Get Rid of Back Pain Now - The Spiritual Remedy

Rabbi Alon Anava

In Reverse

"...and I will remember My covenant [with] Jacob, and also My covenant [with] Isaac, and also My covenant [with] Abraham I will remember." [Bechukotai 26:42]

Why are the forefathers listed in reverse order? asked R' Shmelke of Nikolsburg.

Chazal have taught us, answered the Rebbe, that "The world depends on three things - on Torah study, on the service of G-d, and on kind deeds [Pirkei Avot 1:2]

Each one of the forefathers was noted for a different character trait.

Yaakov embodied Torah study.  He was "a wholesome man abiding in tents" [Bereishis 25:27] who studied Torah in the yeshivah of Shem and Ever. 

Yitzchak, who had been bound to an altar, represented service of Hashem.

Avraham, the paradigm of hospitality, represented the trait of kindness.

The order in which the verse lists the forefathers - Yaakov, Yitzchak and Avraham - corresponds to the order utilitzed by Chazal to enumerate the three things upon which the world depends: first "Torah", then "service of G-d" and finally "kindness" [Torah, Tefilla, Tzedaka]

Source: Rabbi Yitzchak Bronstein

The Gate of Tears

by Rabbi David Pinto Shlita 

It is written, “Because you did not serve Hashem your G-d amid joy and goodness of heart” [Ki Tavo 28:47].

Rabbi Yossi said, “It is written: ‘Serve Hashem with joy, come before Him with joyous song’ [Tehillim 100:2], for in His service there is no room for sadness. It may be asked: What if a man is deep in sorrow and tribulation, and has no heart to rejoice, and yet his trouble forces him to seek compassion from the Heavenly King? Should he refrain from praying on account of his sorrow? What can he do? He cannot help being heavy-hearted!

The answer is, ‘All gates have been closed since the destruction of the Temple, but the gate of tears has not been closed’ – and tears are an expression of sadness and sorrow. The celestial beings appointed over the gate of tears break down all the iron locks and bars, and let these tears pass through. The prayers of the afflicted penetrate and reach the holy King…. Thus the prayers of the afflicted person do not return to him empty, and the Holy One takes pity on him. Blessed is the man who in his prayers sheds tears before the Holy One.”

– Zohar II:165ab

Every Day of the Year, You Are Your Own Judge

Unknown Artist

by Rav Ephraim Kenig shlit'a

He [Rabbi Akiva] used to say "Everything is given on pledge and a net is spread out over all the living. The shop is open, the merchant extends credit, the ledger is open and the hand records therein. All who wish to borrow may come and borrow. But the collectors make their regular daily rounds, and take payment from a person with or without their knowledge...." [Pirkei Avot 3:20]

A person usually goes about their daily life thinking that whatever they do is basically okay.  Even if this is not the case, they figure if no one knows, then it's not the end of the world; they'll just fix it afterwards.  They may even realize that G-d knows about their indiscretions, but since the person considers them to be only temporary, everything will somehow straighten out in the end.  These are the type of thoughts that Rabbi Akiva is addressing in his statement in Pirkei Avot.  He reminds us that whatever we take from this world must be left behind when we leave; nothing can be taken with us when we die.

Paying Back What You Eat
One way to understand this is found in the book ''Chesed L'Avraham'' written by the grandfather of the Chida, Rabbi Chaim David Azulai a"h.  He writes that when a person dies, the chevra kadisha comes to attend to the body before the levaya [funeral].  They cover the body in the place where it was when the soul departed, and everyone returns home.  The deceased remains alone with himself. When the body is put into the grave, if the person enjoyed a lot from this world, the first thing that happens is that the worms come to demand their portion.  In other words, they must now return whatever they took from this world, whatever they ate simply to fill their stomach.  Yet if they ate only in holiness and purity, i.e. only kosher food and only in quantities necessary to sustain a healthy and strong body to serve G-d, then there is nothing to take back.  This is one understanding of  "they take payment''.

With or Without His Knowledge
Since there are specific times during the year conducive to repentance and forgiveness, a person may think that everything automatically works out.  For example, there is the month of Elul - the Hebrew month set aside for teshuvah, intensive introspection and repentance - which is followed by Rosh Hashanah and the atonement of Yom Kippur.  But the reality is that G-d is not obligated to wait until these specific times and can send messengers to collect what is due at any point.  Sometimes, one may even be aware of their situation and upon a little soul searching, may even realize they might need to go through something unpleasant.  But usually, this level of self-awareness is rare and one has no realization that anything is amiss or in need of change.  But G-d operates in His ways. It is here the idea "with or without his knowledge" comes into play.

