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Specific Psalms

Art: Shoshanna Bauer
"Shalom rav al Yisrael am'cha tasim l'olam"
Establish abundant peace upon Your people Yisrael forever

Rebbe Nachman's Tikun HaK'Lali (Complete Remedy) is a set of 10 Psalms [Tehillim] which, when said daily, are of great benefit for all ailments and difficult situations in a person's life.  Rebbe Nachman advised people to say these 10 Psalms daily:

"I am very positive in everything I say. But I am most positive in regard to the great benefit of these ten Psalms."

"These are the ten Psalms: 16, 32, 41, 42, 59, 77, 90, 105, 137, 150."

"This is the General Remedy. There is a specific remedy for each sin, but this is the general remedy."

"Go out and spread the teaching of the ten Psalms to all men."

"It may seem like an easy thing to say ten Psalms. But it will actually be very difficult in practice."

[Rebbe Nachman of Breslov]

Other Psalms and when to say them:
To find a mate (shidduch) - Psalm Nos. 32, 38, 70, 71, 72, 82, 121, 124

On the day of a wedding - Psalm 19

For healthy childbirth - Psalms 4, 5, 8, 20, 35, 57, 93, 108, 142

Upon the birth of a child - Psalms 20,139

On the day of a circumcision - Psalm 12

For recovery from illness - Psalms 6, 13, 20, 22, 23, 30, 32, 38, 41, 51, 86, 88, 91, 102, 103, 121, 130, 142, 143

For livelihood - Psalms 23, 34, 36, 62, 65, 67, 85, 104, 121, 136, 144, 145

For peace - Psalm 46

In times of crisis - Psalms 20, 121, 130

Antidote for rejoicing at an enemy's downfall - Psalm 7

For success - Psalm 112

For protection against an ayin hora - Psalm 59

For the Jewish People - Psalms 43, 79, 80, 83

For thanksgiving - Psalms 9, 21, 57, 95, 100, 116, 138

For Divine guidance - Psalm 139

For repentance - Psalms 51, 90

For help in troublesome times - Psalms 20, 38, 85, 86, 102, 130, 142

Prayer recited when traveling - Psalm 91

Psalm of thanksgiving for a miracle - Psalm 18

Psalm of thanksgiving upon being rescued - Psalm 124

In a house of mourning - Psalm 49

At a gravesite or on a Yahrzeit - Psalms 33, 16, 17, 72, 91, 104, 130

At the dedication of a monument - Psalm 1

For "supernatural" results: 121, 130 or 142 - all three Psalms have eight verses, eight represents "Above Nature" - the time of Moshiach.

Tehillim online: Hebrew and English: http://tehilimhotline.org

Fooling Yourself

"Seekers of the Truth" - Mike Worrall

It is told that R' Pinchus of Koretz used to warn his disciples: ‘Never fool yourselves! Above all a Jew must be thoroughly honest with himself!’

Once one of his students challenged him. ‘But Rebbe,’ he said, ‘one who fools himself actually thinks he is being honest with himself. So how are we ever to know if we are being honest, or just fooling ourselves?’

‘You have asked wisely, my son,’ the Rebbe said. ‘The answer, however, is simple. It is written in Tanna d-Bei Eliyahu [an ancient Midrashic source] that anyone who is careful to speak words of truth will be sent a malach [an angel] who shows him the truth. One who speaks words of sheker [falsehood] will be sent a malach who fools and deceives him.

So, if you will be careful to always tell the truth, you will never “fool yourself.” If not, well …’ This is a very telling incident. One can live his⁄her entire life in deception, of others and of himself, and not have even the faintest notion he is doing so. R' Pinchus also used to tell his disciples: ‘It is better to choke, than to utter a lie.’”

R' Raphael said: “The Sages teach that the greatest labor of man should be to avoid self-deceit. But how can a man do so when he is deceived and believes his action to be right? By obeying the counsel of his friend, since his friend cannot profit by permitting the deceit to continue. We are also taught that he who labors for truth creates for himself an Angel of Truth who acts as a monitor to warn him of falsehood.”

R' Pinchas said: “He who is filled with self-importance lies to himself and he fools others to believe his importance."

