November 19, 2019
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  • 1:45 am Forging Faith – Entering Into Canaan
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The Evil Eye

We started several months ago a series on the 70 most difficult questions
in Judaism. Tough topics, difficult to understand. Some of them very metaphysical in nature. We spoke about Creation, Evolution, the various parts of the human being,
including his soul, the Nefesh, Ruach, and the Neshamah
(Animal Spirit, Divine Spirit, Soul) We spoke about Free Will,
“Mazalot” – Astrology. We went on to Soul Mates. And now we’re going to speak about
something a little bit different, that has a little bit to do with
“Kochot Hara” – the Impure Forces, which is another topic that we discussed, why did “Hakadosh Baruch Hu,” why did G-d create the Impure Forces
in this world, the “Koach Hatum’a.” And G-d willing, we’ll also be speaking about Reincarnation. But tonight follows, perhaps an example of what
the Evil Forces is. Even though I a little bit explained what “Kishuf” is, what Witchcraft is, why these things were created for, why do they exist, why they are allowed to cause harm, Tonight’s topic is going to be
a little bit more familiar, because most of you are more familiar heard a little bit more about “Ayin Hara” – the Evil Eye, much more than “Kishufim” –
Witchcraft, Sorcery, Black Magic, and the like. And eventually we’ll talk about
another related topic, why is it that there’s so much evil
in this world. That what appears to us is
that the righteous suffer and those who are evil prosper. Why are there illnesses, disease. It’s pretty much all similar, all related, but each one has to be
dealt with separately. “Ayin Hara” – Evil Eye is something very, very unique, that both, Sephardic Jews
and Ashkenazi Jews are familiar with. Some are more in tune than others. Some are more sensitive to it. Nevertheless, it is something that we need to be a little bit aware of. And that’s why we’re going
to talk about it tonight, what exactly is an “Ayin Hara”
– the Evil Eye, that so many people are scared of, and wear all sorts of amulets, including the red string. Right? We’ll talk all about that tonight. But, we first have to give an introduction about this topic. What is “Tov” (Good) and
what is “Ra” (Bad). Many of us are familiar with the concepts
of Good and Bad, but we don’t really understand
what they are. Because in human terms, what is good for me may not
be good for you. In other words, good is something
which is relative. If it’s good for me, it may not be
good for you. If it’s bad for you, it may not be
bad for me. So these concepts are really relative. What we’re interested to know is what is the ultimate good? The ultimate good is discussed in the Torah portion “Bereshit” (Genesis), in the very beginning of Creation, when G-d created the world, He says about many things that He made “Ki Tov” – they are good. Why does He have to tell us
they’re good? Isn’t it obvious, if He makes them,
they’re good? When G-d makes something good, He makes it perfect. So the “Tov,” the ultimate good
is something which is perfect or complete. It’s something that serves
the ultimate purpose. “Ze mesharet et hatachlit.” In other words, it’s useful. He designed it for a purpose. And “Ze Tov L’kulam,” it is good
for everyone. So, when G-d says something is good, it means it’s perfect, complete, it serves the purpose,
the ultimate purpose, the purpose of why this world
was created for, and it’s good for everyone. What about ‘Ra”? Then, what is evil? What is bad? Well, we first have to keep in mind that anything that is bad does not
come from Him, as the verse says
“Mipi Elyon Lo Tetze Hara’ot.” As we read in the Megillah of Lamentations on Tisha B’Av. Yirmiyahu (Jeremiah) says: “from above nothing bad comes down,” because G-d is all good. So there’s nothing bad coming down
from Him. Even though certain things come down from Him that appear to be bad, it’s because it is our perception that
tells us that they’re bad, but they’re all good. But nevertheless, there is something negative and bad in this world, but it’s man-made. Usually it’s man-made, unless we talk about the Evil Forces. So, that which is bad in this world is the exact opposite of good. If good is something that is
complete and perfect, Then, what is bad?
Something incomplete, something which is lacking.
