It Is Obvious

A person mistakenly thinks he can hide those parts of his personality he doesn't want the world to see, and reveal only the parts he's willing to let others know about. But the truth is that even the deepest parts of a personality stand out on the tip of your nose for everyone to see - everyone except yourself.

A person thinks he knows himself, but even that he doesn't know. Similarly, a person thinks he knows how his voice sounds, but when he hears himself on a tape he sounds strange. He can't believe it's really him while others recognize his voice right away. This is also true of our drives and motivations: we deceive ourselves as to what we really think, while to an outsider it is obvious.

Rabbi Mendel Kaplan "Reb Mendel and his Wisdom" by Yisroel Greenwald
Art: Mike Worrall

The Most Noble Trait

"But Yaakov was a wholesome man, dwelling in tents" [Toldos 25:27]

Rashi comments: One who is not sharp to deceive is called "wholesome".

Someone who is not sharp to deceive said the Lubliner Rav, is the type of person who has no notion of how to go about deceiving another person. Such a person is called a "tam" - a simple one. However, somebody who knows how to deceive others yet chooses not to act in such a manner is referred to as an "ish tam" - a wholesome man.

Yaakov Avinu was familiar with the ploys of deception, as he testified about himself during his stay in the house of Lavan: "I am his brother in trickery". Nevertheless, he chose to walk along the path of truth and honesty, thereby earning himself the title "wholesome man".

*********

From this verse we see, said the Sh'lah HaKadosh (R' Yeshayah HaLevi Horowitz) that the trait of wholesomeness is the most noble of all the traits.

For there is no doubt, reasoned the Sh'lah, that Yaakov possessed every good character trait possible. Yet the only trait that Yaakov is explicitly praised for in the Torah is his wholesome character. This implies that there is no trait more exalted than wholesomeness.

Source: Rabbi Yisrael Bronstein

A Zone of Privacy in the Sheitel

Chani Wuensch makes wigs for married Orthodox Jewish women to wear in public. (Katie Falkenberg, For The Times / August 31, 2010)

By Elisabeth Greenbaum Kasson/ Los Angeles Times

Shternie Lipskier's is a stylish, deep red bob with short bangs. Elana Kornfeld's is a long, dark, glossy brunette that she parts on the side. Chani Wuensch's is a lighter brunette, with auburn lowlights and graduated bangs that fall softly across her brow. Chicly dressed and ranging in age from 29 to 36, the three are discussing their hair, or more specifically their sheitels.

Sheitels are the wigs that married Orthodox Jewish women of the most devout, or Hasidic, communities wear in public. It would be a surprise to the other patrons of the Studio City coffee shop where we've met that the women's hair is not their own and that not so much as a strand of their real hair is visible.

Wuensch is a sheitel macher, or wig expert. Kornfeld, who is Wuensch's sister, and Lipskier are both married to Chabad Lubovitch rabbis.

Covering their hair is part of tzniut, a spiritual path of modesty and humility. The word also is a general term for the group of Jewish laws that pertain to personal conduct, which includes dress. The application of tzniut to women's hair is so important that some Hasidic communities offer low-cost loans for sheitel purchases and collect used sheitels to donate as charity.

When asked about the belief among some Hasidic Jews that a sheitel should be ugly, Lipskier is quick to explain.

"Judaism doesn't equate modesty with unattractiveness," she says. "A sheitel allows a woman the ability to look good without compromising her privacy. Even if someone else doesn't know it's a wig, wearing a sheitel has a profound psychological affect on the woman wearing it. She is saying, 'I am not available to you. You can see me but you may not see my most obvious feature, which is my hair.' By wearing the sheitel, a woman invests her true appearance and real self in the most important place in her life, her marriage."

Another mistaken belief is that Hasidic women shave off their hair when they marry. An infinitesimal number of women shave, and they usually belong to insular communities.

Kornfeld smiles and pulls up a length of her sheitel hair to reveal a bump under the edge of the wig's cap. "I keep my hair long," she says, dropping the strands and rendering the bump invisible.

"I keep my hair short," Wuensch says, "because I don't like the weight of it under the sheitel, but it's really a matter of individual comfort and preference."

As a sheitel macher, Wuensch is skilled in the craft of fitting, customizing, cutting, styling, cleaning and reviving sheitels. She spent six months training with a wig company that caters to the Orthodox Jewish market.

Kornfeld and Lipskier are good ambassadors for her wares, which she sells from fitting rooms in Los Angeles and Burbank. Her wigs are made of real, untreated hair from companies that are considered the gold standard for wearers. They range in price from $1,300 to nearly $3,000. For a new sheitel, clients seek out Wuensch just prior to marriage and often before major Jewish holidays.

Cost is determined by length and whether the hair is machine-sewn in wefts directly onto a cap, or hand-sewn, hair by hair, onto a double cap. With careful upkeep, a sheitel will last two to three years.

Later, Wuensch suggests fitting me. She assesses my features and takes out an auburn, shoulder-length wig. She pulls my own long hair back and makes a flat knot at the base of my skull, then, gently shifting the piece from front to back; she aligns combs, clips, hooks and tabs. With a final pat and a light tug, it sits comfortably on my head.

The sheitel is beautiful, thicker and shinier than my own hair. The fit is seamless. I move my head back and forth and run my hands though the sides. The cap stays put and the hair moves naturally around my face. If I left wearing it, no one would know and what's underneath would be wholly private. For anyone who wears a sheitel, that's knowledge worth having.

Source: L.A.Times

The Rope of Moshiach

Rav Refael Dovid Auerbach (the brother of Rav Shlomo Zalman) related that over 90 years ago his father, Rav Chaim Leib Auerbach, once approached one of the caretakers who used to light the stove in a shul in the Old City of Yerushalayim. Although the caretaker was over 95 years old, he awoke early each day to light the stove and heat the shul before davening. The caretaker mentioned that his father used to travel to see Rebbe Elimelech of Lizhensk. Rav Chaim Leib asked the caretaker if he could relate anything his father had told him about the Tzaddik. The elderly man told him ten stories about the author of Noam Elimelech. Later Rav Chaim Leib told all of them over, but Rav Rafael could remember only three of them.

It was Rebbe Elimelech's custom, the caretaker related, to teach two types of Torah at shalosh seudos, the third Shabbos meal: one on the weekly parshah and the other about the days of Moshiach. Rav Rafael recalled the concepts that Rebbe Elimelech taught about the days of Moshiach, as told to his father by the old caretaker of the shul in the Old City.

In the times of Moshiach, the chareidim will be trampled and so badly mistreated that had this been so in the times of the Baal Shem Tov, no-one could have withstood it due to their fragile souls. However, in the times of Moshiach the hearts of the people will be so tough that they will be able to endure the trampling and degradation that will be common in those days.

