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.

Before the Flood

Chassidic thought teaches that before the Flood, G-d sustained the world despite its low spiritual standing, due to His attribute of kindness. There was a limit, however, to how long G-d was willing to sustain a world without merit - hence the Flood.

The waters of the flood were not merely a punishment.  They purified the world, making physicality in general more refined and spiritually attuned.

Consequently, in the post Flood era, people were more predisposed to repentance.  This ensured that G-d would always sustain the world - not despite of, but because of its spiritual standing.  For, even if man would become corrupt, people would inevitably repent, ensuring that the world itself would have sufficient merit for its continued existence.

With this in mind, we can explain the following details:

• Noach was unaware of the above, so he was scared to repopulate the world, fearing it would be destroyed again.  Therefore, G-d had to re-command him to ''be fruitful and multiply'' [9:1]
• The inner reason why Noach's generation failed to repent was because, before the flood, the world was spiritually insensitive.
• Meat is an extremely coarse food that can lead a person to excessive physicality.  Thus it was only permitted to the spiritually-attuned post-flood generation. [9:3]
• Before the flood, people had extremely long lifespans because the world was sustained by G-d's kindness which was bestowed disproportionately to people's merits.
• Before the Flood, physicality was more coarse. This was true in a literal sense, to the extent that the clouds were too thick to refract light, so a rainbow never appeared.  After the Flood, physicality became more refined, so the clouds began to refract light.  Then, the rainbow was not only a ''sign'' of G-d's promise not to destroy the world, it was also a physical consequence of the refinement of the world that ensured its permanent existence.

[Based on Sefer HaSichos 5751, Likutei Sichos Vol. 15 - Lubavitcher Rebbe]

Everything Depends on The End

The well-known teaching of our Sages that “Everything depends on the end” [Berachot 12a] takes on its full power and significance in the mitzvah of teshuvah. In fact a person who has sinned and acted wickedly throughout his life, yet regrets his deeds just before he leaves this world, will have his repentance accepted and even hoped for by G-d.

The same applies to the end of the year. On the eve of Rosh Hashanah, when we spiritually awaken and examine our deeds, deciding to repent and improve ourselves, we retroactively rectify the entire year. This spiritual awakening at the end of the year will elevate all our deeds from the past year for good and for blessing.

The author of Ketzei Hamateh figuratively interprets the verse, “For had we not [lulei] delayed, by now we could have returned twice” [Bereshith 43:10]. He notes that the term lulei (“had we not”) is composed of the same letters as Elul, as if to say: Even if we have delayed in repenting and are awaiting the month of Elul, the month of mercy and supplications, “by now” – ata, a term whose initials stand for erev techilat hashanah (“eve of the start of the year”) – “we could have returned twice” – with two-fold repentance.

Source: Rabbi David Pinto Shlita

Lost

Concerning this, those who speak in parables say "Come to Heshbon...." [Chukat 21:27]

In Maseches Bava Basra [78b], Chazal expound on this verse as follows: "Regarding this hamoshlim would say - This refers to those who rule [hamoshlim] over their yetzer hara.  'Come to Cheshbon' - Come and let us make a calculation [cheshbon] of world importance."  This teaches us that it is incumbent upon each individual to evaluate his deeds in order to determine whether or not he is acting properly.

R' Yitzchak Blaser, one of the primary figures in the Mussar movement, was approached by members of his community who requested that the Rav rouse them with words of inspiration in light of the upcoming High Holy days.

"Allow me to draw a parable" he began.  "A caravan lost its way in a forest. For a week the travelers wandered around aimlessly, unable to find their way out.  Suddenly, the men saw a lone figure walking in the distance. They quickly made their way toward him and asked him to show them the way out of the forest.

"My brothers and friends" replied the man, "you have been roaming this forest for only a week.  I, however, have already been lost for several weeks. Let us try to find the way out of here together, perhaps then we will be successful."

"But there is one area in which I can be of assistance" continued the man. "I will tell you the paths that I have already tried, and we will know not to mistakenly tread them again."

"This applies to our own situation as well" said R' Blaser with great humility. "I am just as lost as you are; only more so, for I am old and have already been lost for many years.  Yet my experience can be of benefit, as I will be able to enlighten you as to things that I have seen in my life which I have investigated and found to be trivial and meaningless!