Source: Two Tzaddiks

No Jew will be left behind

In the redemption from Egypt, our Sages explain, only one Jew out of five left. Four-fifths of the people died in the plague of darkness. In the Future Redemption, by contrast, no Jew will be left behind. Every member of our people will share in Mashiach's coming.

Why the difference? Because at the time of Mashiach's coming, the truth of G-dliness will be revealed. At the core of every Jew lies a soul that is "an actual part of G-d," a spark of His being. When the truth of G-dliness will be revealed, every Jew will realize that G-dliness is the truth of his own being.

By anticipating the Redemption and applying its truths to our own lives now, we can bring it closer. Realizing and focusing on the G-dly spark within ourselves serves as a catalyst for the revelation of G-dliness throughout existence. [Source: Lubavitcher Rebbe]

The expression "the true and complete Redemption" is meant to differentiate between the approaching Redemption and previous redemptions experienced by the Jewish People. When our ancestors were redeemed from Egypt, or from the Babylonian or Persian exiles, those were temporary redemptions, followed by repeated exiles. They concluded with the destruction of the first and second Holy Temples, which indicated that they never were the "true" or "complete" redemption. The future Redemption, by contrast, will never be followed by another exile.

Another difference is that after the future Redemption, not a single Jew will remain in exile. When our ancestors left Egypt, or when the Diaspora returned to build the Second Temple, not all Jews merited being redeemed. Many remained behind in the foreign lands. According to an opinion in the Midrash, only twenty percent of the Jewish People actually left Egypt!

However, regarding the future Redemption we are assured: "And you will be gathered up one by one." Even the greatest sinners, who strongly opposed the Redemption, will in the end merit to do teshuva and return to the Jewish People, to pray to G-d in Jerusalem. As a verse in Prophet Samuel states: "No Jew will be left behind."

In the Passover Haggadah, we tell the wicked son: "If he had been there (in Egypt) he would not have been redeemed." This time, however, regardless of the circumstances, every Jew will merit redemption. (Of course, it is recommended that each of us prepare for the upcoming Geulah to the best of our abilities.) For these reasons, the approaching redemption will be the true and complete one.

[Isaiah 27:47. Hilchot Talmud Torah 4:3. Likutei Sichot vol. XI, p. 1]

Source: Chabad World

The Way to Receive Blessings

In order to receive Hashem's blessings, a person needs to make a vessel (a keili) capable of receiving them.  The way to do this is by observing the mitzvot, and prayer.  In that way, the person becomes a suitable keili - a vessel that can receive and contain blessings.

On a larger scale, there is no greater keili than achdus - unity.  

Someone who receives a bracha (blessing), or a nes (miracle) but doesn't live up to their expectations on a spiritual level, can cause the keili to crack, and the blessings to leak out -  they cannot contain the blessing because their keili is broken.  To fix the problem, they need to repair the keili - go back and do teshuva.

Regarding financial blessings: A Jew's income is determined on Rosh Hashanah.  If that's the case, then why should we work? After all, our income for the year has already been decided....

"It is the way of Hashem that His blessing must flow down in a natural way. For whatever reason, it is His requirement that, even when nature is suspended, the suspension is through nature and in a way which is apparently natural. In order to receive the blessing, man must make a keli (vessel) to contain that brochah. The vessel must be part of nature so that the brochah devolves through apparently natural means. The keli for parnossah is work. This is the reason, and the sole reason, a Jew is required to work." [from "The Ladder Up" by Robert Kremnizer]

Making a 'Keli' 

The Medrash explains that one should not say, “I will eat, drink and enjoy, and in Shamayim they will have mercy,” for Hashem sends his bracha through a person’s work, and without doing, one will not receive the bracha. This can be learned from Yitzchak who planted his field so that Hashem’s bracha would be able to settle there.

