Tehillim 119:14

Sunday, February 16, 2014 · Posted in , , , , ,

Tehillim 119:14
בְּדֶרֶךְ עֵדְו‍ֹתֶיךָ שַׂשְׂתִּי כְּעַל כָּל-הוֹן
bederech edvoteicha sasti keal kol-hon
I have rejoiced in the way of Your testimonies, as much as in all riches.


Even when I am only "in the way" towards observing the mitzvot, I rejoice.  I am as one who is on his way to earn a great fortune; this man does not feel the weariness of the journey.

I rejoice and am glad in the observance of "Your testimonies," like a man who rejoices every time he finds treasure.  I do not rejoice at bodily pleasures, but at having in my possession the treasures of the King.

In this world there is no reward for the observance of a mitzvah, since no material reward is equal to the value of any mitzvah.  But there is reward in this world for the preparation to perform a mitzvah, preparations being the tools for the performance of any mitzvah.  Thus David says here: "In the way of Your testimonies I have rejoiced."

When I studied Torah, David says, I despised all wealth and possessions, for I saw Torah as superior to "all riches."  Similarly, our Sages teach:  A man has silver but he has no gold; he has gold but he has no silver, nor fields, nor vineyards.  But in the Torah there is silver and gold, as it says, "The ordinances of HaShem... More to be desired are they than gold, than fine gold" (v19:10, 11).  There are fields and vineyards, as it says, "Your offshoots are an orchard of pomegranates with luscious friuts" (Shir HaShirim 4:13).

That is to say, it is clear to the student of Torah that he has everything.  For the Torah is superior in value to all possessions in the world.


Tehillim 119:1 - Tehillim 119:2 - Tehillim 119:3 - Tehillim 119:4 - Tehillim 119:5 - Tehillim 119:6 - Tehillim 119:7 - Tehillim 119:8 - Tehillim 119:9 - Tehillim 119:10 - Tehillim 119:11 - Tehillim 119:12 - Tehillim 119:13

-MeAm Lo'ez

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Tomer Devorah - Emulating G-d: Show Faithfulness to Yaakov

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"The righteous will flourish like the date palm..." (Tehillim 92:13)

Tomer Devorah [Palm Tree of Devorah] - an ethical treatise devoted to a Kabbalistic understanding of the commandment to imitate G-d based on the Torah verse "...you shall go in His ways" (Devarim 28:9) and "to go in all His ways" (11:22).  

The Sifri ("Eikev") explains: just as the Holy One, Blessed Be He, is called 'Compassionate,' you should be compassionate; just as the Holy One, Blessed Be He, is called 'Gracious,' you should be gracious; just as the Holy One, Blessed Be He, is called 'Righteous,' you should be righteous; just as the Holy One, Blessed Be He, is called 'Pious,' you should be pious."  

Expounding the verse "Follow HaShem, your G-d..." (Devarim 13:5), the Gemara derives the practical implications of this concept:  "Emulate the attributes of the Holy One, Blessed Be He.  Just as the Holy One, Blessed Be He, clothes the naked...so should you; just as the Holy One, Blessed Be He, visits the sick..so should you; just as the Holy One, Blessed Be He, consoles the bereaved, so should you..." (Sotah 14a)

In Tomer Devorah, the Thirteen Supernal Attributes of Mercy mentioned in Michah 7:18-20 are analyzed in detail.

The following are the words of the holy Sanzer Rebbi, the Divrei Chaim זצ"ל, as heard by his grandson, Rav Moshe Halberstam זצ"ל   from the Satmar Rebbi זצ"ל:

“…the learning from the Sefer Tomer Devorah is a segulah against the terrible sickness…”

It is recommended to learn from the sefer Tomer Devorah once a week or at least once a month, even though this sefer is not easy to understand. This segulah follows the principle of  middah keneged middah (measure for measure). If we emulate G-d’s Attributes and act like He does with patience, compassion, forgiveness, etc, HaShem will act towards us in the manner of middah keneged middah  and be patient, compassionate and forgiving with us.

To be privileged to channel G-d's blessing and benefit into the world, man must emulate his Creator.  It is insufficient that man is created in the Divine likeness - he must constantly, consciously, and willingly cleave to G-d by emulating Him in every way. 

"Who is G-d like You, Who pardons iniquity and forgives the transgression of the remnant of His heritage?  He does not maintain His anger forever, for He delights in kindness.  He will again show us compassion, He will vanquish our iniquities, and You will cast all their sins into the depths of the sea.  Show faithfulness to Yaakov, kindness to Avraham, which You have sworn to our fathers from days of old" (Michah 7:18-20)

Consequently, it is proper that these Thirteen Attributes should also be found in man.


Hitbodedut:  "HaShem, I realize that I have no separate existence from you and therefore I yearn to be more like You.  Please help me to rise above my nature and lead me in the path that I wish to go, which is to think, say and do only what is pleasing to You.  May I merit to bring love and mercy to my interactions."

Show Faithfulness to Yaakov

The name Yisrael refers to a higher level than the name Yaakov.  This Attribute, "show faithfulness to Yaakov," applies to those individuals of average spiritual stature, who do not know how to go beyond what the Torah requires. They are called 'Yaakov,' for they adhere faithfully only to the strict requirements of the Torah.  The Holy One, Blessed is He, also has this aspect of faithfulness regarding correctness in judgment.  Towards those whose conduct in this world is correct, the Holy One, Blessed is He, also conducts Himself with this quality of faithfulness, having compassion for them in executing justice and fairness.

So, too, a person should act towards his fellow with fairness and faithfulness, and he should not pervert the justice due his friend.  He should have compassion for his fellow and be faithful, just as the Holy One, Blessed is He, shows compassion for His creatures of average stature, according to this quality of faithfulness, in order to perfect them.


Hitbodedut:  "HaShem, please help me to understand truth and to conduct myself in truthful ways.  Please help me to see the humanity of each person and not utilize anyone for my personal gain but rather act with true love and concern for others."

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Tomer Devorah - Emulating G-d: And You Will Cast all Their Sins into the Depths of the Sea

Wednesday, February 12, 2014 · Posted in , , ,


"The righteous will flourish like the date palm..." (Tehillim 92:13)

Tomer Devorah [Palm Tree of Devorah] - an ethical treatise devoted to a Kabbalistic understanding of the commandment to imitate G-d based on the Torah verse "...you shall go in His ways" (Devarim 28:9) and "to go in all His ways" (11:22).  

