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Re: yechida's reflections 06 Jan 2010 20:19 #43051

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Paid In Full 
John (Gibby) Gilbert 
Canadian Radio Announcer



A little boy came up to his mother in the kitchen one evening while she was fixing supper, and he handed her a piece of paper that he had been writing on. After his mom dried her hands on an apron, she read it, and this is what it said:

For cutting the grass: $5.00
For cleaning up my room this week: $1.00
For going to the store for you: .50
Baby-sitting my kid brother while you went shopping: .25
Taking out the garbage: $1.00
For getting a good report card: $5.00
For cleaning up and raking the yard: $2.00

Total owed: $14.75

Well, his mother looked at him standing there, and the boy could see the memories flashing through her mind. She picked up the pen, turned over the paper he'd written on, and this is what she wrote:

"For the nine months I carried you while you grew inside me: No Charge.

For all the nights that I've sat up with you, doctored and prayed for you: No Charge.

For all the trying times, and all the tears that you've caused through the years: No Charge.

For all the nights that were filled with dread, and for the worries I knew were ahead: No Charge.

For the toys, food, clothes, and even wiping your nose: No Charge.

When you add it up, Son, the cost of my love is: No Charge."

When the boy finished reading what his mother had written, there were big tears in his eyes, and he looked straight up at his mother and said, "Mom, I sure do love you."

And then he took the pen and in great big letters he wrote: "PAID IN FULL".


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Re: yechida's reflections 06 Jan 2010 23:15 #43127

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Beautiful. Im gonna have to keep that one. Yechida you made me cry. :'( :'( :'(
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Re: yechida's reflections 07 Jan 2010 13:41 #43353

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Tanya 26 – part 11

Rav Jacobson related that he was by the dentist

The dentist told him that he brushes his teeth wrong.

Why?

Because you brush the face of the tooth

That makes it yellow.

You are supposed to brush between the gum and the tooth.

Don’t worry about the face of the tooth. It’s naturally white

(yechida aint no dentist but something tells me that it isn’t just brushing that makes teeth yellow)

The brushing is to get rid of the bacteria which conceals itself between the gum and to tooth.

So Rav Jacobson asks the dentist “Why should you brush the face of the tooth, perhaps the bacteria crawled its way up that way?


So the dentist answers him

IF YOU WERE BACTERIA,WOULD YOU GO THERE?? NO!!YOU WOULD GO INTO CREVICES AND CONCEALED PLACES.

The yetzer horah is the bacteria. He hides himself in concealed places, ESPECIALLY in concealed places, in those spiritual feelings at the wrong times

All of a sudden he is “Mr Teshuva”

But he is full of baloney.

He is trying to destroy you with sadness. He is preparing a sight on the street or a situation that will derail you. and he needs you to feel down and depressed and worthless so that you should fall and fail the test.

So you tell that phony “No thank you, Mr Teshuva. I will do Teshuva with its tears and it’s sadness in My time. When I am davening to Hashem about these things, when I am alone, or right before I go to sleep, That is when I will cry and feel sad.

Not before

Not after.
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Re: yechida's reflections 07 Jan 2010 13:55 #43357

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for those here that have a parent that has serious emotional or behavioural problems,please read "loving the father I hate" on the aish website.

there is no simple solution, but there are ways to learn how to cope, and to handle such individuals,l even when you are under their supervision.

stress with a difficult parent can indirectly aggravate addictions with lust,because this is indeed a serious stress in life,and often a very complicated one
Last Edit: 07 Jan 2010 13:58 by .

Re: yechida's reflections 07 Jan 2010 14:29 #43360

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if a father is known as a frum upright person to the community, those close to him may have some ambivalent feelings when they they see deeper that the rest of the world does as to what the true reality is.

this is why it is so important for each person to work on himself/herself.

and to grow in inner emunah and connection with Hashem.

no matter what is wrong around them.


Early on Kierkegaard realized that there was a strange inconsistency
between his father’s piety and his inner unrest. In another
journal entry he writes:


The greatest danger for a child, where religion is concerned, is not
that his father or teacher should be an unbeliever, not even his being
a hypocrite. No, the danger lies in their being pious and Godfearing,
and in the child being convinced thereof, but that he
should nevertheless notice that deep within there lies hidden a terrible
unrest. The danger is that the child is provoked to draw a conclusion
about God, that God is not infinite love
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Re: yechida's reflections 07 Jan 2010 17:48 #43446

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Beauty Tips
  by: Author Unknown, Source Unknown


A dear old lady was asked what she used to make her complexion so beautiful and her whole being so bright and attractive.
She answered:
"I use for my lips, truth
I use for my voice, kindness
I use for my ears, compassion
I use for my hands, charity
I use for my figure, uprightness
I use for my heart, love
I use for any who do not like me, prayer
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Re: yechida's reflections 07 Jan 2010 20:23 #43501

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I Asked God
  by: Author Unknown, Source Unknown




I asked God to take away my pain.
God said, "No, It is not for me to take away, but for you to give it up".

