Strange, Difficult and Wonderful Times

Received via email: [I have no way of knowing if this is true or not, please leave a comment if you do know]

Dear family and friends,

I hope this email finds you well, and in good spirits, with Rosh Hashana and the Chagim not far away.

The following message is not meant to shock or alarm, but it is intended to provoke a response. I pray that you will not ignore it.

I fervently hope that each one of you will find a way to come closer to Hashem as a result, in any way you can.

A brief introduction is in order, to place into context what follows.

Rabbi Shalom Arush is the Rosh Yeshiva (Head of the Yeshiva) of Chut Shel Chessed, and author of several books. His most well-known book, the Garden of Emuna, has sold well over one million copies, and is printed in 8 different languages. Rabbi Arush is widely respected as one of Israel's foremost religious leaders. People come to him from around the world for blessings, and he is well known to have many miraculous salvations (cures from severe health problems etc..) to his name.

Rabbi Arush gave his weekly address to the Yeshiva yesterday, and said as follows:

- He has been informed by one of the Zadikim Nistarim (hidden zadik) [who he has known for many years], that the 'Gates of Tshuva' are closing soon [ie, there will be no more Tshuva – repentance/returning to Hashem - after that date].

- There is a terrible decree in Shamayim [heaven] that [chas ve'shalom] on 21st Ellul [20th September 2011] six Arab nations plan to send up to 3 million Arabs to march on Jerusalem, un-armed.

- [This might not sound particularly terrible, seeing as they are un-armed. However, Rav Arush stressed that we do not understand how terrible this decree will be and that we must all pray for it to be rescinded.]

- Rav Arush is taking the message from the Zadik Nistar very seriously. He told the Yeshiva that he personally called up non-religious family members and asked them to please start keeping Shabbat, and to put on Tefillin and keep any other mitzvahs they can. Now may be the last time that a person will be able to do Tshuva and return to Hashem.

- Rav Arush then made immediate changes to the Yeshiva. He has changed the normal learning schedule so that instead of learning from 1pm – 5pm, all students at the Yeshiva are to go out at this time to distribute Torah literature, CD's and books. He gave every student of the Yeshiva 200 CD's to distribute, and gave away the Garden of Emuna to the students for just 10 shekel a copy to facilitate distribution.

- Spreading Emunah (belief in Hashem) is one of the only ways of rescinding this decree and bringing Moshiach in a 'sweet way'.

Friends, we may be heading into strange, difficult and ultimately wonderful times.

In order to survive these times, a person needs to pray, to return whole-heartedly to G-d and to keep his Emunah (belief in Hashem) very strong. Our Torah promises a new world of peace and light, but our Rabbis teach us that this may come with difficult 'birth pangs'.

May each of us do what we can to strengthen ourselves and others, and may we be blessed with B'sorot Tovot, only good news.

Shoftim: Identifying False Witnesses

"And they shall judge the people with righteous judgment" [Shoftim 16:18]

A group of wicked individuals in the city of Vilna libeled one of the city's distinguished citizens. To ruin the man's reputation, they even hired false witnesses to substantiate their claim.

When word of the scandal reached the Vilna Gaon, he immediately suspected that the witnesses were hired to slander the man. He therefore requested to personally examine the "witnesses".

The witnesses appeared before the Gaon and related their testimony. The Gaon kept his eyes closed throughout their testimony and waited for them to finish. When they concluded, the Gaon rose to his feet and declared "They are false witnesses!"

The imposters, terrified by the Gaon's declaration, quickly admitted their guilt and revealed that they had been hired to deliver a false testimony.

The judges of the Beth Din were amazed. "How did Rebbeinu know that they were false witnesses?" they asked the Gaon.

"The answer lies in a Mishnah in Maseches Sanhedrin [5:4]" he replied.

"The Mishnah states that the judges first listen to the testimony of one witness. When the witness has concluded, the judges invite the second witness to testify. The Mishnah then states "If the words were found to correspond" then they are believed.

What does "if the words were found to correspond" mean? Either the testimonies match up or they do not; what need is there for the judges to figure out if the testimonies correspond?