"You can trust me on those matters that it would not be worth your while to try those things.

"Come, let us search together for the path that leads to complete repentance!"

Source: Rabbi Yisrael Bronstein

Secrets of Reincarnation The Vilna Gaon on Yonah

A Glimpse into the world of Remez

Rabbi Eliyahu of Vilna, commonly known as the Gaon [literally "genius"] was probably the most influential Jewish leader in modern history. He never assumed any official position of leadership and spent his time in almost total isolation toiling day and night in torah study. He became the undisputed greatest torah scholar and kabbalist in modern history.

The book of Yonah is read every Yom Kippur in all orthodox synagogues. The simple meaning of the story contains the theme of repentance. However, as is known there are 4 main dimensions of interpretation in the torah. They are 1: "Pshat" [simple,literal meaning], 2: Remez [allusion, hinted], 3: Drosh [not explicit interpretation], 4: Sod [secret meaning, which form the acronym PaRDeS (orchard)]. The Vilna Gaon on Mishlei [1:6, commentary "chemda genuza"] explains: "The 4th level of Torah, called "Sod" [secret] is the inner and primary meaning. The other lower meanings, are also true, but serve primarily for the purpose of straightening a man in order that he be sufficiently spiritually developed to understand the Sod". These four dimensions of interpretation exist certainly in the 24 books of the bible but even in the mishna and in the talmud. 

Very few people can delve properly beyond the pshat. Only one who has attained mastery in the four levels can be capable of deciphering the hidden code. The Vilna Gaon was such a rare person and offers us a spectacular view of a parallel book of the Yonah story in the realm of "Remez". Note that the simple meaning of the book is also true as we see, for example, that the Midrash Raba lists the "special fish" which swallowed Yonah as one of the creatures specially prepared during the 6 days of the creation of the world. Yet in the Vilna Gaon's "remez" version of the story, the fish is not real but is only symbolic of the grave of Yonah. 

This parallel story of Yonah is one of a human being who got caught up in materialism, dies, goes through Gehinom [purgatory], and returns in a reincarnation. The Sages teach that the vast majority of people alive today are reincarnations, which are sent back down because they did not complete their previous "mission". So this book, can very well speak personally to many of us. In Chapter 4 verse 3 the Vilna Gaon gives us a sign into how to see what went wrong in our previous lives.

And how could one know what he corrupted before [in his previous gilgul]? There is on this two signs. One - that [sin] which he stumbles many times in this gilgul. On this they said "let him examine his ways", which ones does he stumble. Two - which sin does his soul desire greatly, because it was used to it previously and became second nature. Therefore there are some men who desire one sin more, and others who desire a different sin. And on this they said "examine his ways" - that he should also fix his ways.

To read the whole thing go to: a glimpse into the world of Remez

Every Day We Create Our Own Judgement

by Rav Ephraim Kenig shlit'a

Reprinted with permission from Tzaddik Magazine  [October 2011]

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.

Surrounded by Angels

Photo: Source unknown

Every action we do creates an angel. A good action creates a defending angel, a bad one creates a prosecuting angel.

One lie will lead to many more lies, creating more and more prosecuting angels.

Every day contains the potential for the creation of good angels who will defend and assist you in times of need.

The path you choose to follow is the path along which you will be lead. Good deeds will lead to more good deeds.... while lies and deception bring about a continuing cycle of lying to cover up the previous lies.

There is a way to break the cycle, and that is to about-turn, and retrace your steps. This is teshuvah - returning to the right path. This path ensures a continual helping hand from Above.

Any obstacles encountered whilst retracing your steps are called "tikunim" - corrections. Each one is a test, tailored to suit your needs. Passing each test is achieving a tikkun in that area, or with a particular person.

Sometimes tests come all at once, and sometimes they are few and far between. Each person will be given exactly what they require at exactly the right time.

Tikunim can also relate to actions done in past lives. You may have owed someone an apology from another lifetime. You have met up now, in order to achieve a rectification.

As long as you are on the right path, the obstacles will be easily taken care of. The key is to have trust [bitachon] in Hashem and never give up or be side-tracked. But even if this does happen, you can again retrace your steps and return. Teshuvah is never out of anyone's reach.