I asked God to make my handicapped child whole.
God said, "No, her spirit was whole, her body was only temporary".

I asked God to grant me patience.
God said, "No, patience is a by-product of tribulations; it isn't granted, it is earned".

I asked God to give me happiness.
God said, "No, I give you blessings. Happiness is up to you".

I asked God to spare me pain.
God said, "No, suffering draws you apart from worldly cares and brings you closer to me".

I asked God to make my spirit grow.
God said, "No, you must grow on your own, but I will prune you to make you fruitful".

I asked for all things that I might enjoy life.
God said, "No, I will give you life so that you may enjoy all things".

I ask God to help me love others, as much as He loves me.
God said, "... Ahhhh, finally you have the idea".


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Re: yechida's reflections 07 Jan 2010 20:40 #43504

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Letting Go
  by: Dee Edgett, Source Unknown

 


There was once a lonely girl who longed desperately for love. One day while she was walking in the woods she found two starving song birds. She took them home and put them in a small glided cage. She nurtured them with love and the birds grew strong. Every morning they greeted her with a marvellous song. The girl felt great love for the birds. She wanted their singing to last forever.

One day the girl left the door to the cage open. The larger and stronger of the two birds flew from the cage. The girl watched anxiously as he circled high above her. She was so frightened that he would fly away and she would never see him again that as he flew close, she grasped at him wildly. She caught him in her fist. She clutched him tightly within her hand. Her heart gladened at her sucess in capturing him. Suddenly she felt the bird go limp. She opened her hand stared in horror at the dead bird. Her desperate clutching love had killed him.

She noticed the other bird teteering on the edge of the cage. She could feel his great need for freedom. His need to soar into the clear, blue sky. She lifted him from the cage and tossed him softly into the air. The bird circled once, twice, three times.

The girl watched delighted at the bird's enjoyment. Her heart was no longer concerned with her loss. She wanted the bird to be happy. Suddenly the bird flew closer and landed softly on her shoulder. It sang the sweetest melody, she had ever heard.

The fastest way to lose love is to hold on too tight, the best way to keep love is to give it -- WINGS!


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Re: yechida's reflections 07 Jan 2010 21:02 #43516

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Love is Circle
  by: Manny Feldman, Source Unknown



Love is a circle, coming back to you,
When your love is given, with a heart that's true.

Love is a circle, going up then down,
Reaching to the heavens. returning to ground.

Love is a circle, take my hand, my friend,
Love is a circle, love will never end.

Love is a circle, setting people free,
Love is a circle, love is you and me.

Love, once it is given, has no end,
Circling forever thru all time.
Bringing love wherever man may be,
Going on for all eternity.

-- by Manny Feldman




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Re: yechida's reflections 08 Jan 2010 13:52 #43775

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Tanya 26(conclusion of chapter)

A beautiful, beautiful essay by an anonymous author, conveying some of the concepts we discussed here

When all the words have been written, and all the
phrases have been spoken, the great mystery of life
will still remain. We may map the terrains of our
lives, measure the farthest reaches of the universe,
but no amount of searching will ever reveal for certain
whether we are all children of chance or part of a
great design.

And who among us would have it otherwise? Who
would wish to take the mystery out of the experience
of looking into a newborn infant’s eyes? Who would
not feel in violation of something great if we had
knowledge of what has departed when we stare into
the face of one who has died? These are the events
that made us human, that define the distance
between the stars and us.

Still, this life is not easy. Much of its mystery is darkness. Tragedies occur, injustices exist. Bad things befall good people and sufferings are visited upon the innocent. To live we must take the lives of other species, to survive we must leave some of our brothers and sisters by the side of the road. We are prisoners of time, victims of biology, hostages of our own capacity to dream.

At times it all seems too much, impossible to accept.

We must stand against this. The world is a great mysterious place, and it’s possibilities are infinite, governed only by what our hearts can conceive. If we incline our hearts towards the darkness, we will see darkness. If we incline them toward the light, we will see the light.