In the times of Moshiach, there will be great foolishness, and the line between good and evil will blur. Rebbe Elimelech brought the analogy of sifting flour with a sieve. At first all the grains of the flour - the fine and the coarse - are shaken together, battered against the sides of the sieve. In the midst of the shaking, the fine flour passes through the sieve's holes and falls to the bottom, again receiving a blow when it lands.

When the course leftovers see the fine clean flour, they become arrogant and say "See how lowly you are? You have fallen to the bottom and received an additional beating while I, the coarse waste, have been left above and not received any beating."

The coarse grains do not realize how short-lived is their triumph, because in just a short while the sieve will be overturned and the coarse grains will end up in the trash for good.

In the generation of Moshiach, Hashem will, so to speak, stretch a long rope from one end of the world to the other, and all of Klal Yisrael will take hold and grasp the rope. Hashem will take one end of the rope, and violently shake it until they will all be in the air. Not everyone will be able to withstand this shaking and many will fall to the ground. The foolish ones will say "If Hashem is shaking us so hard, surely He wants us to loosen our grasp" and they will fall to the ground. Only the wise ones will hold on tight with all their strength and might. This is "chevlo shel Moshiach" - literally "the rope of Moshiach" - usually translated as "the labor pains of Moshiach".

Source: "Mipeninei Noam Elimelech" translated by Tal Moshe Zwecker

Torah Codes: 5771: Atomic Threat, Bin Laden, Yemen and Geula

Yesterday a plane carrying an explosive device from Yemen, headed for the United States, was intercepted in Britain. [Full story here]

Interestingly, Rabbi Matityahu Glazerson uploaded some new videos just 4 days prior to this: some new Torah Code discoveries which show that the words Yemen, Bin Laden, and atomic are encoded together.  In Video #4 of this series, Rabbi Glazerson shows that this year, 5771, is potentially the year of Geula (Redemption).

The four videos appear below:







A longer video on this subject by Rabbi Glazerson can be seen at Torah Anytime

On Ahavas Yisrael

Art: Lisa Viger

from the writings of Rabbi Sholom DovBer Schneersohn of Lubavitch [the Rebbe Rashab]

On account of our many transgressions, the sin of baseless hatred is found especially among pious people. Each builds himself a pedestal based on his own exclusive conception of Torah scholarship and avodah. There is neither bond nor unity between them. In truth, it is of fundamental importance for those who are occupied in Torah and in the service of G-d to join together and communicate with each other; for regarding the study of Torah our Sages applied the verse "Just as iron sharpens iron, so does one man sharpen another." Just as one iron sharpens the other, two sages sharpen each other in Halachah.

No person can assume (on his own) that his own perspective is valid. Only when one hears a colleague's opinion and each dialectically debates with another seriously, is it possible to arrive at a true view of the matter at hand.

Similarly in avodah (the service of worship and personal development), when people reveal and speak about their inner faults to each other, a number of benefits can be attained. For one thing, each person has certain faults of which he is not aware, for his own self-love [as the verse declares [Mishlei 10:12] "Love covers all faults"]. This surely applies to one's shortcomings with regard to various character traits. One's innate self-love masks them, and another person will help him by bringing them to his attention.

Furthermore, when a person reveals his inner faults he feels greater remorse than he felt before speaking. This stronger sense of regret over all past faults (leads him to totally) uproot his desire for them, thereby correcting his soul considerably. The confession of sins must be verbal. This corrects the soul of the sinner to a great degree, for the verbalization of one's sin strikes the innermost chords of his soul, causing him to feel great pain and regret.

Our Sages explained [Yoma 75a] a similar concept in their commentary on the verse [Mishlei 12:25] "Worry in the heart bows it down". The Hebrew verb ישׁחנה suggests a similar verb ישׁיחנה , meaning "speak of it". Thus the verse can be interpreted to mean "If there is worry in the heart of man, let him tell others (about it)". At the time one talks about his troubles, his pain becomes greater, but afterwards he feels better. Similarly in avodah, when one talks about one's inner faults, he feels greater pain at the time, but afterwards he feels better, for many flaws and sins have thereby been removed.

Furthermore, when people discuss spiritual improvement, each one proposes means of correcting flaws, and they can jointly resolve to correct certain aspects of their behaviour. A resolution reached by two or more people is more lasting than a resolution made by one person alone. Thus, it is obvious that many benefits result when those who serve G-d combine their efforts.

Now, this is only possible if one possesses the quality of bittul (selflessness) and is capable of coming close and becoming one with another person. But if one is dominated by yeshus (self-concern), it is impossible for him to reveal his inner faults to someone else. If he has a low opinion of others, how can he reveal his affairs to him, and what purpose will it serve? How could another person benefit him?

The fundamental reason however, for this attitude, is that he cannot become one with someone else, for in Torah study he stubbornly defends his opinion and thinks that his wisdom and knowledge is truth. He refuses to accept another opinion, or even consider it impartially without prejudice. When people discuss an idea in this manner, they draw further apart and become opponents. This disagreement in turn becomes a reason for preventing future co-operation and joining together, (for "he said such-and-such", and so on.)

Similarly, in avodah, such an attitude prevents cooperation and unity. One will not value the Divine service of another person or consider him to be an oved (one who devotes himself earnestly to Divine service through worship and self-refinement). He will minimize the worth of the other person's service and scorn and negate his positive qualities.

When he sees that another person possesses a fault - albeit a superficial one which does not at all affect the main body of his service - he will magnify it, speaking about it often, and humiliating him. Should he discover a character flaw in his fellow, (which is inevitable) for "who is so righteous as to have no flaws?" - he will say that this flaw proves that any good his fellow possesses is really of no consequence. He will exaggerate the evil to the point where any good the person possesses will be unnoticeable.

This is simply not true, for that individual's Divine service in prayer, Torah study and the fulfillment of mitzvot is in itself good, and constitutes his primary labour throughout the day. The negative character trait he possesses is merely one not yet corrected. "Man is born like a wild young donkey." [Iyov 11:12] He is born in an unrefined state and he must strive to correct his character traits throughout his entire life.

This service is alluded to in the verse "The days of our years - there are seventy years in them". The Hebrew word for "in them" בהם is spelled almost the same as the word for "animal" בהמה. A person is given seventy years in which to refine the seven evil character traits of his animal soul. This process of self-correction cannot be completed at once, rather [Shmos 23:30] "little by little will I drive (the heathern Canaanites) out from before you", i.e. considerable effort is called for. Only after extensive endeavours in prayer, meditation on G-dliness, and strengthening of the attributes of one's G-dly soul, is it possible to weaken, refine and purify, the natural emotions of the animal soul. And since the abovementioned individual serves G-d, he will surely refine and correct his character traits.