A life without bitachon leads to worry and anxiety:

ביטחון - bitachon - trust

דאגה - deagah - worry or anxiety

דאגה contains the first 5 letters of the alef-beis, minus the letter "beis" - which stands for "bitachon" showing us that a life without trust in Hashem will result in worry and anxiety.

באר - baer - is the Hebrew word for "well"

בור - bore - is the Hebrew word for "bore/pit"

Whilst they sound the same, and have similar meanings, there is a major difference between the two.

A Baer is a living well, a well containing water that is "alive".

A Bore is a hole, containing dead stagnant water or worse.

The difference between the two words in Hebrew is the Aleph in the centre of the word באר.

The Aleph represents Hashem [Adon Olam]. If you have Hashem in the middle of your life, you will access the well of the living waters. If you remove Hashem from the centre of your life, it becomes a bottomless pit.

It's All Good

When things go wrong.... there is usually a reason why.... do some soul-searching and try to work out why this particular thing happened and what Hashem is trying to tell you.

And they said to one another, "Indeed, we are guilty for our brother, that we witnessed the distress of his soul when he begged us, and we did not listen. That is why this trouble has come upon us." [Miketz 42:21]

The brothers realized immediately that when misfortune befalls a person, he must search his deeds to find a negative word or action that may have brought on such a punishment.  Then he should do teshuvah.

The brothers' teshuvah was remarkable in that:

1) They were able to feel remorseful about a bad deed they performed some twenty years earlier.

2) The fact that they could not find a more recent sin to explain their current misfortune shows that in the past twenty years they did not sin at all.

3) Their teshuvah was immediately effective in reducing the punishment: Yosef had promised to imprison one of the brothers, but after the brothers did teshuvah, Shimon was released [see Rashi to v.24].  Similarly, Yosef's harsh attitude towards them changed, for they were given food and their money was returned. And eventually, as a result of their teshuvah, Yaakov and their entire family were saved from hunger.

Source: Based on Sicha of the fifth day of Chanukah: Lubavitcher Rebbe

''Murdered Jews Atone for Generation, Messiah Must Come'''

Rabbi Yitzhak Mordechai Hacohen Rubin, rabbi of the Kehilat Bnei Torah synagogue in Jerusalem that was brutally attacked on Tuesday, went to visit hareidi leaders on Thursday to ask their participation in a eulogy for the four Jews murdered in the attack, in which a Druze police officer was also murdered.

Rav Kanievsky

Rabbi Rubin visited Rabbi Chaim Kanievsky, one of the foremost rabbinical authorities in the hareidi world, and described the horrific attack.

The two Arab terrorists "came in with axes, with guns, they cut off heads...someone who was there from (United) Hatzalah told me they cut off the head completely, cut off hands, simply horrors," related the rabbi, noting the wounded included those missing arms, ears, suffering brain damage and lost eyes.

"I heard the story," replied Rabbi Kanievsky. "The Mashiach (Messiah) has to come."

The hareidi leader explained that "there needs to be an atonement" for the generation so as to merit the coming of the Mashiach, an atonement he argued the victims of the terror attack partially made.
In hearing how the congregants "shake like fish" in shock following the horrific attack, Rabbi Kanievsky stated "G-d will help. Those who shake (with fear) make repentance."

click here for more

Also see:  Why Tzadikim Atone for Us All

Remember

 

If you don't ask forgiveness from a person you have wronged, the whole Yom Kippur davening is pointless. Properly begging forgiveness doesn't mean sending a fax or a message, but personally approaching the person. 

[Rabbi Elazar Abuchatzirah [Baba Elazar] zt"l

Source: Torah Code US

Gehennom

GEHENNOM: loosely translated as ''hell''.

Important Note: This article has been greatly edited: the entire essay can be read by advanced scholars (questions must be answered before you can access all the information) at Daf Yomi Review

"If people knew of the bitter punishments of Gehinom, they would fall on their faces and scream and they would not have any business whatsoever with matters of this world." - Rabbi Yehonason Eibshetz, Ye'aros Devash 1:2

Note: The potentially infinite sufferings of Gehinom from a benevolent G-d only make sense if man and his actions in this world are also infinitely important. Otherwise how could G-d punish so immensely for such insignificant acts? From learning about Gehinom we can get a glimpse of the greatness of our mission in this world and the enormous responsibility that lies on our shoulders.

