Teachers



Art: Jacob Taanmann



Yarzheit: 11 Teves - In memory of two great teachers: Ze'ev Yosef ben Sholom a"h and Rochel bas Mordechai a"h  who tragically left this world as the result of a surreal car crash on December 20, 2007 - we miss you and think of you every day.

Tzadikim never die, their light continues to shine forever.

"Teach them thoroughly to your children" [Devarim 6:7] - "your children" refers to your students. [Sifrei]

"Whoever teaches another man's son Torah is considered as if he had borne him." [Sanhedrin 19b]

A talmid once approached R' Chaim Shmulevitz to relate a chiddush (original Torah thought). R' Chaim listened to the student in amazed silence. The "chiddush" was, in fact, an idea which R' Chaim himself had offered in a shiur (lecture) which this student had attended.

R' Chaim was certain that the student was not trying to deceive him. There could only be one explanation. The student had absorbed R' Chaim's lecture well, but after a period of time, had forgotten having attended it. Later, when reviewing the relevant material, the student had thought of R' Chaim's chiddush, thinking that it was his own.

R' Chaim later remarked: "I then realized that here was a real talmid, assimilating my chiddushim in his thoughts as if they were his very own! It was the happiest day of my life!"

Ever Mindful

When still active as Rosh Yeshivah of Mesivta Torah Vodaath, R' Yaakov Kamenetzky once visited the home of his son R' Shmuel. Late at night, R' Shmuel heard his father leave his second-floor bedroom and go downstairs.

Concerned, R' Shmuel made his way downstairs, only to find his father jotting something down in a pocket notebook. R' Yaakov explained: "A certain bochur in yeshivah has been having some problems. I just thought of a way to help him. I jotted it down in my appointment book to make sure that I won't forget."

How Can I Leave?

The weddings of his talmidim were of particular importance to R' Moshe Feinstein. One Friday morning, someone met him in New York's Port Authority bus terminal, waiting to board a bus to the annual convention of Agudath Israel.

It seemed hard to believe that a car had not been provided to take R' Moshe to the convention. R' Moshe's companion explained: "Certainly a car was provided. The Rosh Yeshivah was to be driven to the convention last night, following the chuppah at a talmid's wedding. The car was waiting after the ceremony ended, but the Rosh Yeshivah said: "How can I leave without first dancing with the chassan?" He insisted that the car, which was to pick up other Roshei Yeshivah, not wait for him, and he would not trouble anyone to come for him a second time."

For a Student's Honour

R' Eliyahu Moshe Shisgal (late son-in-law of R' Moshe Feinstein) was a revered and beloved Rosh Yeshivah. Once, during a lecture, a student disputed a point that R' Shisgal had made. The student's remarks seemed so ludicrous that the rest of the class burst into laughter.

R' Shisgal chastised his students. "Why do you laugh? Is this the proper way? Besides, how can one be sure that what he suggested is wrong? Perhaps it is we who are in error?"

Having spoken, R' Shisgal excused himself and left the room, returning a few minutes later with a gemara that he had climbed two flights of stairs to get. He read aloud a passage from the commentary of Rashi and concluded "It is apparent from Rashi that our explanation is correct." The student who had posed the question no longer felt chagrined.

Source: Rabbi Shimon Finkelman "For Love of Torah"

Talking to Yourself

Art: "Hannah's Reflection" - Jana Bouc





Sometimes when you speak to a friend, your words are not accepted.

Still, you can be motivated by your own words.

A ball cannot enter a stone wall, and therefore bounces back from it.

When your friend refuses to accept your words, they likewise are reflected back to you.  You are therefore influenced by your own words.

These same words may have had no effect if you would have spoken them to yourself.  But when you speak them to your friend and he is not influenced, they are reflected back to you.  You are therefore motivated by them.

