out the letter aleph in full provides a lamed and a phey. Furthermore, each of these letters can be further expanded, to produce even more letters, until the entire Hebrew alphabet is reconstituted - except for the letter mem which, when written in full, will not produce any additional letters.

Since G·d commanded that all twenty-two letters be inscribed on the Breastplate, when the priest would be enwrapped in Divine inspiration, the letters would shine in their expanded forms. This enabled the priest to receive everything he needed to know. This is the meaning of "shoham stones and filling stones "avnei miluyim" for the apron and for the Breastplate" [Tetzaveh 25:7].

"Avnei miluyim" read alternatively as "stones that are filled out" - meaning that the engraved letters shone in their expanded forms. In a number of other lessons on this theme, the Baal Shem Tov explains that additional letters can be derived from a single letter by using the techniques of gematria (numerical value of the letters), or by dividing the letters into their component parts. It is possible that those approaches were originally mentioned with this lesson, since there are a number of other letters, such as the gimel, zayin, ches, tes and samech that could never be derived from the other letters, no matter how many times they are spelled out.

Source: From the writings of the Baal Shem Tov
Translation and Commentary by Rabbi Dr. Eliezer Shore

Tuesday, February 5, 2013

Unfinished Business

Week's Energy for Parshas Mishpatim
Resetting our Moral Compass
by Rav DovBer Pinson

The Torah reading this week opens with the words; “And these are the Mishpatim /ordinances that you shall set before them.” [21:1]

'Mishpatim' are the ethical and civil laws that govern our behavior towards our fellow human beings, a social contract, as it were.

The Zohar chooses this portion, from amongst all the other Torah readings, to explore the mystery of Reincarnation.

As a rule, our souls incarnate to reach our own actualization and individuation. Each subsequent reincarnation articulates another element of our soul. Each incarnation is a completely different person with a different tikkun [correction], meant to articulate a particular element of soul that has not yet been expressed.

There is one form of reincarnation however, where the totality of who you are and were in the past will reincarnate to create a Tikkun, a rectification for a past life. It is particularly the unfinished monetary issues and unethical dealings between people that require the totality of self to return and hopefully create repair.

Our goal is to fully articulate our particular aspect of soul within our lifetime, and not require a reincarnation of our unique self.

To this end, it is of utmost importance to rectify all negative patterns of unethical behavior that we might express in our lives. In our business dealings, and all other relationships, we must be extra cautious to be moral and honest and repair any unscrupulous behaviors.

This week’s Torah reading imbues us with the energy to effect repair, or Tikkun, for interpersonal issues, particularly in regard to monetary dealings and any dishonorable financial behaviors.

Throughout the week it is important to be extra mindful when it comes to ethical dealings with others.

Try to recognize your negative patterns in regards to business/financial dealings and receive the energy of Mishpatim as an impetus to break out of these behaviors.

Rectifying these negative unethical patterns will ensure a complete tikkun in our lifetime and the ability for our soul to move forward in this life and the next without the need to ‘come back’ and try again.


Please consider sponsoring an 'Energy of the Week' teaching that reaches and inspires an audience of many thousands worldwide This is a beautiful way to honor a loved one. Contact Iyyun today for more details: contact@iyyun.com

Wednesday, January 30, 2013

Synchronized Starlings in Netivot

Bird watchers enjoy a rare synchronized starling flyover as they form black clouds in Israel's skies.

Monday, January 28, 2013

The Seven Keys to Shamayim

by Harav Moshe Wolfson, shlita [Rav of Beis Medrash Emunas Yisroel and Mashgiach of Yeshivah Torah Vodaas]

[Adapted from a shiur that was delivered under the auspices of Irgun Shiurai Torah and prepared for publication by Rabbi Yochonon Donn]

Wordless Power
There are two types of song: one has words (this category would include the art of poetry) in which words are joined together to create a rhythmic pattern and a sense of uniformity. In this type, the feeling of enjoyment and relaxation that comes from hearing music results from the whole song including the words.