BIRTH

The midrash says: Before a person is born a "candle" is put on his head (i.e. an angel teaches him the whole Torah) and he gazes from one end of the world to the other as written "When His candle would shine over my head" [Iyov/Job 29:5]. Just before birth, the angel takes him/her to Gan Eden and shows him/her the tzadikim sitting with their crowns on their heads.

And the angel says to him:

"Know who these people are that you are seeing. They were formed just like you in their mother's womb and were born into the world. They guarded G-d's mitzvos, and therefore merited this goodness. And soon you too will be born into the world and if you are meritorious and you guard the Torah you will have a place with them, otherwise you will sit elsewhere".

Afterwards, he is brought to Gehinom and he is shown the wicked which are beaten by angels of destruction using clubs of fire and scream 'voy, voy'. And the angel says to him:

"Know that these that are being burned, they were formed just like you and they were born into the world and did not guard G-d's mitzvos. Therefore they are punished and humiliated like this. And you will soon be born. Be a tzadik and don't be a rasha, in order that you live." [as it is written "And he taught me, and said unto me, 'Let your heart hold fast my words, keep my commandments, and live'" - Mishlei/Proverbs 4]

When the time comes to leave the womb, immediately the angel hits him and extinguishes his candle and pushes him out by force and he forgets everything he saw. It is because of this, that a baby cries (i.e.even though the baby forgot, his 'inner soul' remembers and he cries) immediately when it is born [Midrash in Rabbeinu Bechayei - end of Acharei Mos]

LIFE

Throughout a person's life the Midda of Din (trait of justice) accuses him/her (in the Heavenly court) but it is not listened to. When the day of death comes it is listened to. [Vilna Gaon -Even Shlema ch.10]

At the time of death is the very great day of judgment. Generally G-d judges leniently, but for someone who was "ra l'brios" (evil to society), he is given the full measure of justice. And likewise for a haughty person.

The body and the 'nefesh' are judged for 30 days and the 'ruach' is judged for 12 months (Except for heretics, deniers of the Torah, Jews who abandon their religion, who stay there forever [see Rosh Hashanah 17a for a list of sins warranting punishments of eternal Gehinom (and not just 12 months)]

[everything below is from the Ramban's book Shaar HaGemul unless otherwise stated]

There are three entrances to Gehinom.

1. desert - "they [Korach, Dasan, Aviram and their families] descended with all their possesions alive to the she'ol (Gehinom)" - [Bamidbar 16:33]

2. sea - "from the belly i saw the she'ol" [Yona 2:3] when Yona was in the belly of the fish, it swam to the depths of the sea and showed him the entrance to Gehinom.

3. in Jerusalem as it says : "He has fire in Tzion and an oven in Jerusalem". and R. Yochanan ben Zakai said:"there are 2 palm trees in the valley of Ben Hinom and smoke rises between them - this is the entrance to Gehinom." [Eruvin 19]

A person must pass through all three "landscapes" after death. [Vilna Gaon on Mishlei 3:24]

The River of Fire ["Nahar Dinur", Daniel 7:10] separates between the mystical Land of Israel on high and the mystical "chutz l'aretz" (diaspora) just like the Jordan river separates the land of Israel from the diaspora below. [Vilna Gaon - ES 10:16]. (this means the Dead Sea which is the end of the Jordan river and the lowest place on earth (by far at 418m below sea level), corresponds to Gehinom which is the end of Nahar Dinur and the "lowest place" in the mystical worlds.)

Generally speaking, every Biblical and Rabbinic transgression requires a sentencing in Gehinom (unless one repents before death, in which case he is forgiven completely). Some examples of sins which merit Gehinom in the other levels [from Zohar Chadash Ruth 79a quoted from Reishis Chachma - Shaar Yira Ch.13] :

Level 1) someone who interrupts his Torah study to engage in idle chatter, someone who doesn't honor talmidei chachamim, someone who curses a deaf person or the like, someone who says good things about someone in front of his enemy (causing him to say lashon hara).

Level 2) someone who honors himself through putting down someone else, someone who knows his friend is going to stumble in halacha and he doesn't tell him and they're both in the same city, someone who has a shul in his city and doesn't go there to pray, someone who lifts his hand to hit his friend even though he doesn't hit him, someone who insults his friend and causes him embarassment.