Source: Rabbi Nachman's Wisdom by Rabbi Nathan of Nemirov

Translated by Rabbi Ayreh Kaplan

The Guiding Hand of Heaven

A young man once approached the Chazon Ish, Rabbi Avraham Yeshaya Karelitz ztzl, to ask a pedagogical question. This young rabbi was about to assume the position of mashgiach ruchani (spiritual mentor) in a boys' Yeshivah high school. He wanted to know what moral points he should try to stress to the boys during his lectures. Which ethical principles should he emphasize?

The Chazon Ish replied that the mashgiach should focus on one point and one point alone: hashgacha pratis (Divine Providence). "If the boys come away from your lectures with one lesson, it must be that the world is not hefker (abandoned, in no-one's charge), that there is a Creator and nothing happens by chance! If you manage to teach this to your students, you will have achieved a great success. If you plant within them a deep appreciation for hashgacha pratis, their lives will be changed forever."

The Hebrew phrase, hashgachah pratis, is generally translated as "Divine Providence" but literally, it means "individualized supervision" from Hashem. It refers to the fundamental Jewish belief in the constant guiding hand of Heaven, which controls all Creation - from the orbits of the planets to the flight pattern of a mosquito.

As the Midrash [Midrash Rabbah, Bereshis 10:7] explains: "Rabbi Simon said: There is not even one blade of grass that does not have its own mazal in Heaven that taps it and says "Grow!" And the Talmud states that every living creature "from the massive ox to the tiny flea, is directly sustained by the support decreed for it in Heaven" [Avodah Zarah 3b].

Hashgachah pratis means that Hashem notices, cares, and pays attention to all creatures. If this is true for plants and animals, it is even more so for human beings. Although events in our lives may be masked as "natural", hashgachah pratis means that everything that happens to us is Hashem's Will. As Rabbi Chanina declared: "A person does not prick his finger below (on earth) unless it is decreed for him above (in Heaven), as it is stated [Tehillim 37:23] "A man's footsteps are established by Hashem" [Chullin 6b]

Rabbi Eliyahu Eliezer Dessler explains how even seemingly natural events are really acts of Heaven. He points out that with minimal effort we can all recognize the miracles of daily life:

Even someone on the lowest (spiritual) level, someone to whom it appears that all events are 'natural', if he will simply desire to think into the matter honestly, he will see that everything happens with direct guidance - that Hashem guides all 'natural' events.

In order to understand how all natural events are really miracles, consider the following metaphor. A man is standing behind a curtain and is peeking into a room through a tiny hole. He sees a pen writing but he does not see the man who is writing with the pen. (Nevertheless, he knows that a man must be there, guiding the pen to write). In a similar vein, the one whose eyes are closed and sees only 'natural' events does not understand that Hashem is at work. All 'natural' events are being directed by Hashem. Just as the pen does not write by itself, so too, events in this world do not happen by themselves.

Rambam cites belief in hashgachah pratis as the first of his Thirteen Principles of Faith which constitute the basis of Judaism. These principles are listed in many siddurim at the end of Shacharis, the morning service, and they are recited by many at the conclusion of their prayers:

I believe with perfect faith that the Creator, blessed be His Name, creates and guides all creatures, and that He alone caused, causes, and will cause everything that happens.

Why did Maimonides and the Chazon Ish place such a primary emphasis on hashgachah pratis? Why is this principle so important?

Perhaps we can understand this with the insight offered by Rashi. In his commentary on the Torah verse which commands us to remember how Amalek attacked the Jews after the Exodus from Mitzrayim [Devarim 25:17]. The Torah further commands us to destroy the very memory of Amalek.

Why is this enemy of the Jews singled out for total annihilation? Wheren't there other nations who also attacked the Jews? What was so terrible about Amalek?

The Torah commands us to remember Amalek and "what happened to you on the way". Rashi emphasizes that the Hebrew word "happened" is similar to the word "happenstance". In other words, Rashi lists as the first of his three interpretations of this phrase, that Amalek's wickedness was rooted in their attitude of happenstance - as if the Exodus had occurred, and did not result from Providence; as if the Jews were freed from slavery because of geopolitical forces and not Divine Intervention; and as if the Red Sea "coincidentally" split just when the Jews needed to go through, and was not a miraculous event.