The Sifri ("Eikev") explains: just as the Holy One, Blessed Be He, is called 'Compassionate,' you should be compassionate; just as the Holy One, Blessed Be He, is called 'Gracious,' you should be gracious; just as the Holy One, Blessed Be He, is called 'Righteous,' you should be righteous; just as the Holy One, Blessed Be He, is called 'Pious,' you should be pious."  

Expounding the verse "Follow HaShem, your G-d..." (Devarim 13:5), the Gemara derives the practical implications of this concept:  "Emulate the attributes of the Holy One, Blessed Be He.  Just as the Holy One, Blessed Be He, clothes the naked...so should you; just as the Holy One, Blessed Be He, visits the sick..so should you; just as the Holy One, Blessed Be He, consoles the bereaved, so should you..." (Sotah 14a)

In Tomer Devorah, the Thirteen Supernal Attributes of Mercy mentioned in Michah 7:18-20 are analyzed in detail.

The following are the words of the holy Sanzer Rebbi, the Divrei Chaim זצ"ל, as heard by his grandson, Rav Moshe Halberstam זצ"ל   from the Satmar Rebbi זצ"ל:

“…the learning from the Sefer Tomer Devorah is a segulah against the terrible sickness…”

It is recommended to learn from the sefer Tomer Devorah once a week or at least once a month, even though this sefer is not easy to understand. This segulah follows the principle of  middah keneged middah (measure for measure). If we emulate G-d’s Attributes and act like He does with patience, compassion, forgiveness, etc, HaShem will act towards us in the manner of middah keneged middah  and be patient, compassionate and forgiving with us.

To be privileged to channel G-d's blessing and benefit into the world, man must emulate his Creator.  It is insufficient that man is created in the Divine likeness - he must constantly, consciously, and willingly cleave to G-d by emulating Him in every way. 

"Who is G-d like You, Who pardons iniquity and forgives the transgression of the remnant of His heritage?  He does not maintain His anger forever, for He delights in kindness.  He will again show us compassion, He will vanquish our iniquities, and You will cast all their sins into the depths of the sea.  Show faithfulness to Yaakov, kindness to Avraham, which You have sworn to our fathers from days of old" (Michah 7:18-20)

Consequently, it is proper that these Thirteen Attributes should also be found in man.


Hitbodedut:  "HaShem, I realize that I have no separate existence from you and therefore I yearn to be more like You.  Please help me to rise above my nature and lead me in the path that I wish to go, which is to think, say and do only what is pleasing to You.  May I merit to bring love and mercy to my interactions."




And You Will Cast all Their Sins into the Depths of the Sea

This Attribute is the goodness of the Holy One, Blessed is He.  For when Yisrael sinned, He delivered them into the hands of Pharoah.  But when they repented, why should H have punished Pharoah, or Sancheriv, or Haman and others like them?  Yet the Holy One, Blessed is He, is not content with saying to Yisrael, "Repent!" and then no further evil will befall them, for Haman, Pharoah, or Sancheriv will be removed from them.  This is not enough; instead, the iniquity of Haman reverts onto his own head, and so, too, with Pharoah and Sancheriv.

The reason the Holy One, Blessed is He, conducts Himself in this manner is to be found in the secret contained int he verse "The goat will bear all the sins of Yisrael upon it to the land of Gezerah.." (VaYikra 16:22).  The explanation is that the goat itself bears the punishment for their sins!  Now this is very hard to understand, for if Yisrael sinned, why should the goat be responsible?

This is understood as follows:

When a person confesses with the intention of accepting upon himself the cleansing of his sin, as King David states, "Cleanse me thoroughly of my wrongdoing.." (Tehillim 51:4), and as we pray, "Erase my sin in your great compassion" - he hopes his punishment will be light in order that it not interfere with his Torah study.  As we say in our prayers "...but not by way of severe suffering."  This was also King David's intentions when he stated, "You are just with regard to all that befalls me," expressing a willingness to accept suffering upon himself for those sins that can be purged only by means of severe affliction or death.  And so it is - when a person confesses his wrongdoing in *viddui, the Holy One, Blessed is He, immediately decrees severe suffering upon him for his sins.  Then Samae-l appears to claim his due, for this is the portion allotted him, as the Zohar on "Pikudei" explains.  But all the person's sins ultimately devolve upon his head.  This way, Yisrael is purified.  This is just like the goat that bore the sins of Yisrael to its death in Gezerah.

The reason for this is that the Holy One, Blessed is He, decreed upon His world that all who punish Yisrael will be annihilated.  That's why any animal that is party to a transgression bust be killed.  Similarly, the stones used to carry out the sentence of those condemned to death by stoning, and the sword used to carry out the sentence of those condemned to decapitation, must be buried in order to nullify their existence and power after they have carried out the judgment.

This is the attribute of "and You will cast all their sins into the depths of the sea," implying that the Holy One, Blessed is He, will send forth the attribute of judgment to cast down those who are called "the depths of the sea," as the verse states: "The wicked are like the troubled sea, for it cannot rest, and its waters cast up mud and mire" (Yeshayahu 57:20).  This refers to those who execute judgement on Yisrael:  He will return their recompense upon their own heads, for after the people of Yisrael receive their judgment, the Holy One, Blessed is He, regrets His original demand that they be shamed.  And this is not all, for "...I was only a little angry, and [the nations of the world] helped make it worse" (Zechariya 1:15).

A person also ought to behave this way with his fellow.  Even if the latter is wicked and crushed through suffering, he should not despise him, for "having been whipped, he is like your brother."   On the contrary, he should draw close the downcast and those who are punished, have compassion for them, and save them from their enemies.


Hitbodedut: "HaShem, please help me emulate Your ways by praying for mercy for others and may that mercy extend to all Klal Yisrael as well." 


*viddui - The public confessions of one's sins on Yom Kippur.


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Tehillim 119:13

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Tehillim 119:13
בִּשְׂפָתַי סִפַּרְתִּי כֹּל מִשְׁפְּטֵי-פִיךָ
Bisfatai siparti kol mishpetei-ficha
With my lips have I told all the ordinances of Your mouth.

David explains why he pleaded, "teach me Your statutes" (v119:12).  Whereas "with my lips have I told all the ordinances of Your mouth" - I spoke of those mitzvot, the ordinances, whose reasons I knew - now I ask about the "statutes" whose reasons are unknown.