Okay? Something which ultimately, of course, serves the purpose, the big picture of the Creation. But, in its operation, “Bad” is negative. It’s not positive. So, if we’re talking about “Bad” right now, we’re not talking about punishments, we’re not talking about
illness and disease, because that comes from above too,
in a sense. If it’s meant to be, then, it’s part of the package deal, part of the ones “Mazal” (Fate). It could be “Tikun,” a “Kapparah,”
an atonement, and so forth. And eventually we’ll talk about that. We will elaborate about what use is it, and what does it serve, what is it meant to accomplish, when one becomes ill, you know. What is it supposed to be? But the real Bad that we’re talking about is man-made, something that happens down here below, something which demonstrates lacking, it’s incomplete, it’s not perfect. G-d is all good. All right? And, therefore, everything that He created, and everything that He brings
into this world at all times, as we call it in Hebrew, His “Shefa,” His abundance, His love. They’re very various terms to describe G-d’s actions in this world. In the Kabbalah there are actually
various “Sefirot,” various attributes of G-d in how He communicates, in how He manages this world, in all the various “Middot” (Attributes), regardless of the various
shades and colors, if we can call it that, of His “Middot,”
His attributes. They’re all good. Even something which is “Din,”
which means Judgment, is all good. However, as we explained in the past, G-d did allow, even though He does not bring
bad into the world, He allows it to exist. And how does He allow it to exist? Well, He created Man,
the Human Being, and this Man, this human being, He did not make perfect. And that is why when He finished
creating Man, He does not say about Man
“this Man is good.” Well, he could be a monster. Why should He say good? This is a baby. They’re all cute. But let’s see what he does
with himself. So, Man is the only one,
basically, where G-d does not say
“this is good,” even though everything G-d made
is good. This creation of mine called Man, called the Human Being, he or she is going to determine
in their life whether they were going
to be good or bad. They’re going to make that decision. How are they going to do that? They’re going to be very, very different
than all the rest of Creation, the rest of animals, planets, and stars. They’re going to be given Free Will,
Choice. You do what you want, not everything what you want, but certain things you’ll be
given the liberty, the freedom to do what you want. And if that’s the case, because the Human Being consists
of two parts, as we explained, the physical body and the
“Neshamah” (Soul), well, it’s going to be hard to decide
what to do, because the soul is good,
it’s part of G-d. “Chelek Eloka Mima’al,”
it is something divine. The soul only wants to do good. It is pure. The “Guf,” however, the physical
material body, wants everything for itself. It wants to eat, sleep, enjoy life,
have a good time. That’s what the physical body
is all about, That’s the nature of the physical body. You can’t change that. So, there is a constant struggle between
the physical body and the soul – to do the right thing. What is the right thing? What G-d would like us to do, all mankind, Jews and Non-Jews, and that is, to preserve this
beautiful world, to keep it going, to keep it running, to follow His instructions. That would be doing good. But, Man, because he has Free Will,
can sometimes do bad, he can sometimes cause harm. And that is where the “Ra” (Bad)
stems from; that is where it comes from. Man, throughout his life, has the ability,
however, to perfect himself, as the Kabbalah explains, that is partly the explanation of why we circumcise our children
at eight days old. What’s circumcision all about? Something extra? A piece of flesh that is there extra? What do you mean? G-d does not
make us perfect? Why did He create this piece that
He wants us to remove? It is very much symbolic; it’s a reminder, that Man, you are the one that has to remove it. You’re the one that has to
complete yourself. You’re the one that has to do certain
actions to perfect yourselves. So, I’m going to leave that
for you to do. Well, obviously, the baby cannot do it, so the parents do it for him. But, at least, part of the explanation
of the Circumcision is to remind us that we’re not perfect,
but we can be better, we can perfect ourselves. And that is, basically,
what life is all about, is to perfect ourselves, and to do whatever He expects
of us to do. We all have a mission. And even though it’s not easy, but we are given the tools to succeed. Nobody can ever complain to G-d,
after he leaves this world, You did not give me the tools; it was just too, too difficult for me. I couldn’t do it. It was too harsh. I was unemployed, etc. G-d has many, many examples
of individuals who risked their life, who sacrificed everything, who were poor, who were ugly, who were beautiful, rich and poor, who lived a beautiful life. So, nobody can ever come up
with any excuse of why he could not do a good job. But, obviously, we have the “Yetzer Hara”
and the “Yetzer Hatov,” the evil and the good inclinations who are always trying to get us
to join their camp respectively, and if we don’t have the instructions,
if we don’t have the manual, we’re going to be confused. Our conscience is going to
tell us one thing. And guess what the conscience is? The conscience is the Soul. Deep down, we know this is wrong. That’s the Soul, that’s the
Good Inclination. But, our physical body or our bias
is telling us something else. So, it is sometimes confusing. If we don’t have direction, how we’re going to know
right from wrong? That is what the Torah is all about. With the help of G-d, at another time,
we’ll talk about what the purpose of this Torah that
we have, that we follow, is all about. But, I’m just giving you a little bit
of a clue now. It is a road-map on how to live
in this world. Just like you buy a piece of equipment, and hopefully it comes with a manual. It may be written in Taiwanese,
not in good English. Right? But, I think most of us will be able
to figure out how to make the computer work, how to make the dishwasher work. You know, without it, we’re not going
to at least know how to best take advantage of this very
sophisticated piece of equipment. And the Human Being is quite sophisticated. Life is somewhat complex, and if you don’t have direction, you will not be maximizing your time right. So briefly, in this world, because Man has Free Will, he has the ability to do “Mitzvot” and
“Ma’asim Tovim” – good deeds. And in this way, he builds the world,
preserves the world. He’s a partner in Creation. Or he has a choice, the ability to do “Avonot,” to commit sins,
transgressions. And what do they do? They cause a “Kilkul,” they cause a short circuit in the system,
in this Creation. They go against the will of G-d. They did not accomplish what was
intended to accomplish. On the contrary, they are destructive. Transgressions, whichever they may be, and the Non-Jewish world has seven, if they’re not observed properly, they cause problems; they cause us
a lot of trouble. Whereas, observing the commandments
and performing good deeds, not only are we doing what is
expected of us, we’re actually doing something good
and beneficial to this world. In the same way that observing commandments
and performing good deeds allow the “Shefa,” the abundance, to flow, to continuously flow from above to below, “Avonot” – Sins cause a “Machsor”
or a “Gira’on,” they cause a shortage of
the “Shefa” (Flow). Whenever there is famine, lack of rain, trouble, epidemics, it is the exact opposite of “Shefa.” It is a lack of abundance. If anything, it is destructive. That is a mirror image of
Human Being’s behavior. Because everything in this world,
as the Kabbalah explains, everything is “Mida K’neged Mida,”
it’s measure for measure. We have to have some signals and some sort of communication
to us from Him. I mean, He doesn’t talk to us. He doesn’t send us an email.