At times one needs help from others in order to achieve this goal, for one's own self-love will sometimes blind him from recognizing a negative character trait. A friend can make him aware of this fault and advise him on how to correct it. If one really loves another person, he will do so privately. If instead he dismisses him, scorns him, and humiliates him - particularly if he does so in public - this is a clear sign that he hates him and does not seek his good. (Nor does he genuinely want what every individual should desire - the service of G-d within the world, for this is G-d's will and desire).

The reason for this behaviour is his own lack of service; his own service is not sincere. Although he serves G-d in prayer and in study, he is not sincere, since he lacks bittul and selflessness, possessed as he is by yeshus and self-concern.

Source: "On Ahavas Yisrael - Heichaltzu" - A Chassidic Discourse by Rabbi Sholom DovBer Schneersohn of Lubavitch - Kehot Publications

Keeping Good Company

[Written by Rabbi Yisroel Bronstein]

"The children struggled inside her" [Toldos 25:22]

Why is it, asked the Chasam Sofer R' Moshe Sofer, that when Rivkah passed the beis midrash, Yaakov attempted to escape from her womb? After all, Chazal teach us that during the time a child is in its mother's womb, an angel comes and teaches it the entire Torah. Did Yaakov think that he would actually be able to lean more in the beis midrash than he would from the angel?

The answer, said the Chasam Sofer, is that though Yaakov was learning the entire Torah from the mouth of an angel, he was forced to do so in the presence of Esav. Yaakov preferred to learn Torah in a beis midrash, free from the company of his wicked brother, than to be taught the entire Torah directly from the mouth of a holy angel !

From the words of the Chasam Sofer we are able to learn, remarked the Chofetz Chaim, just how important it is to stay far away from people who may have a negative influence on us.

Spiritual Healing

Dr. Arnie Gotfryd interviews kabbalist/healer Rabbi Ofer Elfassy :

AG: I know about physical energies - heat, light, chemical, electric, kinetic, atomic - but you work with spiritual energy. What is that exactly?

OE: To understand spiritual energy, we should first understand the concept of give and take. There are those that are givers and others that are takers. For example, someone may be wise and scholarly, even a genius in Torah, but not have the merit to give, to share. The Creator is a giver, His kindness and care are infinite.

My definition of spirituality is giving. If we are to access true spirituality, we must becoming giving people ourselves. Once we tap into G-d's grace, we can then access His healing energy and transfer it to others. That's how I work with spiritual energy.

AG: What does it take to access this energy?

OE: The most important thing is bitul. One must put aside the ego entirely. A selfish person can never be a spiritual healer. The extent to which one negates his sense of self is the extent to which s/he can be successful in this mode of healing. The person with the greatest bitul is the greatest healer.

Read complete article at: Chabad World

Hat Tip: Dovid Chaim

Patience

You write that you suffer from talking before thinking, which means you are not being thoughtful.

The teaching of the Alter Rebbe is well-known regarding the verse "you shall quickly eradicate the unwanted elements from the good land of Israel which G-d gives you". The Alter Rebbe explained the verse in another way: One is to abolish "mehera" - hastiness and impatience - the opposite of thoughtfulness. When this is accomplished, the "good land", spiritually speaking, is revealed.

Practically, this means you are to study calmly and patiently, enjoying the essence within your studies. You need to eliminate impatience from your approach to learning and life. When you dwell on the Alter Rebbe's words, it will correct your problem, enabling you to learn with thoughtfulness.

The Rebbe then referred to a talk from his father-in-law [Sefer HaSichos 1940 p.59] which documents the original story with the Alter Rebbe. The Previous Rebbe recounted the story as follows:

Rabbi Yosef Binyomin relates how his grandfather, Reb Elye Reuven, once sat and studied in the beis medrash of Reb Moshe. He learned with extraordinary diligence, out loud and very quickly.

"I understood well what I learned, but learned very fast. The Alter Rebbe was sitting in the library of the study hall. As he passed by, he told me I was learning with much passion, but too quickly. I told the Alter Rebbe I was by nature an impatient person. The Alter Rebbe replied "One needs to change one's character".

I retorted "I cannot change my nature".

The Alter Rebbe responded "A Jew has soul powers and can change his nature by accepting the yoke of G-d. If one practices making the change, ultimately it becomes second nature, and the newly acquired nature transforms the original nature. Kabbalas ol (accepting the yoke of G-d) is a fundamental teaching in Torah and serving G-d."

Reb Elye Reuven said "The Alter Rebbe told me that the passion with which I learned was a gift from G-d. The Torah says "v'avadetem mehera meial haoretz hatova asher Hashem nosen lachem". The word "haoretz" also means "willpower", derived from the root word "ratzon" and this means that that willpower to learn Torah with passion comes from G-d. However, the Torah cautions one to use that passion for learning Torah by enjoying the spiritual delight of Torah. This can only be felt if one eradicates the hastiness from his learning. This is the meaning of the words "v'avadetem mehera": Get rid of "mehera" (hastiness and impatience)".

"The Alter Rebbe, with his few words, eliminated my impatience and changed my nature. My hastiness was removed and substituted with patience, which made me fortunate for the rest of my life."

Source: Igros Kodesh of the Lubavitcher Rebbe, vol. 9, letter 2923

"The Rebbe's Advice" adapted by Rabbi Chaim Dalfin

Past Life Sins

QUESTION: I don't feel responsible for whatever wrong I might have done in a previous life. I am not exactly the person I was in a previous life. How can I be responsible for that other person's deeds? I also say that my free will is reduced by the fact that there is a history that I am not aware of that weighs on my soul and that also is contrary to Torah.

ANSWER: You make a good point about not being responsible for whatever wrong may have been done in a previous life. You are not. Similarly, if, for example, you were a woman in a previous life and now you’re a man, you cannot say, “Well, I refuse to do mitzvot that only a man does.” What you were in the past is irrelevant now. We can only go by what we are now, even if we actually know for a fact some circumstance of a previous life (and certainly if we only surmise it). In that regard, what you do or who you were in a previous life is inconsequential.

Nevertheless, the Vilna Gaon writes [Commentary on Jonah]:

“The main thing [to keep in mind is that the purpose of reincarnation] is to effect the repair of a [negative] influence originating in a previous lifetime... [One way] to discern exactly what that negative influence is is to reflect upon the type of wrong your soul yearns after the most in this lifetime. That which you yearn after most is likely something you became habituated to in a previous life. And therefore pay attention to your vices. [They tell you exactly what you have to work on in this lifetime.] ...The main thing is to repair that which one stumbled in in a previous [life] ... How can one know what one stumbled in during a previous life? ... [Pay attention] to that particular sin one’s soul longs for greatly (for it was emblazened into the soul as a habit in the previous life). That’s why some people are drawn after one type of sin more than another. And that’s also why our Sages say that one must continually judge himself and weigh his actions..."