You Are Your Own Judge
Rebbe Nachman transmits the following idea in the name of the holy Baal Shem Tov.  Before any decree is issued in the world, G-d forbid, the entire world is assembled to give their agreement.  In this instance, the 'entire world' encompasses the inanimate, plant, animal, and human levels.  They are all notified and asked if there is any opposition to the decree.  This even includes the person who has the negative decree hanging over them.  When everyone reaches agreement, the judgment is passed.

Who in the world would agree to a negative decree against oneself?  Obviously, if you were to ask the person directly, they would defend themselves and oppose the judgment.  For this reason, a similar situation is presented to them, and their opinion is asked without realizing it has anything to do with their own case.  Someone will ask them: "What do you think about what so-and-so did?"  They respond. "Whoo whoo, they deserve this or that..."   In heaven they say: "Is that right?" You just passed judgment on yourself..."  The case is closed and the person doesn't comprehend what just transpired.  According to Rebbe Nachman, this is an example of "taking payment with or without his knowledge".

The whole concept of how a person is asked each time about their own judgment is profoundly deep.  Each word of every story we hear has lofty and exalted significance.   For example, we may hear a story about two people involved in an argument that has nothing to do with us.  In the rare case it does, we need to be even more careful.  But most of the time, it is simply a seemingly random story where everyone takes the liberty of jumping into the fray, taking a stand on who is right or wrong, and who deserves what.  The very words a person utters are then taken and applied to his own case and he will be compelled to bring his own words to fruition.  This is why Rebbe Nachman advises us to be very careful about what we say.  Don't let an inadvertent word slip out in the wrong way or pass judgment on another's behavior.  If you do, you are agreeing to your own verdict, since no judgment can materialize without your agreement.

Controlling Your Thoughts

King David says Zamoti bal yalavar pi - "My thoughts dare not pass through my mouth." [Psalms 17:3]  There are two important ways to understand this verse.  Firstly, the word zamoti is related to the Hebrew word for "muzzle" - z'mam.  King David alludes to this as if to say "G-d! Since I don't weigh my words seriously enough, put a muzzle on my mouth to prevent me from saying anything irresponsible or improper."

The second explanation of how to understand this verse concerns controlling our thoughts.  Sometimes a person blurts out an empty phrase, without even knowing why they said it.  But the reality is that there are custodial forces appointed over a person from heaven; sometimes they are good and sometimes not. They seize upon these same words and turn them around on the one who uttered them.  These ramifications ought to give each of us serious pause for thought.

It is not necessary to express every thought that comes to mind.  Thus King David refers here to the need for an even deeper level of restraint.  He would like G-d to place a muzzle on his mouth to stop him from verbalizing anything that enters his head.  Since according to Rebbe Nachman, it is through these very words that they "take the payment from a person with or without his knowledge".

We witness how people suffer from a bundle of woes that they carry, whether external problems or personal health issues G-d forbid. Yet the reality is that they agreed and signed off on everything.  Without their agreement, these difficulties could not have materialized.  One may say "I never agreed to such a thing!"  The recording is then played back for them and they are asked "You don't remember what you said in such and such year when someone told you a certain story? Was it any of your business to comment? You gave your commentary anyway and here are the consequences."  G-d should guard us.

This spiritual dynamic accompanies us every single day, hour by hour.  It is written "Whoever sits in the refuge of the Most High.." [Psalms 91].  The Talmud calls this particular chapter of Psalms "a song against evil forces" since it is recited by those who want to be saved from misfortune and accidents.

For instance, when mourners attend a funeral they recite these verses since they possess tremendous protective power against negative spiritual forces seeking to harm a person.  It is further written: "His angels he will charge for you, to protect you on all your paths."  This refers to the fact that there are angels who constantly accompany a person to safeguard him from harm.  According to our sages, these protective angels are more accurately called the yetzer tov and the yetzer hara - the good inclination and the evil inclination.  In contrast to what most people think, they are both responsible for protecting a person from disaster, since the fundamental role of the yetzer hara is to serve a person.  However, if one comes too close and is drawn after him, the yetzer hara is no longer obligated to fulfill his protective duty.  One then becomes enslaved to him, and the yetzer hara does whatever he wants with the person.


Forces Created From Our Own Actions
Along with the yetzer tov and yetzer hara, come all sorts of other forces, G-d forbid, which are created when a person stumbles, for example, in eating non-kosher food or is involved with any kind of negative thoughts, speech, or actions.  In this case, damaging forces are created in the world that are bound to the person who created them.  These forces are called mezekei alma - "destroyers of the world".  Their whole purpose is to cause damage and they don't even realize this is their role.