Those of great heart have always known this. They have understood that, as honorable as it is to see the wrong and try to correct it, a life well lived must somehow celebrate the promise that life provides. The darkness at the limits of our knowledge; the darkness that sometimes seem to surround us is merely a way to make us reach beyond certainty, to make our lives a witness to hope, a testimony to possibility, an urge toward the best and the most honorable impulses that our hearts can conceive.

It is not hard. There is in each of us, no matter how humble, a capacity for love. Even if our lives have not taken the course we had envisioned, even if we are less than the shape of our dreams, we are part of the human family. Somewhere, in the most inconsequential corners of our lives, is the opportunity for love.

If I am blind, I can run my hand across the back of a shell and celebrate beauty. If I have no legs, I can sit in quiet wonder before the restless murmurs of the sea. If I am wounded in spirit, I can reach out my hand to those who are hurting. If I am lonely, I can go among those who are desperate for love. There is no tragedy or injustice so great, no life so small and inconsequential, that we cannot bear witness to the light in the quiet acts and hidden moments of our days.

And who can say which of these acts and moments will make a difference? The universe is vast and is a magical membrane of meaning, stretching across time and space, and it is not given to us to know her secrets and her ways. Perhaps we were placed here to meet the challenge of a single moment; perhaps the touch we give will cause the touch that will change the world.

(and again , for some reason, I love this essay , and respect greatly the frame of mind and heart of the one that wrote this)


Have a wonderful Shabbos,
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Re: yechida's reflections 08 Jan 2010 17:27 #43815

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some people think this way

judgemental about why we have our struggles

It is good that they are not God


I think by  Sara Crandall



 
  I think it is odd
How you roll your eyes
At my ignorance
Thats what you say it is.

I think it is odd
How you talk with your back
To my face
Thats how we communicate.

I think it is odd
How the words off your tongue
Are so sharp
Like a snake waiting to bite.

I think it is odd
How you have no respect
For a 'creature' like me
Thats how you act around me.

I think it is odd
How you cannot understand
That I am what I am
And thats that.

Sara Crandall


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Re: yechida's reflections 08 Jan 2010 17:49 #43818

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The Tangle of Physical Life by R Kook

Do not be affected by the fact that at times your heart is drawn to some lust or some character trait that is inappropriate. Do not conclude that the supernal expression of the wisdom of holiness is not suitable for you. This is a deception.

We are placed constantly in the tangle of physical life. But the wisdom of God sanctifies our life and expands it as well. At times, fantasies and undesirable tendencies rage within our heart. But they stand ready to be annulled before the glory of God, which appears in our soul in the glory of holiness.
Arpelei Tohar, p. 78
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Re: yechida's reflections 08 Jan 2010 17:53 #43819

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When Your Will Rises by R Kook

When your will rises to that supernal level of holiness, it is cleared of all bad traits and all bad actions that exist in the world-even of the most inconsequential matters that most people ignore.

One might desire illicit relations more than life itself, because sexual relations are embedded in one's drive to give life to all generations. But through sexual holiness, you can rise to the level and archetype of the righteous man of all generations.

Similarly, one might experience the desire to steal: for what one possesses can support generations to come as an inheritance. the love of evil acquisition exceedingly degrades one's care for future generations. But the goodness within holiness can rise to the heights of life and elevate it.
Orot Hakodesh III, p. 298
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Re: yechida's reflections 11 Jan 2010 13:23 #44326

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Tanya 27-part 1

In the previous chapter the Alter Rebbe stated that sadness hinders one’s service of G d in general, and his battle with the Yetzer Hara in particular. He therefore discussed means of overcoming sadness caused by material concerns, and by anxiety over one’s sins.
In this chapter and the next, he will discuss another type of melancholy, that caused by concern over one’s sinful thoughts and desires. This category itself may be further subdivided into two: (1) Where these thoughts occur while one is occupied with his material affairs, and (2) Where these thoughts disturb his service of G d in Torah study, prayer and the like.
In this chapter the Alter Rebbe discusses the first situation. He states that not only are these thoughts no cause for sadness, but on the contrary, they ought to give rise to joy.
ואם העצבות אינה מדאגת עונות, אלא מהרהורים רעים ותאוות רעות שנופלות במחשבתו

If, however, his sadness does not stem from anxiety over sins that he has committed, but from the fact that sinful thoughts and desires enter his mind, then:
הנה אם נופלות לו שלא בשעת העבודה, אלא בעת עסקו בעסקיו ודרך ארץ וכהאי גוונא