At the outset, David said, "With my whole heart have I sought You" (v119:10).  Here he says that he did not remain content with contemplation alone.  Rather: "With my lips have I told all the ordinances of Your mouth."  He then goes on to speak of his endeavor to understand, as well, the inner substance of the mitzvot.

Another interpretation is based on the meaning of "siparti" as counting.  "With my lips have I counted all the ordinances of Your mouth."  I would count all the words of the Torah and all the mitzvot, to make certain that I missed nothing that required implementation.

Although "I stored" Your ordinances "in my heart" (v119:11), not to forget them (v119:16), "with my lips have I told all the ordinances of Your mouth."  Verbal articulation of what one studies is an aid against forgetfulness.

Tehillim 119:12
Tehillim 119:11
Tehillim 119:10
Tehillim 119:9
Tehillim 119:8
Tehillim 119:7
Tehillim 119:6
Tehillim 119:5
Tehillim 119:4
Tehillim 119:3
Tehillim 119:2
Tehillim 119:1

-MeAm Lo'ez

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Tehillim 119:12

Saturday, February 8, 2014 · Posted in , , , , ,

Tehillim 119:12
בָּרוּךְ אַתָּה יְהוָה לַמְּדֵנִי חֻקֶּיךָ
Baruch atah HASHEM lamdeni chukeicha
Blessed are You, HASHEM; teach me Your statutes.

"Blessed are You, HaShem," You who are the source of blessings, influences and wisdoms.  "Teach me Your statutes." For these statutes are hidden from our intellect and it is not within our own power to know them completely.

Thus, on the one hand, David pleads for an abundant flow from G-d.  On the other hand he acclaims G-d as the source of blessing.

Chazal (our Sages) infer from here that a blessing must be recited before and after every reading in the Torah.  The need for a prefatory blessing is conveyed by, "Blessed are You, HaShem; teach me Your statutes."  The need for a concluding blessing is conveyed by "And this is th blessing by which Moshe the man of G-d blessed" (Devarim 33:1).  After he recited the Haazinu hymn (ibid. 32), he recited a blessing.


BRACHA LEVATALAH -  (a blessing made in vain)

The Rosh (Berakhot 6:20; see also Shulchan Aruch) writes that if one began unnecessarily saying a blessing, but stopped before saying “Elokeinu Melech Ha-Olam” (our G-d, King of the Universe), he should continue “lamdeini chukekha” (teach me Your statutes), thus completing a verse (Tehillim 119:12). He is then considered to have merely read a Biblical verse.

Furthermore, if one realizes that he has begun reciting an unnecessary blessing before completing the word “Elokeinu” (our G-d), he may continue the verse “Elokei Yisrael avinu mei-olam ve-ad olam” (G-d of Yisrael, our Father, forever and ever) (Tzelach, Berakhot 39b; Kitzur Shulchan Arukh 6:4), thus completing a Biblical verse (Divrei HaYamim Alef 29:10). The Chayei Adam (5:1) adds that in this case, one should still conclude with “baruch shem kavod.”


For clarification:

If you just said "Baruch" or "Baruch Atah" (Blessed or Blessed are You) - just stop there.

If you said "Baruch Atah HaShem" - then you finish with the words "Lamdeini Chukeicha." (Teach me Your statutes. - Tehillim 119:12)

If you started to say  "Elokei" and didn't finish the entire words (Elokeinu) - then you finish with "Elokei Yisrael Avinu me-olam ve-ad olam." (G-d  of Yisrael, our Father, forever and ever. - Divrei HaYamim Alef 29:10)

If you said the word "Elokeinu" - then finish with "Atah anitam, Kel nose' hayitah lahem ve-nokem al alilotam" (You answered them; a forgiving G-d were You to them; but an avenger of their misdeeds. - Tehillim 99:8)

If you said beyond the word "Elokeinu" - then say, "Baruch Shem Kevod Malchuto L'Olam Va'ed" (Blessed is the Name of His glorious Kingdom for all eternity. - based on Nechemya 9:5)  This is also said any time the Name of G-d is said in vain. (Yerushalmi Brachot 43b; Orach Chayim 206:6)

Tehillim 119:11
Tehillim 119:10
Tehillim 119:9
Tehillim 119:8
Tehillim 119:7
Tehillim 119:6
Tehillim 119:5
Tehillim 119:4
Tehillim 119:3
Tehillim 119:2
Tehillim 119:1


- MeAm Lo'ez

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Tehillim 119:11

Tuesday, February 4, 2014 · Posted in , , , , , , ,

Tehillim 119:11                                                            
בְּלִבִּי צָפַנְתִּי אִמְרָתֶךָ לְמַעַן לֹא אֶחֱטָא לָךְ
belibi tzafanti imratecha lemaan lo echeta lach
Your word have I stored in my heart, so that I would not sin against You.

So great was my love for Your commandments (v119:10), that "I stored them in my heart, so that I would not sin against You" by forgetting to observe them.

The Torah conveys that forgetting the mitzvot results in their abrogation; as it says, "Beware that you do not forget HaShem your G-d" (Devarim 8:11).

When I studied, "Your word I stored in my heart."  I also tried to remember the ruling of halachah, "so that I would not sin against You."  If I remembered only the arguments of the discourse, I might come to commit a sin.

A subtle explanation is based on the teaching of the Sefer Charedim that the mitzvah of circumcision also includes a mitzvah pertaining to the heart.  As it says, "And you will circumcise the flesh of your foreskin; and it will be a sing of the covenant between Me and you" (Bereishit 17:11).  A person should recall (bring up in his heart) every day that he is a bonded servant to the King of the world, and he will not rebel against Him.  That is what David says here, "Your word have I stored in my heart."  This pertains to the commandment of circumcision, as our Sages expound concerning the verse, "I rejoice at Your word" (v119:162).  Hence "I would not sin against You."

A subtle interpretation associates these verse with a different matter.  Our Sages teach: How do we know that when a disciple who sits before his teacher discerns an argument in favor of a poor litigant, he must not keep silent? For it says, "Do not be afraid before any man" (Devarim 1:17).  It also says, however, that one who makes a ruling in Torah law in the presence of his teacher is deserving of death.  Accordingly, the Scripture on the one hand asks, "How shall a youth keep his path pure by observing Your word?" (v119:9).  On the other hand it answers: At times "with my whole heart have I sought You" (v119:10), and at times "your word have I stored in my heart, so that I would not sin."