To illustrate, it is like a child who plays with matches because he thinks it is fun.  An adult comes along and admonishes him, but when he sees that the child doesn't understand, he takes the matches away by force.  This is because the adult understands very well that the child is doing something dangerous.  The child though, doesn't comprehend this fact.  He screams and cries "Why did you take them away from me?"  Likewise, these "destroyers of the world" don't even understand they are destructive. Their actions are not intentional, but since they were created from damage, this is their fundamental essence.

It is these forces that accompany us wherever we go. They catch our every word in an attempt to interpret it according to their crooked way of thinking, because after all, they are a creation based on crookedness and damage.  Since they are an undesirable creation, everything about them is undesirable. They even have the ability to compel a person to undergo judgments from the upper worlds. They facilitate a person's undoing to such an extent that life is endangered, and the individual has no idea what is actually going on.

We don't know.  We don't actually see these forces or perceive them with our senses, but what do we know? We know that there are tzaddikim on the highest of spiritual levels, who know about these matters with such clarity that they simply advise us to have compassion on ourselves and acknowledge we don't know what goes on around us on a spiritual plane.  For this reason, they caution us to guard ourselves from undesirable speech, thoughts, or deeds since they bring detrimental consequences.

One may take note of the many criminals at large in the world, who say and do terrible things, but seem to have it good without any suffering.  So where do these ideas fit in?  The answer is that something much worse is actually going on for them.  The criminal doesn't pay for his actions in this world. It simply waits for him in the next world, where everything comes back to him in a much more penetrating way.  This is what the Talmud refers to when it states "Afflictions atone for a person".  Whatever difficulties one goes through in this world serve as a huge atonement for him.  It is preferable and worthwhile to undergo it here, since in the next world, one contends with not only afflictions, but humiliation along with much more unpleasantness.

The only advice is to say to oneself "Stop".  Just as we need to be careful about what we put into our mouth, i.e. kosher and healthy food, likewise we must be careful about what comes out of it by guarding our speech.  The same caution applies to our actions. We should do nothing that the Torah, or our sages, forbid.  Similarly with thought; we shouldn't think that just because our thoughts are only between us and G-d they can be easily fixed.  It doesn't exactly work like this, since many holy books describe the power of thought as greater than the power of deed.  It is possible to do teshuvah or repair an action, but it is much more difficult to do the same with a thought.  You can nullify or gain control over an action, but once you think it, a thought is out of our control and possession.

Thus Rebbe Nachman's advice to everyone is to weigh our deeds in a way that will be truly positive in this world and the next, and to live good and thoughtful lives, with proper consideration for our every thought, word, and action.  Since there will be no-one to pass a bad judgment, every negative decree will be opposed.

Remember that you are never asked directly about your own situation, rather only about someone else's story.  Thus don't rush to pass judgment either verbally or even in your thoughts as to who is right or wrong.  Unless it concerns you directly and practically, just leave it without comment. You will feel profoundly satisfied, and it will be so very beneficial not only to you but to the entire Jewish people.

May G-d enlighten us with higher levels of self-awareness to improve our lives, as well as the entire world, every day and every moment.

Rabbi Ephraim Kenig shlit'a, is CEO and Rosh Yeshiva of the Nachal Novea Mekor Chochma institutions as well as the head administrator at Talmud Torah Magen Avot, in the Old City of Tsfat.

Why We Cling To Tzadikim

Art: SRG

This is a re-blog from 2012, as once again we have had commenters who are confused about why we pray at the graves of tzadikim.


The Lubavitcher Rebbe would often answer requests by saying that he would pray for the person at the grave of his father-in-law, the previous Rebbe, Rabbi Yosef Yitzchak.

The following is extracted from "Not Just Stories" by Rabbi Abraham J. Twerski MD

Published by Shaar Press

Every person has a direct line with G-d, and we are not permitted to pray to intermediaries. Indeed, the propriety of prayers where we appear to be asking for blessings from angels or for their intervention on our behalf, is the subject of debate, and must be interpreted in such a way that does not violate our basic belief that we relate only to G-d as the One from Whom everything emanates.

Yes, there is also the concept of faith in a tzaddik, which is derived from the verse in Exodus [14:31] "They had faith in G-d and in Moses, His servant". The sages derived from this verse that believing in the leader of Israel is equivalent to believing in the Creator [Mechilta]. In addition, the Talmud states that if there is a sick person in one's household, let him go to a chacham [a wise man] to pray for his recovery [Bava Basra 116a]. Inasmuch as everyone has a direct contact with G-d and we do not work through intermediaries, why is the prayer of a tzaddik more potent that one's own prayer?

