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What Have We Done for God Lately

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What Have We Done for God Lately PARASHAT MISHPATIM 5772 • VOL. 2 ISSUE 20 One might expect that such a harmful, SIDEPATH LET THE HEALING BEGIN horrible misdeed would call for a difficult, Reb Noson once attended the funeral of severe, and perhaps somber process of someone he hardly knew. When asked why, he By Ozer Bergman teshuvah. One should be, and people often said, “A person should always cry out before are, surprised that Rebbe Nachman says that God. Whenever an opportunity presents itself, I I’m choosing to write about this for Parashat in fact, the teshuvah for this is rather easy and Shekalim because part of the story takes on a make the most of it” (Siach Sarfei Kodesh enjoyable. Just say some Tehilim (Psalms) 1-635). Shabbat Parashat Shekalim long ago, and and be in a good mood. “Sing along with because I had the privilege to be in Uman this Dovid HaMelekh,” as it were. Think positive We must do the same when it comes to week, to say the Tikkun HaKlali (General and sing? How can that possibly undo the happiness, and seize every opportunity. Rebbe Rectification/Remedy) at Rebbe Nachman’s enormity of what’s been done? Nachman’s writings are replete with teachings gravesite. about being joyous, especially on joyous Fantasizing about committing immoral occasions. He encouraged us to take advantage For those of us who don’t know, the Tikkun acts—bad thinking—creates more bad of Shabbat and the Festivals by making an even HaKlali is a set of ten Psalms* that Rebbe thoughts and bad thinking. As the Ramchal greater effort to be happy and joyous on these Nachman prescribed to be said in the event of writes in Mesilat Yesharim (Path of the Just), days (Chaim Kramer, Crossing the Narrow a “nocturnal emission” (onanism). I almost when one does not see clearly, he Bridge). wrote “unlikely event,” but that would be misidentifies what he sees. As a result, he incorrect. The Rebbe commented that “three makes poor judgments and even worse parts” (i.e., 3/4) of mankind is ensnared by decisions. Fantasy also displaces reality. By this sin. In a number of places, the Rebbe thinking about things that aren’t, things that 21:1 And these are the laws that you referred to the holy Zohar’s comment that may never be and perhaps should never be, should set before them controlling this drive was the most difficult one displaces his thoughts about reality, We Should Constantly Evaluate Our Deeds challenge a person faces. piling them up in disarray. The technological you should set) alludes to ,תשים) We won’t go into the specifics, but many temptations we face today are not just the TaSiM you should evaluate). One ,תשום) classic Jewish works decry this sin, detailing cause of the problem—they are a result of the TaShuM the damage it causes and warning about the chaos of the mind. (See Rabbi Nachman’s must always evaluate his deeds to ensure spiritual, and even material, catastrophes Wisdom #25 concerning the order of that he is acting correctly, and to rectify his that onanism brings in its wake. The holy thoughts.) Finally, fantasizing indicates that shortcomings (LM I, 15:2). Rebbe Nachman Zohar not only calls it the worst possible sin a deep down, a person is dissatisfied and recommended the daily practice of man can do (for some momentary pleasure, unhappy with his reality. hitbodedut (private, individualized prayer) as the highest path to self-awareness and God- he’s willing to kill even his own children!), So being in a positive frame of mind is consciousness (see Outpouring of the Soul; but it also states that teshuvah (return to critical. The stronger and more enduring it is, Crossing the Narrow Bridge, chapter 9; Where God) for this sin is impossible (Zohar I, 188a, the more it prevents fantasy from taking Earth and Heaven Kiss). 