This also teaches that certain of the hidden things of the world should be kept hidden underneath one's garments.

David attests: Whenever I found something perplexing in any Torah text, due to lack of knowledge on my part, I did not utter what could be construed as startling. Rather, "Your word I stored in my heart."  And I entreated the Almighty for help to clarify His secrets, "so that I would not sin against You" by speaking out.

The Gemara interprets King David's statement as, "I did not rule when doing so would have constituted a sin."

"I have stored."  Mere knowledge of Torah is not enough.  Its words must be meditated upon and kept in the forefront of one's mind.  Only in this way will they produce the salutary effect of refining one's character and conduct, and bringing him closer to G-d.


Tehillim 119:10
Tehillim 119:9
Tehillim 119:8
Tehillim 119:7
Tehillim 119:6
Tehillim 119:5
Tehillim 119:4
Tehillim 119:3
Tehillim 119:2
Tehillim 119:1


MeAm Lo'ez
Sefer Tehillim - The Schottenstein Edition

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Tomer Devorah - Emulating G-d: He Will Vanquish our Iniquities

Monday, February 3, 2014 · Posted in , , ,


"The righteous will flourish like the date palm..." (Tehillim 92:13)

Tomer Devorah [Palm Tree of Devorah] - an ethical treatise devoted to a Kabbalistic understanding of the commandment to imitate G-d based on the Torah verse "...you shall go in His ways" (Devarim 28:9) and "to go in all His ways" (11:22).  

The Sifri ("Eikev") explains: just as the Holy One, Blessed Be He, is called 'Compassionate,' you should be compassionate; just as the Holy One, Blessed Be He, is called 'Gracious,' you should be gracious; just as the Holy One, Blessed Be He, is called 'Righteous,' you should be righteous; just as the Holy One, Blessed Be He, is called 'Pious,' you should be pious."  

Expounding the verse "Follow HaShem, your G-d..." (Devarim 13:5), the Gemara derives the practical implications of this concept:  "Emulate the attributes of the Holy One, Blessed Be He.  Just as the Holy One, Blessed Be He, clothes the naked...so should you; just as the Holy One, Blessed Be He, visits the sick..so should you; just as the Holy One, Blessed Be He, consoles the bereaved, so should you..." (Sotah 14a)

In Tomer Devorah, the Thirteen Supernal Attributes of Mercy mentioned in Michah 7:18-20 are analyzed in detail.

The following are the words of the holy Sanzer Rebbi, the Divrei Chaim זצ"ל, as heard by his grandson, Rav Moshe Halberstam זצ"ל   from the Satmar Rebbi זצ"ל:

“…the learning from the Sefer Tomer Devorah is a segulah against the terrible sickness…”

It is recommended to learn from the sefer Tomer Devorah once a week or at least once a month, even though this sefer is not easy to understand. This segulah follows the principle of  middah keneged middah (measure for measure). If we emulate G-d’s Attributes and act like He does with patience, compassion, forgiveness, etc, HaShem will act towards us in the manner of middah keneged middah  and be patient, compassionate and forgiving with us.

To be privileged to channel G-d's blessing and benefit into the world, man must emulate his Creator.  It is insufficient that man is created in the Divine likeness - he must constantly, consciously, and willingly cleave to G-d by emulating Him in every way. 

"Who is G-d like You, Who pardons iniquity and forgives the transgression of the remnant of His heritage?  He does not maintain His anger forever, for He delights in kindness.  He will again show us compassion, He will vanquish our iniquities, and You will cast all their sins into the depths of the sea.  Show faithfulness to Yaakov, kindness to Avraham, which You have sworn to our fathers from days of old" (Michah 7:18-20)

Consequently, it is proper that these Thirteen Attributes should also be found in man.


Hitbodedut:  "HaShem, I realize that I have no separate existence from you and therefore I yearn to be more like You.  Please help me to rise above my nature and lead me in the path that I wish to go, which is to think, say and do only what is pleasing to You.  May I merit to bring love and mercy to my interactions."


He Will Vanquish our Iniquities

The relationship of the Holy One, Blessed is He, to Yisrael is according to this Attribute, namely, the secret of vanquishing iniquity.  For the precepts are compared to a grapevine that's "budding, its blossoms bursting forth" (Bereishit 40:10) - it shoots upwards without limit, entering His blessed Presence.  However, sins have no entrance there, G-d forbid.  Rather, He suppresses them, denying them entry, as it is written, "...no harm will befall you (Tehillim 5:5), which our Sages interpret as implying that "no harm will befall man in Your dwelling place."  Thus, sin has no entry into the Inner Sanctum.

Since the precepts reside in His blessed Presence, they have no reward in this world.  For how could G-d grant spiritual reward in the material world?  Behold, the entire world is unworthy of a single precept and the spiritual bliss of His Presence.

For the same reason, G-d does not take the precepts as bribes.  For instance, the Holy One, Blessed is He, does not say, G-d forbid, "He has fulfilled forty commandments and committed ten transgressions; thus, thirty commandments remain, for ten are deducted in repayment for the ten transgressions!"  Rather, if even a perfectly righteous individual commits a sing sin, it as if he has burnt the Torah.  But when he pays his debt, he receives reward for all the precepts he has fulfilled.  This is a great kindness that the Holy One, Blessed is He, does for the righteous - He does not deduct from the precepts they fulfill, for these are very precious to Him and ascend directly to His blessed Presence.  Indeed, how could transgressions, whose punishment is a portion of that which is most despicable - Gehinnom- detract from precepts, whose reward is the radiance of the Shechinah, which is so highly valued?  How could one be exchanged for the other?  Instead, the Holy One, Blessed is He, collects the debt due for transgressions, and then He bestows the reward for all the precepts a person has fulfilled.

This is the Attribute of "vanquishing iniquity" - that is, transgressions do not prevail before G-d as the commandments do.  Rather, He suppresses transgressions, preventing them from ascending and entering His Presence.  And although He watches all the ways of man, both bad and good, He does not suppress the good.  Rather, it rises up, ascending to the very heights where all precepts merge to build an edifice and form a precious garment.  Transgressions, however, lack this special quality - instead, He vanquishes them, so they'll have no success and no entry into the Inner Sanctum.

A person should also conduct himself according to this Attribute.  He should not suppress his fellow's virtues but remember the evil he has done.  On the contrary, he should vanquish the evil, erasing it from memory and abandoning it, so that he will find no evil in his fellow, and his good qualities will be spread out before him.  And he should turn a blind eye to his faults as much as possible, just as the Holy One, Blessed is He, does in vanquishing our iniquities.