There are several ways in which we can understand the concept of faith in a tzaddik. First and foremost is that the opinion of a wise man, a tzaddik, as a Torah authority, must be accepted and followed even if we are in disagreement with it [Sifri, Deut 17:11].

There is also a concept of receiving a blessing from a tzaddik and this has its basis in a statement from G-d to Abraham "And you will be a blessing" [Gen 12:2] which the Midrash interprets to mean that G-d gave Abraham the power to bless people, and that gift has been given to other tzaddikim as well. Nevertheless, a person must understand that even though the tzaddik conveys the blessing, the origin of the blessing is G-d.

A woman once came to Rabbi Mordechai of Chernobel, pleading for a blessing to have a child. To the amazement of the bystanders, the Rabbi, who was exceptionally kind and benevolent, said brusquely to her "I'm sorry, I cannot help you". The woman left the room tearful and broken hearted.

Noting the bewilderment of his chassidim, Rabbi Mordechai said "Just wait a few moments, then go find the woman and bring her back here." The chassidim did as they were told and when the woman came back, the Rabbi asked her "What did you do when you left here?"

The woman replied "I turned my eyes to Heaven and I said "Dear G-d, the Rabbi refuses to help me. Now You are my only hope. Bless me that I have a child."

Rabbi Mordechai said to the chassidim "This woman believed that I had magical powers, and she was trusting in me rather than in G-d. When I refused her request, she placed her trust in G-d where it belongs. She will now be blessed with a child."

The primary function of a tzaddik is to assist people in the proper service of G-d, to help them recognize their character defects and show them how to do teshuvah.

The power of a tzaddik is in his strong belief in G-d, and anyone who has that strong a belief can bring about similar results. When the tzaddik prays for a sick person, for example, and says that G-d is the healer of the sick, his belief is so strong that it actually brings down the Divine healing upon the person. In fact, said Rabbi Mordechai, the prime reason for having a relationship with a tzaddik is to learn how to perfect one's belief in G-d.

Three Prayers, Three Goals

Art by Andreas

by Rabbi Chanan Morrison, adapted from the writings of Rav Kook

The Sages established three daily prayers: Shacharit in the morning, Minchah in the afternoon, and Arvit [Ma’ariv] in the evening. Why do we need three prayers?

Rabbi Helbo taught: One should always be careful regarding the Minchah prayer, for Elijah was only answered in this prayer.

Rabbi Yochanan said: Also with the evening-prayer, as it says, “May my prayer be like an incense-offering before You, as I lift my hands in the evening offering” [Psalms 141:2]. Rabbi Nachman bar Yitzchak said: Also with the Shacharit morning-prayer, as it says, “God, hear my voice in the morning. In the morning I will arrange my prayer to You and wait expectantly” [Psalms 5:4].” [Berachot 6b]

This Talmudic discussion is peculiar. It starts by stating that the Minchah afternoon-prayer has advantages over the other prayers and requires special attention. Then the rabbis note that the morning and evening prayers are also special. If so, all three prayers are equally important. What does this mean?

Distinct Purposes

Some organs in the human body, like the kidneys, are doubled. This is not because we need two in order to live, but in case one should stop functioning, we can rely on the second as a backup.

One might think the same holds true for the three prayers. We pray three times a day in the hope that at least one prayer will be sincere and inspiring. The Talmud, however, rejects this idea. The rabbis note that each of the three prayers has its own special value. Each prayer meets a particular spiritual need.

What then is the purpose of each of these prayers?

Restoring the Spirit

Our major spiritual need is to counteract negative and corrupting influences. During the working day, we encounter all types of people, including some who are crass and unprincipled. These social interactions affect us, and not for the good. They can reinforce negative traits and lead us to frivolous and empty goals.

Prayer comes to restore our spiritual purity. We pour out our hearts to God, and the words of prayer lift us to pure and holy aspirations. Prayer washes away the superficial attraction of falsehood and the temporary loss of our moral compass.

This spiritual restoration is the purpose of the Minchah prayer. It is prayed in the middle of the day, when we have the greatest involvement with society.

Now we can understand why Rabbi Helbo brought proof to the importance of Minchah from Elijah. The prophet’s midday prayer was pivotal in his victory over the false prophets of Ba’al. In his prayer, Elijah sought Divine assistance to overcome the evil and idolatrous beliefs rampant among the numerous followers of Ba’al. Our Minchah prayer is a similar plea for help to overcome false and corrupting influences.

