Terumah: Giving is Receiving

"Speak to the Children of Israel and let them take for Me a portion" [Terumah 25:2]

Why does the verse state "take for Me a portion" and not "give Me a portion"?

The Torah is showing us the greatness vested in the mitzvah of giving tzedakah. When we fulfill the mitzvah of tzedakah, it may appear as if we are giving, but in truth we are actually taking (receiving) for ourselves a very great mitzvah.

The Midrash Rabbah elaborates on this idea: "More than what the host does for the poor man, the poor man does for the host". The host may have given the poor person a perutah for tzedakah, but the poor person has enabled the host to earn a mitzvah that is more valuable than "thousands in gold and silver" [Tehillim 119:72].

Someone who refuses to assist a poor person, said the Chofetz Chaim, can be compared to a farmer who piled up his wagon with wheat and then travelled to a large city in order to sell it. When the farmer arrived at the city, he was immediately met by dozens of eager customers waiting to purchase his produce.

He was afraid, however, that the customers would attempt to deceive him by taking bundles of wheat without paying for them. He therefore told them "Go ahead and fill your bags with wheat. But each time you fill up a bag, place one copper coin into my hat. When you finish filling your sacks, we will count the coins in my hat, and that way we will know how many sacks you have to pay for."

The customers agreed to the farmer's method and followed his instructions. The farmer's hat was soon full of shiny copper coins.

The farmer saw all the coins in his hat and was overcome by temptation. He quickly stole some of the coins and put them in his pocket.

How foolish is that farmer! remarked the Chofetz Chaim. He may have managed to swipe a few coins, but he will lose much more than he gained because when the time comes to pay for the wheat and the coins are counted, there will be less coins than sacks, and he will lose the payment for all those sacks. This foolish farmer will lose the payment of an entire sack of wheat for every coin that he took for himself.

This is also the case, said the Chofetz Chaim, when someone refuses to give tzedakah. He may hold on to a coin or two, but he will lose the immense reward from a mitzvah that could have been his.

Source: Rabbi Y. Bronstein

The Plan

This week's Parsha, Terumah, means ''contribution'', since the Tabernacle [mishkan] was constructed from contributions made by the Jewish people.

But why is the Parsha about G-d's house named after man's contribution?

Chassidic thought teaches that G-d created the world because He had a Plan, but the Plan contains a clause: The Plan is that G-d's presence should be revealed in the world.

The clause is that this should occur by the efforts of man.

At the giving of the Torah, G-d stated His Plan.  He taught us that we can reveal His presence in the world by performing the mitzvot.

But, at that moment, everything had come from G-d.

With the construction of the Tabernacle, G-d's clause began to be implemented.  Now man had made an effort to help G-d's Plan reach fruition.

It is for this reason that our Parsha, which speaks of G-d's house, is named after man's contribution.  For G-d's house could only be complete when His clause for human involvement was adhered to.

Source: Likutei Sichos Lubavitcher Rebbe

All of us are part of The Plan.  We were chosen to be here to witness the Final Redemption, may it come speedily in our days.   We are gilgulim [reincarnations] of the D'or HaMidbar - the generation who wandered through the desert.  We complained a lot, both then and now.  But everything we are doing, and everything that is happening to us, is a tikkun [rectification].  


When the Lubavitcher Rebbe established the womens' group N'Shei Ubnos Chabad [Women and Daughters of Chabad], the Rebbe called in Rabbi Yosef Wineberg shlita who was at that time a young man and told him the following:

“It says in Kisvei Arizal [the writings of the Arizal] that the generation before Moshiach is the same generation as the Dor HaMidbar. At that time the women were exceptional in a number of areas:

• They did not participate in the Chait HaEigel [the golden calf]
• They gave their jewelry for the Mishkan.
• They showed great love for the land of Israel.

The reward for this will be that in the generation before Moshiach the Talmidei Chachamim will follow the directions of their wives.

