Unfinished Business

Week's Energy for Parshas Mishpatim

Resetting our Moral Compass

by Rav DovBer Pinson

The Torah reading this week opens with the words; “And these are the Mishpatim /ordinances that you shall set before them.” [21:1]

'Mishpatim' are the ethical and civil laws that govern our behavior towards our fellow human beings, a social contract, as it were.

The Zohar chooses this portion, from amongst all the other Torah readings, to explore the mystery of Reincarnation.

As a rule, our souls incarnate to reach our own actualization and individuation. Each subsequent reincarnation articulates another element of our soul. Each incarnation is a completely different person with a different tikkun [correction], meant to articulate a particular element of soul that has not yet been expressed.

There is one form of reincarnation however, where the totality of who you are and were in the past will reincarnate to create a Tikkun, a rectification for a past life. It is particularly the unfinished monetary issues and unethical dealings between people that require the totality of self to return and hopefully create repair.

Our goal is to fully articulate our particular aspect of soul within our lifetime, and not require a reincarnation of our unique self.

To this end, it is of utmost importance to rectify all negative patterns of unethical behavior that we might express in our lives. In our business dealings, and all other relationships, we must be extra cautious to be moral and honest and repair any unscrupulous behaviors.

This week’s Torah reading imbues us with the energy to effect repair, or Tikkun, for interpersonal issues, particularly in regard to monetary dealings and any dishonorable financial behaviors.

Throughout the week it is important to be extra mindful when it comes to ethical dealings with others.

Try to recognize your negative patterns in regards to business/financial dealings and receive the energy of Mishpatim as an impetus to break out of these behaviors.

Rectifying these negative unethical patterns will ensure a complete tikkun in our lifetime and the ability for our soul to move forward in this life and the next without the need to ‘come back’ and try again.

Please consider sponsoring an 'Energy of the Week' teaching that reaches and inspires an audience of many thousands worldwide This is a beautiful way to honor a loved one. Contact Iyyun today for more details: contact@iyyun.com

Compensation

עַיִן תַּחַת עַיִן "An eye for an eye" [Mishpatim 21:24]

The term "eye for an eye" explain Chazal [Bava Kamma 84a] is not meant to be taken literally - one who causes another the loss of an eye is not punished by having to lose his own eye.  Rather, it means that the responsible party must pay the monetary value of an eye.

Chazal's interpretation of this halachah, said the Vilna Gaon, is alluded to in the words of the verse.  Why does the verse state "Ayin tachas ayin" - which literally means "an eye beneath an eye" - and not "Ayin be'ad ayin" - which means "eye for an eye"?

The Torah, explained the Gaon, is hinting to us that in order to discover the true meaning of the verse, we must look at what is "beneath" the ayin, that is the letters that follow the word "ayin" עין:

The letter ayin ע is followed by the letter pei פ

The letter yud י is followed by the letter kaf כּ

The letter nun is ן followed by the letter samech ס

These letters form the word keseph - כּסף - money !

Source: Rabbi Yisrael Bronstein

Gog and Magog: The Strait of Hormuz

Received via email [Yosef Kaner] - free translation from the Hebrew 

Rav Yekutiel Fish posted an interesting quote from Rabbi Shlomo Ephraim from Luntschitz [who lived in the 16th and 17th centuries, more commonly known as the "Kli Yakar"] in his Kli Paz, indicating that the Milchemet [war of] Gog and Magog will be centered in an area he calls Hormuz...... 

In the sefer Kli Paz "The Vessel of Pure Gold" from the commentry Kli Yakar, who was a Rosh Rabbonim [head of the rabbis] in the land of Israel 400 years ago, ''that there will be a sacrifice in Basra'' [Isaiah 34] that should be in the war of Gog and Magog and that it should happen or occur in a place by Basra named Hormuz. And the Navi's words since the sacrifice to Hashem in Basra and the great slaughtering in the land of Edom and it will descend, animals with them and cattle with Abirim [the strong healthy bulls] since the day of vengeance is to G-d and the completion of years of fighting Zion.. And it says ''the animals will descend with them'' to tell you there are many kings in the remaining nations that will join with Edom to help him and the slaughtering to G-d in Basra - a country with a distance from Bavel - its name is Basra and it is next to Asher which is Assyria and Persia in between the boundary of the land of Edom - The Hormuz - and today it is under the rulership of Yishmael and blessed is the one who knows the truth of these things. However it will be there - the war in the end of days.