Repairing Thoughts

What is the purpose of the evening prayer? Why is it compared to an offering of ketoret-incense?

The ketoret offering was not performed publicly. The incense was burnt within the inner chamber of the Temple. The Sages taught that the incense atones for sins that are ‘hidden’ - private thoughts of malice and hatred and surreptitious slander [Yoma 44a, Zevachim 88b]. The inner service of incense was a source of inspiration to cleanse malicious thoughts lurking in the heart’s inner chambers.

The evening prayer is recited at a time when we have withdrawn to the solitude of our homes. The root-cause of social sins is the corruptive influence of an egocentric self-love. Like the inner service of ketoret, the goal of the night-time Ma’ariv prayer is to elevate the spirit and prevent our souls from being sullied in selfish and petty thoughts.

Awakening the Spirit

What about the third prayer, the morning-prayer of Shacharit?

When we first rise in the morning, the soul’s powers have not been corrupted by external sources. But they lack vitality and strength, having been dormant while sleeping. Therefore it is necessary to awaken these spiritual powers. We must arrange them so they will be ready to contemplate elevated matters - justice and integrity, awe and love of God. This spiritual preparation is the goal of the morning-prayer.

For this reason, the verse categorizes the morning-prayer as a time when “I arrange my prayer to You and wait expectantly.” It is the hour when we direct the aspirations of the heart and order the powers of the soul. After this preparation at the start of the day, we anticipate God’s assistance to gain spiritual fortitude. As the Sages taught, “Those seeking to purify themselves are granted assistance from Above” [Yoma 38b].

[Adapted from Olat Re’iyah vol. I, pp. 17-18 [introduction]; Ein Eyah vol. I, p. 27]

The Severity of the Sin

Art by Nick Gustafson

Moses cried out to the Lord concerning the frogs that He had brought upon Pharaoh....And the Lord did according to Moses' word, and the frogs died .... [Va'eira 8:8-9]

Why is it, asked the Chofetz Chaim, that at the Plague of Frogs, Hashem accepted Moshe's prayer as soon as he uttered it and immediately stopped the devastating plague, yet when the Jews were in the wilderness and were attacked by fiery serpents, Moshe's prayers did not have an immediate effect?

For, in that case, Hashem told Moshe: ''Make yourself [the image of] a venomous snake, and place it on a pole.'' [Bamidbar 21:8]   Only by gazing at the copper ''snake'' did those who were bitten survive.

Why was it necessary for Moshe to perform an action here in order to save the Jewish people in the wilderness, yet in Egypt, no additional action was required?

This is meant to teach us, answered the Chofetz Chaim, the severity of the sin of speaking lashon hara.

As a rule, prayer is effective for removing all misfortunes and calamities.  Therefore, when Moshe beseeched Hashem to remove the frogs from Egypt, Hashem accepted his prayer and instantly stopped the plague.  However, the fiery serpents were sent to attack the Jewish people as a punishment for speaking lashon hara.  

Since they had committed a sin which the Heavenly Court judges with exactitude, Moshe's prayers were not immediately effective.  Instead, Hashem instructed him to make an image of a venomous snake for the people to gaze at.  This way, each Jew would think of his Father in Heaven and personally repent for his sin.  Each Jew would then be forgiven and granted life.

Source: Rabbi Yisroel Bronstein

Rebbe Nachman's Tikkunim

Art by Ben Goossens

Rebbe Nachman said he knew the roots of every Jewish soul. At first he said that he knew them in the written Torah, but not in the Oral Torah. He later said that he knew the root of each Jewish soul in the Oral Torah as well. He knew how to provide each person with a remedy [tikkun] based on the place where his soul was rooted.

There were many things he told us to do. These did not involve deep intentions or the unification of the transcendental worlds through Yechudim. The things he told those close to him to do were simple acts of piety.

Rebbe Nachman told his followers not to fast at all unless he prescribed it. He might tell one person to fast for a certain interval. He might tell another person to stay awake one night and abstain from eating animal products for 24 hours. There were many whom Rebbe Nachman told to fast on erev Rosh Chodesh. He told many people to study 18 chapters of Mishneh every day. He prescribed many courses of study, a different one for each person.

There was one course of study, however, that he prescribed for all, and that was the daily study of the codes. Rebbe Nachman said that even when one has no time, he should still study at least one law in the Sulchan Aruch each day, no matter where that law might be. He said that this is an important obligation for every Jew.