If we want to accomplish with the men we first must accomplish with the women.”

US tells Iran ''Time is Running Out'' -

US Declares War on Iran




And then there's this:

[Reuters] - Belgium-based SWIFT, which provides banks with a system for moving funds around the world, bowed to international pressure on Friday and said it was ready to block Iranian banks from using its network to transfer money.

Expelling Iranian banks from the Society for Worldwide Interbank Financial Telecommunication would shut down Tehran's main avenue to doing business with the rest of the world - an outcome the West believes is crucial to curbing Iran's nuclear ambitions.

SWIFT, which has never cut off a country before, has been closely following efforts in the United States and the European Union to develop new sanctions targeting Iran that would directly affect EU-based financial institutions.

Source and more: Reuters

How to Deal with Addiction

The Fear of Setting Yourself Free

By: Rabbi YY Jacobson

Rage Therapy

A man visiting a bar each evening, would routinely throw glass cups at the bartender and at the people sitting around and drinking. Yet he always made sure to follow up his violence by pleading for forgiveness. “I suffer from uncontrollable rage and I am deeply ashamed of it; please forgive me for my embarrassing and unforgivable behavior,” he would always say.

Finally, the bartender made an ultimatum with the man. He could not come back to the bar unless he underwent therapy for a full year. The man consented. He did not show up at the bar any longer.

After the year finally passed, the man showed up at the bar one evening. Lo and behold he took a glass and threw it right at the bartender.

“What’s going on?” the bartender thundered.

“Well, as you have suggested, I went to therapy,” the man replied, “and now I am not embarrassed anymore.”

Animal Laws

This week's Torah portion [Mishpatim] deals with the laws of animals that damage other people's animals or property (1). Say, for example, your domesticated usually well-behaved dog goes berserk and it suddenly attacks and bites another person's or dog in a public place. Or your domesticated bull suddenly and uncharacteristically gores and kills another bull. What's the law?

For the first three incidents, says the Torah, the owner of the bull pays for only half of the damage. Since it is unusual for the bull to let lose and gore somebody, the owner of the bull was not expected to be vigilant against it. Therefore, he is not deemed completely responsible for the loss and he splits the loss with the owner of the wounded animal.

This is true only for the first three incidents. After three incidents of such aggression, it is now established that this bull (or dog) is of a destructive nature and the owner is expected to guard his animal and is fully responsible for all damages done as a result of his failure to guard it (2).

Is "Repentance" Possible?

How about reorientation?

Can a bull or any other animal that went astray, resume their original status of innocence?

Yet, says the Talmud (3). This can be achieved in two ways. Either the owner rigorously trains his animal until its disposition is transformed from an aggressor to a restful animal. Another option states the Talmud, is to sell the animal or grant it as a gift to another person. With a new owner and new patterns and schedules, the Halacha (Jewish law) assumes the animal, coming from a species that is usually domesticated and well behaved, to be nonviolent until it is proven destructive again (4).

The Psychological Dimension

We pointed out numerous times that each law of the Torah contains in addition to a concrete, physical interpretation, also a psychological and spiritual rendition. This is one of the primary functions of the Jewish mystical tradition -- Kabbalah and Chassidism -- to explain the metaphysical meaning behind each law and Mitzvah of the Torah and the Talmud.

How can we apply the above-mentioned set of laws to our personal lives?

The Mystical Animal

Each of us possesses an animal within, an earthy and mundane consciousness that seeks self-preservation and self-enhancement. In the Jewish tradition, in contrast to some other traditions, the human animal is not seen as inherently evil and destructive, only as potentially evil and destructive.

Originally, when we are born, the animal within our psyche is innocent and even cute, like a cute little puppy. Its primary goal is merely to preserve its existence, to gratify its natural quests, and to enjoy a good and comfortable life. However, if our animal consciousness is not educated, cultivated and refined, this cute innocent animal can become a self-centered beast; sometimes the beast can turn into a monster, prone to destroy itself and others in its quest for self-enhancement and self-aggrandizement. Sometimes our animal can become addicted to various things (food, drugs, nicotine, alcohol, sexuality etc.) to desperately fill a void it’s experiencing.