According to Rashi's commentary, we can now understand why Amalek was singled out for total destruction. The attitude that events in this world are happenstance or coincidence is diametrically opposed to all that Judaism stands for. It is an attitude which contradicts everything that Jews believe. It is an attitude which the Torah declares cannot co-exist with the Jewish people's fulfillment of their mission in this world.

Throughout the history of the Jewish people, the greatest idological threats have come from the "isms" which espoused philosophies antithetical to the principle of hashgachah pratis. On the other hand, in ghettos and concentration camps, the greatest inspiration that kept Jews alive both physically and spiritually was the unshakeable belief in hashgachah pratis.

Especially now, as we hear Moshiach's approaching footsteps, let us re-affirm our belief in hashgacha pratis as we witness its impact on our daily lives.

Source: Dr. Meir Wikler "Einei Hashem" [Feldheim Publ]

Oprah at the Sydney Opera House

For all the Oprah fans, here she is, at her first Sydney Opera House gig today.

"This experience for me has been really of divine order. It has been heaven sent.
"More power and love to you Australia," she said to the crowd, who gave her a standing ovation.
And she thanked Australians for teaching her to "work to live, not live to work".

Full article click here: Oprah in Sydney

The Mad Dancers

by Meyer Levin

Already the voices of opponents were raised against the Baal Shem Tov's teachings, for many rabbis could not understand his ways.  Some said of him that he dishonoured the Sabbath, with singing and freedom, some said that his ways and the ways of those who followed him and called themselves "chassidim" were truly the ways of madmen.

One of the scholars asked of the Baal Shem Tov: "What of the learned rabbis who call this teaching false?"

The Baal Shem Tov replied: "Once, in a house, there was a wedding festival. The musicians sat in a corner and played upon their instruments, the guests danced to the music and were merry, and the house was filled with joy. 

A deaf man passed outside the house; he looked in through the window and saw the people whirling about the room, leaping and throwing about their arms.  "See how they fling themselves about!" he cried.  "It is a house filled with madmen!"  For he could not hear the music to which they danced.

Weather we like it or not

Before the coming of Moshiach, we will not be able to predict the weather. I have no written source for that comment, but I remember learning it a long time ago.   The weather's been strange for a long time now: one day there's global warming, and the next there's an ice age.   Don't believe anything the weathermen tell you, they really don't know.  So there's no need to worry, everything is exactly as it should be: see No Wonder Israel's Weather Is So Confusing and  Wacky Israeli Weather

Cartoon: Mordechai Becher/David Podbere

Spiritual Protection

Mezuzah parchment: sample only, not valid as a kosher mezuzah.

When things go very wrong in life, the (Lubavitcher) Rebbe always told people to "check tefillin and mezuzot".  Just lately several people have told me about sick children, and in all the cases I ask them if they have checked their mezuzahs..... and the answer has been that they don't have any (!!)   Personally, I couldn't even sleep in a house without mezuzahs.  But a lot of people still don't understand this mitzvah.

Basically, a mezuzah is spiritual protection.  It guards the family both in and out of the home.  A mezuzah should be on every door in the house, except the bathroom.  Just as you make sure you have home and contents insurance, you must also realise that your real insurance comes from Hashem - and the mezuzah is the "security guard" on your door.

It makes no difference whether or not you are a "orthodox" Jew - if you want protection from Above, you need mezuzot.

The mezuzah has the effect of guarding the house and its inhabitants from any harm. The Beth Yosef calls this an open miracle.

Ibn Ezra writes:

In time of trouble, G‑d saves those who serve Him out of fear. However, G‑d protects those who serve Him out of love, from encountering trouble.

The Mezuzah, a sign of eternal love between Israel and the Creator, therefore prevents any trouble from entering a Jewish home.

The Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, explains that, unlike other mitzvoth, such as honoring one’s parents, for which the Torah promises longevity, the protection afforded by the mezuzah is not a reward for the mitzvah but rather an immediate and essential result of its observance, as the Sages teach us that:

The very purpose of mezuzah is the protection of the house and its inhabitants.

The principal book of Kabbalah, the Zohar, states that if a Jew affixes a mezuzah to his or her door, the Almighty denies harmful and destroying agents (mazikin) any access to the home, even at a time when the Destroying Angel is let loose.

For a complete guide to the Mezuzah and how, when, where.... go to: The Complete Mezuzah Guide

"Geneivat Da'at" – Theft of the Mind

Art: Jacek Yerka

by Rabbi Eli Mansour

The Torah in parshas Mishpatim denounces as a thief not only one who steals property but also someone who acts in a deceptive manner towards others.

Trickery, lying, and deceiving, are forms of stealing.

The Tosefta in Masechet Bava Batra lists seven categories of theft, and mentions at the top of the list, as the most grievous form of thievery, the sin of "Geneivat Da'at," which literally means "theft of the mind," referring to deception.

The Ritva (Rabbi Yom Tov Ashbili, Spain, 1250-1330), in his commentary to Masechet Chulin, writes that deceiving another person transgresses a Torah violation. According to the Ritva, the verse "Lo Tignovu" ("Do not steal" – Vayikra 19:11) refers specifically to this form of "theft," and thus a person who deceives another violates this Torah prohibition. This is also the position of the Yerei'im (by Rabbi Eliezer of Metz, France, 1115-1198), in Siman 124. Others, however, maintain that deception transgresses a Rabbinic edict, and not a Torah violation.

We present here a number of practical examples of Geneivat Da'at.

The Gemara mentions the example of somebody who invites his fellow to join him for a holiday, fully aware that this person had already made plans to spend the holiday elsewhere. He deceives his fellow into thinking that he sincerely wishes to host him, whereas in reality he has no actual intention to extend the invitation. Even though no practical harm results from this disingenuous invitation, it nevertheless violates the prohibition of Geneivat Da'at, insofar as the individual has deceived his fellow.

In the context of business operation, the issue of Geneivat Da'at arises quite frequently. For example, a proprietor may not announce a 50% price reduction and then raise the prices so that the sale price will amount to the item's actual price. Even though he in the end receives a fair price for the merchandise, he has nevertheless transgressed the prohibition of Geneivat Da'at because he has deceived the consumers.

The Poskim (Halachic authorities) discuss the question of whether a person who purchased a gift for his fellow at a discount price may leave the original price-tag on the package, so that the recipient will think he paid the price listed on the tag. Would this be considered Geneivat Da'at, in that the giver deceives the recipient into thinking that he paid a higher price for the gift? The Poskim generally conclude that one may leave the price-tag on the package, since the price on the tag is, after all, the true value of the item purchased.

Another question addressed by the Poskim concerns a case of one who wishes to give a gift. For example, it is forbidden to gift a set of Zohar that has several pages missing. The person giving the gift assumes that the recipient will never actually study the Zohar and will thus never realize that the set is missing pages. The Poskim write that it is forbidden to give this set as a gift, since one thereby deceives the recipient into thinking that he has received a perfect set of Zohar, whereas in reality it is defective.

Rabbi Moshe Feinstein (Russia-New York, 1895-1986) records in his work Iggerot Moshe a question he was asked as to whether Yeshiva High School students may be shown the answers to the Regents' Exams before the tests, so that they will not have to study the material and could use the extra time for Torah study. Rabbi Feinstein responds by expressing his astonishment over the very posing of such a question. Cheating is a clear violation of Geneivat Da'at, and it cannot possibly be allowed even for the purpose of facilitating additional time for Torah study.

Rabbenu Yona of Gerona, Spain (1180-1263), in his work Sha'arei Teshuva, compares one who steals property committing a sin with his hands to sins involving deceit. A person's soul, he explains, is a part of the Almighty Himself, the embodiment of perfect, unadulterated truth. Engaging in deceitful conduct contaminates this Godly quality of the soul, and thus constitutes a most grievous sin, more severe than the theft of property.