Another practice that he universally prescribed was for us to seclude ourselves in prayer each day [hitbodedot]. He told us to express our thoughts before G-d and ask that He have mercy and allow us to achieve true devotion. This secluded prayer was to be in the language we normally spoke.... This is already discussed at length in Rebbe Nachman's printed works.

Rebbe Nachman would look at the root of a man's soul and prescribe the practice necessary to correct each blemish. Each person then required a specific practice. Most of the practices seemed very simple. However, they were all prescribed on the basis of awesome hidden mysteries and were very far from simple in their effect. Rebbe Nachman did not reveal any of these mysteries. He simply prescribed a routine and did what was necessary with it. He said "Everything I prescribe is helpful as a remedy both for the past and the future, as well as after death, in the Messianic Age, during the resurrection, and in the Future Life."

Rabbi Nachman's Wisdom

translated by Rabbi Aryeh Kaplan

R' Eibeshutz's Prayer Secret

by Rabbi David Pinto Shlita

The gaon Rabbi Yehonatan Eibeshutz revealed a great secret in regards to prayer: In our prayers, we must focus on asking G-d to help us achieve integrity, as well as the merit of giving Him satisfaction.

He said the following [Ye'arot Devash Derush 5]:

The main focus of our prayers must consist of a desire to attain perfection, to become meritorious and give satisfaction to our Creator. This is in addition, of course, to our prayers concerning the exile of the Shechinah, the exile of Israel, and the disappearance of integrity in this world. Even when we ask for material possessions, our goal must not be to accumulate unnecessary riches out of desire or greed, but simply to not lack anything that could hinder our service of G-d.

In reality, because of our numerous sins, because everything is lacking, we have lost all wisdom and every sense of proper conduct. Men of treachery and violence grow in number, the righteous cannot protest, the wisdom of the poor is ridiculed, and nobody listens to their words.

Hence we must pray to Hashem for the means to study in relative ease without having to make requests of anyone. In regards to a person who does not occupy himself with Torah study, he should pray that he never resorts to theft, violence, or dishonesty in order to earn a living. He should pray not to encroach upon the boundaries of his neighbor, not to experience jealously or be involved either with disputes or ill-gotten gains, and even to encourage the weak and support the poor.

Supporting those who devote themselves to the study of Torah is essential to our life. It is the foundation of perfection and the reward for all that is truly good, that which was ours and which we lost. In fact it is the last thing that G-d has left us in His immense kindness: Hashem has nothing in His world other than four cubits of Halachah, which replace sacrifice and incense, thanks to which the Shechinah dwelled above the Holy Ark. In our time, those who genuinely study Torah merit the Shechinah in their presence and in the presence of those who support them, maintaining the pillar of Torah and participating in the construction of the Beit Hamikdash. Happy is the one who supports the Tree of Life.

It is therefore from this perspective that we should ask Hashem to grant us wealth. If this is not our intention, then the material possessions we receive will end up becoming a source of misfortune. This is because they will be controlled by evil spirits, and we will no longer be in control of them. As we read, a “sore evil” [Kohelet 5:12] will afflict him, for he seeks material wealth out of sheer desire, not to support the poor and those who study Torah. As a result, he will not be able to properly use such wealth, for evil spirits will control it.

This is why the Birkat Kohanim states, “May G-d bless you” – with material possessions. Yet what good is there in having money that was amassed to our sorrow, and which will lead us to Gehinnom, G-d forbid? Hence it adds, “and protect you” – from evil spirits. May we always be able to use our money for the good.

Eternal Values

Likewise, when we pray for long life, it should be with the intention of devoting it to the fulfillment of G-d’s will. As our Sages affirm, “One hour of repentance and good deeds in this world is better than all the life of the World to Come” [Pirkei Avoth 4:17]. Furthermore, our numerous sins and the burden of exile in our time still delay our access to wisdom, truth, and integrity. Thus if we only attain it at an advanced age, leaving this world prematurely is like not having lived, considered to be like “never having seen the day.” In fact what do we gain from our labor, and what will we have amassed by our work to bring an offering before G-d? Is it not true that “the reaper has gathered nothing”?

Finally, many of us would need to live more than a thousand years in order to repent of the sins of our youth, to return to Hashem, and to rectify what we have damaged in a single day of disobedience to G-d.

This is why our prayers must be aimed in the right direction: Everything must be for the truth, not for falsehood or vanity, which characterize this world of substitution and reversal, one devoid of eternal values.