219b). Again, many of our classic works say hold, or even starting. Instead of a shattered, that teshuvah is possible even for this sin. disjointed thought process, one can have a 21:37 (Hebrew) Rebbe Nachman concurs and even goes as far clear, flowing and seamless stream of If a man steals an ox or a sheep and as to say that he is the only one who truly thought. This is also part of the musical butchers it or sells it understands this statement of the Zohar tikkun. Music is about harmony, about (Rabbi Nachman’s Wisdom #71). determining what really fits with what and The Tzaddikim Battle Evil To Redeem Us In addition, Onan’s older brother Er was organizing the notes into an integrated guilty of the same sin. The Torah says Er was whole. By connecting to song—singing or The thief represents the forces of evil that try ra (bad, evil) in God’s eyes (Genesis 38:7). playing music—one becomes infused with to overcome the Jewish people. Sometimes The Zohar (I, 57a) and Rebbe Nachman the essentials of song. The happiness and the they try to “butcher” our faith, persuading us (Rabbi Nachman’s Wisdom #249) both asked healing lead back to holiness. Amen. to give up our faith altogether. Other times they try to convince us to “sell out” our why he is termed ra, rather than rasha * The Psalms are: 16, 32, 41, 42, 59, 77, 90, 105, (villain). The Rebbe says that one reason is religion for monetary gain. But we should 137, 150. They are to be said specifically in this know that the “ox and sheep” also represent that a person who commits the sin of Er, God order. the tzaddikim, who have the strength to forbid, is generally bad-tempered, a gutn Shabbos! combat evil and redeem us from sin. unpleasant, disagreeable and irritable. This Shabbat Shalom! can be better understood when we take a Ultimately, the "butcher" and the "seller" will —Based on Sichot HaRan (Rabbi Nachman's pay dearly for their deeds (LH VIII, p. 208b). closer look at the meaning of the word ra, Wisdom) #141 usually translated as “bad” or “evil.” The 22:24 When you lend money to My same root also means “shatter” (Psalms 2:9). people, to the poor person who is with you The nature of ra is to fragmentize, to detach PARASHAH PEARLS in a negative, counterproductive way. Ra is The Lender Moves The Borrower From disagreeable. By Chaim Kramer Judgment Into Kindness Why does the Torah call the borrower a fruits" are the devotions and service which to bring those who are far away from God, "poor person"? Don't wealthy people also he offers to God at the beginning of each day closer to Him. Moreover, no person may ever borrow money? In fact, the one who has to (LH IV, p. 109a-218). despair of being able to draw close to the borrow money finds himself in a position of service of God because he has grown so far 23:25 Then you will serve God your Lord, din (judgment). We must strive to bring him from Him as a result of his many sins—and and He will bless your bread and your into chesed (kindness). Therefore a loan is this is true even if he has done much evil water called gemilut chesed (literally, "doing acts of indeed, God forbid. To the contrary, the more kindness"), for it brings chesed to the person Even Bread And Water Can Heal Us When distant he is, the more he will increase God’s who is in need of it (LH IV, p. 376). We Pray Properly honor when he tries to return and draw close to Him—since this is God’s greatest honor. 23:5 If you see the donkey of your enemy “Serve God” refers to prayer, which is the But it is impossible for a person who is far bending under its load…you must surely “service of the heart” (Ta’anit 2a). from God to draw close in the proper way, help him When a person prays properly, God blesses except through the tzaddikim of the We Must Help Someone Who Is Burdened him so that even the bread and water which generation. By His Sins he consumes can heal his illnesses (LM II, 1:9). “Your enemy”—this is a person who has sinned (Pesachim 13b). “You must surely help him”—if he works [to KITZUR L"M WEEKLY elevate himself] together with you. But if he says, “You have a mitzvah," and sits down in 9 — “The deeps covered them” order to let you to do the work, then you are (Exodus 15:5) (continued) exempt (Bava Metzia 32a). 8. A person must see to it that he reaches If you see a person breaking under his load of such a level that he pours out his heart like sins, you must make every effort to help him water before God, and through this, the return to God. But if he tells you, “You have a Mashiach will come. May it be speedily in our mitzvah to help me, so I’ll just sit back and let days. Amen. you do the work to rectify my soul,” you are 9. Those people who deny all miracles and exempt from helping him. However, if he who say that everything is merely a does make an effort to return to God, you consequence of natural forces—who, when should know that the helping hand you they witness a miracle, cover it up by extend will clothe him with goodness and explaining it in terms of natural laws—reject help him overcome his material desires (LH and undermine the whole concept of prayer.
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