If these thoughts occur to him not during his service of G d, but while he is occupied with his own affairs and with mundane matters and the like,
אדרבה יש לו לשמוח בחלקו, שאף שנופלות לו במחשבתו הוא מסיח דעתו מהם

he should, on the contrary, be happy in his lot; for although these sinful thoughts enter his mind, he averts his attention from them.
It is clear that here we are speaking of one who does not wilfully dwell on sinful thoughts, for if he does so he is a sinner, and the previous chapter has already dealt with sadness arising from sins.
לקיים מה שנאמר: ולא תתורו אחרי לבבכם ואחרי עיניכם אשר אתם זונים אחריהם

By averting his mind from sinful thoughts he fulfills the injunction, 1 “You shall not follow after your heart and after your eyes, by which you go astray.”
Only when sinful thoughts enter one’s mind can he fulfill this command. For the intention of the verse is not that one be at a level where such thoughts would not occur to him: this is the level of tzaddikim, who have eradicated all evil from their hearts. Surely, then this verse is not addressed to tzaddikim. The verse refers rather to one who does have such thoughts, and he is commanded to banish them — as the Alter Rebbe continues:
ואין הכתוב מדבר בצדיקים לקראם זונים, חס ושלום
The above verse surely does not speak of tzaddikim, referring to them (G d forbid) as “going astray,”
אלא בבינונים כיוצא בו שנופלים לו הרהורי ניאוף במחשבתו, בין בהיתר כו׳

but of Beinonim like himself, in whose mind there do enter erotic thoughts, whether of an innocent nature [or otherwise],
וכשמסיח דעתו, מקיים לאו זה


and when he averts his mind from them, he fulfills this injunction.
ואמרו רז״ל: ישב ולא עבר עבירה, נותנים לו שכר כאילו עשה מצוה


Our Sages have said: 2 “When one passively abstains from sin, he is rewarded as though he had actively performed a mitzvah.”
ועל כן צריך לשמוח בקיום הלאו כמו בקיום מצות עשה ממש


Consequently, he should rejoice in his compliance with the injunction just as he does when performing an actual positive precept.
Thus not only should the occurence of these thoughts not grieve him, but it ought to bring him joy, for only thereby is he able to fulfill this commandment.
ואדרבה, העצבות היא מגסות הרוח


On the contrary, such sadness is due to conceit.
שאינו מכיר מקומו, ועל כן ירע לבבו על שאינו במדרגת צדיק


For he does not know his place, and that is why he is distressed because he has not attained the level of a tzaddik,
שלצדיקים בודאי אין נופלים להם הרהורי שטות כאלו
to whom such foolish thoughts surely do not occur.
כי אילו הי׳ מכיר מקומו, שהוא רחוק מאד ממדרגת צדיק


For were he to recognize his station, that he is very far from the rank of tzaddik,
והלואי היה בינוני ולא רשע כל ימיו אפילו שעה אחת


and would that he be a Beinoni and not a rasha for even a single moment throughout his life (i.e., this is what he should be striving for at present, rather than vainly desiring to be a tzaddik),
הרי זאת היא מדת הבינונים ועבודתם


then surely, this is the due measure of the Beinonim and their task:
לכבוש היצר וההרהור העולה מהלב למוח, ולהסיח דעתו לגמרי ממנו ולדחותו בשתי ידים, כנ״ל


To subdue the evil impulse and the thought that rises from the heart to the mind, and to completely avert his mind from it, repulsing it as it were with both hands, as explained above in ch. 12.
The Alter Rebbe explained there that the evil in the soul of the Beinoni remains vigorous; his task is to prevent it from expressing itself in thought, speech, and action. Thus, he has no control over the occurence of evil thoughts in his mind, but only over his acceptance or rejection of these thoughts.
ובכל דחיה ודחיה שמדחהו ממחשבתו, אתכפיא סטרא אחרא לתתא


With every repulsion of this thought from his mind, the sitra achra is suppressed here below in This World,
ובאתערותא דלתתא אתערותא דלעילא


and, since “the arousal from below (in our case, the initiative of the Beinoni in suppressing the sitra achra) produces a corresponding arousal above,”
ואתכפיא סטרא אחרא דלעילא המגביה עצמה כנשר


the sitra achra above in the supernal worlds (the root of the sitra achra of this world) which soars like an eagle, is also suppressed,
לקיים מה שכתוב: אם תגביה כנשר וגו׳ משם אורידך נאם ה׳


thus realizing the verse, 3 “Though you soar aloft like the eagle…I will yet bring you down from there, says G d.”
וכמו שהפליג בזהר פרשת תרומה דף קכח בגודל נחת רוח לפניו יתברך כד אתכפיא סטרא אחרא לתתא