Summary: Geneivat Da'at, deception, is deemed by Halacha as the most grievous form of theft.

Oprah is in the House !

It may not mean much to most of you, but Oprah Winfrey's visit to Australia this week has mesmerized Australians.  She's climbed to the top of the Harbour bridge, had lunch at Bondi Beach, dropped in to a couple of surprised locals for dinner (un-announced), spent a night at Uluru.... thrown a party for 450 private guests at a harbourside location, and is generally having the "best time of my life!"

Tomorrow she will be recording her shows at the Opera House (re-named the Oprah House for her visit), to be shown in the US next year. 

It's official: Sydney loves Oprah, and Oprah loves Sydney.  Even the weather changed for her visit: after days of rain, we now have blue skies and sunshine. 

Sydney Harbour Bridge lit up with a Pink O and fireworks



Sydney Harbour: The view

To read more to go: http://www.news.com.au/entertainment/television/oprah-winfrey-climbs-sydney-harbour-bridge/story-e6frfmyi-1225969667959

Yaakov's Secret #2

Surely, if Yaakov would have indeed revealed the time of Moshiach's coming to his children they would have been totally devastated to hear that they had so long to wait.

When Yaakov's sons would hear that Moshiach was not scheduled to come for a long time, they would have realized that some considerable additional effort was needed to bring him sooner - as the Talmud states that through additional merit the Redemption comes earlier [Sanhedrin 98a].  Thus, Yaakov hoped that by revealing that the "end of days" was a long way off, it would motivate his children to add substantially in Divine Service, so as to bring Moshiach sooner.

Nevertheless, despite his good intentions, "the Shechinah departed from him" and Yaakov found himself unable to reveal the end of days.  For, ultimately, G-d wants us to bring Moshiach through our own efforts, and not through the assistance of "revelations" from above.

Source: Lubavitcher Rebbe, Gutnick Chumash

Yaakov's Secret

Art by Alec Levin

In Parshas Vayechi, Rashi explains that Yaakov wished to reveal to his sons when the end of Israel's exile would finally take place (ha'keitz), but the prophetic vision was closed off from him.

Rabbeinu Bachye elaborated on Rashi's words: Yaakov observed that the letters ח and ט do not appear in any of the brother's names. These are the two main letters of the word חט- sin. Yaakov took the fact that the brothers' names did not contain this word as an indication that they were clean of sin and worthy of being told when the future redemption would occur.

But then Yaakov noticed that the letters ק and ץ, which together spell the word קץ (keitz - the end of the exiles) also do not appear in their names. At that point Yaakov thought that perhaps his sons were not worthy of knowing this secret after all.

Because of his hesitation, Yaakov kept the secret closed and did not reveal the information to his sons.

Rebbe Nachman on Emunah

from the writings of Rebbe Nachman of Breslov

When you see something out of the ordinary, don't say that it's coincidence, rather believe that it is Divine Providence.

A person's faith endears him to G-d much like a wife is endeared by her husband.

When a person loses something it shows that he has fallen from his faith.

Should you find that you have doubts about G-d, remain silent. By virtue of this silence, your very thoughts will provide you with an answer to your question.

Remaining silent when you are insulted will earn you the answers to your questions and you'll merit a spirit of understanding.

It is first necessary to have faith in G-d and only then will you be worthy of understanding Him with your intellect.

A person who is always cleaning his hands is purifying his heart.

A man who has no faith does not accept rebuke.

When a man falls from faith, he should know that he is being judged Above.

Judgments: Above and Below



 "When there is no judgment below, there is judgment above". [Devarim Rabbah 5:4]

"You shall not hate your brother in your heart. You shall surely rebuke your fellow man. And do not bear (lo tisa) sin on his account."  [Leviticus 19:17]

Reuven scoffed and cursed a Torah scholar.  The following day the scholar went to the rabbinic court to sue.  Reuven's friends asked the scholar to forgive Reuven, but he refused.