"The reason" explained the Gaon, "is as follows: Every individual has his own style and approach when it comes to relating that which he has seen. Therefore, when judges hear two testimonies that differ slightly from one another, if they can find a way to reconcile them, the testimonies will be accepted by the Beth Din. For although the two witnesses expressed themselves in different manners, the two testimonies are one and the same. In fact, it is a sign that the witnesses are honest.

"However, when these witnesses testified before me" concluded the Gaon, "there were no discrepancies between their testimonies. If two people recount the same story, using the exact same words, it is a clear indication that they are false witnesses!"

Source: Rabbi Yisrael Bronstein

Will You Be Judged on "Judgement Day"?

What is the “Great Day of Judgment” and who will be judged on it? Three Answers from the Arizal, Ramban and the Frierdiker Rebbe.

Source: ChabadWorld.net 

Question:  What is the “Great Day of Judgment” and who will be judged on it? 

Answer:  In classical Jewish sources, there are three opinions about the “Great Day of Judgment” referred to in the Prophets. According to Rabbi Yitzchak Abarbanel, there will be no grand Day of Judgment when Moshiach comes, since each person is judged individually after death. The sources referring to a “day of judgment” are talking about a day of punishment and retribution.

According to the famous Kabbalist, the Arizal, there will be a day of judgment, but not for the Jewish People: “Since the soul has already been through the Day of Atonement, and suffering cleanses, and then the soul has been through a number of transmigrations, why is there a need for the soul to return and be judged on a Great Day of Judgment!” In the book Nishmat Chaim, he adds: “And if you say, what will be with those who die close to the time of resurrection, and they have not yet been through the cleansing process or transmigration?... My answer is that instead of a lengthy process of judgment, they will receive their punishment in one intense burst of short duration.”

Therefore, the Arizal establishes that the Great Day of Judgment will be only for the gentile nations of the world.

The Ramban holds that a massive Day of Judgment will be held before the resurrection of the dead. In his opinion, the judgment will be held for every person to determine “if he is worthy of resurrection and the pleasantness of body and soul in that time.”

The Previous Lubavitcher Rebbe, Rabbi Yosef Yitzchak, offers his view of the ultimate Day of Judgment: “The judgment will be made by Moshiach himself, on whom the verse was said, ‘He will not judge by the sight of his eyes or rebuke by the sound of his ears’…. Moshiach will place himself into the difficulties of the Jewish People in exile, and will arouse mercy upon them and find merit for them, that they did not desire to sin but could not withstand their evil inclination.”

Potentially Great

וְאִם דַּל הוּא "And if he is poor" [Metzora 14:21]

[Written by Rabbi Yisroel Bronstein]

The offerings of a wealthy man and that of a poor man, remarked the Chofetz Chaim, are not equal.  A wealthy man brings an offering in accord with his wealth, while a poor man brings an offering that is within his means.

The Mishnah is Maseches Nega'im states that a wealthy metzora who brings a poor man's offering does not fulfill his obligation with that offering.

The same thing applies, said the Chofetz Chaim, to a Jew's spirituality.  A person must put forth the utmost effort when it comes to serving Hashem, and he must utilize the potential that Hashem has granted him.  For example, Hashem demands much more from a talmid chacham than from someone who is ignorant in Torah learning.  Each individual must harness his own potential and level to its maximum.

There are times when you pray or study Torah and you think to yourself:  "I may not be totally focused during my prayers and learning, but compared to my friend, I am far superior."

This is a grave error.  The friend may fall into the category of a spiritually "poor man" - perhaps he never learned how to pray properly; perhaps he has worries that gnaw at his peace of mind; or perhaps the friend does not possess the same intellectual capabilities that you do.

Your friend's deeds may appear inferior to your own, but Hashem, Who knows and understands the hearts of every man, sees that your friend is praying and studying Torah to the best of his ability, thereby satisfying that which is required of him.  It may very well be that it is you who are the inferior one!

Reb Zusha was on his death bed, and tears were streaming down his face. "Why are you crying?" asked his disciples. "If God asks me why I wasn't like Moses or Maimonides," answered Reb Zusha, "I'll say, I wasn't blessed with that kind of leadership ability and wisdom.