Level 3) scholars who are arrogant in their Torah study, someone who judges others negatively (l'kaf chova), lends money with ribis, doesn't say amen after someone's blessing, interrupts his davening and talks, an old scholar who forgot his Torah learning (through neglect)

Level 4) arrogant people (gasei ruach), someone who speaks harshly to the poor and the downtrodden, someone who sees a poor man in a tough situation and doesn't lend him money, someone who oppresses his employee (oshek schar sachir), a man who wastes seed (motzi zera lbatala), someone who has relations with a gentile or a nidda, a judge who corrupts justice or takes a bribe. [from Zohar Chadash Ruth 79a quoted from Reishis Chachma - Shaar Yira Ch.13]

(Also, gentiles who did not keep the 7 mitzvot of Bnei Noach will be sentenced to Gehinom, even if they had no education whatsoever in the matter. The gentile will respond to the Heavenly court screaming "how could I have known!?" which on the surface seems like a good claim. But it will not be accepted. The reason is that every creature and every phenomena in the world reflects intelligent design of infinite proportions. Any person who is not insane knows in his heart that there must be a Designer. This obligates him to question and search out the truth with all his heart, as to why he was created and what his purpose in this world is. If he doesn't do it, it is only because he is entangled in his desires and does not want to know. For this he/she will be sentenced.[Kovetz Ma-amarim by Rav E.Wasserman - sec. Emuna.]

THE GREAT DAY OF JUDGMENT

Originally G-d wanted to create the world with justice, whereby a sinner would be destroyed immediately and not be given a second chance (according to strict justice, one who sins no longer deserves to live). He saw the world could not endure and merged justice with mercy to give sinners a chance to repent. This is why this world seems to have no justice and evildoers roam freely.

In the future, will be the 'great day of judgment'. Everyone who ever lived must, in turn, stand individually in front of G-d while all of humanity watches. All of his life is reviewed on a large movie screen, including all of his actions, words, thoughts, in front of all of humanity (but if he does teshuva, that part of the tape is erased. The final accounting of all the consequences of his actions relative to other people and all descendants will also be examined and taken into account as it says "the end of the matter all is heard" [Koheles 12:13]. Then each and every person will receive the full measure of justice without any mercy or any favoritism as G-d had originally intended to create the world [Yearos Devash 1 Derash 6].

Rabbi Yehonosan Eibshetz, zt'l explains that all the suffering a person has while alive in this world is not in the category of punishment. It is only there to wake him up in order that he mend his ways. Similarly, he says the sufferings of Gehinom are also not in the category of punishments. Their purpose is only to clean and purify the soul from the sins which contaminated it in order that it be fitting to behold the face of the King on the "Great Day of Judgment". The main punishment will be meted out then (unless one repented before death).

TIPS:

One who learns to overlook the bad things that people do to them, will be forgiven for all their sins (measure for measure). [Talmud Yoma 23a]

"Be concerned that you do not offend, not that you are not offended" - [Mildred N. Ryder]

If one observes Shabbos properly, then G-d forgives him for all of his sins.  [Talmud Shabbos 118b].

Whoever recites the Shema and is careful with the pronunciation, Gehinom will be cooled down for him (assuming he is sentenced to spend some time there) [Talmud Berachos 15b]

"The fire of Gehinom has no power over those who learn Torah" - [Talmud Chagigah 27a]

Someone who stares at women for pleasure, even if he has Torah and good deeds like Moshe Rabeinu, it will not save him from Gehinom [Berachos 61]

Tzedaka saves a person from Gehinom - [Bava Basra 10a]

Someone who visits a sick person and sees to his needs, will be saved from Gehinom - [Talmud Ta'anis 7b]

"Whoever gets angry all types of Gehinom rule over him" - [Talmud Nedarim 22]  "The fire of Gehinom has no power over those who are free from anger" - [Sefer Maalos HaMidos beginning of Maalas HaRatzon]

Rabbi Yisrael Salanter, zt'l would bring his hand very close to the havdala candle every motzei shabbos to remind himself of the fires of Gehinom.