Right? There’s no chat mode with Him. How is he going to tell you that
something is wrong? Well, one way he does it, when we
don’t have Prophets. I mean, when we had Prophets –
it was Prophets. But we don’t have Prophets today –
He does it through Nature. We break our laws, Nature breaks
its laws. If something is not right in Nature, in the functioning of this beautiful,
perfect world. Remember, we just said
the world is perfect. What are all these winds? What are all the Hurricanes? What are all the earthquakes for? Where is this perfect world? Well, if man is not perfect, how is he
ever going to know that he’s doing something wrong. So, we have this system, built in,
that communicates to us, if we’re willing to listen. Not everybody listens. And it’s intended, on a global scale
and also on an individual scale. With the help of G-d, eventually
we’ll talk about it, how is one supposed to know that what
is happening to him individually, in his personal life, is a coincidence,
which there aren’t any. There are no coincidences. What I really mean, is it part
of the “Mazal”? That’s it, I was born with
this package deal. Or is it, perhaps, because of some
accusation against me? Something that I specifically did just yesterday, or a month ago,
or a year ago. Now, it’s haunting me; now it’s coming after me. How am I supposed to know what it is? Maybe it’s in the genes? Right? What is it? So, there are ways that one can figure out
what is happening to him. Now. We spoke about good deeds
and sins. Okay. What is the source of a sin? Where does it all begin? How does it form? The Rabbis tell us there are
two agents of Sin: The eyes and the heart. The eyes see, the heart covets,
and after the two join forces, the hands and feet complete the job.
Whatever the sin is. The eye is more dangerous
than the heart. Because if the eyes would not see
then the heart would not covet. In reciting the “Shema” prayer we say “Lo Taturu acharei levavchem
v’acharei Einechem.” Right? The Torah warns us be careful not
to go by what your eyes see and by what your heart covets,
or wants. But wait a minute. It should have said it the other
way around. “Lo Taturu acharei L’vavchem,”
first after your heart, then after your eyes. Don’t you first have the desire to have something or to see something and then you look at it? Which one goes first? Doesn’t usually the heart go first? Why does it say? I’m sorry. I said why does it say
“the eyes and the heart.” It does say “Lo Taturu acharei L’vavchem
v’acharei Einechem.” Right? It should be the eyes were the ones
to see first, and then the heart covets. But in the recital of Shema
it says just the opposite: Don’t go after what your heart desires
and what your eyes see. So which one comes really first? It appears to be that the Torah is telling
us the heart is first. Right? Or is it the eyes first? Which one is it? We would think the eyes come first. The Torah reveals to us, the heart is where everything is sown. In other words, the seeds are
in the heart. Why? Because you would not see if you did not
have the curiosity to see, to look. So it first begins in the heart:
“Lo Taturu Acharei L’vavchem,” then, “v’Acharei Einechem.” If you would not have the desire,
the curiosity to see, then you wouldn’t see. Nevertheless, even though it all
began in the heart, and the heart has many, many interests
and desires and wants, Nevertheless, the more dangerous one
of the two are the eyes. The eyes are the ones that causes
most of the trouble. Why is that? The Rabbi’s tell us that it is “Davka al y’dei Haeinayim
sheHayetzer Mitchazek.” In other words, mostly, through
the agent called the eye, that the Evil Inclination gets
all its power from. And the Rabbis tell us: “Ein Hayetzer Sholet ela b’ma
Sh’Haeinayim Ro’ot.” The Evil Inclination would
not have any control if the eyes would not first see, whatever
it is that they’re seeing. So, somehow, it is the eyes
that engrave in themselves a picture of what they
see out there, and that is what leads them
to have certain desires. Blind people, I think there have been various tests conducted about it, are not necessarily going to have the exact same desires
as those who can see, because they can’t see. And we’re not talking here about desires
or physical needs. If you are hungry, the body is going to let you know; it’s going to sound an alarm that you need to eat or drink. We’re not talking about
bodily needs right now. Where the eye sees, and where
trouble begins from the eye is in the area of, I guess you can
call it spiritual needs. But it’s not really spiritual. These are needs that are not
really part of the body. They’re more part of the spirit. For example, I’ll give you an example,
“Kavod” – Honor. Honor is not a bodily need, the people who want to be
respected and honored. According to the Kabbalah,
“Kavod” (Honor) is a problem that the “Ruah” has;
not the “Nefesh.” The “Nefesh” is that spirit
that is closest to the physical body, to the heart. The “Ruach” is a little bit higher. The “Neshama” (Soul) is higher
than all of them. The “Ruach” is the one that, or the
“Ruach” part of the “Nefesh,” if you want to be more exacting. The “Ruach” is the one that has this need
to be respected or to be honored. So, we’re not talking about
real physical needs. We’re talking about out of body needs. Needs, that many of us feel
we want to have, we crave, like money. Money is not a physical need.
Right? It’s more of an aspiration; it’s more something that
gives us security. Right? It’s not a physical need.
