Rectifying Past Lives

What happens to people who fail to do teshuvah for past wrong-doings - is there no hope for them?

The answer brings us to the Divine gift of reincarnation.

All Kabbalistic sources are in agreement: the soul (or the portion of the soul that requires it) will be reincarnated to rectify any wrongdoings committed in its previous lifetime. To facilitate this, the reincarnated individual will be drawn to the specific areas which require rectification (tikunim).

According to the Arizal, the Talmud [Shabbat 118b] alludes to this when it tells us that Rabbi Yosef was asked about his father Rabbah: "Which mitzvah was he most careful to perform?" The questioner knew that every Jew is required to fulfill all the mitzvot to the best of his ability. Clearly, however, he was asking a deeper question: if a person is inordinately connected to a particular mitzvah, it indicates that his entire mission in being born was to rectify that mitzvah. According to this, the questioner was asking which particular mitzvah had Rabbah's soul been lacking in his previous incarnation.

The Arizal writes that the same applies to every single individual. The main characteristics of one's spiritual weaknesses are the specific areas one must rectify [see Sha'ar HaGilgulim 16]

Everyone has difficulties in their character traits which G-d gave them to work on in this life. If they were given a problem, it is their task to find out how to use it in a way that serves G-d, rather than going against His directives.

The very thing which a person will have the most trouble doing, is perhaps the one thing they need to rectify in this life.

from the writings of Rebbe Nachman of Breslov

adapted by Chaim Kramer

[Igros Kodesh of the Lubavitcher Rebbe, vol 5, letter 1257]

You tell me you are giving the proper amount of tzedaka. However your shalom bayis (peace in the home) situation needs great improvement.

The fact that you are having great difficulties in this area is a sign that this mitzvah has not been completed in your previous life. The holy Arizal teaches us that most souls living in a body have been here before. The reason they come back again is to fulfil those mitzvos that they did not do properly the first time around.

Those mitzvos that they did complete in their previous lifetime do not require any more refinement, and therefore their observance is easy.

However, those mitzvos that one did not complete in his previous lifetime are the ones most difficult to do. The yetzer hara targets these non-completed mitzvos as the ones to oppose most.

The fact that the issue of shalom bayis is so difficult for you proves that it is a mitzvah which needs fulfilment. In your past lifetime you did not refine this mitzvah. Now is your opportunity.

You get what you give

וְנָתְנוּ אִישׁ כֹּפֶר נַפְשׁוֹ לַי־הֹוָ־ה

"let each one give [וְנָתְנוּ] to the Lord an atonement for his soul "[Ki Tisa 30:12]

The Ba'al HaTurim notes that the word וְנָתְנוּ is a palindrome: it can be read both backwards and forwards.  This is to teach us that whatever a person donates to tzedakah will ultimately be returned to him: one never loses by giving charity.

There was a rich man in Volozhin who used to give generously to the poor of his city.  Misfortune struck, however, and he lost much of his wealth.

He approached R' Chaim of Volozhin with the following question: "Rebbe" he said, "I do not know what to do. As you know, I used to give a large sum of money each month to the poor people of Volozhin.  Due to the hard times which have befallen me, however, I don't have that much money to give. Should I simply give a smaller sum than I have in the past, or should I borrow money from others and give the same amount that I am accustomed to giving?"

R' Chaim thought for a moment and then responded: "Continue to give the exact amount that you have always given.  As far as your livelihood is concerned, do not worry, for Hashem will provide you with all that you need."

A few weeks later, the man returned to R' Chaim, but now he was happy.  "Rebbe" he said, "your words have been fulfilled! I did exactly as you said: I borrowed money and distributed it to the poor. Shortly thereafter, I participated in a lottery and won an enormous sum of money."

Source: Rabbi Yisrael Bronstein

The World of Truth

Art: Jacek Yerka

Written by Rabbi Zamir Cohen

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

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

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

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

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

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

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

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

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

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

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

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

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

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

All for the best

Faith makes you truly alive.

It fills your every day with good.

When troubles come, as they will, take comfort in your faith that whatever happens is for the best.

Rebbe Nachman of Breslov

The Three Keys

As I began to type this blog post, there was a tiny buzz on the main intercom. I ignored it.... because this time of the morning (the sun has just risen) the only people pressing buzzers are usually doing it by mistake. A few minutes later, another tiny buzz..... so I picked up the intercom and a little voice said "We forgot our key, we're locked out, can you let us in..." I let them in the main door... and returned to type up "The Three Keys". I'm sure there's some kind of message in that..... maybe our generation is "locked out" too.

Art: "Key" by Nikoletta Bati

"Engrave on it with signet-ring [type] engraving: "Holy to Hashem" פִּתּוּחֵי חֹתָם קֹדֶשׁ לַי־הֹוָ־ה 
[Tetzaveh 28:36]

In Maseches Ta'anis (2a) R' Yochanan states that there are three maftechos, three keys, in Hashem's possession that He never entrusts to others:

*the key to childbirth

*the key to rain

*and the key to resuscitating the dead.