In the second type of song, the reason for the enjoyment it gives us is more obscure: it comes when notes are put together to create a wordless song. It is not logical that notes thrown together should elicit a sense of enjoyment in people, that wordless tunes can be enjoyed is a gift from Hashem.

Sefer Pe'as Hashulchan by Harav Yisrael of Shklov zt'l, cites the Vilna Gaon in saying that most of the secrets of Torah are hidden in the art of music and that without understanding music it is impossible to comprehend the Torah. This knowledge of music was given over to Moshe Rabbeinu on Har Sinai along with the rest of the Torah.

The Zohar even says that there is a heichal - an entranceway - in Shamayim that can be opened only with neginah (song). The Zohar relates that Dovid HaMelech approached that entrance only with the neginah of his Sefer Tehillim.

Keys to the Heichal
The seven major musical notes are called keys. Each of the seven keys opens a different door in Shamayim, and it is only through music that these entryways can be opened. Musicologists do not know why the term "key" is used, but it is quite possible that it is a tradition handed down from Yuval, whom the Torah identifies as the father of music.

When the Baal Ha'Tanya came to Shklov, the residents bombarded him with questions. Chabad sources say that he responded with only a niggun, which answered all their questions. As the Vilna Gaon explained, music opens the doors of Torah in Shamayim.

A Gemara in Arachin says that the kinor (stringed instrument) in the Beis Hamikdash had seven strings, but in the times of Moshiach it will have eight strings. There are seven major notes on a musical scale, and the seventh note corresponds to Shabbos, for Shabbos completes the kinor, so that even today one can sing. The seven days of the week are actually the seven tunes of Creation. When Shabbos - the seventh tune - arrives, the harp is complete. This is the reason why we usher in the Shabbos with kapitel 29 of Tehillim, which describes the seven kolos - since then we can proceed with song.

This is the reason for the minhag among Klal Yisrael of singing zemiros on Shabbos. HaRav Mordechai of Lechovich zt"l reportedly said that he would be able to believe that all the seven seas had dried up, but not that a Jew does not sing zemiros on Shabbos.

The reason people so enjoy songs is that the tones that form them have been combined ever since the six days of Creation. Some songs, however, only confuse a person, such as some modern-day songs that are based on, for example, the pounding of a drum, or on words that have no correlation to each other, such as many non-Jewish songs. While they have a tune, it is different than the accepted process of music.

This latter type of song leads to immorality, just as the tones of these songs have no relation to each other but are merely thrown together, immorality involves the relations of two people who are not meant for each other. Neither these songs nor illicit unions were predestined from Creation.

Seven Keys of Chesed
There is a fundamental difference between the seven ushpizin (the holy guests on Succot) and the twelve shvatim - the 12 tribes of Israel. Every Jew has a direct connection with the Ushpizin, whereas each shevet is a separate and unique entity, the shvatim are thus a symbol of disunity.

For every seven white keys, representing the major notes on the piano, there are five black keys, representing the minor notes, each of which is a half-tone higher or lower than the white key next to it. The black keys complement and harmonize with the white keys.

In general, someone who would play using just the white keys on the piano would be able to play only a lively song, while playing just the black keys would result in a sorrowful song of sadness.

It is likely then that another tradition handed down from Yuval is for the keys that play major notes to be white, for happy songs, while the black keys, which play the minor notes, are black, for mournful music.

White is a source of chessed (kindness) for Klal Yisrael (this may be one reason doctors wear white), on the Yamim Nora'im we wear white kittels. Black, on the other hand, represents the trait of gevurah (severity) and is a source and an expression of melancholy.

A song that is played using a combination of black and white keys mixes chessed and gevurah. Together the seven white keys and five black keys of an octave equal twelve, the number of tribes of Israel, which as mentoned above, can symbolize disunity. Such a song is appropriate only for galus. When Moshiach arrives, however, everything will be white, for there will be no atzvus (sadness).