Right? So, all of these needs that
are not physical, but are nevertheless needs,
are in the eye. So, the eye is the one
that generates, that generates a “Chissaron.” More than the heart. It is the one that generates
the feeling of “Lacking.” It is lacking something. It wants something.
Because it sees. It sees what other people have, It sees what there is out
there in the world. Right? It creates, or it generates
this sense of wanting to have these things that it sees. The Rabbis tell us something incredible. Before a person leaves this world,
he sees the Angel of Death. Now, the Angel of Death can come
in many, many forms. But some people will see him
as full of eyes. “Malach Hamavet Male Einayim,”
they tell us. And not everybody sees him
as full of eyes, but some will see him. In various situations you
may be able to see that, but usually before one’s death. And that usually comes to people who were very much coveting
all their life. The eye was coveting. So, they see right before
they leave this world, what are you going to do with all
that your eye all this life coveted? You’re not taking anything with you. All of your mistakes, if not
the majority of them, were because of what your eye saw, and because of what you wanted, that may not have been good for you. So the Evil Inclination, or actually the “Malach Hamavet,”
the Angel of Death, appears as something
that is full of eyes, meaning, that the source of all evil, the source of all problems, the source of man’s downfall,
his mistakes, his evil doings, is all from this eye that has been
wanting to have certain things. What’s so special about the eye? Why does everything really happen
through the eye? If we talk about now the organ,
the eye, what’s so unique about the eye? Well, the eye you may have heard
is the window to the soul. Right? “Chalon Laneshama.” You can actually tell a lot about
a person by looking at his eye. And it has also been proven that a lot of one’s illnesses
in the physical body can be seen in the eye. They can also be seen
in one’s fingernails. If you know how to read fingernails; there is something like that. There’s not so much
to read into them, but certain lack of vitamins, certain problems in the physical body, can be detected in the fingernails, and they can very much
be detected in one’s eye. Various parts of the eye. Now, it is very interesting that
the Zohar brings down, that this eye has the entire
world in it. The entire world is in the eye. Where? For those of you who have studied
the anatomy of the eye, the white part of the eye, as it’s called in the anatomy
of the eye, is called the Sclera. Right? You would know. The sclera, the white part,
represents the ocean. The ocean, the waters of the oceans, are more abundant than the earth
and the continents. Right? The Iris, which is the round part
of the eye, which is either blue, green, brown, which help to open up the Pupil. The muscles in the Iris are the ones
that expand, contract, to allow the light to go in
through the black Pupil. That’s the Iris. Okay? The Iris represents the “Yabashot,” the continents, the earth. And the Pupil, the black dot, you can say
either represents Man, or as the Zohar says, it represents
Jerusalem. Another version says it represents
the “Temple,” the center of the Earth. There are various opinions as to
what each one represents. And there’s also room for explaining
what the Cornea is, which is another part of
the front of the eye, as opposed, to the many things
that exist in the back of the eye. Anyway, every organ of
the human body is representative of something
in this world, and has tremendous symbolism. But the eye is very, very special. And actually, it just reminds me, that of all creations in this world, the one that gave the most difficulty
to Darwin, who believed in Evolution, was the Eye. He says ‘the Eye gives me
a lot of trouble; it doesn’t let me sleep.’ In other words, that one I can’t explain
through Evolution. Because it’s such an incredible piece of machinery. I mean, a camera works
like an Eye. An Eye works like a camera, however you want to say it. It’s incredible. How could this all happen
by itself? There’s exactly six muscles from the back,
in everyone’s Eye, except for, I mean, not everyone. When I say everyone, I don’t mean
vultures and dolphins, because their eyes, even though
they’re similar, they’re not exactly the same. Exactly the same amount of muscles, exact same Retina, the exact same Optic Nerve that takes the picture that
is upside down and communicates it to
the Brain and focuses. I mean, it’s an incredible piece
of machinery, this Eye. So, it was giving them a hard time –
the Evolutionists. And we know, of course, that everything
was designed by G-d. This is the ultimate design, and this is an incredible piece
of machinery. So anyway, so it is through this Eye
that many images are engraven, good and bad. This Eye is very, very sensitive. Why is it sensitive? Because the same Eye that
we just said before reveals to us a little bit about the
personality of this individual, it is also through the same eyes that expressions of feelings and emotions, sadness, happiness, crying, all of this comes out through the eyes. An incredible organ that tells us
a lot about the person, and tells us a lot about
how he’s feeling. So, now that we have an idea
how important this Eye is, we also have to realize that this window of the Soul is a
very sensitive organ. In what way? I’m not talking about dust right now –
coming into the Eye. Sensitive to what it sees. Because of the impression. Everything is recorded. Things that you have seen when you were
two years old – you may remember. Two years old. You were just two years old
and you remember that better than what you did yesterday. They’re engraved. So this sensitive organ, you know what sensitivity it has? This window to the soul, even though
it’s a window to the soul, it has tremendous sensitivity to
this physical, material world. That is, after all,
where we are living. We’re living in a physical,
material world. And this Eye, that is the go-between, the window, between the soul
and outer world, it is very sensitive
to what it sees. It just, you know, takes a look at
whatever it sees and records. And because it records everything, it causes the human being
all sorts of problems. This Eye, as we said before, the first thing it does is, it generates
a sense of “Wanting,” of something is missing. It sees something – it wants it. It would like to have it. It would like to try it out. That is one of the things
that the eye does when it sees and records
an image. But, besides all the wants
and desires, the most important one of all, the most important observation
of all is, that we need to know and