"But I'm afraid of another question" continued Reb Zusha, "what if God asks: Reb Zusha, why weren't you like Reb Zusha? Why didn't you find your inner being and realize your inner potential? Why didn't you find yourself? That is why I am crying."

The Tzaddik Decrees and God Fulfills It

Art: Fenna Moehn-Hummel

It once happened in the times of Rebbe Elimelech that there was a terrible decree issued against the Jews. All the people's eyes were trained on the Tzaddik, looking to him to pray that the decree should be nullified.

The Rebbe answered them thus: "I am from the World of Truth and no secret is hidden from me. I know the reason behind all things, and I, too, have agreed to this decree. How can I go back and pray for a decree, that was issued with my consent, to be nullified?  You should instead look to a Tzaddik who doesn't know the reasons behind this decree, since this decree was issued without his knowledge or consent.  Such a righteous Tzaddik can call out and pray to Hashem, and maybe his prayers will be answered."

Source: Mipeninei Noam Elimelech: translated by Tal Moshe Zwecker

The World of Truth

Art: Jacek Yerka

Written by Rabbi Zamir Cohen

The existence of an Afterworld and the fact that there is life after death are fundamental principles of the Jewish religion. Already in Genesis 2:7, the Torah testifies to the existence of the soul and its eternity. It says: “The Lord God formed the man dust from the earth, and He blew into his nostrils the breath of life, so that man became a living soul.”

Commenting on this verse, the Zohar says: “One who breathes, breathes from himself,” indicating that the soul is a part of God. Since God’s essence is entirely spiritual, and not material, it is inconceivable that the soul is transitory.

To those who believe in a God Who oversees His handiworks and Whose deeds are based on justice, the fact that there is life after death is a logical and rational corollary of reality. If there were no Afterworld, then this world would be just a playground without any importance, or without any future ramifications. If such were the case, Hitler could have murdered six million Jews without having to account for his crimes after his death, Heaven forbid. Obviously, God Who watches over man must also have reserved a place where good people receive rewards, and the wicked are punished, even though it is not visible to mortal eyes.

A frequently asked question is: why do righteous people suffer, while the wicked enjoy life? In general, people think that a good life is a comfortable, financially well based and illness-free one, while every other type of life is bad. This view is correct when one confines his outlook on life only to the here and now. However, when one is aware of the existence of a soul and understands that there is an eternal Afterworld, the picture becomes totally different. With such a realization, one understands that those righteous people who suffer on earth, receive everlasting reward in the World to Come, while the wicked do not receive this everlasting reward, and are even punished in the Afterworld.

This realization also makes our suffering on earth bearable, because what are 70-80 years of suffering, in comparison to the eternal life of joy awaiting the righteous in the Afterworld? When measured in the light of eternity, they are a mere drop in the bucket — a fleeting period which passes before we know it.

From the Jewish point of view, the existence of the eternal soul is no less evident than the palm of one’s hand. “This world” is the world of action and doing, the world of “here and now.” In the Afterworld, we experience the eternal manifestation of our essence, as we fashioned it here on earth. It is inconceivable that, after causing the suffering and death of millions of people, Hitler could free himself of his responsibility simply by swallowing a capsule of poison. Obviously absolute justice will take its toll in a different dimension of reality.

Bearing in mind that ultimate delight is achieved by forming an eternal bond with God, who is the truly happy person- one who leads a comfortable life, but has a weak link to God, or one who suffers many hardships, yet develops a close link to God? Which of these two types will be happier, in terms of eternal existence?

What is Life After Death? When a person’s soul reaches Heaven, it doesn't undergo an arbitrary trial, which is forced on it by an external and alien element. At that time, it is shown various scenes, which pass before his eyes like a movie or film. The first film may be called, "This is Your Life", and depicts all of the decisions one made, the thoughts he entertained and the good and bad deeds he committed throughout his life. But the soul isn’t the only entity, which sees these scenes. They are divulged to all the other souls in Heaven, who bear any relationship with him.

The Afterworld is called the “World of Truth” because there we are apprised of the true value of all our good deeds and the true ramifications of all our flaws, as well as of life’s genuine purpose.

