In the Final Judgment

Who is rich? He who is happy with his lot, as it is written "When you eat of the labour of your hands, you are fortunate and all is well with you" [Psalms 128:2]. "You are fortunate (in this world); "and all is well with you" (in the world to come). [Avot 4:1]

In the world to come, says the Mishpat Tzedek, when a person who always desired more than he had is judged, G-d will say to him "On earth, you always wanted lots of money, lots of clothing, lots of food. Now, show us lots of Torah that you studied, lots of mitzvot that you performed." And the person will be judged with full strictness.

But if a person has the trait of contentment - if he accepts poverty and hardship with love while thanking G-d for all he has, and does not waste his life chasing after wealth - he will be judged leniently. When he comes to the final judgment, G-d will tell the Heavenly tribunal: "He was content with the little that I gave him, and he considered it much. I, too, am satisfied with the little Torah he learned and the few mitzvot he performed."

We see from here that a person who considers his lot ample, even if it is minimal, will reap profits in the world to come, where his merits will also be considered ample. He benefits now, in this world also, for he is spared the anguish of a person who feels he has less than others.

When you eat of the labour of your hands - when you are happy with what you have and don't look at what others have - you are fortunate and all is well with you. "You are fortunate in this world" for you are not eaten up by worry and jealousy; "and all is well with you in the world to come" - for you will be judged favourably.

Source: from the writings of the Ben Ish Hai

Elijah's Mission

Behold, I will send you Elijah the prophet before the coming of the great and terrible day of the Lord. [Malachi 3:23]

Elijah comes... only to distance those who were drawn near... and to draw near those who have become distanced... [Eduyot 8:7]

Nowadays, most of the world adheres to falsehood and its accompanying wickedness; "all mankind is deceitful" [Psalms 116:11]. 

In the future, Elijah will change that.  He will distance falsehood - שׁקר - (whose letters are close together) and expel it from the world; and he will draw truth - אמת - (whose letters are far apart) near so that the entire world will adhere to it.

א ב ג ד ה ו ז ח ט י כ ל מ נ ס ע פ צ ק ר שׁ ת

Words that Kill

"Gossip: - Norman Rockwell

From the writings of Hacham Yosef Hayyim of Baghdad -the Ben Ish Hai


"All the gates are locked except for the gates through which cries from onaah enter..." [Bava Metzia 59a, Rashi]

The Torah forbids us to wrong one another through onaah [Lev 25:14-17] of which there are two types: cheating by overcharging or underpaying, and speaking hurtful words.

The second type is worse. The first hurts the pocketbook, the second hurts the person himself. Moreover, money can be refunded, words cannot be taken back. [Bava Metzia 58b]

Worst of all is to insult a person to the point that he is shamed. Calling him by an unflattering nickname, even if he is used to it and does not feel embarrassed, is onaah if the intention was to embarrass him. [Ben Yehoyada - Ben Ish Hai, Shannah 1, Ki Teitzei]

Whoever hurts his friend even verbally must appease him, as it is written: My son, if you became a guarantor for your neighbour... if you are caught by the words of your mouth... do this, now, my son, and save yourself.... Go, humble yourself and appease your neighbour. [Proverbs 6:1-3]

What does a guarantor's financial obligation have to do with verbal abuse?

A person who guarantees a loan through speech alone, without so much as a handshake, is legally bound to pay if the friend defaults. [Shulhan Aruch, Hoshen Mishpat 129:2] This shows that words have consequences. So a person who hurts his friend verbally cannot say "What does it matter? It was only words." [Ben Yehoyada]

Whoever shames his friend in public, it is as if he sheds blood. [damim, literally: bloods] [Bava Metzia 58b]

Why does our Gemara speak of shedding "bloods" in the plural?

Shaming a person in public even once sheds his blood several times: each time he recalls the incident or sees those who witnessed it. [Ben Yehoyada]

Whoever shames his friend in public to the point of making him turn pale, is as if he sheds blood.... for we see that the red drains out of his face and is replaced by white. [Bava Metzia 58b]

A person should enter a fiery furnace rather than shame his friend publicly. How do we know? From Tamar, as it is written: "She was taken out." [Genesis 38:2] [Ketubot 67b; Sotah 10b]

Tamar was found guilty of immorality and taken out to be burned. She could have saved herself by revealing that Judah was responsible for her pregnancy, but chose to die rather than expose him to public disgrace. At the last minute, Judah realized that he was responsible, admitted it publicly, and saved her.

From Tamar we learn not to publicly shame others regardless of personal consequences. It is better to enter a red fire than to make the red leave a friend's face by shaming him.

In the Holy Land, they are particularly careful to avoid shaming people and causing them to turn pale. [Bava Metzia 58b]

Why is this specific to the Land of Israel?

There are two angels in charge of death. The one in charge of the Diaspora is from the Side of Evil; the one in charge of the Holy Land is not. [Hesed L'Avraham]

Bloodshed evokes the jealousy of these angels. "Taking lives is my craft" they say. "How dare man encroach on my domain?" And shaming people is akin to shedding their blood.

The Jews of the Holy Land were afraid that the evil angel might say "The inhabitants of the Holy Land have encroached on my domain; I will encroach on theirs and enter their Land." Therefore they were particularly careful to avoid shaming people. [Ben Yehoyada]

The Ladder of Wealth

Art: Happiness in Perpetuity by Paul Bond

Jacob dreamed, and behold, a ladder was set earthward, and its top reached Heavenward. [Gen 28:12]

A wooden ladder with ten identical rungs was leaning against the side of a house.  The top rung looked down on the rungs below it - especially the lowest one.