The talmidim of Rebbi Shimon Bar Yochai asked him: “When the Yidden were in the midbar, why didn’t Hashem make enough מן come down once a year to last for a full year?” Rebbi Shimon explained this with a moshol: A king had an only son whom he supported by giving him his needs once a year. However, the king was unsatisfied with this arrangement, for the prince would only visit once a year to receive his provisions.  Therefore, the king decided to give him his daily needs on a day to day basis, and now the prince would have to visit his father every day. So too, a Yid living in the midbar who had a number of children would worry and say, “Perhaps the מן will stop coming tomorrow and we will all die of hunger.” He had no choice but to put his full trust in Hashem, that He would provide him with all his needs. [יומא עו ע״א]

Chazal say: The One who has created each day, also created its parnasa. Rebbi Elazar Hamoda’i would say that one who has food for today, yet worries what he will eat tomorrow, is lacking in emunah. The Maharsha explains that this is only applicable to great ‘chassidim’, whereas all others are allowed to be concerned and daven to Hashem. [מכילתא בשלח, סוטה מח ע״ב]

The Alter Rebbe writes: Bracha and success come from above and the only thing necessary to be done is to make a ‘keili’ (vessel) for this bracha. One who is very involved in his parnassa is comparative to a person who sews clothing for himself that are too long, causing himself to trip and fall.

The Tzemach Tzeddek writes that one who is overly involved in business is similar to one who sows many wallets so that he can have a lot of money... So too without the bracha of Hashem, the business is an empty wallet.  [לקוטי תורה תצא לז, ב, דרך מצותך מצות תגלחת מצורה]

Only a 'Keili'…

On one of his travels, the Baal Shem Tov went up to a house, knocked on the window and then continued on his way. Hearing the knock, the one living there rushed out of his house and caught up to the Baal Shem Tov, asking him what he wants. The Baal Shem Tov told him that he needs a certain sum of money and the man fulfilled his request.

The talmidim of the Baal Shem Tov asked him, “If there was a need to knock on the man’s window because something was needed from him, then why did you leave right away without waiting for the owner to come out and hear your request?”

The Baal Shem Tov explained that Hashem is the One Who fulfills one’s request, but He wants that man should also do some action on his part. Therefore it was enough to do something small like knock on a window, and once he had done his part, he had no reason to stay and therefore had continued on his way. 

The Rebbe explains that it is up to the person to decide how much of an effort he will have to make, whether he will learn all day and do only ‘something’, or suffice with a little learning in the morning and evening, and work the rest of the day… [התוועדויות תשמ״ז ח״א ע׳ 290 , לקו״ש ח״ה ע׳ 34]

The mashpia Reb Mendel Futerfas related: At one point, the Yeshiva Tomchei Temimim in Russia was in such dire straits that even Reb Chatche Feigin, normally very straightforward and organized, had to avoid those who had loaned funds to the yeshiva. The situation was so severe that Reb Chatche once jumped out the window of the shul in order not to meet the shamash who had lent the Yeshiva some money. During this time, when we would ask him, “What’s going to be?” he would reply, “Why should you worry? It is clear, that in the end everything will be as Hashem has ordained. It is not our issue; we must do what is required of us, and Hashem will do as he desires…”  [ר׳ מענדל ע׳ 262]

During the First World War, a chossid asked the Rebbe Rashab if he should sell the forest he owns, for the German army was approaching, and the forest would likely be lost. The Rebbe Rashab advised him not to and explained: “The Mezritcher Maggid said that if one has a functional ‘keili’ for Hashem’s bracha, he should not break it. Only if from Shamayim they cause it to break, then there is no other choice but to look elsewhere…” [רשימת דברים ח״א ע׳ קס״ט]

The Rebbe explains that also with regard to spreading Yiddishkeit, the person’s doing is merely a ‘keili’ and the success comes from Hashem. However, in this case a person must do with much effort and labor, and then they can merit the supernatural hatzlacha. [התוועדויות תשמ״ב ח״ב ע׳ 56]

There was once a man who was both a skilled craftsman and an accountant, but was unsuccessful in earning money. The Rebbe of Kotzk once called him over and asked, “Do you understand the possuk, ‘ לא לחכמים לחם ’ (simply meaning that though one is wise, he may not have bread)? The man was quiet, and the Rebbe explained “Hashem is telling a person, ‘If you think you are a chochom, then go look for your parnasa yourself…’” [סיפורי חסידים זוין ]לה״ק[ מועדים ע׳ 15]

A Proper 'Keili'

Chazal say that although a person should have a trade, he must daven to Hashem, for any trade can either succeed or not, and it is dependent on a person’s zechusim (merits).