The second film describes how one could have lived, if he had made the right decisions in his life and had seized the opportunities presented to him to realize his potential. This film, which illustrates the sorrow created by wasted potential, is harder for him to bear than the first one. However, it purifies and cleanses him no less thoroughly than the first one. The sorrow and the suffering result in remorse, which terminates in the removal of the barriers which his bad deeds and faulty decisions created between him and God and enable his soul to totally connect to its Creator.This experience is what we refer to as Gehinnom (Purgatory).

Gehinnom isn’t a place occupied by a demon with a spear and burning charcoals. It is a place where our bad deeds are exposed to all, with all the accompanying pain and shame they engender. But not all souls merit reaching Gehinnom. It is meant for people who have performed good deeds in their lives, but must still undergo purification due to their bad deeds. However, there are a few people on earth who are so wicked, that they don’t even merit to reach Gehinnom, but receive eternal punishment. (Pharaoh is an example of such a person.)

Gan Eden (Paradise) is where the soul arrives after its sins have been expiated. It is where the soul experiences the greatest possible delight — the feeling of closeness to God. Not all souls experience the same degree of delight in Gan Eden. Instead, it is like a large concert hall, which has seats in the front, the middle and the back rows, as well as in the mezzanine. The status of a soul in the World of Truth is determined by the levels and quality of a person’s good deeds on earth.

Every good deed one commits may be discharged in many ways. One can give charity in secret, or can boast about his deeds. He can do a kindness genially or begrudgingly.

A second factor which determines the essence of the quality of the Gan Eden one merits is his relation to spiritual pursuits in this world. A person can have a front seat at a concert, but if he hasn’t attuned his ear to the music being played, he won’t truly appreciate it. Thus, if a person engages in activities which purify his soul and develops a sensitivity to a spiritual reality, he will have untold delight when he reaches Gan Eden. However, if his life centers on earthly delights – eating, indulging, and entertainment — then he won’t enjoy the spiritual delights offered him in the World to Come.

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

Rewarding the Wicked

Untitled Painting by Liquid Clouds

For Hashem admonishes the one He loves, and like a father, He mollifies the child... [Proverbs 3:12]

Often, when G-d loves someone, He causes him or her to suffer in this world in order to cleanse him or her of the slightest trace of impropriety, so that they will be absolutely flawless when they enjoy the rewards of the World to Come.

Conversely, G-d showers prosperity upon the wicked in this world, so that they will have no claim to reward in the Afterlife.

Judgments: Above and Below



 "When there is no judgment below, there is judgment above". [Devarim Rabbah 5:4]

"You shall not hate your brother in your heart. You shall surely rebuke your fellow man. And do not bear (lo tisa) sin on his account."  [Leviticus 19:17]

Reuven scoffed and cursed a Torah scholar.  The following day the scholar went to the rabbinic court to sue.  Reuven's friends asked the scholar to forgive Reuven, but he refused.

The peacemakers said: "You have already renounced your claim against him three times."

"When did I renounce my claim?" asked the scholar, "and before whom?"

"Before Hashem" said the peacemakers.  "In the prayers of Mincha, Arvit and Shacharit, which you prayed since yesterday's unfortunate incident.  At the end of the Amidah you said "To those who curse me, my soul will be silent".  After such a declaration how can you speak in court against someone who cursed you?"

"You have spoken well" said the scholar, "but allow me to explain the true meaning of this prayer.

"There are two ways to lodge a complaint. Either the soul can speak in the Heavenly Court when it ascends each night, or the body can speak in the earthly court.

"The prayer says "To those who curse me, my soul will be silent".  I am still entitled to lodge a complaint in the earthly court.

"Woe to the victim who cries out, more than to the one who wronged him." [Bava Kamma 93a]

A victim calls upon G-d to punish the one who wronged him - and Heaven treats the victim more severely!  Why?

Let's say Reuven called on G-d to judge Shimon for doing him a grave injustice. Shimon will not be punished until the Heavenly Court judges him.  But Reuven himself probably wronged others at some point in his life - and for him, judicial procedures can be dispensed with.  He himself admitted that such sins warrant severe punishment!