The Ability of Prayer

The evil inclination does all that it can to fight and disturb us during prayer, because fulfilling this mitzvah is the most fitting way to defeat it. Hence we must concentrate on praying with all our strength. The evil inclination is ready to fight us, the Jewish people, and to prevent us from pouring out our hearts as we should during prayer. In effect, prayer has ability to “defeat it more than all the other mitzvot.” We can therefore deduce its great value and importance. – Be'er Moshe

The Power of Prayer

To the reader who asked me to publish the entire video of Rabbi Anava's Power of Prayer: here are the two parts. I'm not sure why I missed this back in February, but here it is now.

 

The Importance of Hitbodedut [Self Seclusion]

Powerful Prayer Day

Many classic sources tell us that Purim represents a special opportunity for one’s prayers to be answered.

The Sefer Kav HaYosher says the following: Taanis Esther is a day that is very auspicious for one’s prayers to be answered in the merit of Mordechai and Esther. Whoever needs mercy for any particular needs should put aside time for themselves and do the following: First, recite Chapter 22 in Tehilim. Then, pour out your heart to Hashem and ask for all your needs and mention the merit of Mordechai and Esther [whose merits saved us from Haman]. The Gates of Mercy will be opened and your prayers will be accepted beratzon. 

More segulot for Purim at Zchus Avos

The Ritv”a in his commentary to Megillah 7a quotes the Talmud Yerushalmi which explains regarding the fulfillment of the obligation to give matanos la’evyonim [gifts to the poor] on Purim, that kol ha’posheit yado leetol yitnu lo - we give to anyone who extends his hand to receive”. This is to say that on this festive day we give money to everyone who asks, without first checking to see if they truly are poor and worthy of receiving tzedakah funds. The Chasam Sofer writes that just as we are not particular if the people to whom we give charity on Purim are truly deserving, and whoever extends his hand gets helped, so, too, does G-d listen to all our prayers on this special day, and kol ha’posheit yado leetol yitnu lo – He gives to anyone who extends his hand to receive.

Also see: Purim's Golden Opportunity

The Divided Heart

Rebbe Nachman taught: A person's heart contains two inclinations: one towards good and one towards evil. This causes division within the heart. An example of this division is when a person feels he "knows" that G-d is always present, yet is lax in using his prayer time to really speak to G-d. If he truly felt G-d's presence, he would certainly pray with all his might. The fact that he is lax and does not exert himself to pray with full concentration shows that part of him "does not acknowledge" G-d's presence. This is the result of a "divided" heart. [Likutey Moharan I 62:2]

Strife, simply defined, is a lack of accord between two parties. Two countries might argue between themselves, so might two families or two individuals. The strife that exists within one's own heart is the result of a schism between one's right side, which strives for spirituality, and one's left side, which pulls towards materialism. Someone who has not yet succeeded in fully purifying his heart will always feel this "inner strife". Questions of faith, and confusion concerning both one's immediate and longterm goals are all symptomatic of a divided heart.

Rebbe Nachman explained it this way: The world is full of strife. There are wars between the great world powers, there are conflicts within different localities, there are feuds among families, there is discord between neighbours and friction within a household, between man and wife, between parents and children... Life is short; people die a little each day. The day that just passed will never return, but people still fight, and never once do they remember their ultimate goal in life.

The characteristic traits of each nation are reflected in individuals. Some nations are known for their anger, for example, and others for bloodthirstiness. Each nation has its own particular trait. In the same way, these traits are to be found in each household. Even someone who wishes to live in peace can be dragged into conflict by virtue of his living among conflicting parties.

Man is a microcosm, holding within himself the world and everything in it. A man living alone can become insane, because his personality is forced to focus upon the "warring nations" within him, and he finds no peace. When Moshiach comes, all these wars will be abolished.

If someone's heart is divided, what can he do to "pull himself together"?

Rebbe Nachman placed much emphasis on the study of the Codes of Law. The Codes abound with discussions, sometimes quite heated, between the various Sages regarding what is permitted and what is forbidden, what is pure and what is impure, and so on. One's goal during one's studies should be to clarify the opinions of the Sages, bringing "peace" to the opposing views and coming to a clear conclusion. This method of study - examining opposing views and arriving at a peaceful solution - can have a deep and lasting effect upon a person's character. Employing one's Binah (understanding) to resolve a conflict of Torah Law can bring "peace" to one's divided heart, the heart divided between two inclinations.

Though this method of study is an advanced one and will certainly pose difficulties for those who are unfamiliar with the system of Talmudic research, Rebbe Nachman's directive to study the Codes in order to achieve lasting benefit is a universal one. In several lessons, he speaks about the importance of studying and knowing the Codes in order to proceed on the proper path in life.