Chazal tell us that when Moshiach comes, an eighth key will be added to music; this key will be a 'roundup' of the previous seven (similar to the all-inclusive kollel used in gematriyos).

In Sefer Tehillim (68:7) when Dovid HaMelech relates the events of our redemption from Mitzrayim, he says motzi asirim bakosharos - "(Hashem) releases those who are bound in chains". The Gemara explains that the word "bakosharos" is a combination of bechi and shiros - simultaneous crying and laughter. This is a song played with both the white and black keys. When Moshiach comes, however, there will only be shirah - a joyous song played with the white keys.

Saturday, January 26, 2013

How Strong Are You?

Art by Paul David Bond
Words by Rabbi Michoel Gourarie

In Pirkei Avot [Ethics of the Fathers] there is a passage that reads: Ben Zoma said, Who is strong? He who conquers his evil inclination as it says, 'He who masters his passions is better than one who conquers a city.' The message here is clear - dealing with, and changing negative behavior is extremely difficult. Why does discipline and self control need so much strength?

The mystics explain that every one of us is operated by two forces - the animal soul and the Divine soul. The animal soul is the source of our ego and encourages hedonism, aggression, laziness and emptiness. The Divine soul is the source of moral reasoning and spiritual consciousness. It inspires an awareness of a higher purpose and gives us the ability to think rationally and objectively, making decisions for ethical behavior and appropriate responses to everyday experiences.

Each soul has its own dominant force. The animal soul is driven by instincts that are highly emotional, whereas the Divine soul is dominated by the power of intellect and reason. Both souls fight for control of the person. Both struggle to shape our personality and define our identity.

This is where the challenge of self control lies. The animalistic force is quick. It is emotional and instinctive and prompts a very swift response. The Divine soul is intellectual. It needs time to cognitively process the appropriate and moral response. So when we are insulted or provoked or presented with temptations and ethical dilemmas, the immediate response will be the feelings generated by the instincts and explosive emotions of the animal soul. We are tempted to get angry or do the wrong thing before we give the moral reason a chance.

Self control therefore needs the incredible strength of restraint. It requires holding back for just a few seconds between the things that happen to us and our response, creating a little space to think and process the point of view of the Divine voice. It is what Stephen Covey calls the "pause button between the stimulus and the response".

We need to train ourselves not to act quickly and instinctively. We need to use the unique ability of the human being to stop and ask ourselves the question - is this wrong or right? It takes amazing strength to wait a few seconds, but those few seconds can be the difference between an animalistic act and a divine one..

Next time you are faced with a challenge, give yourself a few seconds for the voice of the soul to be heard.

Thursday, January 24, 2013

HafTorah Beshalach: The Victory Song of Devorah

Written by Reuven Gavriel ben Nissim Ebrahimoff

Read from the Book of Shoftim or Judges

Chapters 4 [The story] and 5 [the Song] for Ashkenazim, Just Chapter 5 for Sephardim.

Deborah commissions Barak to rid Israel of Cannanite oppression. The Prophetess brings about a spiritual regeneration.

The Story Line: 4:1-3 Bnai Yisrael sins by worshipping idols and are subdued by the Cana'anim [Cananites]. 4:4,5 The Prophetess Deborah, wife of Lapidot, becomes the leader of the Jews. 4:6-9 She sends Barak a prophetic message to wage war against the enemy. Hashem confuses Sisera's camp. 4:10-16 The enemy is defeated, just one person remains - Sisera. 4:17-22 Yael kills general Sisera by driving a spike through his head. 4:23-24 Bnai Yisrael kills King Yavin.

Devorah's Song - 5:1-3 Introduction: Praises to Hashem. Torah study and observance brings victory to Bnai Yisrael. 5:4-5 Without Torah they loose and with it they win. 5:6-13 Deborah's Song begins with the description of Matan Torah [The Giving of the Torah]. Start doing circumcisions again and Hashem will bless you. When you want evil decrees to be reversed, Praise Hashem. Thanks to Hashem for the most recent victory and protection from the enemy. 5:14-18 Praise for the Jews who joined the battle and condemnation of those who did not. 5:19-22 The miracles of the war. 5:23-27 Meroz is cursed and Yael is blessed. 5:28-30 False hopes in Sisra's camp. The Conclusion. This event broke the power King Yabin had over the Israelites.