Hitbodedut:  "HaShem please help me to be more like You, to see the good and to erase the past."


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Tomer Devorah - Emulating G-d: He Will Again Show us Compassion

Friday, January 31, 2014 · Posted in , ,


"The righteous will flourish like the date palm..." (Tehillim 92:13)

Tomer Devorah [Palm Tree of Devorah] - an ethical treatise devoted to a Kabbalistic understanding of the commandment to imitate G-d based on the Torah verse "...you shall go in His ways" (Devarim 28:9) and "to go in all His ways" (11:22).  

The Sifri ("Eikev") explains: just as the Holy One, Blessed Be He, is called 'Compassionate,' you should be compassionate; just as the Holy One, Blessed Be He, is called 'Gracious,' you should be gracious; just as the Holy One, Blessed Be He, is called 'Righteous,' you should be righteous; just as the Holy One, Blessed Be He, is called 'Pious,' you should be pious."  

Expounding the verse "Follow HaShem, your G-d..." (Devarim 13:5), the Gemara derives the practical implications of this concept:  "Emulate the attributes of the Holy One, Blessed Be He.  Just as the Holy One, Blessed Be He, clothes the naked...so should you; just as the Holy One, Blessed Be He, visits the sick..so should you; just as the Holy One, Blessed Be He, consoles the bereaved, so should you..." (Sotah 14a)

In Tomer Devorah, the Thirteen Supernal Attributes of Mercy mentioned in Michah 7:18-20 are analyzed in detail.

The following are the words of the holy Sanzer Rebbi, the Divrei Chaim זצ"ל, as heard by his grandson, Rav Moshe Halberstam זצ"ל   from the Satmar Rebbi זצ"ל:

“…the learning from the Sefer Tomer Devorah is a segulah against the terrible sickness…”

It is recommended to learn from the sefer Tomer Devorah once a week or at least once a month, even though this sefer is not easy to understand. This segulah follows the principle of  middah keneged middah (measure for measure). If we emulate G-d’s Attributes and act like He does with patience, compassion, forgiveness, etc, HaShem will act towards us in the manner of middah keneged middah  and be patient, compassionate and forgiving with us.

To be privileged to channel G-d's blessing and benefit into the world, man must emulate his Creator.  It is insufficient that man is created in the Divine likeness - he must constantly, consciously, and willingly cleave to G-d by emulating Him in every way. 

"Who is G-d like You, Who pardons iniquity and forgives the transgression of the remnant of His heritage?  He does not maintain His anger forever, for He delights in kindness.  He will again show us compassion, He will vanquish our iniquities, and You will cast all their sins into the depths of the sea.  Show faithfulness to Yaakov, kindness to Avraham, which You have sworn to our fathers from days of old" (Michah 7:18-20)

Consequently, it is proper that these Thirteen Attributes should also be found in man.


Hitbodedut:  "HaShem, I realize that I have no separate existence from you and therefore I yearn to be more like You.  Please help me to rise above my nature and lead me in the path that I wish to go, which is to think, say and do only what is pleasing to You.  May I merit to bring love and mercy to my interactions."



He Will Again Show us Compassion

The Holy One, Blessed is He, does not behave as man behaves.  For when a person is provoked, he cannot bring himself to love the one who offended him to the same degree as before, even after he is appeased.  But if a person sins and afterwards repents, his stature before the Holy One, Blessed is He, is even greater than before.

This is the intention of the statement our Sages made, "The perfectly righteous cannot stand where repentant sinners stand."

They explain as follows:  

"Why is the letter ה (heh) shaped like a porch?  So that anyone who wants to go astray can do so!" 

The explanation of this is as follows:  

The physical world was created with the letter heh, for the Holy One, Blessed is He, created the world in such a way that it is wide-open to evil and sin. There is no area where the opportunity to sin, the evil urge, and blemishes of the soul are absent!  It is just like a wide-open, unfenced porch, which has no barriers against danger, as symbolized by the gap at the bottom of the heh.  Anyone who desires to forgo the World to Come has many exits, since wherever he turns, he can find evil and sin through which he can enter the domain of the Outside Forces.

And yet, the heh also has a gap in the top left corner, symbolizing repentance, which will be accepted by G-d.  But why shouldn't a person reenter by the same path through which they left?  Answers our Sages: "Because this will have no effect!"  For it is not enough for a repentant sinner to guard himself against sin the same way as perfectly righteous person does.  A tzaddik who has not sinned requires only a minor barrier, whereas for a repentant sinner, a small barrier is insufficient - he needs a number of tough restraints, since if he approaches the fence again, his evil urge might seduce him.

Therefore, he should not reenter via the same path by which he left, through the part of the porch he broke through.  Rather, he should ascend to the narrow gap at the top of the heh, representing the restraints and penances he accepts upon himself in mending the broken fence, and he should enter through there.

For this reason, "The perfectly righteous cannot stand where repentant sinners stand" - for the latter did not enter through the same door as the righteous such that they should stand together.  Instead, they mortified themselves in order to ascend through the upper door, and they inflicted penances on themselves and distanced themselves from sin much more than the righteous.  They have therefore ascended and attained the level of the heh that is called "the Fifth Palace of Gan Eden," that is to say, the roof of the heh, whereas the righteous have entered only through the lower opening of the heh - the entrance to the porch.

Therefore, when a person does teshuvah (תשובה), that is to say, tashuv heh, when he returns the heh to its proper place, then the Holy One, Blessed is He, will return His Shechinah to him.  And the Holy One, Blessed is He, will restore His love for the repentant person not only as it was originally but in an even greater measure.  

This is the explanation of the Attribute "He will again show us compassion": He will increase His compassion for Yisrael, perfecting us and drawing us closer to Himself.

This is also how a person should behave towards his fellow.  He should not nurse the hatred born of anger he once felt.  Rather, when he sees that this fellow desires his friendship, he should show him even greater compassion and love than before, saying, "He is like the penitents in whose place even the perfectly righteous cannot stand."  In this way, a person will draw his fellow very close to himself - much closer than he would draw those who have behaved perfectly righteous towards him, never wronging him.


Hitbodedut: "HaShem, just as you give to me even though I have sinned and repented, please help me do the same and may that also be a teshuvah for my sins so that You restore to me the benefit of Your love.  Please help me to see that this was for my growth and development and that the process has produced an amazing good.  Help me to trust it and for that trust to produce love and light."