be concerned about, is how the eye looks at
the world, in general. “Al Habria, Haistaklut Shela,” its observation of how it sees
life and people. Is it an optimist? Is it happy? Wanting to contribute, wanting to go along and cooperate. Is it a positive eye? Or is it a negative eye? It sees everything enviously, wanting everything for itself, not wanting to share. Does it look at life as something
depressing and sad? So that is more important
than anything. This very sensitive organ, because of its sensitivity, we want to be sure that
it looks correctly at life, and not in the incorrect way. G-d forbid, If somebody
commits suicide, he obviously looked at things
not in the correct way. He thought he can run away
from his problems. But you don’t run away
from the problems. The problems will go after you
to the grave. They only get worse. But, it definitely has to do
with one’s perception. And that’s where it is very,
very sensitive. Because we only have 70, 80,
maybe 85 years to make up our mind how we
want to see this world. And of course we’re given direction. If we’re given the proper direction, and we go hand in hand
with this, and we believe in it, then we will do just fine. We may have our depressing moments, our sad moments. After all, that’s what life is, it has its ups and downs. But, if our overall perception
is good and positive, then we will be fine. If not, then we’re asking
for trouble. And that’s where “Ayin Hara”
(Evil Eye) begins. All of this was one big introduction, but it was necessary for you
to understand the dynamics of the eye, of good and evil, and how sensitive this organ is, and how some people choose
to be positive and some people choose
to be negative. And that is where the trouble begins, with those who are negative. What’s the difference between those who
are positive and those who are negative? Those who are positive are not necessarily
interested in themselves. Why? Those who demonstrate a positive eye, they share a characteristic of G-d. And that is an eye that
looks after others. G-d has, not a physical eye,
because He’s not physical, but His eye looks down
to this world with compassion, with love, trying to do everything right. I mean, G-d does everything right. But, to supervise the world. “Eina P’kicha” means an always constant
eye looking out for Creation. If G-d would remove His supervision
for one moment, we would cease to exist. So G-d’s “Eina Pekicha,”
His open eye, His supervising eye, His generous and good eye,
is always there. Those who are positive about life share that kind of an eye, that kind of a feeling, of wanting to help, of wanting to cooperate, of wanting to do G-d’s will, of just showing a certain positiveness about this Creation, about this life that they have. Whereas, somebody who has
a negative eye, is the exact opposite. Does not think of giving to others. Only thinks of himself. A negative eye only sees himself. He does not see the world. That is why in Hebrew there’s a term called “Tzarut Ayin.” “Tzarut Ayin” means narrow eye. What is a narrow eye? Does anybody here know the difference between somebody who is stingy
and somebody who’s a miser? They’re very similar, but they’re
very different. Somebody who is stingy can have steak, live in a beautiful home, have three cars, but not give anything to anybody, not share his wealth with others, because he’s stingy. Right? A miser does not even allow
himself to enjoy, even though he has millions of dollars
in his bank account. It’s a sickness. But there are people like that. That’s a miser, “Tzarut Ayin.” But there’s something else. That’s not really “Tzarut Ayin” so much. But I gave you an example of, perhaps, somebody who’s narrow
even on himself. Real “Tzarut Ayin,” the real narrow of the eye is seen in the following way. We all know what Jealousy is. He has that. I want to have it too.
Ok? The narrowness of the eye,
of “Tzarut Ayin” means, I don’t want him to have what he has. “Ani lo Mefargen lo,”
as we say in Hebrew. That is worse than Jealousy. Jealousy just means, whatever he has I want to have. Okay. It’s not the best thing
in the world. He has a Lexus, I want to have
a Lexus. Not me. Right? “Kin’a,” Jealousy. A lot of people are jealous. You know what “Tzarut Ayin” is? I’m not happy for what he has, even though I have the same thing
that he has. Or, even though I don’t want
what he has, I don’t want him to have
what he has. You know people like that? There are people like that. That’s “Tzarut Ayin.” That means, that eye that
we’re talking about, look, look at what we’re saying, everything is about the eye. It’s not a generous eye. It’s not a positive eye. It’s a negative eye. How is it negative? It’s being narrow. What is it doing by being narrow? It’s not wanting people
to be happy. He or she is not happy themselves. They could be envious. They could not want something good
for the other. All of that it’s more or less the same. They could be miser even about themselves. Narrowness of the eye. Now, even though we said before that this eye generates a lacking, a sense of lacking, of wanting, it also does something else. Where Good is something
that is generous, and giving, and expansive, Bad is constrictive; Bad is limiting; Bad is wanting. So it’s all that. It’s not just a lacking, it’s not only a sense of wanting, it’s a sense of limitation, of unhappiness, of negativity. That is what Bad or Evil means. Somebody who is positive, it will be easy for him
to be “mistapek,” to be happy with what he has,
to be content. Somebody who looks at things positively is usually not jealous, he is usually happy with
whatever G-d gives him. So, it’s a beautiful, beautiful way of
not only a way of looking at life, but a good disposition, to be happy and content
with whatever you have and not to be wanting of more
and more and more. Because somebody who is wanting,
that means he’s lacking. If he’s lacking, that means there’s
some negativity in him. What do you need all this for? Appreciate what you have. Look positively at life. So much depends on one’s
“Histakloot Klalit,” his general look or approach at life. Is it positive? This is nothing. This is only a means to an end. I’m sure you’ve heard the term, money should only be a means
to an end, but not an end to itself. Because why do I need
the money for? I need the money to pay the bills. That’s all. Money really should be
a means to an end. It’s not an idol. Right? But for some people it is. So, to them it’s something
that is lacking, that they need to get, they need to work so hard for. But, for those who look
positively on life, who look correctly at life, they will never have a
feeling of lacking, because He takes care
of little ants. He takes care of all
the dogs and cats. G-d takes care of everybody.