Source: from the writings of the Ben Ish Chai

A Terrible Decree

It once happened in the times of Rebbe Elimelech of Lizensk that there was a terrible decree issued against the Jews. All the people's eyes were trained on the Tzaddik, looking to him to pray that the decree should be nullified. The Rebbe answered them thus:

"I am from the World of Truth and no secret is hidden from me. I know the reason behind all things, and I too have agreed to this decree. How can I go back and pray for nullification of a decree that was issued with my consent ?

"You should instead look to a Tzaddik who doesn't know the reasons behind the decree, since this decree was issued without his knowledge or consent. Such a righteous Tzaddik can call out and pray to Hashem, and maybe his prayers will be answered."

Source: Sifrei Tzaddikim

Rewarding the Wicked

Image: "Entrance to Gan Eden" by Menachem Kuchar

For Hashem admonishes the one He loves, and like a father, He mollifies the child... [Proverbs 3:12]

Often, when G-d loves someone, He causes him or her to suffer in this world in order to cleanse him or her of the slightest trace of impropriety, so that they will be absolutely flawless when they enjoy the rewards of the World to Come.

Conversely, G-d showers prosperity upon the wicked in this world, so that they will have no claim to reward in the Afterlife.

Judging Others

 וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה  - And it came about, after these words....  [Vayeishev 40:1]

The "words" that are referred to here are those of Potifar's wife, who bad-mouthed Yosef throughout Egypt.

From the actions of Potifar's wife, we can learn a powerful lesson about judging other people:

At first glance, Potifar's wife's actions appear to have been utterly evil.  Not only did she cause Yosef to be sent to prison, but furthermore, she spoke badly of him so that his name was blackened throughout Egypt.

Rashi however enlightens us to the truth, that even these actions were intended for the sake of Heaven! Despite the fact that she was brought up in the corrupt, idolatrous atmosphere of Egypt her intentions were pure, to the extent that our sages compared her to Tamar, the mother of "strong ones and righteous ones" [Rashi]. 

From this we can learn the importance of not judging other people by their first appearances.

Source: Sichos of the Lubavitcher Rebbe
Art: Abraham Leon Kroll

The Way It Is

The Kotzker Rebbe said: "Aub es geit nit vi es vilt zich, darfmen vilan vi es geit!" - "If it does not go the way you want it to be, then you have to go along with the way it is from Heaven".

[Rabbi Chaim Dalfin as heard from Reb Zelig Levin]

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.

Hell on Earth

The Alter Rebbe

Reb Noah was a devoted disciple of Rabbi Schneur Zalman of Liadi, who lived in 18th century Russia. Among the Lubavitcher Hasidim, Reb Schneur Zalman is known as the Alter Rebbe because he was the first in the line of seven Lubavitcher Rebbes.

Reb Noah's son eventually married the Alter Rebbe's daughter and from that union came the Rebbe who was known as the Tzemach Tzedek. To this day, the memory of Reb Noah is well honoured amongst Lubavitchers, who tell this story about him.

After Reb Noah died and came before the Heavenly Court, they looked into his case and found that he had been a very good Jew. All his life he had observed the commandments as best he could and never missed any opportunity to perform an additional mitzvah.

Now, as is wellknown amongst the Hasidim, when a Jew says the appropriate blessing before doing a mitzvah, then a holy angel is born from that very act. These angels, it is said, will come to testify on behalf of the soul after death. And so it happened that when Reb Noah stood before the Heavenly Court, thousands upon thousands of luminous mitzvah angels came to his trial, saying "I was born from such-and-such a good deed performed by Reb Noah when he was alive on earth".

The Heavenly Court was very impressed by the testimony of all these mitzvah angels and was about to decide that Reb Noah should go immediately to Gan Eden. But suddenly another angel appeared, which was not very luminous at all. In fact, this angel was dull and lacking in light. The darkened angel stood before the Court and said "I was born from a sin that Reb Noah committed during his life on earth." Then the angel revealed to the Court exactly what the sin had been.