וְהֶרְאוּנִי דָּבָר מַבְהִיל בְּסֵפֶר 'כְּלִי פָּז' מִבַּעַל הַ'כְּלִי יָקָר' שֶׁהָיָה רֹאשׁ הָרַבָּנִים בְּאֶרֶץ יִשְׂרָאֵל לִפְנֵי כְּאַרְבַּע מֵאוֹת שָׁנָה (ישעי' לד) שֶׁהַ"זֶבַח לַה' בְּבָצְרָה" שֶׁיִּהְיֶה בְּמִלְחֶמֶת גּוֹג וּמָגוֹג יִתְרַחֵשׁ בְּמָקוֹם עַל יַד בַּצְרָה שֶׁשְּׁמוֹ הוּרְמוּז. וְנָבִיא אֶת דְּבָרָיו "כִּי זֶבַח לַה' בְּבָצְרָה וְטֶבַח גָּדוֹל בְּאֶרֶץ אֱדוֹם, וְיָרְדוּ רְאֵמִים עִמָּם וּפָרִים עִם אַבִּירִים וְגוֹ', כִּי יוֹם נָקָם לַה' שְׁנַת שִׁלּוּמִים לְרִיב צִיּוֹן". וְאָמַר "וְיָרְדוּ רְאֵמִים עִמָּם וְכוּ'', לְהַגִּיד שֶׁהַרְבֵּה מְלָכִים מִשַּׁאר הָאֻמּוֹת יִתְחַבְּרוּ עִם אֱדוֹם לְעָזְרָם. "כִּי זֶבַח לַה' בְּבָצְרָה", מְדִינָה יֵשׁ רָחוֹק מִבָּבֶל שְׁמָהּ בָּצְרָה, וְהִיא בֵּין גְּבוּל אֲשׁוּר וּפָרַס וּבֵין גְּבוּל אֶרֶץ אֱדוֹם, הוּרְמוּז, וְהִיא הַיּוֹם תַּחַת מֶמְשֶׁלֶת הַיִּשְׁמָעֵאלִים. וּבָרוּךְ הַיּוֹדֵעַ אֲמִתָּתָם שֶׁל דְּבָרִים, אוּלַי יִהְיֶה דֶּרֶךְ שָׁם הַמִּלְחָמָה בְּאַחֲרִית הַיָּמִים"

Parshat Yitro-The Origin of Yitro's Soul

[Hat tip: Joe]

Chassidut by Rabbi Herschel Reichman

Our Sages say that Yitro had seven names . The Shem MiShmuel takes an in-depth look at the names, Yeter and Yitro. Yeter was Yitro's gentile name, before he converted, and Yitro is the name he chose upon converting. Rashi explains that the name Yeter connotes that he increased the Torah with one parsha, when he advised Moshe to set up a judicial system. The Shem MiShmuel asks two questions. How does Yitro's non-Jewish name Yeter indicate that he added a parsha, when he only advised Moshe after he converted. Additionally, why did Yitro keep his original gentile name Yeter, adding just the letter vav, instead of taking a completely new Jewish name?

The midrash contrasts Esav and Yitro, who were polar opposites, in five ways. The five qualities correspond to the five senses.

1]  Esav's descendants, the Romans, committed adultery [related to the sense of touch], when they conquered Jerusalem, while Yitro gave his daughter to Moshe in marriage.

2]  Esav devoured Israel like bread, representing taste, while Yitro shared a meal of bread with Moshe.

3]   Esav did not fear Hashem. This is related to vision, because when one sees Hashem, one fears Him. Yitro recognized Hashem.

4] Esav gave up the bechora and the privilege of bringing korbanot. This corresponds to smell, as korbanot are referred to as "rei'ach necho'ach" a good fragrance. Yitro brought sacrifices to Hashem.

5] When Amalek, Esav's descendants, heard about the exodus of Egypt, they declared war against the Jews. Yitro, however, came to join them. The midrash actually contrasts them in a sixth way as well. This sixth trait utilizes the collective of all senses together. Esav represented sinat [hatred of] Yisrael while Yitro signified ahavat [ love of] Yisrael.