Right? He’s not going to take care of me? If I’m the crown of Creation. Man is the most important
part of Creation. He’s not going to take care of me? He’s going to give me whatever
it is that I need. So that is the big difference between
a good eye and a bad eye. Now, what happens in this world,
in this creation is, that all the evil forces
that we talked about, the “Kishufim” – the Witchcraft, the Evil Eye, the negativity, they all gang up and gather
in the same club. What I mean by that is, the Kabbalah speaks about “Zachar” (Male)
and “Nekeva” (Female), and I am not going to get into that. It’s a very deep topic. There are a lot of difficult terms
in the Kabbalah of right/left, male/female, yin/yang. I think, you may have heard
these things. Okay, that’s not important to us. But these things do exist
in a certain way. And the “Tum’a,” all the powers
of the Impurity, all the forces of Impurity, including that which is evil, including the Evil Eye, they all gather together in the same spot,
in the same place. In other words, they all are
in the same tree, in the same Club. They all, pretty much, are attracted
to the same thing. And I’ll just give you a
small little clue. I don’t want to get into it
too much, because it may be misunderstood. A woman, when she’s unclean, she is a “Niddah” (in Menstruation), attracts to herself, whether she wants it or not. It’s just a fact of life, impurities. And that is why in Halacha,
in Jewish tradition, there are certain sensitivities about a woman in that state. I won’t say more than that. There are certain sensitivities. I hope most of you will understand
what I mean. There are certain sensitivities as to where
she can be and what she can do because of all that impurity
that is there at a given time. Until, of course, it is removed
through the Ritual Bath. But the point is, I just gave you this as an example, they don’t have to be invited. The Impure Forces, they go,
they know where to go. They’re pretty much attracted to the
same spots, the same location, the same areas in the world. And in the same way
that these “Kochot,” these forces in the world
can do harm, every aspect of them,
every part of them, is capable of causing harm. In other words, not just Witchcraft, but even something like
the Evil Eye, even something like simple Impurity,
can be a problem. If “Tum’a” – Impurity would
not be a problem, we wouldn’t be washing our hands
in the morning when we get up, even though that is a very
low level impurity. Obviously, we take these
things seriously. So, what they all have in common
is that they are harmful. They are not positive;
they are negative, they belong to another camp. They’re not nurturing, like that which belongs
to the good camp, that is positive, that is giving. They are limiting; they are wanting;
they are restrictive, and they move you away from
your ultimate mission that you’re supposed to accomplish. They’re there for a reason. Obviously, they are there because
we need a challenge. But, we have to remember that we
have to stay away from them because they are harmful. Okay, now that we were able
to define what they are, let’s take a look at harm. How does a human being cause harm? Well, man can conduct himself
in three ways: “Machshava,” “Dibbur,” and “Ma’ase.” He can have thoughts, he can talk,
and he can act. Right? In these three modes of operation
he can also cause harm. All right. The easy one is “Ma’ase.”
(Acting) Physically, one can cause harm through
his hands and feet, slapping, kicking. We know that, right? So that’s easy. Through the “Ma’ase,” through deeds, we know how people can
cause others harm. How about “Dibbur” – Speech? Can people cause others harm
through speech? “Lashon Hara,” right?
Gossiping, Slander. What else? How about curses? Do you believe in that? Can somebody curse somebody? Well, if you didn’t, you’re going to
find out how that is possible. How about blessings? Just like there are curses,
there are blessings. You can do good or bad
with your mouth. Okay? And then there’s the eyes. Where do the eyes come in? With the thoughts. The eyes transmit the thought. Just like the hands and feet transmit
the physical harm to somebody. Our voice, our speech, transmits
a curse or blessing. Right? Or derogatory talk – through our Speech. The thought process, how does it
transmit any harm? Just by thinking about it?
No, no, no. Through focusing. I think about it, or I think about
certain things. And somehow, the thought uses
the vehicle called “the Eye,” to cause harm to others. Now, how does that happen? In reality, what is taking place? Well, the Rabbis tell us, it’s brought
down in the Zohar, that Speech, the reason why
Speech is so dangerous, is because when somebody
says something bad, there are certain angels
that listen to it, and they say Amen – let it be so. And that is why the Rabbis
tell us be very careful “Al tiftach peh lasatan,” don’t open your mouth to the Satan, in other words, don’t curse yourself. Don’t say anything negative
about yourself, because an angel may be there present at that time when you say that, and he will say, oh yeah?