The peacemakers said: "You have already renounced your claim against him three times."

"When did I renounce my claim?" asked the scholar, "and before whom?"

"Before Hashem" said the peacemakers.  "In the prayers of Mincha, Arvit and Shacharit, which you prayed since yesterday's unfortunate incident.  At the end of the Amidah you said "To those who curse me, my soul will be silent".  After such a declaration how can you speak in court against someone who cursed you?"

"You have spoken well" said the scholar, "but allow me to explain the true meaning of this prayer.

"There are two ways to lodge a complaint. Either the soul can speak in the Heavenly Court when it ascends each night, or the body can speak in the earthly court.

"The prayer says "To those who curse me, my soul will be silent".  I am still entitled to lodge a complaint in the earthly court.

"Woe to the victim who cries out, more than to the one who wronged him." [Bava Kamma 93a]

A victim calls upon G-d to punish the one who wronged him - and Heaven treats the victim more severely!  Why?

Let's say Reuven called on G-d to judge Shimon for doing him a grave injustice. Shimon will not be punished until the Heavenly Court judges him.  But Reuven himself probably wronged others at some point in his life - and for him, judicial procedures can be dispensed with.  He himself admitted that such sins warrant severe punishment!

Source: from the writings of the Ben Ish Chai

Elijah's Mission

Behold, I will send you Elijah the prophet before the coming of the great and terrible day of the Lord. [Malachi 3:23]

Elijah comes... only to distance those who were drawn near... and to draw near those who have become distanced... [Eduyot 8:7]

Nowadays, most of the world adheres to falsehood and its accompanying wickedness; "all mankind is deceitful" [Psalms 116:11]. 

In the future, Elijah will change that.  He will distance falsehood - שׁקר - (whose letters are close together) and expel it from the world; and he will draw truth - אמת - (whose letters are far apart) near so that the entire world will adhere to it.

א ב ג ד ה ו ז ח ט י כ ל מ נ ס ע פ צ ק ר שׁ ת

Channels of Prayer

Source: "Not Just Stories" by Rabbi Abraham J. Twerski MD


Why is prayer effective? Does one cause G-d to change His mind by praying? Why does the Talmud indicate that the prayer of a tzaddik is more effective?

Among the various answers that are given is that there are constantly emanations from G-d to provide for all peoples' necessities. These emanations flow along channels which can be affected by peoples' actions. Thus, there are things that people do that can cause obstruction of, or diversion from, these channels, so that the Divine emanations do not reach their intended targets.

Prayer may correct these defects in the channels, thereby allowing the nurturing Divine emanations to proceed to the persons in need. Tzaddikim have special knowledge just where the existing defects or obstructions may be, and they are therefore in a better position to rectify them.

But, we may ask, what is all this about channels and diversion of flow? Why does G-d not simply respond to people directly and give us our needs?

The answer is provided by an understanding of Divine truth and justice. Rabbi Moshe Chaim Luzzatto in his works, Derech Hashem (The Way of G-d) and Daas Tevunos (Wisdom of Understanding) makes it clear that G-d created the world with a system to which He adheres. While there is room for forgiveness of sins in the system of justice, there is no overlooking of transgressions, great or small.

The Talmud is sharply critical of anyone who says that G-d "overlooks" any transgressions [Bava Kamma 50a].

It is not really a testimony to anyone's greatness that he is a beneficiary of an unplanned-for miracle. When prayers are answered, and the results appear to be miraculous, it is because there were defects in the conduits for the Divine emanations, and these were rectified by the prayers, allowing the Divine emanations to reach their original target. Thus, this is not actually an alteration of nature.

The greater skill of tzaddikim in restoring these channels accounts for the special efficacy of their prayers. The faith in the tzaddik is not in any magical powers he possesses, but in his knowledge of how to direct his prayers so that they are more effective.