Note the subtle difference here between culpability and character improvement (tikkun). Consider yourself not responsible for any sins you may or may not have done in a previous life, if you even had one (and/or know about it). Nevertheless, since in principle, at least, a previous life may be impacting on your present life circumstance pay attention to your vices. Rather than limiting your free will, this information can, in theory, help it. For instance, you may feel you have no chance to overcome your lust for cheeseburgers. You may tell yourself you were born with this lust. It’s genetic. You feel you have no free will to oppose it. Every time you pass a McDonald’s you have to go in there and order a Big Mac.

However, if you take the Vilna Gaon’s teaching to heart, you may then come to realize that, although you are not now responsible for the sin of eating cheeseburgers in a previous life, you have this great lust as an opportunity for tikkun. Had it been just a regular lust for cheeseburgers your overcoming it may not be metaken (fix) the original weakness emblazoned into your soul. You don’t want this weakness when you are given your place in Eternity. So you were sent back here for the opportunity of eliminating the weakness; indeed, turning it into a strength. Overcoming this extra-powerful lust in this world turns your soul into a “body-builder’s” soul; perhaps even a “Mr. Universe” soul. It’s now stronger than it ever was. In any event, the point is that knowledge or even intuition about a past life can be a powerful aid to free will in this life.

Granted, it can theoretically create the opposite effect. A person may think, for example: What the heck; I’ll get it right in the next life. Or: If I didn’t get it right in the past what’s the point in trying in this life etc. The latter fear is the reason I believe the doctrine was restricted to Kabbalah, which ideally is reserved for select individuals of a higher spiritual standing to begin with.

Source: Jewish Soul Searching

Emunah

from the teachings of Rebbe Nachman of Breslov translated by Rabbi Aryeh Kaplan

Faith is a very strong thing, and it can greatly fortify your life.

If you have faith, then you have a source of comfort and inspiration even when troubles strike. You realize that all troubles are ultimately for your good and are an atonement for your sins. You know that G-d will be good to you in the end, both in this world and the next.

The faithless skeptic, on the other hand, has nowhere to turn when troubles strike. He is utterly alone, without comfort or inspiration.

It is impossible to put everything into writing, but an intelligent man should be able to build upon this himself.

The main thing is innocent faith. With it, one can have a portion both in this world and the next. Happy is he who has such faith, for he shall never be moved.

There are souls conceived in absolute holiness. When such a holy soul comes down to this world and is not tainted with sin, it results in a person with perfect faith. Such a person never has any doubts.

Others can express their skepticism in such a man's presence, but his faith is no way disturbed. He is totally oblivious to all doubts. His ears are deaf to all their speculation and confusion.

Even one who is not endowed with such an extraordinary soul can realize that the average person's questions are mere foolishness. Upon close examination, their questions turn out not to be questions at all.

Many people are disturbed by questions for years, not realizing that their questions are actually answers. It is only their lack of intelligence that makes them seem like questions in the first place.

They have questions like those one might ask a child: "If we have a broken window, why replace it with a pane from the next window if a bird can then fly through the remaining empty frame?"

Such a question actually includes its own answer. But a child does not realize this and considers it a very difficult question. He will ponder it and not know what to reply.

But the question itself is really very foolish. The question about the bird is really the answer to the first foolish question. The reason why we do not use the adjacent pane is precisely because it leaves a space through which a bird can fly.

A young child does not have enough intelligence to realize that the answer is included in such a question. For this very reason, the question seems very difficult to him.

The same is true of many people. A foolish question enters their mind, and they have no idea that this question actually includes its own answer. It seems like a difficult question, but only because of their lack of intelligence. Understand this well.

Consider all this and be strong in faith. Flee from this foolishness and confusion, and cast all questions and doubts from your mind.

The Hidden Blessings

Source: Adapted from a Sicha of  the Lubavitcher Rebbe: 

"From The Rebbe's Treasure" - Students of Seminary Bais Menachem, Montreal Canada

The Talmud in Moed Kotton discusses the true meaning of blessings. The following story is told:

Rabbi Yonasson ben Asmai and Rabbi Yehuda ben Gerim had been studying the chapter concerning vows in the presence of Rabbi Shimon Bar Yochai. In the evening they took leave of him.... He then said to his son: "These are worthy men. Go and let them bestow a blessing upon you."

His son went... Then they turned to him (the son) and said "Why did you come to us?"

"Father sent me here to receive your blessing" was his answer.

Whereupon they said to him: "May it be His will that thou sowest and never reapest; thou shalt bring in but never carry out [Rashi explains that the son understood this as "You should bring in merchandise and never sell it"]; thou shalt give forth but not bring in [the son understood this as "You should sell but not receive payment - Rashi]; thy permanent house shall be waste and thy temporary dwelling shall be inhabited; thy table shall be confused and thou shalt not see a first year."

When he returned to his father, he said: "Not only did they not bless me, but on the contrary they caused me grief with their words!"

"What did they say to you?" asked his father. He recited the above. "All these are blessings!" exclaimed his father:

"Thou shalt sow and not reap" means (allegorically) that you shall bear children and they shall not die.

"Thou shalt bring in and not give forth" means that you will bring in your house wives for sons, and your male children shall not die, so their wives will not need to leave your house.

"Thou shalt give forth and not bring in" means that you shall have daughters and their husbands shall not die, so that they shall not be compelled to return to your house."

"Thy permanent house shall be ruined and thy temporary dwelling shall be inhabited" means that this world is only a temporary dwelling and the world to come is the real house. As it is said [Psalms 49, 12] "Their inward thought is, that their houses are to be forever". Do not read kirbom (their inward) but kivrom (their graves) - [that is, you should be revived immediately through Techias Hameissim - Rashi].

"Thy table shall be confused" - on account of many chldren.

"And thou shalt not see a first year" means that your wife shall not die, so that you shall not be compelled to marry another." [the first year refers to the first year of marriage in which the chosson is compared to a king - Rashi]

The Maharsha suggests that Rabbi Yonosson and Rabbi Yehuda spoke in a riddle in order to test Rabbi Shimon's son's wit. He also says that the son knew that the rabbis meant to bless him, but he was troubled that he could not figure out the riddle. That is why he told his father: "they caused him grief" rather than "they cursed me", for he was confident that the rabbis would only bless him.

