Thursday, January 31, 2019

The Pain of Love

Question of the Week:
 
A friend's mother passed away tragically the day before her wedding. As I understand it, Jewish law says the wedding should go ahead. But does this make sense? How can anyone celebrate a wedding after experiencing such pain? 
 
Answer:

Every person goes through pain, and every person has times of joy. Sometimes we are challenged to experience both at the same time. And the human heart has an amazing capacity to hold conflicting emotions all at once. 

There is a kabbalistic teaching that the heart has two sides, two distinct chambers. We can feel intense pain in one side of the heart, and profound joy in the other. In fact, not only can those two strong emotions coexist, they sometimes stem from the same source.

The death of a loved one hurts so much because we feel our connection is lost. The pain is deeper when the bond is deeper. This is the pain of love.

A wedding is so joyous because it celebrates the union of souls. The connection that is being created under the chuppah, that sense of being whole, brings a profound sense of happiness. This is the joy of love. 

Your friend is experiencing these two opposite emotions, pain and joy, all at once. One side of the heart can be full of joy while the other side cries in pain. Because on a deeper level, both come from the same source. Love is the result of human connection. And pain comes from that very same connection. We only feel pain because we love. And our capacity for love is broadened when our heart feels pain. 

It is not a betrayal of her mother to celebrate. It is honouring her. May G-d give her strength to be able to move between the two sides of her heart, to allow the pain to fully express itself, and allow the joy to shine through.

Good Shabbos,
Rabbi Moss

Source:
Zohar II 255a

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Friday, 1 February 2019 | 26 Shevat 5779
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Thursday, January 24, 2019

What Annoys You Most?

Question of the Week:
 
I am so annoyed with the world. Everyone treats me badly, everyone is so self-absorbed, nobody really cares. I try to be nice but never get anything in return. I am not sure it is worth it. Why should I be good to others when they can't reciprocate? 
 
Answer:

You can change this pattern. But you have to change yourself.

There is a penetrating teaching by the master of souls, the Baal Shem Tov. He says that when you look at another person, you are really looking in the mirror. The things that annoy you most in others are the things that annoy you most about yourself. The reason you notice them in your fellow is because they are inside you, they are familiar, and they bother you, because they are yours. 

If you didn't suffer from the same issue you simply wouldn't be able to recognise it in another person. You have to identify with something to be effected by it. If it pushes your buttons, it's because they are your buttons.

So if you think everyone around you is so self-absorbed, if all you can see in others is selfishness...

We are all a bit selfish. But if you can see nothing but selfishness around you, you are too stuck in your own experience of things and not seeing how they look from the other's perspective. Like the man who complained to his Rebbe, "When I go to Shul everyone walks all over me." To which the Rebbe replied, "If you wouldn't spread yourself all over the Shul, people would be able to avoid stepping on you. But you haven't left any room for anyone else to step..."

You have a good soul. So do most of the people around you. Love your fellow, and then you can love yourself.  

Good Shabbos,
Rabbi Moss

Source:
Meor Einayim Parshas Chukas

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Thursday, January 17, 2019

Why Does the Torah Speak Loshon Hora?

Question of the Week:
 
If it is forbidden to speak Loshon Hora (gossip) then why is it ok that the Torah tells us bad things about people, like the sins of the Israelites in the desert, Korach challenging Moses, Aaron helping make a Golden Calf? Even the story about Miriam speaking loshon hora about Moses,  isn't that Loshon Hora?
 
Answer:
 
Evil talk is a serious sin. Even when it is true, speaking badly about people is wrong and damages all involved - the speaker, the listener and the subject.

But when the Torah relays negative information about someone, it is for the benefit all, even the subject spoken about. 

The greatest correction of a sin is when the sin itself inspires people not to sin. By telling us stories of those who did wrong and the consequences they faced, the Torah teaches us to avoid wrongdoing. The intention is not to gossip, but rather to learn from the mistakes of others. 

This is a great benefit to us, as we learn right and wrong from the stories of the past. And it is also a great benefit to those who committed those wrongdoings. If their mistakes can serve as a lesson to others to become better people, then their sin is redeemed and their soul is cleansed. 

This doesn't mean we can all go around gossiping about others in order to learn from their mistakes and correct their souls. You can only do that if you can be absolutely sure that the only reason you are sharing the information is purely for the good of all, without any inkling of bad feeling or taking pleasure in the failings of others. The average human can't claim to have such pure intentions, and so we can't help correct souls by speaking about them. 

The only time we are allowed to share negative information is when it is of a clear practical benefit to the listener. If someone is about to enter a business deal with a person we know for a fact is an unrepentant crook, we are obligated to share that information. That is not gossip, it's preventing loss. But even then, you can only say what you know, without exaggeration or speculation. Even when you need to, you shouldn't enjoy speaking ill of others. 

It is one of the uglier sides of human nature that we revel in the sins of others. Maybe we should quench that urge by studying the Torah passages that describe human failures, and learning the lessons from them. If that's the only gossip we indulge in, we'd all be better off. 
 
Good Shabbos,
Rabbi Moss

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