A Terrible Decree

It once happened in the times of Rebbe Elimelech of Lizensk that there was a terrible decree issued against the Jews. All the people's eyes were trained on the Tzaddik, looking to him to pray that the decree should be nullified. The Rebbe answered them thus:

"I am from the World of Truth and no secret is hidden from me. I know the reason behind all things, and I too have agreed to this decree. How can I go back and pray for nullification of a decree that was issued with my consent ?

"You should instead look to a Tzaddik who doesn't know the reasons behind the decree, since this decree was issued without his knowledge or consent. Such a righteous Tzaddik can call out and pray to Hashem, and maybe his prayers will be answered."

Source: Sifrei Tzaddikim

Was the fire in Haifa predicted in Midrash Rabba?

Parsha blog responds to Rabbi Lazer Brody's post about the Carmel fire:  Was the fire in Haifa predicted in Midrash Rabba?

"Summary: Absolutely not! Only if you don't know how to read a midrash, or willfully misinterpret it, can it say what some are proposing."

I am sorry if I have mislead anyone by leading them to Lazer Beam's post yesterday. (I have now removed yesterday's post).  I suggest you all go to Parsha.blog and read what Josh has to say.

Sigh.

I wish people would stop playing games with predictions.  It's very damaging to all of us.  I am often naive, perhaps this has again been one of those times.  Thanks to Josh for the explanations. 

Praying for Another

When one looks deeply and intently at someone else, that person will turn around and return the look, because the penetrating gaze awakens the core of the soul. You have made a "connection". A spiritual connection.

Thought has the same effect. Bringing someone to mind has the effect of arousing that person's innermost powers. Bringing someone to mind when praying is beneficial to both parties: to the one doing the praying, and the one being prayed for. "We pray for Rachamim, for Compassion. The Gemara says, "Even if the sword is on your neck, don't refrain from Rachamim. " This is usually interpreted, "Don't stop praying, asking G-d for compassion."

Rabbi Shlomo Carlebach zt"l wrote: Reb Berish Aushpitziner interpreted it differently, "What do you do at the last minute if the sword is on your neck? At that moment the only thing you can do is have compassion on somebody else. Then you open gates in Heaven for compassion, and it can come to you too. HAVE Rachamim, don't ask for it."

Rachamim is on the level of prophecy. If I have compassion on somebody who is in bad shape, then I have a vision of how that person could be. I compare what he is to what he could be and I say, "Oy Vey, I have to help you to get there." This is very important for peace, because sometimes we don't want to make peace with someone because we lost the vision of how that person could be. The highest peace between people is when they know how each other could be, and how they will be.

A person has to live in two worlds. We have to live in a world where there is evil and we are fighting it, and we have to live in a world where there is no evil, like after Moshiach has come. The highest combination of these two worlds is Rachamim. That means I see you the way you are, but I also know how you could be on the Moshiach level.

When someone has pain, and I feel that pain, that means I love the person. If someone hurts himself and has a little bit of pain, deep down it brings back all the pain he ever went through. If you are connected to him on the level of Rachamim then you feel with him all the pain he ever felt, in this lifetime and in other lifetimes. If you feel that pain, you have to make peace with the other person, and you also know how to do it. "

To pray for someone else, visualize that person, have them in mind as you pray. The compassion that you are asking Heaven to show them, will also be shown to you. If you Daven for someone else, that which you Daven for will be given to you first.

Burning Desire

Art by Olga Levitskiy

Rebbe Nachman taught: "One's heart always yearns and burns. Sometimes that yearning is for holiness, at other times for physical desires, for example: for avarice. There is a ruach (spirit) which can descend and "cool off" that burning heart. This ruach is compared to the Divine Presence and is drawn into the heart through the giving of charity". [Likutey Moharan I 13:1]

Craving and longing are embedded in human nature. Everyone feels pangs of want, but it is the nature of a person's deep desires that will determine whether he yearns for spirituality or for material gratification. Furthermore, a person's desires might grow and become more than he can handle. Even spiritual urges can be dangerous when a person seeks more spirituality than he is intellectually or emotionally prepared for. Thus Rebbe Nachman taught "A person's spirit must be regulated in order for the heart to burn properly (for G-d)".