The Rif explains the rabbis' action by suggesting that the rabbis spoke in a riddle knowing that the son would not understand, in order to get the blessing from Rabbi Shimon's mouth, who would surely interpret it as a blessing.

But the Iyun Yaakov asks, how could they have been so sure that Rabbi Shimon would be able to discover the answer to the riddle?

From the Rebbe's Commentaries

The Tzemach Tzedek comments that it makes more sense to interpret the foregoing in a simple way. He explains that because these blessings were so sublime, the rabbis had to conceal them in what appeared to be a curse.

We can understand this in the context of a premise explained in the Tanya (Ch.23): Affliction is really the goodness of the "hidden world"; that's why it manifests itself "like a shade and not as light and revealed goodness". The light is too powerful in its original form and so it must be concealed and "funneled" so that it can be received at a low level. When accepting suffering with joy, one merits that "they who love Him shall be as the sun going forth in its might", which will be in the future to come, when the present sufferings will be seen as visible and manifest goodness just like the uncovered light of the sun.

If, however, these blessings were so high that they had to be disguised, how, then, could Rabbi Shimon bar Yochai interpret them so openly?

There are souls whose task it is to reveal Pnimiyus HaTorah, the hidden inner dimension of the Torah. These souls experience even now an illumination of the future revelations. They are at the level in which they can accept such a sublime light without the need of shade. Therefore, they can recognize the true goodness hidden beneath the veil of the physical world.

Rabbi Shimon bar Yochai, who wrote the Zohar and whose mission it was to reveal Pnimiyus HaTorah, was therefore able to interpret those blessings in a manifest way. He already had an illumination of "the sun going forth in its might", and thus he already saw the reality of the concealed blessings. (This answers the abovementioned question of the Iyun Yaakov).

Revealing the meaning of the blessings is bound up with Pnimiyus HaTorah. Thus, just as Rabbi Shimon bar Yochai revealed Pnimiyus HaTorah to everyone, so he interpreted the blessings for his son, notwithstanding the fact that at the time his son was not yet of high stature. The incomplete status of his son at that time is evident when noting that the Talmud does not refer to him by his name (Rabbi Elazar Berabbi Shimon), but merely as "his son" [See Sanhedrin 41b where the Talmud explains that a student is called simply by his name and not with the title Rabban or Rabbi], and also from the fact that Rabbi Shimon sent him to receive a blessing from Rabbi Yonassan ben Asmai and Rabbi Yehuda ben Gerim

In the time of Moshiach, Hashem's goodness will be revealed. Everyone will see the good that is concealed in anything that may have appeared negative. But from the perspective of Pnimiyus HaTorah we do not have to wait for the World to Come to realize Hashem's infinite and true goodness. We can interpret everything in terms of manifest goodness now.

All Your Deeds Are Recorded

from the writings of the Ben Ish Hai

"Know what is above you: a watchful eye and an attentive ear. And all your deeds are written in a book"   [Pirkei Avot 2:1]

Which deeds are written in a book? If they are what the Divine eye and ear monitor, our Mishnah should have said: "A watchful eye and an attentive ear monitor all your deeds, which are then written in a book."

The Mishnah's "Book" contains a description of how we behave at home with family and servants, and how we treat friends and workers.

We would all like loyalty and respect from our family, workers, and friends. We expect them to do things for us faithfully, quckly, and well.

G-d wants the same of us. And we owe Him even more than a servant owes his master, for He gives us life, strength, intelligence, talent, health, livelihood and everything else we have.

On Judgment Day, a person's shortcomings in serving G-d will become painfully clear. Then, if he was angry and vengeful toward those who took his honour lightly, G-d will behave toward him the same way. Job therefore said: "If I despised the cause of my servant or maid when they argued with me, what will I do when G-d arises, and when He remembers, what will I answer him?" [Job 31:13-14]

That is why a person's behaviour toward others is recorded in a register. After the Heavenly Court judges him, his punishment will be adjusted, measure for measure, according to how strict or forgiving he was with his family and servants.

Psychic Connections

Reb Yisrael Yaakov said that the Heavenly signs that inform a person of his spiritual level do not exist in our times. My teachers told me that today we shouldn't concern ourselves with the meaning of dreams. But the Brisker Rav did because, as he said, his father had a Shulchan Aruch on thoughts. For some people, dreams still have meaning.

There is another form of extra-sensory perception that's not as mystical as Ruach HaKodesh or dreams - the capacity to feel fear though the cause of that fear is far away. Rabbi Ephraim Epstein, the brother of the Levush Mordechai, told me that at the time of the Hebron Massacre of 1929, he woke up in the middle of the night and sat trembling in fear at the edge of his bed without any idea what was wrong. The next morning he learned that his son, who was learning in Hebron at the time, had been killed in the pogrom.

This, he said, is what the Gemara [Bava Basra 16b] meant in relating that the friends of Iyov knew when to come visit him because something was wrong with their tree. We see from this how strongly one person can be connected with another.

Source: Rabbi Mendel Kaplan - "Reb Mendel and His Wisdom" by Yisroel Greenwald

At Peace

Be like God and don't look for people's shortcomings and weak points. You will then be at peace with everyone.

Rebbe Nachman of Breslov

The Eight Levels of Charity

Rambam: Hilchos Matanos Aniyim: Laws of Gifts to the Poor

Level One: A Helping Hand

There are eight levels of charity - each one higher than the next. The greatest form of charity, which is unsurpassed by any other, is to give a helping hand to a Jew who is on the verge of financial ruin. This may be accomplished by giving him a gift or a loan, by entering into a partnership with him, or by providing him with gainful employment. Any of these efforts should be undertaken to strengthen this person before he would have to ask for charity. This is what the Torah means when it says: "If your brother becomes impoverished and his means falter in your proximity, you shall strengthen him so that he can live with you" [Leviticus 25:35] In other words, support him before he falls and becomes needy.

Upholding a poor person to save him from falling below his level has priority over supporting a wealthy person from slipping from his level of prosperity, even if the wealthy person is a neighbour or a relative [Ahavas Chesed 1 note 25]

The Chofetz Chaim [Ahavas Chesed 21:1] says that the conclusion of this verse - "so that he can live with you" can be explained by reference to the verse: "The rich man and the pauper meet: Hashem is the maker of them all" [Proverbs 22:2]. The Sages expound: "When the poor man approaches the rich man and pleads "Support me!" - if the rich man supports the poor, well and good. If not, then Hashem is the maker of them all. The very same G-d who made this man rich, can turn around and make him poor!