The Haftorah's Connection between the Parsha and Haftorah: The Parsha of Beshalach contains the song that Moshe sang at the Yam Suf [Sea of Reeds], after Hashem rescued the nation of Israel from the Egyptian army. The Haftarah contains the song that was sung after Deborah defeated the Cananites.

The Biography of Deborah: Deborah was one of the seven Prophetesses, and knew the secret of Divine wisdom. She was a Shofettet [female judge] and war leader that led Israel from foreign oppression.

She lived in the latter half of the 12th century BCE.
Her husband was called a Lapidot [Wick Maker] She prophesied for 40 years.
Deborah was independently wealthy, she owned palm trees in Jericho, Orchards in Ramah. Oil producing olive trees in Beit-el.
She sat under a palm tree in order to avoid seclusion with men.
The Mishkan was in Shilo at the time.
Six miracles occurred on this day.
She came from the tribe of Naftali
She lived in Atarot.

Timeline: This story occurred about 3135 years ago.

The location of this Haftara is Mt. Tabor.

Wednesday, January 23, 2013

The Last Song



The Mechilta states that "there are ten songs" beginning with the song at the sea led by Moshe, and concluding with the tenth song which will be sung with Moshiach. All the [nine] songs mentioned in scripture are written in the feminine [shirah] since their rejoicing was followed by ["gave birth to"] further servitude. The tenth song of Moshiach is written in the masculine [shir] to indicate that it is permanent.

Chassidic teachings explain that the first nine songs emphasized primarily a desire to come closer to G-d from a distance, like a woman who longs to come closer to and receive from her husband. However, the tenth song of Moshiach will be sung from a feeling that G-d is already close and found openly in our midst, like a husband who is gracefully endearing himself to his wife.

Source: Sichas Shabbos Parshas Beshalach 5752, Lubavitcher Rebbe

Monday, January 21, 2013

Parshas HaMann: Segula for Parnossa

Art: Heidi Malott

Rebbe Menachem Mendel of Riminov [1745-1815], a disciple of the Holy Rebbe Elimelech of Lizhensk, instructed everyone to read "Parshat HaMann" specifically on the Yom Shlishi [Tuesday] of Parshat [Torah portion of] Beshalach in the "Shnayim Mikra v'Echad Targum" format, i.e. reading the Hebrew verses twice and the Aramaic translation of Onkelos once.   This year it will occur on Tuesday 22 January.

Not to be confused with the evil villain of the Purim story, Parshat haMann [The Chapter of the Manna] is found in the 16th Chapter of the Book of Exodus: verses 4-36. This Chapter details the episode of the miraculous "Manna" [bread from heaven] that sustained the Children of Israel during their 40-year journey in the desert.

Rav Yosef Caaro, the "mechaber" [compiler] of the monumental Halachic text, the Shulchan Aruch Orach Chaim 1:5, instructs us to recite it daily. Other giants of Halacha also point to the importance of reciting it daily: The Tur 1; Aruch Hashulchan 1:22; Shulchan Aruch HaRav 1:9.

By so doing, every Jew acknowledges that his/her livelihood comes from only from Hashem. Reciting the Parshat HaMann daily strengthens one's Emuna and Bitachon [belief and trust] in HASHEM, and is a "Segula for Parnassa" [auspicious for having a healthy income].

To read Parshat haMann in Hebrew [with the Aramaic translation of Onkelos], please visit: Tefillos.com

English version here: Ou.org

Friday, January 18, 2013

Sydney: Hottest Day on Record


As fires burn around the country, Sydney reached 45.8 degrees [that's 114.4 Fahrenheit] - thankfully a cool change is expected this evening. Read more: Sydney's hottest day on record as mercury hits 45.8 degrees

Friday, January 11, 2013

Why Do You Need to Control Me?