Many people's animals do indeed become, at one point or another, damaging forces, causing pain to themselves or to others. Yet there are two categories of damaging human animals. One who's moments of aggression are seen as unusual deviations, and one in whom these destructive patterns become common behavior.

In cases where the animal is generally moral and decent and its act of destruction is an unusual anomaly, the Torah states, we ought to be more understanding of the "owner" of the animal. Nobody is entitled to gore or bite another human being ever, yet practically speaking we need to remember that even the most gentle husband could lose himself and raise his voice in rage and even the most loving woman may, in a moment of stress, make an obnoxious comment. It is painful, mends must be made, but it’s not the end of the world.

As long as the offender acknowledges his or her wrongdoing and accepts accountability for it, understanding and forgiveness should follow.

To be human is to err. Our goal is not perfection but accountability. Life will sometimes throw a curveball your way and in the shock that follows you may lose yourself and begin to “gore.” As long as you are accountable for your actions and words, your negative behavior is considered an “anomaly,” an aberration to your natural self.

But, if the incidents of abuse and destruction persists -- for example, if a husband continuously shouts at his spouse or children, or a person in leadership position shatters the lives of people under his control, or a wife has only derision for her husband, or a person cannot control their food or sexual addiction -- this behavior should not be condoned. We are dealing with an animal whose selfish, destructive and unhealthy inclinations have become the norm.

Making mistakes is part of life. But when these mistakes become regular habits, without being controlled and stopped, they are dangerous. Now they have turned into a life style, a routine, sometimes an addiction. The owner of this kind of animal cannot excuse himself or herself by saying, “I did not realize, I did not know.” He or she must take the bull at its horns (pun intended) and control it.

But how does such an animal return to its original innocent status? How does an animal gone wild regain the trust of the people it has hurt so badly? How can you change your life around?

Two Paths to Recovery

Two roads are available.

The first is a rigorous process of self-refinement, in which the animal learns to confront and challenge its deepest fears and urges and to de-beast its abusive character.

Yet, even before you manage to work through all of the dark chambers of your wild animal, the teachings of Judaism present another alternative as well: To change the jurisdiction of the animal.

Take your animal and submit it to the higher power, to the property of G-d. Even before elevating your animal to a higher realm, surrender it to the higher reality. Take your rage, your addictions, your depression, and your fear and submit them to G-d.

From G-d’s perspective, the universe is created anew at every single moment. You, I and all of existence are being re-created at each and every moment. So right now at this moment you can put your past demons to rest and start anew. You are a fresh newborn.

Talk to your animal, and reflect together on the following truth. Yes, I know that you have a complicated past and I am not denying that; I know you believe that you are prone and addicted to all types of behavior. But right now, my dear animal, we will look to the present, and we will live in the present. You and I were just created anew. With a clean slate. So let us finally begin to live. For real.

Yes, I know it is scary to really feel that you do not have luggage from the past and that you need to take full responsibility for your future, but please let us muster our courage and view ourselves from the perspective of existing in G-d’s domain. In His world, everything is recreated each moment. We can liberate ourselves from our past and defy ominous predictions of our future, as long as we do it now.

If you are serious, your animal will listen.

The Prisoner’s Dilemma

I read this fabulous story: [click here for the full story : article by Dov Greenberg]

In the 16th century, an innocent Jew was thrown in prison by a feudal baron who gave him a life sentence. For some reason, this tyrannical baron decided to show the man a bit of mercy. He told him, “Look Jew, you’re my prisoner for life, there’s nothing that will change that. But this I will do for you: I will grant you one day of freedom a year during which you can return to your family. Do whatever you want. I don’t care which day you choose. But remember, you have only one day a year.”