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Tehillim 119:10

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Tehillim 119:10 bechol libi derashticha al tashgeni mimitzvoteicha
With my whole heart have I sought You; O let me not stray from Your commandments.

"With my whole heart have I sought You" through prayer.  So "let me not stray from Your commandments."  Remove from me the obstacles that can prevent me from observing the commandments.

King David perceives himself as one who tries to be careful about the Torah's commandments, but knows that he is far from perfect and that a terrible danger of failure lies in wait.

This accords with the teachings of our Sages that when one comes to be purified, he is helped to remove the obstacles in his way.

Having said, "Happy are they who keep His testimonies, who seek Him with the whole heart" (v119:2), King David says about himself, "With my whole heart have I sought You."

King David posed the question, "How shall a youth keep his path pure?"  How shall he remove all obstacles from his path?  He answered, "By observing Your word" (v119:9).  Let him observe the commandments as I have endeavored to observe them.  For as the present verse makes clear, "With my whole heart have I sought You."  I did not seek You halfheartedly.  My sole concern was for the sake of Heaven, and not for my own honor.  Therefore, I plead, "Let me not stray from Your commandments."  Do not let me err in their performance, but help me to understand and to keep them properly.  Similarly, King Shlomo pleaded, "Give therefore Your servant an understanding heart" (Melachim Alef 3:9).

The Midrash says:  The heart of the righteous brings them into Gan Eden, and the heart of the wicked casts them down to Hell.  Thus the Scripture says, "Behold, My servants will eat, but you will be hungry; behold, My servants will drink, but you will be thirsty; behold, My servants will rejoice, but you will be ashamed; behold, My servants will sing for joy of heart, but you will cry for sorrow of heart, and will howl for vexation of spirit" (Yeshayahu 65:13, 14).  Similarly, David says to Shlomo, "And you, Shlomo my son, know and serve Him with a perfect heart and with a willing mind; HaShem searches all hearts" (Divrei HaYamim Alef 28:9)

"With my whole heart have I sought You."  I longed to know the secrets of the Torah and its reasons.  Accordingly, I beseech You, "Let me not stray from Your commandments."  Let me not be as one who gazes upon what is hidden, and is stricken.

"With my whole heart have I sought You; O let me not stray from Your commandments."  It is the way of someone who acts in haste that he will err at times.  I beseech You, therefore: Let no my immense longing for the Torah cause me to fall into error and stumbling.

Tehillim 119:9
Tehillim 119:8
Tehillim 119:7
Tehillim 119:6
Tehillim 119:5
Tehillim 119:4
Tehillim 119:3
Tehillim 119:2
Tehillim 119:1


MeAm Lo'ez
Chazal

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Tehillim 119:9

Sunday, January 26, 2014 · Posted in , , , , , , ,

Tehillim 119:9 bameh yezakeh naar et archo lishmor kidvarecha
How shall a youth keep his path pure?  by observing Your word.

King David begins with a question concerning education:  "How shall a youth keep his path pure?"  How to educate the youth so that he will keep up "his path" after he matures?  He answers: "By observing Your word."  If he will keep the Torah and observe the mitzvot as You uttered them and You commanded them, he will then utilize this training on his own.  For that which a youth does becomes rooted in him, and he then continues to do the same with ease.  "Train a youth in the way he should go; and when he is old, he will not depart from it" (Mishlei 22:6).  It is otherwise when the person is educated after he has matured.

That is what it says, "We whose sons are as plants grown up in their youth..." (v144:12).  The young plant can be inclined to any side we may desire.  This is not so for the mature plant.

The term yezakeh connotes to purify and keep lucid, as in, "Her nazirites were more pure than snow" (Eicha / Lam. 4:7).  Thus he says here: "How shall the youth keep his path pure?"  The answer is: "By observing Your word."   A man's path cannot be set pure solely through study, but through deeds.  Just as a father is duty-bound to teach his son knowledge, so it is his duty to train him to act.  Then, the son's path will be pure, provided the son begins in his youth.

That is what Shlomo says, "Even a child is known by his doings, whether his work be pure, and whether it be right" (Mishlei 20:11).  The youth will be rid of his childishness, and it will be said of him, "This is not a child."  If that is so the, it will assuredly be so when he is grown up.

The Scripture speaks here of "his path (archo)" in the sense of a winding pathway.  It is difficult to know where one must go on this path simply by following common sense alone.  One must study much in order not to stray.  Accordingly, it says: "How shall a youth keep his path pure?"  The answer is: "By observing Your word."  Through study and observance in one's youth, the "path" becomes a well-trodden way or road (derech).  The grown man can then walk on the road with assurance and reach his destination.  Expressed figuratively, he knows the "way" - when and where - to be merciful and charitable, strict or lenient, and so on.

The Midrash says: Thus are the tzaddik (righteous).  By diligence, watchfulness and investigation, they attain life in the Olam HaBah (World to Come).  Accordingly, David says, "You make me know the path of life" (v16:11); and Moshe says, "Make me know Your way" (Shemot 33:13); and David also says, "Teach me Your way" (v27:11).  It is also written, "Thus says HaShem: 'Stand on the highways, and see, and ask for the old paths where the good way is, and walk upon it'" (Yirmeyahu 6:16).  Behold the road Avraham walked and see the road Nimrod trod.  Which one of them succeeded?  See the road walked by Yaakov and see the road Esav trod.  Which one of them succeeded?  Say, therefore, "How shall a youth keep his path pure? - by observing Your words!"

It makes a difference whether a man hears a command and obeys, or whether a man hears pleasant things, examines them, and then heeds them.  That is what King David says here: "How shall a youth keep his path pure?"  The answer is: "By observing Your word."  That is to say: When he is educated that keeping the mitzvot is a good thing, he keeps them with greater willingness.  For he is inspired to do so deep in his heart.

In Sefer Baal Shem Tov, Parashat Vayigash, there it is mentioned that the Baal Shem Tov once remarked that it was an wondrous segulah (remedy) to say the verse Tehillim 119:9 as a way to break one's anger.