The gemara says that Esav was wicked from the beginning until the end of his life. We know that Hashem gave man the gift of bechira, free will. Didn't Esav have free choice? Bechira begins with man's unsullied innate personality which can be used for good or evil. Once choices are made, certain characteristics form. These characteristics then become habitual and harder to change.

Kayin was the first murderer mentioned in the Torah. He was given gevura, strength, which he could have used for the good. Instead, he perverted his personality, chose wickedness by violating the three cardinal sins, and is considered the progenitor of all evil.

Although Hashem gives us free choice, he is saddened when we sin. In spite of this, Hashem doesn't abandon man's original potential for good and wants to redeem it. This happens through reincarnation. Kayin died an evil man. One of Yitro's seven names was Keni, the identical letters that spell Kayin. Kayin's soul was reincarnated in Yitro, who inherited his good traits.

Yitro had enormous inner strength. He discovered monotheism, stood up as one man alone against an entire nation, and was shunned and blacklisted by his people. Esav received Kayin's evil middot [character traits]. He too, transgressed the three cardinal sins, was an egoist, and was jealous of his brother Yaakov. Esav was given amazing powers to rectify the evil of Kayin. But he chose not to do so and died an evil man.

Hevel embodied the trait of humbleness to an extreme. He too needed to be reincarnated because he did not live up to his potential. His humility was smothered by the evil of Kayin. Hevel was reincarnated in Moshe who was the humblest of all men. Moshe's anava [humility] did not prevent him from action. It brought him closer to Hashem.

Yitro and Moshe were none other than Kayin and Hevel reincarnated. Yeter means something more. It is the power of extraordinary courage, which brought Yitro to go against the world and join the Jews in the desert. Moshe told Yitro to keep the name Yeter, signifying admirable strength. However, he advised him to add the letter vav, which refers to Hashem, to make it Jewish.

Every one of us has a Kayin and Hevel within us. We struggle with self centeredness and weakness. Our true personality is enslaved to bad passions and habits. However, we can redeem ourselves by tapping in to the powers of Yitro and Moshe. By summoning the courage to do what's right and taking strength from Hashem, we can defeat the evil side within us.

Rabbi Elyashiv update and Torah Codes

Rabbi Yosef Shalom Elyashiv

There has been a deterioration in the condition of Maran Posek HaDor HaGaon HaRav Yosef Sholom Elyashiv Shlita. The senior physicians overseeing the rav’s medical treatment did not have good news for family members earlier this evening, Wednesday, eve 16 Shevat 5772.

An update was received a short time ago from the rav’s spokesman, Rav Shlomo Kook, stating the rav is “stable” but doctors are particularly concerned with a systemic infection which is resulting in a high fever.

It appears that during a consultation between the attending physicians, including experts from Shaare Zedek and Sheba Medical Centers, it will not be possible to disconnect the respirator in the coming days due to the rav’s condition, his inability to breathe spontaneously. The respirator complicates efforts to remove the fluid that continues building up in the rav’s lungs. In short, the situation is critical and continued tefilos are needed.

Source: YWN



Also see: Geulah In Rav Elyashiv's Name!

Oprah Visits Hasidic Communities in NY [video]

Oprah Winfrey spent a day visiting Hasidic communities in Brooklyn, NY. At the end of the day, Chabad.org's own Rabbi Motti Seligson interviewed Mrs. Winfrey about her experiences.

Visit Jewish.TV for more Jewish videos.

The Narrow Bridge

Honor is a Lie and an Illusion

"And you shall select from among the entire people, men of wealth who are G-d fearing, men of truth who despise monetary gain" [Yisro 18:21]

Why, asked the Kotzker Rebbe, did Moshe Rabbeinu appoint ''leaders of thousands, leaders of hundreds, leaders of fifty and leaders of tens''?  Was he not afraid that perhaps such an appointment might offend some of them if they would be appointed to a post of lesser status than that of their fellows?

However, answered the Kotzker, remember that the Torah describes these individuals as being ''men of truth''.  A man of truth knows that honor is a lie and an illusion. Therefore none of these individuals felt offended by seeing someone else receive a higher position than they.

Source: Rabbi Yisrael Bronstein