Rebbe Nachman teaches that a person's heart will sometimes burn for spirituality, while at other times it will burn with desires for the mundane: Torah study has the power to regulate both these types of burning desires. Furthermore, when someone has a burning desire for G-d in his heart, if he wants to study Torah or pray, but is for some reason unable to (in an unsuitable place, or without books), then this burning desire alone inscribes a [new] Torah teaching on High. One's burning desire for Torah and spirituality enables one to draw from the spirituality of the Supernal Heart [Binah].

The Torah consists of Five Books, which correspond to the five lobes of the lung. Since the lungs have a "cooling effect" upon the heart, it follows that the study of Torah can help "cool down" and control one's burning desires, whether they be for materialism, or for a degree of spirituality which is as yet beyond one's grasp.

The Rebbe also teaches that charity has the same power as the Torah in helping to overcome one's lusts. He illustrates this with the case of a person who is filled with avarice, the burning desire for wealth and material possessions. If this person gives charity, he displays his faith in G-d, that it is He Who provides. By giving charity, he temporarily overcomes his material lusts and merits assistance in achieving true spirituality.

Perhaps the most powerful emotion of all is Love. Love can be so all-consuming that nothing can stand in its path. King Solomon understood this well when he said [Songs 8:7] "Many waters cannot extinguish love". This is because human love is rooted in the Divine attribute of Chesed (lovingkindness). Since G-d is constantly bestowing His kindness upon creation, feelings of kindness and love always abound in the world. They can drive man to incredible heights, or to the lowest depths.

Love of money can drive a person to risk his own life - or the lives of others who stand in his way. Sexual immorality is a perversion of love; and love of power has all too often in the annals of history led to open warfare and large-scale bloodshed. Conversely, that same attribute of love, when properly applied, can propel a person to creative heights for the benefit of all mankind.

Thus the awesome power of love - both its constructive and its destructive aspects - is best explained by Chesed's approximation to Binah [it immediately follows Binah]. The higher Sefirot [Keter, Chochmah and Binah] are concealed. The very first manifestation of those awesome powers in the lower Sefirot is through the Sefirah of Chesed, which indicates reaching out towards others and extending oneself on behalf of others. Seen in another light, Chesed is higher than Gevurah, indicating that it is "above and beyond" restraint, which is evidence to the great power of love. A parallel exists between good and evil - whatever power exists for good can contain the very same potential for evil. Thus, if love is not harnessed properly - through Gevurah, i.e. awe and fear of G-d - it can be most destructive.

If love is properly controlled, it is the most effective tool for the building of humanity and peace. Thus the verse states "The world is built through Chesed". [Psalms 89:3] One who spreads love and brings peace between people effects great rectifications Above [Likutey Moharan I, 75:4] Rebbe Nachman of Breslov

Source: "Anatomy of the Soul" - Chaim Kramer - from the teachings of Rebbe Nachman of Breslov

It's All Good

Now Yosef could not bear all those standing beside him, and he called out, "Take everyone away from me!" So no one stood with him when Yosef made himself known to his brothers. [Vayigash 45:1]

Yosef could not bear that Egyptians would stand beside him and hear his brothers being embarrassed when he would make himself known to them. [Rashi]

We can learn from the example of Yosef towards his brothers that one should never seek revenge against a person who causes him any form of distress or damage.  Rather, one should repay even a guilty offender with kindness. [Tanya ch.12]

Why should we be kind to guilty offenders?

Because whatever that person did to you ultimately stems from G-d.  The person was merely an agent from G-d, Who decreed that this thing should happen to you.

Thus, since "everything that G-d does is for the good", you must repay the person - who brought this "good" to you - with kindness.

Source: Likutei Sichos Lubavitcher Rebbe: Gutnick Chumash