The three judges who sit on the Heavenly Court deliberated long and hard. On the one hand, Reb Noah was a holy man who had led a basically righteous life, so he deserved to go to Gan Eden. But on the other hand, he had committed the sin. Just as no good deed every goes unrewarded, so does no sin ever go unpunished. At long last, the Court decided to give Reb Noah two choices: he could spend a half-hour in Gehenna now, to atone for the sin, and then go straight to Gan Eden. Or, he could avoid the pain of purgatory by reincarnating on earth once again and atoning for the sin there.

Reb Noah answered: "With all due respect to this Court, I would like to consult with my Rebbe, Reb Schneur Zalman, before I make a decision. All my life I never did anything concerning my spiritual life without first asking the Rebbe's advice. And so I would like permission to ask the Rebbe about this now."

The Court consulted the Heavenly Records and found that it was indeed true. Reb Noah never did anything important without first asking the Rebbe's advice. "Very well" the Court replied, "you may return to earth in the spirit and consult with the Alter Rebbe about your decision".

Back on earth, Rabbi Schneur Zalman was sitting at the table as usual, learning Torah with his Hasidim. Then the soul of Reb Noah appeared to him in the spirit and posed the question: "Earth or Gehenna?" The Rebbe turned to his Hasidim and said "Reb Noah is here right now, and he is asking what judgment he should choose: a half hour in hell or to be reborn in this world another time."

The Hasidim said nothing. What could they say? If the Rebbe didn't know, how could they presume to decide for him? So they sat there in silence, waiting to hear what the Rebbe's answer would be.

The Alter Rebbe put his hand on his forehead, then rested his elbow on the table and concentrated very deeply. For a long long time he just sat there in silence, turning the question over in his mind, weighing all the consequences. Then came the answer: "Gehenna - to purgatory!"

As soon as the Rebbe had said the word "Gehenna", the Hasidim all heard a voice cry out "Oy, Rebbe!" At the same moment they saw, burned into the wall by the door, the outline of a human hand. It had been made by Reb Noah's soul as it entered Gehenna.

From this the Hasidim understood what a burden it is to come to this world. Better to spend half an hour in the fires of purgatory than a whole lifetime on earth once again!

Sweetening Judgments

from the writings of Rebbe Nachman of Breslov

When the messengers who bring suffering are despatched, they are made to take an oath: that they will neither set out nor return except on such and such a day, at such and such a time, and only (carry out their mission) by using the designated means. However, repentance, prayer and charity have the power to nullify (the enactment of) this oath.

Reciting the Torah chapters concerning the Choshen, the Breastplate (Exodus 28:15-30; 39:8-21) is a tikkun (rectification) for harsh judgments.

A person who suffers affliction should give charity. This charity will be considered as if it were a fee paid to a judge for his services, which when accepted, nullifies the verdict's validity. And through this his suffering will be alleviated.

When a person rebukes his friend for the right motives, he has a thread of lovingkindness drawn over him.

A person who does not accept rebuke will experience suffering.

To sweeten harsh judgments, recite Psalm 39 and Psalm 77.

When the nations have issued an evil decree against the Jews, Psalm 62 should be said.

A person can determine and understand his sins from the suffering which he experiences.

There are four things which abolish harsh decrees: Tzedakah (charity), crying out to G-d, changing one's name and improving one's conduct.

Crying out to G-d helps the individual only prior to the final decree.

A person's accusers are beaten off by the study of Torah.

A final decree accompanied by an oath cannot be abolished, even for the sake of an entire community.

The effects of a decree against a person apply only in a specific place. He can save himself by changing his location.

A person should tell others of his anguish so that they will pray for mercy on his behalf.

Accepting suffering with love is like bringing a sacrifice.

A person who falls down while walking should see this as a sign of a downfall on a spiritual level. Falling down while walking sometimes serves to nullify a pronouncement of death which has been issued against the person.

A person who finds himself suffering from harsh judgment should make it a habit to gaze at the Heavens.

The Holy One exonerates the person who teaches righteousness to the wicked.

A man of truth receives G-d's lovingkindness undisguised by judgments.

Trust in G-d sweetens judgment and draws down lovingkindness.

Through faith (emunah) it is possible to convince G-d to follow your will.