There is also a parallel Gehinom of snow. When one refrains from transgressing the negative commandments in the Torah, it makes a protective "garment" called "shanim" (lit. "years" since there are 365 days/year and 365 negative mitzvot) which protects from the snow blizzard there. This is alluded in the Friday night "Aishes Chayil" song: "lo sira beisa mi'shaleg ki kol beisa lavush shanim" - her house will not fear snow because her whole house is 'clothed' in 'shanim'. [Vilna Gaon on Mishlei 31:21-22]

"And you will return to Hashem your G-d" - [Devarim 30:2]"

Nothing stands in the way of teshuvah [Rambam Hilchos Teshuva 4:1]. Even if one transgressed throughout his entire life but repented on the day of his death and died in repentance, all his sins are forgiven." [ibid 2:2]

Said The Holy One blessed be He: "My children open for Me one opening of repentance the size of a pin prick and I will open for you openings through which even wagons can enter." [Shir Ha'shirim Rabba 5:3]

Without teshuvah the world could not endure. Without teshuvah man could not but despair, crushed by the burden of his errors. Torah is the foundation of the universe, it assures and sustains its existence. Teshuvah ensures its survival.

The first step (in teshuva) is to drop the burden of the past completely from your shoulders. Start anew as if you were born today...[Rabeinu Yona - Yesod HaTeshuva] "The shame and regret that the soul feels from one transgression is far worse than all the pain of this world. One act of getting angry, or hurting someone, or being depressed, or wasting time... is a relentless eternity of pain.

Now for some good news. The pain of Gehinom is nothing compared to the reward of one mitzvah. In other words, if you experienced the pain of all the Gehinom of every person since the beginning of time, it would still be worth it to gain the reward of one mitzvah."

The main purpose of life is not to refrain from evil but rather, to do good. [R.Avigdor Miller zt'l].

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".

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

Letter from Rav Chaim Kanievsky On Current Matzav

Translation by a commenter: original can be found at Matzav.com

Letter from the Rav Gaon Gadol R’ Chaim Kanievsky Shlit”a
8th of Kislev 5753 [Nov. 22nd]

Tumultuous Time for Ya’akov
Eretz Yisrael needs mercy from Hashem due to the seriousness of the current situation. Mercy’s also required for our brethren in the United States to deal with the aftermath of the serious storm. Hashem is sending us a message…”the voice of Hashem breaks the cedars” [Ps. 29]

What is it that Hashem wants from us now? What do we need to improve in?
Teshuva!
Hashem is telling us to do Teshuva. The beginning of the judgement of man are the words of Torah. We need to strengthen ourselves in the area of Torah learning.
Bnei Torah need to learn with tremendous dedication.
Ba’alei Batim need to make a serious point of setting time to learn daily.

The reward of Torah is very great, The Torah will save us and give us the success we need.
The merit of Torah will benefit us spiritually, materially and give us success in both the World to Come and this world.

May the Redeemer come to Zion soon, amen.

HT: Creed of Noah

Israel 5773: Torah Codes

Three Levels of Forgiveness

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

Out of Order

Teshuvah has the power to wipe away a person's past deeds, and transform him into a new person.

This is the inner reason why the account of the Second Pesach offering [Beha'alotecha 9:2] - which represents the concept of correcting and compensating for the mistakes of the past - was recorded out of chronological order, because teshuvah has the power to re-arrange a person's life ''out of chronological order'', wiping away his past mistakes.

Based on Likutei Sichos Lubavitcher Rebbe

Shavuos: Torah, Tikkun, Segulas and More

Reb Boruch of Mezibuzh says that on Rosh Hashana we are judged on material matters, but on Shavuos we are judged on spiritual matters. [Botzina Dinehora] 

It says “ad mochoras haShabbos”, meaning that we have the whole sefira including the 50th day to teshuva and purify ourselves (the word “sapir” can mean purify). And if one can’t purify himself, even on the last day, then he has no choice but to attach himself to the Tzadik Emes, and he will lift him up and purify him. Through his attachment to the Tzadik Emes, he will be able to do teshuva. [Divrei Dovid] 

Read the post at: Shavuos - Torah, Tikun, Segulas and more

Holy Names

If they say, "Come along, and we will give you the Names and incantations which can be practically employed," do not go along with them, my son. Keep your feet from following their path, for those Names and their application are really a trawl for catching souls that will only be led to ruin. [Divine Names Like Holy Keys]

Using Holy Names

The Mishnah in Pirkei Avot [Chapter 1, Mishnah 13] states: “He [Hillel] would say: Whoever does not add shall be gathered, whoever does not learn is worthy of death, and whoever uses the crown shall pass.”