The man was conflicted. Which day should he choose? Should he choose Rosh Hashanah, to hear the sounding of the shofar? Yom Kippur, the holiest day of the year? Passover, to celebrate a seder? His wedding anniversary?

This prisoner, not being able to make up his mind, wrote a letter to one of the rabbinic leaders of that generation, the Radbaz, asking for his advice.

The Radbaz said the prisoner should choose the first available day. Whatever it is, grab it now, don’t wait — be it a holiday, a Shabbat, a Monday, a Wednesday.

A Flood of Positive Energy

This was a marvelous reply. More important, it holds true for us as well.

Practically speaking, take your self and your animal and submit them to G-d, by submerging yourself in goodness and holiness. Fill your days and nights with meaningful and good behavior, with the study of Torah, the observance of Mitzvos, with acts of goodness and kindness and with a life of productivity and meaning, and much of the evil of the animal will wither away.

To post a comment on this article, or to view the footnotes please click here

Wake Up! An Almost Nuclear Iran!

by Yochonon Donn     [HT: Shawn]

Harav Moshe Wolfson, shlita, spoke Tuesday night in a rare mid-week assembly for his kehillah, Emunas Yisroel in Boro Park, asking bluntly why there is no greater uproar within the community over the potential for war over Iran’s nuclear ambitions. “Why are we quiet? Where is the awakening? Why is everyone so apathetic?” asked Rav Wolfson, who is also mashgiach of Yeshivah Torah Vodaath. “Everyone is busy with narishkeiten, we don’t hear the alarm? We don’t know that we have to pierce the heavens for rachamim from the Ribbono Shel Olam?” 

Rav Wolfson told the packed beis medrash of nearly 1,000 people that the potential for a war encompassing Iran, Israel, Europe and the United States over the next few weeks is a real one, and Klal Yisrael must prepare itself spiritually. “Everyone knows that there is currently a growing danger from Iran – and it is a great error for whoever does not know this,” Rav Wolfson said. “Why should a Yid not know what is happening to [other] Yidden? Everyone must know what is happening in regard to other Yidden. Everyone must know what is happening in Eretz Yisrael.” 

Rav Wolfson began talking this past Shabbos about the dangers from the Iran crisis, when he stopped and said that it was not a subject to discuss on Shabbos. He said he would continue the topic during the week. The last time he called for a special asifah during the week to discuss current events was in 1991, prior to the Gulf War. 

Rav Wolfson started his address, which was carried live by Kol Halashon, with the famous Rambam, who writes that it is a mitzvah to daven during troubled times. “If you don’t daven,” the Rambam says, “then it is a cruelty, since it will get worse.” “The leader in Iran says clearly – he repeated it this week – that he wants to kill, Rachmana litzlan, every Yid in the world, just like Haman,” Rav Wolfson said. “If he will be successful, chas v’shalom, in getting the nuclear bomb – and experts says he will have it by the summer – it will be a great danger for Klal Yisrael.” 

“A good part of the world’s Jews live in Israel, and the government there says that they will attack Iran first, before they could get the nuclear bomb. If that happens, everyone knows that that will cause a world war.” Rav Wolfson said that he heard that Harav Yosef Rosenblum, Rosh Yeshivah of Yeshivah Shaarei Yosher, spoke recently about the crisis with Iran – he said that during this eis tzarah, “Hashem is judging us on every klal and on every prat.” 

Rav Wolfson quoted the Pesikta, who says that the year when Moshiach will come all nations will battle each other. The spark that will set it off, according to the Medrash, will be when the king of Paras – which is modern-day Iran – will threaten “Arabia,” presumably Saudi Arabia, such as is happening today. Arabia will go for an alliance with Edom – the culture of Edom is today’s Western world, Europe and United States. Paras will then destroy the world and the Yidden will be thrown into turmoil. Hashem will then say: “Do not fear, the time for your Geulah has come.” Rav Wolfson noted how eerily similar this Medrash is to what is occurring today. “We don’t have to be in a panic,” Rav Wolfson said, “Hashem will perform miracles for us. But efsher takeh. Maybe the time for the Geulah has arrived. We must prepare for the Geulah.” 

