Judging Others Favourably

It is written, “With righteousness shall you judge your fellow” [Acharei/ Kedoshim 19:15]

The Sages interpret this to mean, “Judge your fellow favorably” [Shevuot 30b]. How can we apparently lie to ourselves by judging people favorably in every case, when in certain cases we can see them doing the very opposite of something favorable? What is the meaning of this mitzvah in that case? The Sages have said, “Any man who is insolent will in the end stumble into sin” [Taanith 7b]. This means that shame serves as a barrier and an obstacle to sin. Once a person had breached the barriers of modesty and shame, there is nothing to prevent him from sinning, as it is written: “It is a good sign if a man is shamefaced. … No man who experiences shame will easily sin” [Nedarim 20a]. 

The same applies to a person’s influence on others. The first one who sins completely breaches the barriers of shame. The one who follows him does not require as much insolence to sin, and the third person needs even less, once these barriers have been broken down. This is why the sin of desecrating Hashem’s Name is so grave. A person who openly sins diminishes the intensity of the fear and shame that are engraved in man with regards to committing a sin, thereby prompting others to sin as well.

We can now understand how the advice given to us by the Sages, to judge others favorably, is designed to help us. It is meant to ensure that the barriers of shame are not breached within our own hearts, for once we are certain that everyone is righteous, how could we dare to be the first ones to sin? However if a person tries to find fault with everyone, he will be more likely to sin at a time of weakness.

Source – Rabbi Yehoshua Leib Diskin via Rabbi David Pinto

Why Does God Want Us to Work for Our Future Reward?

Rabbi Mendel Kessin

Sins from a Past Life

Art: K. Madison-Moore

This was originally published on "Jewish Soul Searching" - a website that no longer exists.

In his commentary on the Book of Yonah, the Vilna Gaon writes 

“The main thing [to keep in mind is that the purpose of reincarnation] is to effect the repair of a [negative] influence originating in a previous lifetime... [One way] to discern exactly what that negative influence is is to reflect upon the type of wrong your soul yearns after the most in this lifetime. That which you yearn after most is likely something you became habituated to in a previous life. And therefore pay attention to your vices. [They tell you exactly what you have to work on in this lifetime.] ...The main thing is to repair that which one stumbled in in a previous [life] ... How can one know what one stumbled in during a previous life? ... [Pay attention] to that particular sin one’s soul longs for greatly (for it was emblazened into the soul as a habit in the previous life). That’s why some people are drawn after one type of sin more than another. And that’s also why our Sages say that one must continually judge himself and weigh his actions..."

Note the subtle difference here between culpability and character improvement [tikkun]. Consider yourself not responsible for any sins you may or may not have done in a previous life, if you even had one (and/or know about it). Nevertheless, since in principle, at least, a previous life may be impacting on your present life circumstance, pay attention to your vices. Rather than limiting your free will, this information can, in theory, help it. For instance, you may feel you have no chance to overcome your lust for cheeseburgers. You may tell yourself you were born with this lust. It’s genetic. You feel you have no free will to oppose it. Every time you pass a McDonald’s you have to go in there and order a Big Mac.

However, if you take the Vilna Gaon’s teaching to heart, you may then come to realize that, although you are not now responsible for the sin of eating cheeseburgers in a previous life, you have this great lust as an opportunity for tikkun. Had it been just a regular lust for cheeseburgers your overcoming it may not be metaken (fix) the original weakness emblazoned into your soul. You don’t want this weakness when you are given your place in Eternity. So you were sent back here for the opportunity of eliminating the weakness; indeed, turning it into a strength. Overcoming this extra-powerful lust in this world turns your soul into a “body-builder’s” soul; perhaps even a “Mr. Universe” soul. It’s now stronger than it ever was. In any event, the point is that knowledge or even intuition about a past life can be a powerful aid to free will in this life.

Granted, it can theoretically create the opposite effect. A person may think, for example: What the heck; I’ll get it right in the next life. Or: If I didn’t get it right in the past what’s the point in trying in this life etc. The latter fear is the reason I believe the doctrine was restricted to Kabbalah, which ideally is reserved for select individuals of a higher spiritual standing to begin with.

What the Yanuka Said Before the Death of the Pope

 

Potentially Great

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

Written by Rabbi Yisroel Bronstein

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

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

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

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

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

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

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

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

Iyar: The Month of Healing

The Sefer Ta’amei HaMinhagim writes that our new month of Iyar is tried and tested as a time for refuah, healing, from the ailments and pains that may affect a person. Why is this so? He brings the B’nai Yisaschar, who teaches that most weakness and illness come from foods which do not comport with the person’s nature or composition.  Read full article at: Days of Mashiach

There are a couple of ways to assist in your own healing, and that is by saying the Unique Healing Prayer [but you have to do it properly and say every chapter relating to your [Hebrew] name, instructions are at the site].... and the other thing to do is to change your eating habits for the following reason:

"The reason a person's health returns through taking medicines is that his soul sees that he is able to control himself and to act contrary to his physical desires and habits. Perhaps he is accustomed to eating bread and other foods, but now he curbs his desires and submits to a medical regime, taking bitter medicines for the sake of his health. His soul sees that he has the power to control his impulses in order to achieve a certain goal, and she therefore comes back to him in the hope that he will curb his desires for the sake of the true purpose - which is to carry out the will of the Creator" [Likutey Moharan I, 268].  

Do we recite a Blessing on Medication?  Rabbi Eliezer Posner says:

If the medicine has a good taste, such as flavored chewable pills, recite the Shehakol blessing. [Seder Birchat Hanehnin 7:8] Flavorless medicine, such as pills that you swallow, do not require a blessing—but we do say a prayer that the medicine should take effect:

"May it be Your will that this medicine shall bring healing."

No blessing is recited on water that you drink to swallow down the pill. If you are swallowing it down with a beverage other than water, then you do recite the appropriate blessing on that beverage. [Tip: recite the blessing, take a sip, swallow the pill and then drink it down with the rest of the beverage.]

The Yarzheit of R' Chaim Vital and the Desecration of his Kever

The grave of  R' Chaim Vital, the famous student of the Arizal, was desecrated a few days ago in Damascus.

Rabbi Daniel Glatstein speaks about the timely occurrence of this and what it signifies for us, on the Yarzheit of R' Chaim Vital - 30 Nissan.  [3 min video]

The Eve of 28 Nissan

 

Art SRG

On the eve of Nissan 28, 5751 [April 11, 1991], the Lubavitcher Rebbe issued an emotional call to his followers, and to the world Jewish community, to increase their efforts to bring Moshiach and the ultimate redemption. 

Spoken in an anguished voice and couched in uncharacteristically personal terms, the Rebbe's words deeply shocked the Chassidim present in the Rebbe's synagogue and reverberated worldwide. 

"How is it that the Redemption has not yet been attained?" the Rebbe cried. "That despite all that has transpired and all that has been done, Moshiach has still not come? What more can I do? I have done all I can to bring the world to truly demand and clamor for the Redemption...The only thing that remains for me to do is to give over the matter to you. 

"Do all that is in your power to achieve this thing--a most sublime and transcendent light that needs to be brought down into our world with pragmatic tools... I have done all I can. I give it over to you. Do all that you can to bring the righteous redeemer, immediately! I have done my part. From this point on, all is in your hands..."