Thus, says the Chofetz Chaim, whenever a poor man approaches you, you should imagine that your own finances are also insecure. And it really is so, because if you do not respond positively to the pauper, your financial position may collapse like his, Heaven forbid. If, however, you do help him to stabilize his position, both of you together will endure and prosper, thereby fulfilling the Scriptural pledge, so that he can live with you.

Sefer Chassidim writes than an excellent form of charity is when the poor man attempts to sell an article that no-one wants to buy, but the rich man nevertheless purchases it from him. This is a supreme act of charity because the pauper does not feel that he has received alms.

Level Two: Double Anonymity

The next level, a step lower, is to give a charitable gift to the poor in such a way that the donor is unaware of the identity of the recipient, nor does the recipient know his benefactor. This is pure charity (lishmah) performed for its own sake. An example of this was Lishkas Chasholm - "The chamber of the Discreet" - in the Temple. The tzaddikim would deposit money into it quietly, and the poor sons of good families supported themselves from it discreetly [Mishnah, Shekalim 5:6]. The closest thing to this (today) would be the community charity chest. However, one should not contribute to the community charity chest unless he knows that the person in charge of it is as trustworthy and wise and capable of administering it properly as Rabbi Chananya ben Teradyon [Bava Basra 10b].

Level Three: Incognito Benefactor

The next level, a step lower, is when the donor knows to whom he is giving, but the poor man is unaware of the identity of his benefactor.

This means that when a gabbai tzedakah is not available to serve as a middle-man and the donor must personally allocate the charity, he should still attempt to deliver it in secrecy. He can, for example, throw the money into the poor man's house or send it with a messenger or a mailman who will not divulge who sent the money.

The Talmud [Kesubos 67b] relates how Mar Ukva was accustomed to secretly placing a sum of money on a poor man's doorstep every day. One day the poor recipient decided to discover the identity of his mysterious benefactor. The man waited behind his front door until Mar Ukva and his wife approached. When the poor man flung open the door, Mar Ukva and his wife fled at top speed lest their identity be discovered. In order to elude the poor man who was running after them, they both dashed into a burning furnace to hide, saying that it was preferable to throw oneself into an inferno than to embarrass a poor recipient.

Level Four: Unknown Recipient

The next level, a step lower, is when the recipient knows from who he is receiving, while the giver is unaware of the identity of the recipient. This was the practice of certain great Sages who would wrap money in their cloak and throw it over their shoulders behind them so that the poor could take the money without being seen, thus avoiding embarrassment.

Another example of this level of giving is described in the Talmud [Berachos 58b] regarding R' Chana bat Chanilai who left bags of grain outside his home every night during years of famine for the benefit of those indigents who were too embarrassed to personally beg for food in the daytime.

This level of giving is a degree lower than the preceding one because here the poor person feels somewhat embarrassed and beholden to his patron. This method is, however, preferable to the following level, because the poor man is spared the need to confront his benefactor face to face.

Level Five: Giving Before Being Asked

The next level, a step lower, is for the donor to present the money directly to the poor man, but to give it to him before he asks.

When a confrontation between the donor and the poor recipient is unavoidable, one should make a special effort to enhance his mitzvah by giving before being asked. With this sensitivity and kindness one emulates the ways of the Almighty Who says "And it will be that before they call I will answer" (Isaiah 65:24)

Level Six: A Generous Response

The next level, a step lower, is to give an appropriate amount to the poor after being asked.

Level Seven: Bestowing Words of Comfort: (11 blessings)

The next level, a step lower, is to give the poor man less than the appropriate amount, but to give with a smile and a pleasant disposition.

Sometimes, even a person who is usually a generous donor, is incapable of giving a generous amount. Embarrassed by his inability to respond in a dignified way, this donor may feel that it is better to give nothing at all. That is incorrect. Better to give a small amount with sincere apologies and regret than to give nothing at all, thus losing the mitzvah and depriving the poor of everything.

Even if a person is unable to give anything because of his own poverty, he can still offer encouraging words of comfort to the unfortunate collector. The Talmud [Bava Basra 9b] teaches that when a person offers kind words, even without any financial aid, Heaven bestows eleven blessings upon him. Encouraging the poor man should be a primary objective in giving tzedaka.

Level Eight: Giving With Misgivings

The next level, a step lower, is to give charity with sadness.

The very lowest level of tzedakah is to give with hidden, unexpressed feelings of reluctance.

If the donor openly expresses his annoyance and dislike of giving, then he loses the entire merit of his tzedakah, even if he gave a large, generous amount. This type of callous contribution is not even considered among the Rambam's eight levels of charity, for it is actually a sin. The giver transgresses the prohibition "Let your heart not feel bad when you give him" [Deut 15:10]

Source:  Rabbi Avrohom Chaim Feuer "The Tzedakah Treasury" Published by Artscroll

Miracles

from the writings of Rebbe Nachman of Breslov

Miracles are performed for a person who has been tested. Before G-d performs a miracle for someone, the person first falls upon bad times - the difficulty of which is determined by the greatness of the miracle about to be performed on their behalf.

If you find yourself being tested, you should realise that if you withstand this test, G-d will perform a miracle on your behalf.

Miracles are not performed for an immoral person.

Do not rely on a miracle as long as it is possible to save yourself by using money or some other (similar) means.

Tzedaka (giving charity) frees you from having to rely on a human being for help.

Standing while studying Torah overturns the machinations of the goyim.

Trust in G-d and He will reward you with loving-kindness.

Humility brings salvation.

Miracles are performed because of truth.

Miracles are performed because of G-d fearing people.

When a person teaches G-d's ways in public, even if amongst the gentiles, the Holy One will save him.

When Jews speak truthfully, they are blessed with Heaven's loving-kindness.

Source: Rabbi Nachman's Aphorisms on Jewish Living

A Woman's Tears

Art: Sharon Tomlinson

Rabbi Chaim Vital, one of the great kabbalists, said, "A man's soul is judged in the next world according to how he treated his wife."

Rabbi Nachman of Breslov said, "If a man spends his rage on his wife, shames her, or raises his hand to her, God forbid, the Almighty will demand recompense of him."

A man has no right to ever hit or abuse his wife [see Rabbeinu Yonah, Sha'arei Teshuva 3:77]. In fact, millennia before any civilization or country in the Western world deemed raping one's wife a criminal act, Judaism did. Neither the Torah nor rabbinic literature permitted men to harm their wives emotionally or physically.

The Talmud says that God counts a woman's tears, and men are warned to make sure that they do not cause their wives pain [Baba Metzia 59].

A wife is the source of blessing for her husband; she is the vessel for the husband’s blessings and in her the blessings are found. To receive the special light a man must be married; to be complete and be one with his wife. Only in unity the light is revealed. When a wife is not in harmony with her husband, the next thing to go is his ability to receive the light, which adversely affects his health, wealth, and happiness.