"As you can see" boasted the top rung, "the owner of the house has set me above you because of my superiority."

A passer-by overheard and quickly turned the ladder upside-down.  Now the former top rung could boast no longer.  The new top rung, too, refrained from boasting - for fear that the same fate might befall it.

The ladder is a metaphor for money.  In Hebrew the two words (ladder) סולם and (money) ממון are numerically equal.

Don't let wealth make you arrogant. Remember that the ladder of wealth can be turned upside down in a minute.

The ladder is "set earthward" - it looks to people as if their efforts at business or professions bring them wealth.  But in reality, "its top reaches Heavenward" - it is G-d who decides whether a person will make money or lose it.

Source: from the writings of the Ben Ish Chai

Peace and Quiet

Image: Blue Mountains, Sydney Australia

R. Shimon ben Gamliel said" "The world endures on account of three things: judgment, truth and peace." [Pirkei Avot 1:18]

Man's body is a miniature world [Tikunei Zohar 69:101a].  One of the things that preserves this world is peace.

A contentious person is always in pain.  At work he gets embroiled in arguments; at home he fights with his spouse. There is friction at his table and tension in his sleep.

A peace-loving person, in contrast, is calm and secure.  Everyone likes him; no one makes trouble for him.  He is happy to see others, and others are happy to see him.  He eats in serenity and enjoys restful sleep.

That is why peace is called שׁלום  - shalom. The word can be broken up into שׁלו "tranquil" and ם for מנוחה - "rest".

from the writings of the Ben Ish Hai

All Your Deeds Are Recorded

from the writings of the Ben Ish Hai

"Know what is above you: a watchful eye and an attentive ear. And all your deeds are written in a book"   [Pirkei Avot 2:1]

Which deeds are written in a book? If they are what the Divine eye and ear monitor, our Mishnah should have said: "A watchful eye and an attentive ear monitor all your deeds, which are then written in a book."

The Mishnah's "Book" contains a description of how we behave at home with family and servants, and how we treat friends and workers.

We would all like loyalty and respect from our family, workers, and friends. We expect them to do things for us faithfully, quckly, and well.

G-d wants the same of us. And we owe Him even more than a servant owes his master, for He gives us life, strength, intelligence, talent, health, livelihood and everything else we have.

On Judgment Day, a person's shortcomings in serving G-d will become painfully clear. Then, if he was angry and vengeful toward those who took his honour lightly, G-d will behave toward him the same way. Job therefore said: "If I despised the cause of my servant or maid when they argued with me, what will I do when G-d arises, and when He remembers, what will I answer him?" [Job 31:13-14]

That is why a person's behaviour toward others is recorded in a register. After the Heavenly Court judges him, his punishment will be adjusted, measure for measure, according to how strict or forgiving he was with his family and servants.

Justice, Charity and Illegal Earnings

"Justice, justice shall you seek, that you may live..." [Deut 16:20]

The evil inclination may put the following thought into your head: "He who hates gifts shall live" [Proverbs 15:27]. How can I give a gift to the poor if it means taking his life away?"

The Torah teaches: "You shall surely give to him, and your heart shall not be grieved when you give to him, because for this thing Hashem your G-d will bless you in all your work and in all that you put your hand to" [Deut 15:10] - and through G-d's blessing, you will get back more than you gave.

As our Sages taught "More than the rich do for the poor, the poor do for the rich" [Vayikra Rabbah 34:10]. The money you give the poor is therefore not called a gift.

What if the rich man received his money illegally?   In this case, G-d will not reward him for giving, since G-d  "hates robbery [even] in an offering" (Isaiah 61:8). When the rich man gives to the poor and receives nothing in return, there is a problem of "He who hates gifts shall live".

The verse therefore warns the poor man "Justice, justice shall you seek, that you may live..."

You shall seek and accept charity that comes from just and honest money. Then you shall be counted among those who hate gifts, and you shall live.

Aderet Eliyahu, Shoftim - from the writings of the Ben Ish Hai

From Delight to Affliction

From the teachings of the Ben Ish Chai

Anyone who speaks lashon hara - afflictions come upon him. [Arachin 15b]

A lashon hara speaker changes the order of letters.  By causing a falling out between friends, he turns לשׁון - "tongue" into נשׁול - "fall".

By ruining a precious vessel - "the lips of knowledge are a precious vessel" [Proverbs 20:15] - he turns יקר "precious" into קרי - "impurity".

Measure for measure, ענג - oneg -"delight" will turn into נגע - nogah - "affliction" - and afflictions will come upon him.

Empty Heads Held High

A person in whom there is arrogance will ultimately be diminished.... "They will wither like the tops of the ears of grain" (Job 24:24)..... It is like the man who enters his field and picks the tall ones. (Sotah 5a)

A father and son were walking through a field of golden wheat at harvest time. "Father" said the boy, "why do some of the stalks stand tall and straight, while others bend their heads?"

"The bent stalks" replied the father, "are full of ripe, healthy kernels, the weight pulls them down. They are like humble people full of wisdom and good deeds. The stalks that hold their heads high are empty, like worthless people who act superior."

Our Gemara, too, likens the arrogant to tall stalks of grain. A farmer walking through a field of full, bent stalks will uproot and discard any tall, empty ones so that they will not be harvested together with the rest.

Ben Ish Chai