"Let My People Go!" But Can They Let Themselves Go?

by: Rabbi YY Jacobson 

Three Boys
Three boys are in the schoolyard bragging of how great their fathers are.
The first one says: "Well, my father runs the fastest. He can fire an arrow, and start to run, I tell you, he gets there before the arrow".
The second one says: "Ha! You think that's fast! My father is a hunter. He can shoot his gun and be there before the bullet".
The third one listens to the other two and shakes his head. He then says: "You two know nothing about fast. My father is a civil servant. He stops working at 4:30 and he is home by 3:45"!

The First Commandment
The Biblical account of the Jewish Exodus from Egypt has been one of the most inspiring stories for the oppressed, enslaved and downtrodden throughout history. From the American Revolution, to the slaves of the American South, to Martin Luther King’s Let Freedom Ring, the narrative of the Exodus provided countless peoples with the courage to hope for a better future, and to act on the dream.

Moses’ first visit to Pharaoh demanding liberty for his people only brought more misery to the Hebrew slaves; the Egyptian monarch increased their torture. The Hebrews now would not listen any longer to the promise of redemption. Now let us pay heed to this strange verse in the weekly portion, Vaeira:

So G-d spoke to Moses and to Aaron, and He commanded them to the children of Israel, and to Pharaoh the king of Egypt, to let the children of Israel out of the land of Egypt. [1]

G-d is charging Moses with two directives: Command the people of Israel and then command Pharaoh the king. However, the verse is ambiguous: What did G-d command Moses to instruct the people? The message for Pharaoh is clear: Let the children of Israel out of Egypt. But what is it that Moses is supposed to command the people themselves? The Jerusalem Talmud [2] says something profoundly enigmatic:

G-d instructed Moses to command to the Jewish people the laws of freeing slaves.

The Talmud is referring to a law recorded later in Exodus: [3] If a Jew sells himself as a slave, the owner must let him go after six years. He is forbidden to hold on to the slave for longer. This was the law Moses was to share with the Israelites while they were in Egyptian bondage.

The Basis for the Commentary
The Talmud bases this novel and seemingly unfounded interpretation on a fascinating narrative in the book of Jeremiah: [4]

Then the word of the Lord came to Jeremiah from the Lord, saying: So says the Lord G-d of Israel; I made a covenant with your fathers on the day that I brought them forth out of the land of Egypt, out of the house of slaves, saying: "At the end of seven years you shall let go every man his brother Jew who has been sold to you, and when he has served you for six years you shall let him go free from you."

The question is, where do we find a covenant made by G-d with the Jewish people when they left Egypt to free their slaves? In a brilliant speculation, the Talmud suggests that this is the meaning of the above enigmatic verse, “G-d spoke to Moses and to Aaron, and He commanded them to the children of Israel, and to Pharaoh the king of Egypt, to let the children of Israel out of the land of Egypt.” The commandment to the children of Israel was to set free their slaves.

Yet this seems like a cruel joke. The Children of Israel at this point were crushed and tormented slave themselves, subjugated by a genocidal despot and a tyrannical regime, enduring horrific torture. Yet at this point in time G-d wants Moses to command them about the laws relevant to the aristocrat, the feudal lord, the slave-owner?! [5]

What is more, as the Torah puts it: “G-d commanded them to the children of Israel, and to Pharaoh the king of Egypt to let the children of Israel out of the land of Egypt.” It seems like the two instructions—the one to the Israelites and the one to the Egyptian king—are linked. And furthermore: the commandment to the Israelites preceded the commandment to Pharaoh. But what does the commandment to the Jewish that they free their slaves one day in the future have to do with the mission to Pharaoh to set the Hebrews free from bondage?

Who Is Free?
The answer to this question is profoundly simple and moving, and is vital to the understanding of liberty in the biblical imagination.