16 Cheshvan - Reb Shlomo Carlebach zt"l



Reb Shlomo with daughter Neshama



Shlomo Carlebach's ancestors comprised one of the oldest rabbinical dynasties in pre-Holocaust Germany. He was born January 14, 1925 in Berlin, where his father, Rabbi Hartwig Naftali Carlebach (1889-1967), was an Orthodox rabbi. The family fled the Nazis in 1931 and lived in Baden bei Wien, Austria and by 1933 in Switzerland before coming to New York City.

Carlebach emigrated to Lithuania in 1938 where he studied at a yeshiva. In 1938 his father became the rabbi of Congregation Kehilath Jacob, a small synagogue on West 79th Street in New York's Upper West Side. Carlebach came to New York in 1939 via Great Britain. He and his twin brother Eli Chaim took over the rabbinate of the synagogue after their father's death in 1967.

Carlebach studied at several high-level Orthodox yeshivos, including Yeshiva Torah Vodaas and Yeshiva Rabbi Chaim Berlin in Brooklyn, New York, and Bais Medrash Gevoha in Lakewood, New Jersey. His voice and musical talents were recognized quite early during his days in yeshiva, when he was often chosen to lead the services as a popular Chazan ("cantor") for Jewish holidays.

As is engraved on his tombstone, he became a devoted hasid of Rabbi Yosef Yitzchok Schneersohn, the sixth Rebbe of Chabad-Lubavitch. From 1951-1954, he subsequently worked as one of the first emissaries (shluchim) of Rabbi Menachem Mendel Schneerson, the seventh Lubavitcher Rebbe, until he departed to form his successful model for outreach, reaching hundreds of thousands of Jews worldwide.

In 1972 he married Elaine Neila Glick, a teacher. They had two daughters, Nedara (Dari) and Neshama. Neshama Carlebach is a songwriter and singer with a substantial following who has written and sung many songs in her father's style.

Carlebach died suddenly of a heart attack on 20 October 1994 while traveling on an airplane to relatives in Canada. Seated next to him was the Skverer Rebbe's gabbai; they were singing the Rebbe's favorite melody, Chasdei Hashem ki lo Samnu ["G-d's lovingkindness does not end"].

Carlebach was very close with many famous hasidic rebbes, including the Amshinover Rebbe and Bobover Rebbe. He is regarded as one of the most successful kiruv personalities of the 20th century, reaching many Jewish souls through his music, storytelling, and teaching.

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From the teachings of Reb Shlomo:

REBUKE YOUR FELLOW MAN IF YOU SEE HIM DOING WRONG

If you see someone doing wrong, you have to tell him. You have to tell him. You have no right to remain silent. If someone sees his friend walking in the wrong path, it is a mitzva to talk to him, tell him he is doing wrong, but it has to be done in private. Don't tell someone in public that he did wrong, because if you do, you are transgressing about fifteen laws. The G'mora says it's very easy to keep Shabbos, very easy to put on t'fillin, but Rabbi Akiva says the hardest thing is to tell someone when he is doing wrong. Rabbi Akiva was very holy, and he said, "I don't know if there is anyone in my generation who would know how to rebuke." You have to do it in a way that he listens to. Rabbi Tarphon said there is no one who knows how to receive rebuke either.

Both are really hard things to do. Before you tell him what he did wrong you have to tell him, "I am saying it to you because I am really your friend, I am concerned. It is not that I can't stand sin, like a missionary, that I want to abolish sin in the world. I really care for you, and it hurts me that you did wrong." Say to the person, "I don't want to change you. I'm not putting you down on a couch and analyzing you. I care for you, and it seems to me that you did wrong, so can you tell me why?"

Then he can tell you, "I know I did wrong. I'm sorry, and I probably won't do it again." Or he can tell you, "I didn't do wrong. You are wrong, because you don't know the whole story."

In any case, there has to be communication. What is communication for? Why did G-d give us the power of speech? The Torah is very strong on communication. I have the right to hate someone who did wrong, but if I didn't tell him, I'm transgressing. If the person accepts what you tell him, it is good; if not, tell him a few times. If he says, "I don't want to hear you; I don't want you to talk about it to me anymore,"then you don't have to grab him, tie him to a chair; you don't have to be drastic. Talk to him like a human being.

The Torah wasn't given to the angels. G-d gave the Torah to human beings. There is such a thing as hating; what can we do? Moishe Rabbenu came up to Sinai, and the angels were complaining to G-d, "Why are You giving the Torah to Moishe? Why aren't You giving it to us?" G-d said to them, "There is no hatred between you, so you don't need the Torah. They need the Torah below, because there is hatred in the world." So the Torah says if you hate someone, you have to talk to him. Imagine, if every anti-Semite took the time to talk to one Jew there would be less killing in the world. If everyone followed this one thing: if you hate somebody, talk with him, make contact with him, it would be a different world. If you want it to work, it will work.

The G'mora and Maimonides both say that if I see someone doing wrong and I don't tell him, then I become a partner in the sin. The G'mora says if I see the people of my house are doing wrong, and I don't tell them, I become a partner. If I see the people of my city doing wrong and I'm not raising my voice, I'm becoming a partner in what the city is doing. If the whole world is doing wrong, and I'm not speaking up, then I'm becoming a partner in the sin of the whole world.

This is one of my favorite stories. Once I was visiting my cousins in Belgium, and when they invited me for dinner, they said because of me they would eat kosher. So I come to see what is going on there, what they are going to be feeding me. "Because of you it will be really strictly kosher. We know you don't eat ham, so we bought horsemeat." What if I take out a bible, because you have to tell people when they do wrong. "Sit down you dirty sinners. You know horsemeat isn't. . ." Naturally this does not go. It says to rebuke, and that is not the level of rebuking. They don't know anything, so you can't rebuke them. It says you have to tell them in such a way that they know you care for them. If I say, "I am here for Shabbos, and it makes me uncomfortable that you don't keep Shabbos,"that means I don't give a damn about their Shabbos, just about my own. It is a very delicate thing.

The truth is, most of the time people know when they do wrong, they just don't have the strength not to do it. When you tell people they are doing wrong in a good way, it gives them strength not to do it again. The Mittler Rebbe says it suddenly becomes like two souls against one evil. If I'm too weak to overcome my evil, the minute someone tells me it is like two fires against one darkness. But it is hard to know how to tell people in a good way.

Video: The Story of the Crakow Niggun

The Wealth in Torah

Adapted from a Sicha of the Lubavitcher Rebbe, Shavuos 5718

Source:  "From the Rebbe's Treasure" written by the students of Seminary Bais Menachem, Montreal Canada


Our Rabbis taught: "When a poor, rich or wicked man will appear for Divine Judgment, he will be asked why didn't he study Torah?"