Rav Wolfson said that since the Holocaust, Hashem has performed great miracles for the Yidden. Eretz Yisrael, which today hosts most of the world’s Yidden and most of the Torah world, merited supernatural siyatta diShmaya during its wars. When the Palestinians shoot missiles from Gaza, they land mostly in empty areas and cause little damage. When then-Iraqi dictator Saddam Hussein shot 39 Scud missiles during the Gulf War, only one Yid was killed – that man had previously received a klalah from the Chazon Ish. “This a hashgachah niflaah that is reserved only for Yidden who learn Torah, who keep the mitzvos and who will ultimately do teshuvah,” Rav Wolfson said. “Hashem wants to do nissim for us. Israel is surrounded by 300 million Arabs and we are still there; that means Hashem wants to do yeshuos. We must prepare for yeshuos.” 

But just like Eliyahu had to daven on Har Hacarmel even though Hashem had already promised to bring rain, Hashem still wants the tefillos of Klal Yisrael today, even though He had promised to bring yeshuos. In order to qualify for these miracles, Rav Wolfson said, we must strengthen in Torah, tefillah and chessed. He specifically suggested saying Tehillim 46 every day, adding that he is asking his own kehillah to have the kapitel printed out and stuck to the back of every siddur. During the Suez campaign in 1956, the Belzer Rebbe asked that people say that particular kapitel, since it is a segulah to prevent warfare. “Everyone has to be mispallel that Klal Yisrael should be saved from chevlei Moshiach, that he and his family should be saved,” he said. 

Rav Wolfson also spoke about kevias ittim for Torah, not interrupting even “if the cell phone rings.” “I heard from the Lubavitcher Rebbe, zt”l, that when a Yid sits down to learn it should be like Shabbos,” Rav Wolfson said. “That is the only time that one is pattur from work.” “In a beis medrash it is Shabbos. … If someone interrupts his learning and he picks up the phone, he brings the marketplace, he brings the office into Shabbos. He is mechallel the Shabbos.” 

But above all, Rav Wolfson said, Yidden should keep in mind that we live in momentous times, and we should prepare for the upcoming era with emunah and bitachon. “In the next couple of weeks there will be news,” Rav Wolfson said, “and with the help of Hashem, it will be good news for Yidden.”

Source: Rabbi Eli Goldsmith

8 Guidelines for Guaranteed Digestive Health and Healing

[HT: Ilya]

Occasionally readers email me links to really interesting sites, and this is one of them:

Traditional Jewish Medicine is an approach to healing that uses Torah principles to help treat illness.

First, let me preface this study by noting a fascinating observation by the Holy Arizal, Rabbi Yitzchok Luria, OBM. The verse in Deuteronomy 8:2 states that "Man does not live by bread alone, but rather from that which eminate from the mouth of Ha-Shem" The Arizal points out that this verse teaches us that food is more than just nourishment for the body. There are also "sparks of holiness" contained in food, and when we eat food in the appropriate way, eating with focus and intention and saying a blessing on the food before eating it, the holiness in that food is unlocked and nourishes the soul. This is crucial to our overall health, because “Man does not live by bread alone." Taking this one step further, I would suggest, as we shall see shortly, that this not only applies to our souls, but our bodies as well!

Continue reading at: Traditional Jewish Medicine

The Spiritual Meaning of Snow

by Rabbi Simon Jacobson

[Snow for Israel this weekend... ]

Nothing is as it appears. What lies beneath the enchanting snowflakes floating gently from heaven to earth? From whence do these white angels originate? Is this heaven speaking to us?