Before Pharaoh can liberate the Jewish slaves, they must be ready to become free. You can take a man out of slavery, but it may prove more challenging to take slavery out of a man. Externally, you may be free; internally you may still be enslaved.

What is the first and foremost symptom of bring free? That you learn to confer freedom on others.

The dictator, the control freak, or the abusive spouse or parent, does not know how give others freedom. He (or she) feels compelled to force others into the mold that he has created for them. Uncomfortable in his own skin, he is afraid that someone will overshadow him, expose his weaknesses, usurp his position or make him feel extra in this world. Outwardly he attempts to appear powerful, but inwardly his power is a symptom of inner misery and confinement.

Only when one learns to embrace others, not for whom he would like them to be, but for whom they are, then can he begin to embrace himself, not for whom he wishes he was, but for whom he is. When we free those around us, we are freeing ourselves. By accepting them, we learn to accept ourselves.

Who is powerful? He who empowers. Who is free? He who can free others. Who is a leader? He who creates other leaders.

“Nearly all men can stand adversity, but if you want to test a man's character, give him power,” Abraham Lincoln said. Ask yourself, do you know how to celebrate the soaring success of your loved ones and constituents? Do you encourage them to spread their wings and maximize their potentials? Can you allow others to shine?

Pharaoh may set you free physically. But former slaves can become present tyrants. People who were abused often become abusers themselves. It is what they know about life; it is the paradigm they were raised with. They grew up in abuse and slavery, so they continue the cycle with others. The first Mitzvah the Jews had to hear from Moses before even he can go the Pharaoh to let them go free was: One day you will be free. Remember that freedom is a gift; use it to free others.

Source and footnotes: click here

Thursday, January 10, 2013

Obama’s ''Mask Off’'' with Hagel Nomination

Hat tip: Joe

BEN SHAPIRO, BREITBART NEWS:

“You know, the truth is that I’m sort of OK with Chuck Hagel as the Secretary of Defense for a simple reason. I sort of like the mask off this administration. He’s dramatically anti-Israel, he’s borderline anti-Semitic. He’s been very clear about his lack of support for the state of Israel. Look at his voting record; he’s one of only four senators who refused to sign a letter in support of Israel in October of 2000, when the Palestinians launched violence against the state of Israel. In 2001, in the middle of a war, as the PLO is waging war against Israel, there were only 11 senators who wouldn’t sign a letter urging Bush not to meet with Arafat. Hagel was one of those people.

In 2005, there was a group of 27 senators, including Hagel, there was a letter to President Bush to pressure Palestinian authorities to ban terrorist groups from participating in elections. So Hagel was fine with terrorist groups participating in elections. That, no doubt, worked out extraordinarily well in the Gaza Strip, where Hamas is now in charge. 2006, there were 12 senators, only 12, who refused to sign a letter asking that Hezbollah be designated a terrorist organization. He was against that. Hezbollah, obviously, has been launching rockets on Israel for years, and years and years. Beyond that, when it comes to Iran, this is a guy has opposed sanctions on Iran. He doesn’t like sanctions on Iran. He thinks we ought to be having direct, bi-lateral negotiations with a terrorist regime in Iran.

So, here’s my conclusion: I’m happy with him as Secretary of Defense because I’m sick of all of these people Obama trots out pretending to be pro-Israel, and all of these Jews who deceive themselves by pretending he’s pro-Israel. Let them nominate somebody who is obviously anti-Israel and borderline anti-Semitic and then we’ll at least know where he stands.

Also see Yeranen Yaakov's take on this: for those who can't read Hebrew, the gematria of Barack + Hagen equals ''Gog and Armilus''.

Tuesday, January 8, 2013

Extreme Weather

Severe weather that hit Israel and the region over the weekend is set to continue this week. Torrential rain has blocked roads in Jerusalem and flights to Tel Aviv have been re-routed, with sandstorms expected in Israel's southern regions. Hail and snow are also forecast. Story: Israel battered by Storms



Australia: National heat record expected
Weather analysis to be released today is expected to show Australia is sweltering through its hottest days in history.