The keruvim (cherubim) also taught about the importance of training one's children.  From the time that they are very little, one must train his children to study Torah and keep the commandments.  This is why the keruvim were in the form of a little boy and a little girl. (Abarbanel)  A parent must teach both his sons and his daughters to keep the Shabbat, to avoid mixing milk and meat, and to recite blessings before eating.  The same is true of all the other commandments of the Torah.  It is thus written, "How shall a child purify his path?  By keeping Your word" (Tehillim 119:9).   Thus if a parent does not correct his child when he sees him playing with fire on the Shabbat, or neglecting to wash his hands in the morning, or eating without a blessing, or before worship, then this bad habit will become fixed, and it will be very difficult to get rid of when the child gets older.  Since the person has acquired bad habits from childhood, he will not avoid things that are forbidden, even when he is a adult.

It is written, "From the mouths of babes and sucklings, You have founded strength" (Tehillim 8:3) .  This teaches that it was through the young children and babies that the Torah was given to Yisrael.  It was the children who were the guarantors of the Torah.  G-d said to Yisrael, "Your oath is not enough for Me to give you the Torah.  You must bring Me a guarantor, to ensure that you will keep it.  It is like anyone taking a loan, who must present a guarantor, so that if he does not pay, the lender has someone from who to collect."  The Benei Yisrael finally presented their children as guarantors.  If a parent does not keep the Torah, he can be punished through his small children.  This is discussed in Parashat Yitro.  This was one reason that G-d commanded us to place the keruvim on the Aron. The keruvim had the forms of a young boy and a young girl, to reach that the children are our guarantors for the Torah.  A person should not violate the Torah that is contained in the Tablets.

The keruvim also taught that the world is sustained primarily through the breath of the young children who are beginning their Torah studies. This is more precious than the Torah studied by older people.  Their breath is perfectly pure, without the taint of sin and evil thoughts.  Children can also study all day long, which is often impossible for older people.

Tehillim 119:8
Tehillim 119:7
Tehillim 119:6
Tehillim 119:5
Tehillim 119:4
Tehillim 119:3
Tehillim 119:2
Tehillim 119:1

MeAm Lo'ez
Chazal

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Tomer Devorah - Emulating G-d: For He Delights in Kindness

Thursday, January 23, 2014 · Posted in , ,


"The righteous will flourish like the date palm..." (Tehillim 92:13)

Tomer Devorah [Palm Tree of Devorah] - an ethical treatise devoted to a Kabbalistic understanding of the commandment to imitate G-d based on the Torah verse "...you shall go in His ways" (Devarim 28:9) and "to go in all His ways" (11:22).  

The Sifri ("Eikev") explains: just as the Holy One, Blessed Be He, is called 'Compassionate,' you should be compassionate; just as the Holy One, Blessed Be He, is called 'Gracious,' you should be gracious; just as the Holy One, Blessed Be He, is called 'Righteous,' you should be righteous; just as the Holy One, Blessed Be He, is called 'Pious,' you should be pious."  

Expounding the verse "Follow HaShem, your G-d..." (Devarim 13:5), the Gemara derives the practical implications of this concept:  "Emulate the attributes of the Holy One, Blessed Be He.  Just as the Holy One, Blessed Be He, clothes the naked...so should you; just as the Holy One, Blessed Be He, visits the sick..so should you; just as the Holy One, Blessed Be He, consoles the bereaved, so should you..." (Sotah 14a)

In Tomer Devorah, the Thirteen Supernal Attributes of Mercy mentioned in Michah 7:18-20 are analyzed in detail.

The following are the words of the holy Sanzer Rebbi, the Divrei Chaim זצ"ל, as heard by his grandson, Rav Moshe Halberstam זצ"ל   from the Satmar Rebbi זצ"ל:

“…the learning from the Sefer Tomer Devorah is a segulah against the terrible sickness…”

It is recommended to learn from the sefer Tomer Devorah once a week or at least once a month, even though this sefer is not easy to understand. This segulah follows the principle of  middah keneged middah (measure for measure). If we emulate G-d’s Attributes and act like He does with patience, compassion, forgiveness, etc, HaShem will act towards us in the manner of middah keneged middah  and be patient, compassionate and forgiving with us.

To be privileged to channel G-d's blessing and benefit into the world, man must emulate his Creator.  It is insufficient that man is created in the Divine likeness - he must constantly, consciously, and willingly cleave to G-d by emulating Him in every way. 

"Who is G-d like You, Who pardons iniquity and forgives the transgression of the remnant of His heritage?  He does not maintain His anger forever, for He delights in kindness.  He will again show us compassion, He will vanquish our iniquities, and You will cast all their sins into the depths of the sea.  Show faithfulness to Yaakov, kindness to Avraham, which You have sworn to our fathers from days of old" (Michah 7:18-20)

Consequently, it is proper that these Thirteen Attributes should also be found in man.


Hitbodedut:  "HaShem, I realize that I have no separate existence from you and therefore I yearn to be more like You.  Please help me to rise above my nature and lead me in the path that I wish to go, which is to think, say and do only what is pleasing to You.  May I merit to bring love and mercy to my interactions."



For He Delights in Kindness

Angels in a certain celestial chamber are appointed to receive the kind deeds man performs in this world.  When the Attribute of severity accuses Yisrael, these angels immediately exhibit those acts of kindness before the Heavenly Court, and the Holy One, Blessed is He, shows compassion to Yisrael, since He delights in kindness.  And even thought the people of Yisrael may be guilty, He shows them mercy if they are kind to one another.

This can be compared to when the Holy Temple was destoryed, when G-d said to the angel Gavriel: "Go in between the galgal, beneath the keruv, and fill your hands with burning coals from among the keruvim, and throw them on the city..." (Yechezkel 10:2).  For Gavriel is the angel of judgment and severity, and G-d gave him permission to receive the powers of severity from the fire on the Altar, which is between the galgal (wheel) below the keruvim (cherubim).  This is judgment according to the severities of *malchut, which became so severe that it sought to destroy everything and annihilate the seed of Yisrael, which had incurred the penalty of destruction.  However, the passage continues, "The form of a man's hand appeared under the wings of the keruvim" (ibid. 10:8).  The meaning of this is that the Holy One, Blessed is He, said to Gavriel, "Since they do kindness towards one another, even though they are guilty, they shall be saved, and a remnant of them will be left."  The reason for this is the Attribute of "He delights in kindness," that is, the kindness that one Jew shows another, for He remembers it in [the Jews'] favor, even though, from another point of view, they are unworthy.