Rebbe Nachman taught further: The good inclination is known as "a poor but wise child" [Ecclesiasties 4:13] - poor because few listen to him, wise because he leads one on the path of life. The evil inclination is compared to "an old foolish king" - people tend to listen because he is king, but his advice is foolish. These two inclinations represent the kingdom of holiness and the kingdom of impurity. One who studies Torah with effort strengthens the kingdom of holiness. [Likutey Moharan I 1:2]

The Arizal used to expend tremendous effort in his studies of the Codes. He exerted himself so much that it caused him to break out in a sweat.

Rebbe Nachman teaches that advice which comes from improper sources overwhelms the heart and putrefies it. The heart is then compared to an outhouse; the advice of that heart is malodorous. Rabbi Chaim Vital thus writes that the reason the Arizal worked himself into a sweat when he studied was in order to break the illusory powers of the evil inclination that envelop the heart. We know that excess waste products pollute one's system and we know that sweating is one way of purifying the body of this waste. The 613 commandments of the Torah are called the "613 precepts of advice". This type of advice also brings harmony to the heart, clearing it of division.

Source: "Anatomy of the Soul" by Chaim Kramer

Special Healing Prayer

Art Sarolta Ban

It is customary to say Tehillim for sick people.  Recently someone told me of a special way to daven for a sick person.

Perek 119 in Tehillim is divided into paragraphs according to the Alef Bet. Write down the Hebrew name of the person you are praying for: example Moshe ben Sarah:  משה בן שרה

Then say the paragraphs of Psalm 119 according to that name.  Fox example, the first paragraph you would say is the one beginning with the letter ''Mem'' then ''Shin''  then ''Hei'' then move on to the letters of the rest of the name in the same way, ending with the ''Hei'' of Sarah.

Why do we use the name of the mother rather than the father?  The answer, as well as some other interesting facts, can be found here.

Wishing everyone who needs it a Refuah Shelaimah.

King David's Segulah of Protection

There is a tradition brought down by the Chida that King David put the image of Tehillim 67 למנצח “For the Conductor” in the form of a menorah on his shield and all his enemies would fall before him. But what is the secret of the power of this prayer that it gave King David such power and protection?

Image: המנורה כתובה by Ba'al haKokhav, converted to vector art by Andrew Meit (CC0)

The Torah teaches us that all the peoples of the world are blessed through Avraham and his offspring the children of Israel. However, this blessing depends upon the children of Avraham doing the will of Hashem.

The kabbalistic tradition explains that when Jewish people allow the soul to rule over the body and the physical world is used to serve the higher will of Hashem and His Torah, then this blessing flows properly to the nations of the world and the desire of the masses of people for a peaceful life is fulfilled; then the evil desires of the powerful few are held in check.

However, when Jewish people do not follow Torah and the bodily desires rule the soul, then the power is given to the evil ruling few who desire war over peace.

Torah and Tefillah
Torah is the source of our power, tefilah brings this power into manifestation. When we are involved in Torah and tefillah we give power of soul to rule body and therefore to live like the tzaddik.

Click here to read

Moshiach: What's going to happen ?

A video from Rabbi Alon Anava on events before and after Moshiach.  ''It's coming very soon''. 
Also contains vital information regarding prayer for pulling loved ones out of kelipah.

 

The Collapse of Yishmael and the Rise of Moshiach

This was recently discussed on a recent blog post, here is Rabbi Mizrach's latest shiur which includes the topic of the collapse of Yishmael and the rise of Moshiach.

 

Women, Tehillim, King David and Rosh Chodesh

A shiur for Rosh Chodesh Kislev - although this shiur was made six months ago, and his references to the month and parsha are not current.


Women, Tehillim, King David and Rosh Chodesh - what's the connection?   [HT: Moriah] 

Amazing class by Rabbi Alon Anava about the virtues of reading Tehillim [Psalms of King David] and why it is so special reading Tehillim in a group.  Also the connection of Tehillim to Rosh Chodesh and the connection of women reading Tehillim before Rosh Chodesh and much more.

Prayers for Others

 

A person might pray for his friend before praying for himself for one of two reasons:

a) because his friend's problem genuinely bothers him more than his own problems; or

b) because he wants the reward of being answered first. [see Rashi Vayeira 21:1]

Generally, with acts of kindness, the result for the recipient is more important than the donor's motive. So even if a person prays for another because he wants the reward of being answered first he will still be rewarded, for after all he performed an act of kindness in praying for another.

Nevertheless, it goes without saying that the first approach above - the person with pure motives - is vastly superior.

Based on Sichas Shabbos Parshas Vayeira 5743, Lubavitcher Rebbe