Sunday, January 6, 2013

Egos and the Laws of Forgiveness

A wise person understands that everything he sees or hears should be carefully considered: everything we experience, and everything that is brought to our attention, is for a purpose.

I guess it is not a coincidence that last Friday afternoon I found myself with some spare time and listened to Rabbi Mizrachi's latest lecture Personality Issues and in the following 36 hours I found myself confronting other peoples'egos and their effect on those around them.

There seem to be so many people struggling with their egos, and in the process, severely hurting other people.  Perhaps if they would stand back and look at the situation through the other person's eyes, and realize that other people matter, and it's not all about ME.... they would behave differently.   Try telling that to an egocentric person, and watch him become extremely angry.  It doesn't matter how intelligent, learned or ''orthodox'' they are, when it comes to their own ego, they are as stubborn as mules.

If someone upsets you, for example, passes you in the street and doesn't acknowledge you..... you may decide to become angry with that person and assume he is deliberately ignoring you.  Your ego will come to the conclusion that he is upset with you.  Instead of assuming the worst and relating his behaviour to YOU, try and give him the benefit of the doubt.  Perhaps he is so absorbed in his own worries, he did not even see you!  Is that so hard to do?  For some people, it seems it is.  Most of us spend our time worrying about ourselves and relating everything to ME, when actually we should be going out of our way to understand that other people have problems too, and it's not always about US..... it's about THEM.  

Egocentric people see everything as an attack against THEM, no-one else's problems matter as much as the fact that their own ego has been hurt.   If we can climb down from our own pedestal and realize that other people have problems too, and try to focus on helping them, instead of getting angry with them and assuming they are attacking us, we would all find life much easier.  

Is it okay to hurt someone else just to prove a point and win an argument? No.
Is it okay to bear a grudge against someone, even though that person has already apologized to you? No.
Is it okay to behave in a nasty way because you believe someone has offended you? No.

I remember going to a function many years ago, and as we entered the room, we were frantically summoned by an elderly aunt...... she forcefully told us ''don't talk to Sarah''  -  ''Why?'' we said...... ''because Sarah isn't talking to me!''she replied.  

How many people do you know who you no longer speak to because of something that happened years ago?   This kind of situation is all ego-based, and it is something that can be fixed, if only we have the courage to fix ourselves first.


Always forgive your enemies; nothing annoys them so much. [Oscar Wilde]

The people criticized G-d and Moshe: "Why have you brought us up out of Egypt to die in the desert? There's no bread and no water, and we're sick of this unwholesome (manna) bread." G-d sent venomous snakes upon the people, and they bit the people. Many people of Israel died. The people came to Moshe and said "We have sinned! For we have spoken against G-d and against you! Pray to G-d that He should remove the snakes from us!" Moshe prayed on behalf of the people. [Chukas 21:5-7]

Even after the people criticized Moshe heavily, resulting in a punishment of venomous snakes, we nevertheless find that Moshe did not bear a grudge and prayed for the people to be saved. "From here we learn" writes Rashi, "that if a person asks you for forgiveness you should not be cruel and refrain from forgiving."

This principle is recorded by Rambam in his legal Code, the Mishneh Torah, in three places and there are a number of variations which need to be explained.

1) In Laws of Personal Injury, Rambam describes the method and process of forgiveness. "Once the attacker has asked forgiveness once, and then a second time, and we know that he has repented for his sin and he has abandoned the evil that he has done, then one must forgive him". However in Laws of Teshuvah these details are omitted. Instead, we are told that "When the sinner asks him for forgiveness, he should forgive him with a full heart and a willing spirit." Similarly, in Laws of Moral Conduct: "If the person returns and aks him for forgiveness, then he should forgive."

2) The person who forgives is given a different name in each of the three laws. In Laws of Moral Conduct he is called the "forgiver"; in Laws of Teshuvah a "person", and in Laws of Personal Injury he is called the "injured party".