Amen – let it be so. You’ve just harmed yourself. And at a certain time,
at any given moment, if a person says something,
no matter who he is, he can harm somebody else
through his speech. We’re not even talking about
Slander and “Lashon Hara.” We are talking about just a curse. It may happen. Words are powerful, not because you’re ruining
the man’s reputation. On a higher level, on a different
level altogether, it could be that, that particular moment, that individual is exposed. Why is he exposed? Because there’s an accusation
against him. He committed something terrible. He slapped a poor man in the face. All right? I’m giving you an example. Not only did he not give him charity, he actually slapped him in the face, and told him ‘why don’t you
get yourself a job.’ Something very, very demeaning. Something very cruel. And this man is a man that has money. Of all people, you had to slap
the poor man in the face? You had to demean him? So, that causes an accusation above. They’re very upset at him. Comes along this guy and gives him a curse. If that curse happened
at the exact moment, or around the time when
there is an accusation, so that man is exposed, he’s naked,
in a sense. That curse will affect him. The same thing with a blessing,
the Rabbis tell us “Al t’hi birkat hedyot kala b’einecha,” don’t take a blessing so lightly, even if it comes from a simple man
in the street, a homeless guy. If that is an “Et Ratson,” if that moment is a propitious time, and/or that simple man
has special lineage, his grandfather was a big Rabbi
and righteous man, it just could be that if you haven’t had
children for 25 years, that man’s blessing, not the Rabbi’s blessing, not the righteous man’s blessing, that simple man’s blessing
will come true. So, ask everybody to bless you. From now on, ask everybody
to bless you. You never know. And stay away from curses. You don’t want anybody’s curses. Because words are powerful. A curse, a blessing can come true. Okay? Now, in the same way that
an angel is there to accept the blessing or the curse, in the same way it works,
the Zohar says, with the Evil Eye. How does the Evil Eye work? So, we’re talking about an individual who
has the ingredients of an Evil Eye. In other words, he’s negative;
he’s wanting; he’s not happy. Comes along a certain “Malach,”
“Mechabel,” “Mashchit,” a destructive kind of angel,
and sits on his eye. That’s how the Zohar explains it. “Mitlabesh, o yoshev lo al ha’ayin.” It sits on this man’s eye. And wherever he looks
it causes destruction; it can cause destruction. There is a certain energy
that leaves that eye, if we can call it energy, that harms whatever it sees. And when we say “whatever”
it means “”Mamon o baguf,” he can harm someone physically, and all of a sudden you feel
Oh! You want to vomit. It could be it’s not food poisoning. It could be somebody just gave you
10 minutes ago an Evil Eye. And you just feel like vomiting. You feel, your physical body
feels terrible. Not a flu, not nothing. You know you didn’t eat
anything wrong. You didn’t have any breakfast. Why are you feeling so terrible? It could be an Evil Eye. Because an Evil Eye can affect
the physical body, or it could affect one’s finances,
his job, his money. Why does it affect it? How does the eye affect it? On a Kabbalistic level, the way
it happens is because, make believe there is a tube, there’s a pipe coming down from above
into every soul, into every human being in this world. Just like we put food and drink into these two tubes here, and air, the food pipe, the wind pipe. There is a spiritual tube through which we get sustenance
from above, that keeps us alive, that keeps the Soul within this body. Comes along an Evil Eye,
and what it does, it interferes, it disturbs this direct flow of abundance,
of “Shefa” from above, and that is why all of a sudden
we don’t feel good, or something goes wrong
in our finances. This is very similar to somebody
who’s immune system is weak. What’s going to happen? All of a sudden he is going
to become sick. Something is wrong in the
immune system that cannot fight back the bacteria, or the virus, or whatever it may be. Right? So, therefore, an Evil Eye can attack, and somehow, it has the power to disrupt
this sustenance [from above], and that is why a person, all of a sudden,
feels the way he feels, or something goes wrong in his
finances or in the family. The Rabbis tell us that’s why you
have to be very careful not to expose yourself to all sorts
of dangers and accusation. Anybody that goes to war, sometimes we have no choice,
we’re drafted, then, you’re exposing yourself
to danger. And what happens in the times of danger
is that our books are opened. Our books are opened on
Rosh Hashanah usually, that’s the Day of Judgment. Not if you’re in a dangerous place. Anytime a person goes through danger, he’s asking for trouble because
they open up his books. Should we make a miracle? Should we save and protect him,
or not? They have to decide on the spot. They’re not going to wait to
Rosh Hashanah. You don’t, therefore, want to
take any risks, major risks, like racing cars. It’s a risk. Once you go into a racing car, you go mountain climbing, you are involved in any sport
that is somewhat risky, your books are open. Because they may have
to perform a miracle. And in order to perform a miracle there has to be enough merits
in the books. And if they’re not, the guy can die. He was supposed to live to 99
and he went at 29. What a shame. Now, sometimes we have no choice, we had to go through,
we have to go to battle. A lot of Israeli soldiers,
they don’t have a choice. So what does G-d do? That’s next week’s topic. I think next week. The guy, the flower,
was cut down short. Reincarnation – “Gilgul” brings them back,
born again. But this could happen. So, you have to be careful of not
exposing yourself to situations where an accusation could
cause problems. Yeah. Right. How is it perceived? Any soldier that goes to protect Israel
is a beautiful thing. I mean, it’s a great Mitzvah. He’s protecting his countrymen. He’s involved in something holy. The books are open because
he is in danger. Anytime you are in a dangerous situation – it’s like you’re automatically
opening your books. You know, upstairs. What should we do with him? Should we protect him? There are hundreds of mines
laying around. We have to, basically, lead him the way
that he shouldn’t step over them. War is dangerous; people lose
their lives. So, they have to make a decision
who’s going to remain alive. So, in order to do that,
in order to decide, they have to open the books. Somebody that’s going through
a triple bypass, that’s a dangerous situation. Today, less than it was 20 years ago, but it’s still dangerous. Open-heart surgery. Can you hear me? Ok. Usually the books are open
on Rosh Hashana. Right? Rosh Hashana is a Day of Judgement. What do we do for next year? Does everything remain status quo? We don’t change his Mazal? Do we improve it? Do we make it not as good? Rosh Hashanah is a time for decision.