Mysticism teaches that everything in the physical universe has a spiritual counterpart. Just as a teardrop is a manifestation of human emotion, and anger is an expression of repressed energy, so physical phenomena actually evolve from and are a manifestation of a spiritual reality. Thus snow is a channel of energy, it is a Divine voice speaking to us through visual imagery so that we can experience it with our bodily senses.

Meteorologists may perceive snow to be a result of pressure systems and precipitation levels; physicists will recognize the subatomic particles that create snow; but the mystic sees the cosmic energy that snow manifests and the facets of our psyche that it illuminates.

Let us explore the spirit within the snow.

Water in all its forms is a symbol of knowledge. Descending water represents the transmission of knowledge from a higher to a lower place, the flow of information from teacher to student. On a cosmic level, rain and snow reflect different ways in which divine energy flows to us from a higher spiritual plane.

Water flowing downward thus describes G-d’s way of transmitting His energy to us and represents the conduit through which our material existence and G-d interact. The purpose of existence is to create unity between G-d and man, so that we, in our limited, material existence can become integrated and unified in an intimate and equal relationship with G-d. To achieve this neither the Divine nor the human can be compromised. Unity achieved on G-d’s terms would annihilate our identities, our existence. Can we (our egos, vanities, and needs) co-exist with G-d who is infinite, uncontained and undefined? And unity attained on our material, finite terms would compromise G-d, because He would have to limit Himself to our existence.

If water - the divine wisdom - were to flow continuously, it would totally submerge and obliterate, not allowing space for any other existence. So water flows in various measures to allow for the transmission to be internalized. Sometimes water flows as rain and sometimes it freezes to different degrees producing snow, hail or sleet, which are all metaphors for the teacher monitoring and transforming the flow into forms that the student can contain and assimilate.

Rain is a transmission that is more on Divine terms. Admittedly it falls in drops which symbolizes some level of contraction, but it flows continuously like a stream of information retaining its fluidity and it is absorbed quickly into the earth.

Ice on the other hand, is a transmission that is more on the recipient’s terms. The information has solidified into a compact state so that the student can internalize it. The flow has ceased and turned into a solid form, so the student is not overwhelmed by the continuous flow of new ideas.

Snow is an intermediary state between fluid water and solid ice. In order to appreciate the spiritual implications of this, we need to examine the properties of snow.

A snowflake needs at least two components in order to form. In addition obviously to cold air, it requires water droplets (vapor), and a nucleus. The nucleus is made up of dust, minerals or other microscopic particles in the air. A snowflake is formed when water takes shape around these microscopic particles and the cold air turns it into ice crystals. Thus snow has two components: water and earth - earth being the particles, and the water being the droplets. Earth is the material world - without any recognition of G-dliness; water is the knowledge of G-d - divine energy without any containers. Thus snow, being half heaven and half earth provides the perfect intermediary between these two worlds.

Snow consists of separate snowflakes that are actually independent properties - each comprised of about 100 ice crystals. Snowflakes cling to each other but they are not intrinsically one. In contrast, water is one unified entity. Although it consists of droplets, each drop joins with another and they become one body of water. What is the symbolism of this in the flow of knowledge?

When a teacher has to reach out to a student who is far beneath his or her level of knowledge and understanding, he or she cannot allow the water to just flow freely, it has to be dressed up in metaphors and it has to be paced. In order for the student to understand a new concept, the teacher needs to create a point of reference by using examples, anecdotes, stories, and analogies. Thus snowflakes represent the need to explain gradually, step by step, in a language that is accessible to the student.

Snow falls gently and silently, teaching us in our own process of educating others and educating ourselves, that we need gentleness. If we educate with a sledgehammer - with unceasing rain pour - it will simply submerge and destroy the crops. Even when it rains on earth, science tells us that on a higher level, the beginning process could have originated in snowflakes. So snowflakes are a symbol of that first gentle step.