Rebbi Shimon ben Elazar said, “Have you ever seen animals working for a living: perhaps a deer working in an orchard, a lion as a porter or a fox as a storekeeper? Despite their lack of work they still have provisions, while I have to labor for mine! It is only because I myself have caused this, through my aveirois (sins).” [קידושין פ״ב ע״א]

The Torah says that a person must remember that it is Hashem Who brings a person any success, and one should not attribute it to his own doing. Some list this as one of the 613 mitzvos.  The Rebbe gave the example of a businessman who before davening in the morning, hurries to call his associate and strike a deal, lest someone else precede him. He does this because he thinks that he is the one who brings the parnasa. If he would truly believe that everything is from Hashem, he would work only because Hashem has commanded and do so only in the manner in which he was commanded, for it is unthinkable that following the directives of Hashem will bring him a loss. Behavior contrary to this is a subtle form of Avoda Zara! [עקב ח, יז, סמ״ג מל״ת סד, התוועדויות תשד״מ ח״ג ע׳ 212]

A simple Yid once traveled to the tzaddik Reb Mordechai of Chernobyl for Shabbos. When he went to get a bracha before departing, Reb Mordechai asked him about his daily routine, and the Yid told how he rises early to buy merchandise from the farmers and returns home to daven when he finishes. The Rebbe condemned such behavior, but the Yid excused himself saying that if he davens first, he will be unable to buy the merchandise. Reb Mordechai then told him the following story:

“A yungerman who was supported by his father-in-law, was forced to find additional means of support when his family grew. He left home for three years and earned money as a melamed, saving every coin he received. When he had collected enough to start a business, he decided to return home. On Erev Shabbos, he reached a small village near his city and realized that he did not have enough time to reach home before Shabbos, so he decided to stay at a motel. He was afraid to leave the money in his bag, lest someone steal it, and he did not know if he could trust the owner with it, but having no other choice, he gave it to his host to hold for him. Throughout the entire Shabbos, the yungerman worried about his money, and immediately after Havdala requested it back. Upon receiving his wallet, he counted all the gold coins and was happy to find that nothing was missing. He then continued to shake the coins and look through them. “What are you looking for?” the owner asked, “Is something missing?” The guest told him that he wanted to make sure that his one copper coin is there as well…”

Reb Mordechai concluded, “Look at this man’s silliness. After seeing that all his golden coins were returned to him, he still suspects his host of perhaps stealing one copper coin… And you are doing the same. Every night, you entrust Hashem with your neshama, and when you wake up in the morning, he returns the gold you have given him. How is it that you do not trust that he will give you your parnasa if you will wait until after davening…?” [אדמו״רי צ׳רנוביל ר״ה]

Returning home from cheder, on his way to his father’s room, the Mitteler Rebbe saw Reb Shmuel Munkes among other chassidim and ran towards them. Listening to their conversations, he heard Reb Shmuel ask two wealthy chassidim why they looked so downcast, to which they responded that they were experiencing some hardships in parnasa. The young boy was surprised at the question, and claimed that this type of worry is clearly described in Tehillim. He quoted the possuk “ עצביהם כסף וזהב, מעשה ידי אדם ”, (simply meaning that the Avoda Zara of goyim are made of gold and silver, fashioned by hand) and interpreted it to mean that people are sad  (עצב) because they think their gold and silver is dependent on a person’s actions. The Mitteler Rebbe continued, “They are so foolish that they think the quicker they hurry to bring merchandise from the fairs and do more business, the more money they will accumulate.

The businessmen’s blindness causes (as the possuk continues) that פה להם ולא ידברו , though they have mouths and repeat chassidus, it does not change them; עינים להם ולא יראו , they have eyes, but do not recognize Hashgocho Protis (Divine Providence); they have ears but only hear the chitzoniyus (superficialities), and therefore have no ‘sense of smell’.” The Mitteler Rebbe concluded, “And so they become ‘avoda zarah’…” [לקוטי דיבורים ח״א ע׳ 340]

The Frierdiker Rebbe writes: When the Yeshivah Tomchei Temimim was established, my father, the Rebbe Rashab instructed that when raising money, they should not overemphasize the greatness of the Yeshivah in order to increase the contributions, “We must only do as Hashem commanded and make a Keili by notifying Anash of the Yeshivah and its nature.” [אג״ק ריי״צ ח״א ע׳ רכו]

תנחומא ויצא, תדב״א יד, תוספתא ברכות פ״ו

Source: L'Maan Yishmeu

Unintentional and Uncertain Sins

The Guilt Offering in a Case of Doubt

The guilt-offering, brought in a case of doubt where a person is uncertain if he transgressed a commandment unintentionally, is actually more expensive than a sin-offering, which is brought when a person is sure that he transgressed.