Right? Now, there are other ways that a person
can bring himself to court. Somebody does not have to sue you
to take you to court. If you drive without a license, you may
end up in court too. Right? There are other things that can
bring you to court. Right? If a person talks “Lashon Hara”
(Derogatory Speech) on others, he speaks bad about others. You know what they say upstairs? The Satan says, “he’s talking,
I want to talk about him too.” So, “Lashon Hara” brings you to court
whenever you speak “Lashon Hara.” We don’t wait to Rosh Hashanah. When somebody is in a dangerous situation,
the same thing. They have to make a decision. Should we save his life or not? He just put himself,
willingly or unwillingly in a dangerous situation. Should we protect Him? Make a miracle, or not? Does he deserve it, or not? Or should we just let him go? Let him go. You know, he had his life, 20, 30, 40,
whatever it was. Should we let him go? They have to make these decisions
whenever people are in danger. Because whenever people are in danger
the books are open. There could be accusations. He doesn’t deserve a miracle,
or maybe he does. So, this is a normal process. Stay away, if you can, from putting yourself in
a dangerous situation. You don’t know if they’re going
to make a miracle. You can’t take a chance. You cannot rely on miracles. Yes. No. Only G-d knows what is
a big Mitzvah (Good deed) or small Mitzvah, what is a Mitzvah that can
spare his life. It has nothing necessarily to do
with the number of Mitzvot. Or it could be his father, or grandfather who was such
a special man. Because of the merit of his father they’ll keep the son alive. There are various reasons. Oh, I need this man around. I need him around for some reason. I have a mission for him, that I can’t
let him go now. There’s all sorts of reasons
why G-d needs him. But, they still have to open
the books. They have to have a court session. Yeah. Is there a relation between Lashon Hara
and the Evil Eye? Well, It’s evil. Right?
They’re both evil. A person actually who talks about others has a little bit of that negativity
in him too, because he looks down at others. He may be arrogant. But it’s not exactly an Evil Eye. No. Not everybody has an Evil Eye. I want to remind you,
one thing, that Thank G-d, most people don’t have
an Evil Eye. They don’t. I’ll get to that. Okay? I’ll tell you what
that means soon. How to protect ourselves? Yes. In the last few minutes –
I’ll talk about that. How to identify them?
It’s a little tough, because some of them don’t even know
that they have it themselves. But usually, usually, if you detect somebody who’s very,
very negative, envious, and looks at you in a strange way, then you want to run away
from them. So, we’ll talk about that in the end. All right, so what do you do about
not exposing yourselves? So if it’s danger, you don’t go to a dangerous spot. But, the Rabbi’s tell us, because
we’re surrounded with people who may give us an Evil Eye, and they may hurt us financially or may hurt us physically, so, therefore, don’t expose
yourself to them. How do you not expose
yourself to them? Well, if it’s your money,
don’t talk about it. “En Hab’racha sh’ruya ela b’davar
hasamui min ha’ayin.” The Rabbis tell us, you want blessing? Don’t talk about how much money
you have. Don’t talk about too much about – how you make your money. Don’t talk too much about your money. I mean, you are allowed to tell people
what you do for a living. I mean, you don’t have to keep
your mouth shut completely. But, be careful not to emphasize
it too much. Not to draw attention. Don’t get into details,
unnecessary details. If it’s your family, I mean,
it’s different. We are talking about with people that –
you never know. So, that is how one way
to preserve the blessing, to have blessing, is – cover up. Don’t allow too many people to see
what you have, what you own. Don’t expose yourself – when we talk
about finances. Right. Don’t flaunt. Now, when we’re talking about
physical pain, physical harm – stay away. In other words, if you know somebody who make give an Evil Eye, don’t look at them in the face. Look away. Now, the problem is, some people
have a real problem with this one, because if that individual is an
aunt or an uncle, you know, how you look away? Now you have a problem. Do your best, do your best,
not to be around them. But I’ll tell you what to do, nevertheless,
if you’re around them. Because sometimes it’s hard
to avoid them. But there’s no doubt that one of
the best things to do, is to avoid, and not to look them straight
in the eye. Especially, when you’re doing well. You just want the lottery, or there was just a baby
born in a family. Especially, your wife, your sisters
just became pregnant. And I need to remind especially
the Persian people with this. The women, if you’re pregnant,
don’t let anybody know. They want everybody to know. A lot of miscarriages occur
because of that, because of the Evil Eye. Don’t let them know until it’s
almost impossible to hide it. You know, when you’re six months. You know, then, everybody will
figure it out anyway. There’s no Mitzvah