Rabbeinu Ovadia of Bartenura explains the phrase “And whoever uses the crown shall pass” refers to one who uses the crown of Torah, the punishment for which is passing away from this world. He then writes as follows: “Additionally, I have heard that the term “using the crown” refers to one who uses Hashem’s ineffable name, the punishment for which is passing on and being lost from the world, i.e. losing one’s share in the World to Come.” This refers to individuals who have learned from the books of the Mekubalim how to use the holy names of Hashem in order to perform supernatural occurrences; such people have no share in the World to Come.

Maran Harav Shlit”a has mentioned an incident related to this topic recorded in the Sefer Mitzvot Katan [Mitzvah 3] who writes that once Rabbeinu Yehuda HaChassid warned his students not to attend the wedding of a certain friend of theirs, for there were bandits on the way and he was concerned that harm would befall them. These students did not heed his warning, for they were well-versed in the holy names and if any harm would befall them, they would immediately be saved by using these names. This is indeed what happened: Robbers attacked them and tried to murder them and steal all of their belongings at which point they uttered Hashem’s ineffable name and the bandits fell dead.

Upon returning home after being saved, Rabbeinu Yehuda HaChassid chided them: “What have you done?! You have lost your shares in the World to Come! Your only option is to repent fully and return to that particular place where you were attacked and this time, do not utter Hashem’s name and let yourselves be killed.” Indeed, these students did so and were killed. This story is utterly astounding, for it is completely forbidden for one to go to a dangerous place. Not only does it seem that returning to the dangerous place a second time does not serve as atonement for their sin, it seems that they transgressed another prohibition by giving up their lives for this!

The Tashbetz [Rabbeinu Shimon bar Tzemach, one of the great Rishonim] addresses this question in his commentary on Masechet Berachot [5b] and asks that if going to such a place involved actual danger, what kind of repentance is performing another prohibition? He answers that since the main point of repentance is for one to encounter the same situation he was in when he originally sinned and to overcome himself and not sin this time around, they therefore had no other choice but to return to the same place in order to pass the test that they were unable to previously. Maran Harav Shlit”a questions this idea, for in any event, it is still quite difficult to understand how they were permitted to return to that specific place since the Torah states, “And he [man] shall live by them [the commandments of the Torah]” and not die as a result of them, for a man cannot give up his life for something like this!

Nothing stands in the way of full repentance and as long as they could not encounter the same situation again, their repentance process is comprised of only remorse and an acceptance never again to return to this sin; actually encountering the same test will be unnecessary. Maran Shlit”a leaves this question unanswered.

This story is also especially surprising, for even when they returned to the place where the bandits were a second time, it seems that they should have uttered Hashem’s ineffable name once again to save themselves from certain death as nothing stands in the way of a life-threatening situation. Indeed, Maran HaChida records in his diary that once, an Arab met him on a forsaken path and wished to kill him and since he was left with no choice, he preempted him and uttered Hashem’s name and killed him first. Without a doubt, this is because one may use the name of Hashem in a life-threatening situation. Thus, we must seriously delve into the story mentioned by the Sefer Mitzvot Katan in order to understand the basis for the ruling of Rabbeinu Yehuda HaChassid.

In any case, this teaches us the severity of using what is commonly referred to as “Practical Kabbalah,” for even if there are individuals nowadays who may know how to use holy names for medical purposes and the like, one should abstain from consulting such witch-doctors who may appear to be Mekubalim and mystical people. One who cherishes his soul should distance himself from such individuals who present themselves as Mekubalim when the extent of their integrity and righteousness is in serious question [“Babas”]. Even if in truth they do possess some knowledge about holy names, it is reasonable to say that they are causing great damage by using these names, for this is not child’s play that immediately upon reciting a specific holy name the sick person will be healed immediately; we are dealing with a deep and complex issue and whoever has only slight knowledge of this issue will end up causing much more damage that good. This is besides for his great punishment and wickedness for his sin of profaning the name of Hashem in order to raise his own name.

If an individual requires a blessing for a certain salvation, he should seek out true Torah scholars who are the true authorities of Torah whom people respect and whose teachings and paths are logical and understandable, for their prayers will surely be heard by Hashem. Whoever cleaves to them and fears them is tantamount to cleaving to Hashem’s holy presence; praiseworthy is he and his lot.

Source: HalachaYomit
HT: Yaak