The Gemara derived this from three verses:

*Hashem does not entrust the key to childbirth to a messenger, as the verse states: "G-d remembered Rachel; G-d hearkened to her and He opened (vayiftach) her womb" [Bereishis 30:22]

*Hashem does not entrust the key of rain to a messenger, as the verse states: "Hashem shall open for you His storehouse of goodness, the heavens, to provide rain for your Land in its time" [Devarim 28:12]

*And Hashem does not entrust the key of resuscitating the dead to a messenger, as the verse states: "Then you will know that I am Hashem, when I open your graves" [Yechezkel 37:13]

These three keys, remarked the Vilna Gaon, are alluded to in the verse: "Pituchei chosam kodesh laHashem" - פִּתּוּחֵי חֹתָם קֹדֶשׁ לַי־הֹוָ־ה -

The acronym of the word  חֹתָם (Ches, taf, mem) which means "seal" hints to the following words:

Ches - Chayah (a woman who has recently given birth)

Taf - Techiyas HaMeisim (the resuscitation of the dead)

Mem - Matar (rain)

The verse can therefore be read as follows:  "The keys of (pituchei) childbirth, resuscitation of the dead, and rain - ChoTaM - are designated for Hashem's use only ("kodesh laHashem").

Source: Rabbi Yisrael Bronstein

Granny saves the Jewellery Store

I love this: an elderly woman has beaten off a gang of thieves in the UK:

The robbery was - initially - no less successful for being brutally basic: three men with sledgehammers simply smashed the windows of the jewellery shop in the broad light of day, and grabbed the loot.

As they filled their bags with gold from the Michael Jones Jewellers in Northampton UK, their accomplices waited, revving their getaway mopeds. Staff at the Northampton shop froze in horror and members of the public walked on by.

But then, the cavalry arrived, in the shape of a woman in a red coat, matching hat and sensible shoes - handbag flailing.

In a film that instantly became a viral internet clip, the elderly-looking woman is shown charging towards the armed robbers. The thugs - twice her size - didn't stand a chance.

A swing at the head of one of the moped drivers saw him accelerate down the street in alarm, leaving his accomplice without his ride.

Four of the six men are now in custody, police confirmed, and the mystery hero of Northampton will be rewarded.

Source: Woman beats off robbers with handbag

A Couple of Links

From Divine Information: Rabbi Yossi Mizrachi gives a simple-to-understand lecture on how to bring Mashiach: everything you ever wanted to know about the end days.  Click here to listen

and

A new site for B'nei Noach: The Seven Universal Laws for all Humanity :

The world's existence is preserved through three things: Torah study, Prayer and Kind Deeds. For society to flourish mankind as a whole must come to appreciate the importance of Truth, Justice and Peace, and conduct itself accordingly. Within the great Family of Man, each individual has his or her path within a path. Yet there is ONE Universal ethical basis for us all.

The Psychic Breastplate

Picture: Rabbi Mordechai Becher

"And Aaron shall carry the names of the Children of Israel in the Breastplate of Judgment over his heart, when he enters the Holy Place, as a rememberance before G·d at all times. And you shall place the Urim and the Tumin (a parchment containing G-d's name) into the (fold of the) Breastplate of Judgment so that it will be over Aaron's heart when he comes before G·d . . "

[Tetzaveh 28:29-30]

The Breastplate of Judgment was a prophetic device, worn by the High Priest, through which questions could be asked of G·d. When the king or the High Court (Sanhedrin) would ask a question, the Priest would see various letters sparkle or bulge out. Using Divine Inspiration, he would then be able to combine the letters to spell out the answer. [See Aryeh Kaplan, Handbook of Jewish Thought, vol. 1 (New York: Moznaim, 1979), 6:36 and fn. 110, for more on this subject]

There were twelve precious stones set in the Breastplate of Judgment. They were engraved with the names of the Patriarchs, Abraham, Isaac and Jacob, the names of the twelve tribes, and the words "tribes of Yeshurun." Certain letters, such as the gimel or the zayin, were written only once. [Yoma 73b]

As our Sages have said, the Breastplate barely contained all twenty-two letters of the Hebrew alphabet. Therefore, when they had to ask a question that used several of the same letters, such as "Should I go to Bavel," how were they answered?

The question "Should I go to Bavel?" contains two letters beit, and three lameds. However, it is likely that the author was only using this as an example of a phrase with repeating letters, because there were at least five beits and four lameds in the Breastplate - enough to spell out these words.

There is a very great mystery in this . . . I heard from my grandfather [the Baal Shem Tov], that each of the twenty-two letters [of the Hebrew alphabet] contains within it all the other letters of the alphabet - these can be attained by spelling out each letter in full. For instance, writing out the letter aleph in full provides a lamed and a phey. Furthermore, each of these letters can be further expanded, to produce even more letters, until the entire Hebrew alphabet is reconstituted - except for the letter mem which, when written in full, will not produce any additional letters.

Since G·d commanded that all twenty-two letters be inscribed on the Breastplate, when the priest would be enwrapped in Divine inspiration, the letters would shine in their expanded forms. This enabled the priest to receive everything he needed to know. This is the meaning of "shoham stones and filling stones "avnei miluyim" for the apron and for the Breastplate" [Tetzaveh 25:7].

"Avnei miluyim" read alternatively as "stones that are filled out" - meaning that the engraved letters shone in their expanded forms. In a number of other lessons on this theme, the Baal Shem Tov explains that additional letters can be derived from a single letter by using the techniques of gematria (numerical value of the letters), or by dividing the letters into their component parts. It is possible that those approaches were originally mentioned with this lesson, since there are a number of other letters, such as the gimel, zayin, ches, tes and samech that could never be derived from the other letters, no matter how many times they are spelled out.

Source: From the writings of the Baal Shem Tov

Translation and Commentary by Rabbi Dr. Eliezer Shore