Who has not been awed by the beauty of the city or countryside covered in snow? The serenity and whiteness of snow attracts us. We sense the purity of snow when we wake up in the morning and the streets, which are so often filled with grime, are all covered with a white blanket of snow. Snow is a great equalizer - no matter how big the building, or the car, whether a Lexus or a Hyundai, they’re all covered equally by the snow. Snow has the ability to cover over the impurities of life and remind us of our own purity.

So snow is heaven speaking to us - speaking to us through purity, speaking to us gently and gradually on our terms. Snow is the intermediary stage between heaven and earth; ice is a little closer to the level of earth; sleet is in between snow and ice. Thus every weather condition sends us a message and lesson - whether it’s rain, snow, ice, sleet or hail.

Ultimately, the intention is that the snow should melt and turn to water. Once the snow falls and blocks our driveways and streets, we want it to melt. In the education process the student needs to pause which requires a freezing of the water, but then at some point it has to melt and integrate into our system in order for us to grow.

***

The idea of educating through metaphor is further expressed through the numerical secret of snow. The gematria (numerical equivalent) of the Hebrew word sheleg [snow] is 333 [shin=300, lamed=30, gimmel=3]. It says in Kabbalah that sheleg is the gematria of three times the letter alef. When you spell out the letter alef, it is 111. [Alef, lamed, and fei is 1+30+80=111] So 111 times 3 is 333 which is sheleg.

What is the significance? The verse states, “Vayidaber Melech Shlomo shaloshes alafim moshel - King Solomon, [the wise one] spoke in 3,000 metaphors.” The number 3,000, three elefs [elef is one thousand], is snow. [The letter alef also refers to the word elef, 1,000]. So snow relates to the concept of three thousand metaphors.

What’s the relationship between the two? Sheleg, snow, is the concept of metaphor itself. The spiritual dimension of snow serves as an intermediary between Divine energy and the universe. Snow is the concept of explaining knowledge in metaphor. Its cosmic significance is this: To understand the process of how G-d created the universe, G-d could not allow the borders of divinity and spirituality to just flow ceaselessly and annihilate the boundaries of existence. G-d had to contain it, and the way He contained it is reflected in snow.

The mystique of snow is precisely because of its dual quality of heaven meeting earth, water meeting land. Next time you look at the snowflakes gently dropping from heaven, blanketing earth in its white embrace, remember that you are witnessing a kiss – the kiss of the Divine and the mundane.

Source: Meaningful Life

Suffering and Debt

Dovid HaMelech in Sefer Tehillim [Psalms 25:18] makes the following request of Hashem: “Look at my affliction and toil and bear all my sins.”

The seventh bracha of the Amidah, “Re’ah [Na] V’anyenu” ["Look… at our afflictions"] closely parallels this passage in Tehillim, and it is, in fact, the only bracha in the Amidah where we ask Hashem to “look” at something for us.

It is said in the name of the Apter Rav that if a person is suffering, he should affirmatively acknowledge and state “may my pain and suffering be a kapara [atonement] for all of my sins”. In this way, a person acknowledges that the purpose of his suffering or affliction is not meaningless or some kind of torture, but to achieve redirection and/or atonement. With this affirmative acknowledgement, the kapara is achieved.

"Gam zu le'tova" : this too is for the best

"Zol zein a kapara" : it should be accepted as a recompense for punishment.

Rebbe Nachman said : "There are sins whose punishment is debt. One who is punished for such a sin is constantly in debt. All the merit in the world does not erase his punishment. He can do every possible good, still he must remain in debt.

These sins can even cause others to fall into debt. When such transgressions become common, there are many debtors in the world.

The remedy for this is to repent in general for all your sins. Even though you do not know what sin is causing these debts, repent in general and ask G-d to also save you from this particular sin.

If the Torah were written in order, we would know the precise reward and punishment for each commandment."

[Rebbe Nachman]