A person should emulate this Attribute in his own conduct.  Even if one is aware that another person is doing him evil, and this angers him, if that person has some redeeming quality, e.g., he is kind to others, or he possesses some other virtue, this should be sufficient cause for one to dissipate his anger and find the other person pleasing, i.e., to delight in the kindness he does.  One should say, "It is enough for me that he has this good quality."  How much more so does all this apply to one's wife; as our Sages have said, "It is enough that they raise our children and save us from sin."  So, too, should a person say to himself with regard to every man, "It is enough that he has been good to me or to someone else in such and such a way, or that he has such and such a positive quality."  In this way, one should delight in kindness.


Hitbodedut: "HaShem please help me to be more like You, to shine love, kindness and benefit to those around me.  Please help me to search my mind to give the benefit of the doubt, to see the good in every person, including myself, and to treat everyone with sincere kindness and benefit."


*Malchut definition:  kingship, royalty, or sovereignty.  Malchut is the last of the Ten Sefirot.  It is uniquely "passive," having nothing but that which other sefirot pour into it (Eitz Chayim, Sha'ar 6, ch. 5, Sha'ar 8, ch. 5).  Thus, the Zohar compares malchut to the moon, which has no light of its own (vol. 1, pp. 249b, 251b, vol. 2, pp. 245b; Tikkunei Zohar, tikkun 44, p. 82b).  Nevertheless, malchut includes all the other sefirot, which pour their light into it.  Malchut is therefore compared to the sea, into which all rivers flow.  Malchut brings creation into being, for everything occurs among the lower beings by way of this sefirah (Tikkunei Zohar, tikkun 19, p. 40b; Zohar Chadash, p. 11a).  Malchut is referred to as "the architect with which the entire creation was made" (Pardes, Sha'ar 11, ch. 2).  Malchut also corresponds to the mouth (Tikkunei Zohar, intro., p. 17a) and thus represents the word of G-d (cf. Avot 5:1) and the revealed world (Zohar, vol. 1, p. 1b, and vol. 2, p. 127a).


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Tomer Devorah - Emulating G-d: He Does Not Retain His Anger Forever

Sunday, January 19, 2014 · Posted in , ,


"The righteous will flourish like the date palm..." (Tehillim 92:13)

Tomer Devorah [Palm Tree of Devorah] - an ethical treatise devoted to a Kabbalistic understanding of the commandment to imitate G-d based on the Torah verse "...you shall go in His ways" (Devarim 28:9) and "to go in all His ways" (11:22).  

The Sifri ("Eikev") explains: just as the Holy One, Blessed Be He, is called 'Compassionate,' you should be compassionate; just as the Holy One, Blessed Be He, is called 'Gracious,' you should be gracious; just as the Holy One, Blessed Be He, is called 'Righteous,' you should be righteous; just as the Holy One, Blessed Be He, is called 'Pious,' you should be pious."  

Expounding the verse "Follow HaShem, your G-d..." (Devarim 13:5), the Gemara derives the practical implications of this concept:  "Emulate the attributes of the Holy One, Blessed Be He.  Just as the Holy One, Blessed Be He, clothes the naked...so should you; just as the Holy One, Blessed Be He, visits the sick..so should you; just as the Holy One, Blessed Be He, consoles the bereaved, so should you..." (Sotah 14a)

In Tomer Devorah, the Thirteen Supernal Attributes of Mercy mentioned in Michah 7:18-20 are analyzed in detail.

The following are the words of the holy Sanzer Rebbi, the Divrei Chaim זצ"ל, as heard by his grandson, Rav Moshe Halberstam זצ"ל   from the Satmar Rebbi זצ"ל:

“…the learning from the Sefer Tomer Devorah is a segulah against the terrible sickness…”

It is recommended to learn from the sefer Tomer Devorah once a week or at least once a month, even though this sefer is not easy to understand. This segulah follows the principle of  middah keneged middah (measure for measure). If we emulate G-d’s Attributes and act like He does with patience, compassion, forgiveness, etc, HaShem will act towards us in the manner of middah keneged middah  and be patient, compassionate and forgiving with us.

To be privileged to channel G-d's blessing and benefit into the world, man must emulate his Creator.  It is insufficient that man is created in the Divine likeness - he must constantly, consciously, and willingly cleave to G-d by emulating Him in every way. 

"Who is G-d like You, Who pardons iniquity and forgives the transgression of the remnant of His heritage?  He does not maintain His anger forever, for He delights in kindness.  He will again show us compassion, He will vanquish our iniquities, and You will cast all their sins into the depths of the sea.  Show faithfulness to Yaakov, kindness to Avraham, which You have sworn to our fathers from days of old" (Michah 7:18-20)

Consequently, it is proper that these Thirteen Attributes should also be found in man.


Hitbodedut:  "HaShem, I realize that I have no separate existence from you and therefore I yearn to be more like You.  Please help me to rise above my nature and lead me in the path that I wish to go, which is to think, say and do only what is pleasing to You.  May I merit to bring love and mercy to my interactions."



He Does not Retain His Anger Forever

This Attribute is different from those mentioned previously, for even though a person persists in sinning, the Holy One, Blessed is He, does not persist in His anger.  And even when He does become angry, it is not forever. Rather, He assuages His anger even if a person does not repent, as we find in the days of Yaravam ben Yoash, when the Holy One, Blessed is He, restored the borders of the Land of Yisrael (Melachim Bet 14).  Even though the people were unrepentant worshipers of calf idols, He had compassion for them.  Why?  Because of this attribute of not maintaining His anger forever.  On the contrary, He deliberately mitigates His anger, even though the sin still exists.  And He does not exact punishment; rather, He waits hopefully and compassionately for sinners to repent.  This is the intention of the verse "Not forever will He do battle, nor will He bear a grudge for eternity" (Tehillim 103:9). Rather, the Holy One, Blessed is He, conducts Himself with both tenderness and severity, as Yisrael's benefit requires.

This is a fitting attribute for a person to acquire in his conduct towards his fellow.  Even if one is permitted to chastise his friend or his children severely, and they would accept the rebuke, this is no reason to harshen his chastisement and persist in his wrath, even if he is naturally angry.  Instead, he should assuage his anger and not linger over it, even where it would be permissible to do so.


Hitbodedut:  "HaShem please help me to create and build only love and to do no harm to anyone.  Knowing that self-imporovment is a process that takes a great deal of time, even a lifetime, help me to be patient and unafraid and able to restrain myself from committing a sin by saying and doing anything hurtful.  Please help me to only shine love and benefit."


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