The poor man will be asked and if he will reply "I was so poor that I was always busy trying to earn a living", he will be told that he was no poorer than Hillel Hazaken who, despite his poverty, managed to study Torah and do mitzvos. Hillel's devotion to Torah despite poverty is demonstrated by the following story:

Every day Hillel would go to work and earn a tarpick (half a dinar.. Rashi Yoma 35b) of which he gave one half to the porter of the Beis Hamidrash (in order to enter and study, for not every one was admitted), and he used the other half to sustain his family. One day he didn't earn anything and the porter wouldn't admit him. He went up to the roof and swung himself over to an opening where he sat down to listen to the words of Hashem from the mouth of Shmaya and Avtalyon. It was an erev Shabbos in Teves and it began snowing and soon he was covered in snow.

The next morning, Shmaya said to Avtalyon "Why is it so dark? Is it such a cloudy day?"

They looked up and saw the figure of a man above the window. They rushed outside and swept the snow off Hillel, washed him, smeared him with oil and sat him down next to the fire. They then declared "Such a man deserves that the Shabbos be transgressed for his sake!"

The rich man will be asked why didn't he study Torah, and if he will reply "Because I was too preoccupied with my estates (and so had no time)", he will be told that he was no richer than Rabbi Elazar ben Charsum who managed to learn Torah. This is demonstrated by the following story:

Rabbi Elazar inherited one thousand villages and one thousand ships at sea. His servants managed his business affairs while he took a bag of food and travelled from place to place in order to learn Torah from other chachomim. One day his servants drafted him for a job, not knowing who he was (it was customary for landlords to have tenants performing civil duties for them - Rashi). He insisted that they let him go because he wanted to learn Torah. They replied "By Rabbi Elazar ben Charsum's life we will not let you go before you do your work." He gave them some money in order that they should release him so he could go and study, for he studied Torah by day and by night (and didn't concern himself with his business).

At the Divine Judgment, Hillel will bring about the conviction of the poor folk who did not study Torah during their lifetimes and Rabbi Elazar will bring about the conviction of the rich peole, even if these rich people had never heard about the deeds of Hillel and Rabbi Elazar, who proved to the world that it is possible to study Torah under any condition.

The message we can learn from this story is not limited to the way we perceive rich and poor. Chazal says [Nedarim 41a] "Ain ani ela bedaas ve'ain ashir ela bedaas" (Wealth and poverty apply to the mind). A rich man with a poor mind and limited knowledge is considered an ani (a poor man). Likewise, a poor person with high intelligence and broad knowledge is called an ashir (a rich man).

If an ignorant person argues that he cannot learn Torah because he does not understand it, we tell him, "you are not as poor as Hillel." No matter how ignorant (poor) one might be, he still has the obligation to apply himself and to learn, even if it requires the kind of mesirus nefesh (self-sacrifice) Hillel demonstrated in the story. Even if he merely reads without real understanding or studies extremely simple things, ultimately he will connect himself to Hashem.

As the Alter Rebbe writes in Tanya [ch. 4 and 5], when a person learns Torah, the subject that he studies is assimilated into his intellect. Being that the Torah is Hashem's chochma and thus one with Hashem, in the process of learning any subject in Torah, a person unites himself with Hashem. In the physical realm, there is no unity comparable to it, i.e. of two things as far apart as the human intellect and Torah (Hashem's intellect), yet so utterly united from every possible perspective.

Hence, in spite of his "poverty" and inability to engage in intense studies, even the study of the simplest subject of Torah will unite him with the Almighty; with respect to Hashem's greatness, differences in levels are irrelevant.

Analogously, no matter how knowledgeable (rich) a person might be, he should never think that he has studied enough Torah, and now he can attach himself to Hashem through different means. Learning Torah involves the use of the intellect, thinking, reasoning, concentrating etc, and thus the mitzvah of Talmud Torah is confined to the limitations of the human brain. Although he will attach himself to Hashem, this will come through a limited channel and in a restricted manner. On the other hand, the avoda of mesirus nefesh, which involves devoting himself to Hashem even if it means risking his life for that purpose, transcends the level of understanding and reasoning inherent in the mitzvah of learning Torah.

A knowledgeable man might think that he already has ascended to the point of attachment to Hashem through Torah and that now it is time to stop learning and proceed to the avoda of mesirus nefesh. To him, too, the answer is "you are not as rich as Rabbi Elazar ben Charsum..." you must learn more, and this is the only way you will truly attach yourself to Hashem. This can be achieved only if he doesn't let his "wealth" distract him from his learning, following the example of Rabbi Elazar.

In practice, it is important to remember that we should always learn Torah, not just to minimally fulfill our Halachic obligation which is a perek echad arvis vepereh echad shacharis (one chapter in the evening and one in the morning). Whether we are very busy or simply ignorant, we must set aside time to learn with determination and enthusiasm.

The Punishment of Debt

Art: Maryana Beletskaya

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

There are sins whose punishment is debt. [See Likutey Halachos (Choshen Mishpat) Gevias Chov MeYesomim 2]

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

The (tikkun) 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. In times like these, it is very difficult for a religious person to have wealth. To obtain riches, one must lower himself very greatly. But even if he abandons the way of devotion, there is no guarantee of wealth, for even the wicked man can be poor. But if one is truly religious, then he is always far from riches.

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When the Temple was destroyed, all wealth left the core and fell into the realm of the evil husks (klipot). It is written [Lamentations1:9] "And she fell with wonders". "Wonders" in Hebrew is PeLAIM. Reverse the letters and you have ALaPHIM, the thousands of wealth. We then read the verse: "And the thousands fell". The thousands of wealth have fallen with wonders. They have fallen so deeply, it is a wonder. If one covets these thousands, then he too must fall with them. But even then he is not sure of riches.

Therefore, it is very difficult for a truly religious person to become wealthy. There are some rich Tzaddikim, but their wealth causes them great difficulty and keeps them from G-d. And though they seem wealthy, they still do not have the ready millions of the irreligious. For true wealth and G-dliness are not found together.

My grandfather, Rebbe Nachman Horodenker ob"m once spoke on the verse [Prov. 3:16] "Long life is in her right hand, and in her left, wealth and honour." The Talmud asks if this means that the right hand of Wisdom can provide only long life, but not wealth and honour. It answers that long life is there, and more certainly wealth and honour.

My grandfather explained that this wealth can be logically derived from the verse, but is not actually there. It is fitting that the righteous have wealth, but it is not actually theirs."

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