This is an indication that, in certain respects, the person who is uncertain if he sins is actually in need of more atonement.

When a person knows that he has sinned, he is aware that something needs correcting, which leads him to act upon his feelings.

If he is uncertain that he sinned, he is likely to take the matter less seriously, and this represents a more serious spiritual blemish, for the person becomes indifferent to his own spiritual shortcomings. Thus a more powerful - and more expensive - atonement is needed.

Source: Likutei Sichos Lubavitcher Rebbe

An individual is required to repent and bring a sin-offering even for an unintentional transgression.

This is difficult, noted the Alschich HaKadosh R' Moshe Alshich, for there are certain unintentional transgressions which are completely out of a person's control.  For example, if a man was walking in the street and, suddenly, something frightened him and he jumped back a step.  As a result, he stepped on, and broke, his friend's vessel.  What could he have done to prevent this from happening? Nothing, apparently. How can he be held responsible in such a case?

When a man consistently keeps Hashem's mitzvos, answered the Alshich, Hashem protects him from all mishap.  For instance, if a person is always careful not to allow any food of questionable kashrus status into his mouth, then Hashem will see to it that he will never unintentionally eat anything forbidden.  Similarly, a person who is always mindful of other people's property will not unintentionally sin with money that does not belong to him.

This idea, concluded the Alshich, is alluded to in the following verse: If a person unintentionally transgresses..." - When does a person come to sin unintentionally? When he "does one of them" - when he has previously committed the sin intentionally.

Source: Rabbi Yisrael Bronstein

Repentance




Rebbe Nachman said that repentance helps for all sins.

True repentance involves never repeating the sin.

"You must go to the same place where you sinned, and put yourself in the same situation, and let the temptation stand before your eyes. When you can do this, and not repeat the sin, then you have broken the evil urge and have truly repented."

Achieving Great Heights

 וַיִּקְרָא  "Vayikra - He called" [Vayikra 1:1]

by Rabbi Yisrael Bronstein

Why is the word "Vayikra" written with a small alef? asked R' Simchah Bunim of P'shischa.

The verse comes to teach us, answered the rebbe, about the extraordinary humility of Moshe Rabbeinu. Even when he was engaged in conversation with Hashem, the King of the entire world, Moshe remained the most humble of men.

To what can this be compared? asked the rebbe.  To a man who had scaled an enormous mountain and looking about, he could get the impression that he towers over all those around him.  However, if he is a wise man, he will realize that he is not tall at all, nor does his elevated position point to any personal greatness.  For it is the mountain upon which he is standing that is tall. He knows that he has not grown any taller and that he is still small compared to all the mountains around him.

This is the secret to Moshe Rabbeinu's humility, explained the rebbe. For even though he had achieved great heights, so much so that Hashem was calling him in order to speak with him, he nonetheless remained humble, as he did not attribute any of his greatness to his own personal strengths.

There is a commonly asked question regarding the word וַיִּקְרָא in this parshah: Why is it spelled with a small alef?

The word Vayikra begins the sefer that deals with sacrificial offerings. The main purpose of bringing sacrifices is to bring atonement to a person who sinned. But that is only accomplished if the person regrets his previous misdeeds and repents wholeheartedly for what he has done.

The mussar masters have taught us that the trait of haughtiness lies at the root of all sin. A humble and subdued person does not sin easily, but one whose heart is filled with pride and arrogance pays little heed to rebuke, so he will inevitably succumb to sin.

The letter alef stands for the word ani - I. "Vayikra" is spelled here with a small alef to teach us that if we make our ani small - if we make ourselves small and act with humility - then we will avoid sins and we will have no need to bring sacrificial offerings.