3) One further detail is that in Laws of Teshuvah a person is told not to be "difficult to appease". Why does Rambam use this phrase, and why only in Laws of Teshuvah?

The Explanation

Forgiveness can be carried out on three levels:

1) When one person sins against another, he becomes liable to be punished for the sin that he committed. In order to be relieved of this punishment he needs to appease both G-d and the person that he sinned against. Therefore, through forgiving a person for his sin, one alleviates him from a Heavenly punishment.

2) A higher level of forgiveness is to forgive not just the act of sin but the sinner himself. i.e. even though one person may forgive another for a particular bad act (thus relieving him from being punished) there still may remain a trace of dislike for the person in general. Thus, a higher level of forgiveness is to forgive the entire person completely for his wrong, so that there remains no trace of bad feeling between them.

3) The highest level of forgiveness is an emotion that is so strong and positive that it actually uproots the sins of the past, making it as if they never occurred at all. After such a forgiveness, the sinner will be loved by the offended party to the very same degree that he was loved before the sin.

It is these three types of forgiveness which Rambam refers to in his three different laws:

1) In Laws of Personal Injury, Rambam discusses the laws of compensation for specific damages that one person causes another. Thus, when he speaks there of forgiveness for a sin, he is speaking of the forgiveness that is required to relieve the sinner from the punishment of that specific sin. Therefore, Rambam spells out the precise method of forgiveness that is required to achieve atonement ("when the attacker has asked forgiveness once, and then a second time, and we know that he has repented for his sin etc. then one must forgive him"), because only by following this precise method can we be sure that the sinner will be acquitted of this punishment.

To stress the point further, Rambam speaks in terms of an "injured party" and the "forgiving" of the injury, as we are speaking here of a specific sin and its atonement.

2) In Laws of Moral Conduct, the focus is not on the actual sin and its atonement, but rather, the character of the forgiver. And, if a person is to be of fine character, it is insufficient to forgive a person just so that he will be freed from punishment. Rather, one should forgive another person completely (i.e. the second level above). Therefore, in Laws of Moral Conduct, Rambam stresses that "When one person sins against another, he should not hide the matter and remain silent" for it would be a bad character trait to harbor resentment, keeping one's ill feelings to oneself. Therefore "it is a mitzvah for him to bring the matter into the open".

Thus, we can understand why Rambam omits here details of the process of forgiveness, for the main emphasis here is not the atonement of the sinner, but the required character traits of the victim.

To stress the point further, the person is termed here not as the "injured party" but as the "forgiver".

3) In Laws of Teshuvah, Rambam is speaking of the highest level of forgiveness which is required for a person to achieve a total "return to G-d". For this to occur, the forgiveness must be done in a manner that is so deep that one uproots the sin totally; as if it had never occurred at all. This is because total forgiveness is a crucial factor in the sinner's overall return to G-d, as Rambam writes: "Sins between man and his fellow man... are not forgiven until... the person has been asked for forgiveness..."

Thus, Rambam stresses here that "A person should be easily placated and difficult to anger, and when the sinner asks him for forgiveness, he should forgive him with a full heart and a willing spirit" (despite the fact that these details are more appropriate to Laws of Moral Conduct), because the goodwill of the victim is a crucial part of the sinner's teshuvah. Only when the victim is completely forgiving - to the extent that the sin is uprooted, as if it never existed - can we be sure that the sinner has returned to be as close to G-d as he was prior to the sin.

To stress this point further, Rambam writes "It is forbidden for a person (not an "injured party" or "forgiver") to be cruel and difficult to appease" - i.e. here we are not talking merely of the minimum forgiveness that is required to relieve the sinner from his punishment. Rather, here we are talking of the victim as a "person". And one can hope that he will not merely "forgive" his fellow who hurt him, freeing him from punishment, but that he will allow himself to be "appeased" completely, thereby helping his fellow Jew to come to a complete Teshuvah.

Source: Based on Likutei Sichos Vol 28 Lubavitcher Rebbe