Indeed the Zohar, in Parshat Terumah (p. 128), extolls the Divine satisfaction that occurs when the sitra achra is subdued here below,
דאסתלק יקרא דקודשא בריך הוא לעילא על כולא יתיר משבחא אחרא, ואסתלקותא דא יתיר מכולא וכו׳


for “thereby G d’s glory rises above all, more than by any other praise, and this ascent its greater than all else, etc.”
Thus, it is the evil thoughts which enter the mind of the Beinoni that enable him to fulfill G d’s command in averting his attention from them, thereby subduing the sitra achra.
ולכן אל יפול לב אדם עליו ולא ירע לבבו מאד


Therefore one should not feel depressed or very troubled at heart (— he ought to be somewhat troubled by the occurence of these thoughts, otherwise he may become indifferent to them and will cease to wage war against them; but he ought not to be sorely troubled by them),
גם אם יהיה כן כל ימיו במלחמה זו


even if he be engaged all his days in this conflict with the thoughts which will always enter his mind.
Though he may never rise to the level which precludes their occurence, yet he should not be depressed.
כי אולי לכך נברא, וזאת עבודתו: לאכפיא לסטרא אחרא תמיד


For perhaps this is what he was created for, and this is the service demanded of him — to subdue the sitra achra constantly.


This Section of Tanya was a life saver for me. I took me years to accept what is said here and it was for me a very bitter pill to swallow. But when I finally accepted it, I felt like a big load was taken off me. Here is where I first understood for real the concept of accepting myself for who I am, and to accept that there are negative aspects to my inner world that cannot be changed. I’m not talking about mitzvos and aveiros , because in that realm we can change and must change .But very often that  dark and ugly war within ourselves is meant to be there.

Because here is discussed the sadness that comes from the NEVER ENDING tendency within us towards the evil that is in the depths of our soul. We wish we wouldn’t have these ugly tendencies within us. Truly, we don’t.. But it is there. And often, we cannot do anything about it.

We are not discussing actual sins here. That was discussed in Chapter 26.That sadness has its place at specific times.

Here is a different sadness altogether. It is a depression that that comes from the TENDENCY to sins, that that we succumbed to sins. We are in agony because these ugly cravings are within us. The very nature of the dark sick struggle, day in and day out, night in and night out, drives us crazy and into an overwhelming despair even if you won this particular battle, you don’t rejoice in it, because it is a phony comfort to you. because this fierce battle will creep up at you again, and again, in an hour, tomorrow, next week, next month, in three months, in a year.

This is a spiritual anxiety caused by something else entirely, not by sins itself, but by the INHERENT negative condition that we have within us and not just because of the bad choices we made.

We pull through a day of the ugly battle, we pass the tests, we do not give in, and we do not sin.

But we are sick to the stomach that we have to deal with this garbage all day long.

This crushes us into throwing in the towel and waving the white flag.

So here comes the Bal HaTanya and tells us that this sadness comes from a totally erred perception of what our mission in life really is.

You must know that it is true that sins themselves are indeed true causes for sadness as discussed in chapter 26.It is just that you must deal with that sadness under your own terms, at specific times, and then you must move on and rejoice, because Hashem has forgiven you. But at least there, sadness has a certain valid role in your serving Hashem

But here is a sadness that is wrong.

Because you must know that this INHERENT condition of these ugly tendencies are NOT BAD AT ALL, and even more so, it is cause for CELEBRATION.

So here we will discuss bad thoughts and ugly cravings that occur in business or other mundane tasks, personal tasks (not during learning and davening)

Here you should rejoice when negative thoughts come to you out of the blue. 

If these thoughts occur to him not during his service of G d, but while he is occupied with his own affairs and with mundane matters and the like,
he should, on the contrary, be happy in his lot; for although these sinful thoughts enter his mind, he averts his attention from them
By averting his mind from sinful thoughts he fulfills the injunction, 1 “You shall not follow after your heart and after your eyes, by which you go astray.”
So there is no reason for being sad. This is a great mitzvah you came across here. Like not eating on Yom Kippur. Like not cooking on Shabbos Like not eating chometz on Pesach. You do not give in to that sudden thought or craving that comes to you unexpected, then you have performed a great great mitzvah. as if you just gave a large sum of tzedakah. you just put on tefillin. you just said Shema.

This mitzvah is no less precious

Even more precious

Because it took a much stronger effort on your part to perform it.

Tzaddikim, as high and as lofty as they truly are, do not have this zchus, this great light

But you do.

Because Hashem did not make you a Tzaddik.

You were never meant to be one.
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Re: yechida's reflections 11 Jan 2010 16:24 #44410

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this is only a portion of a op-ed piece in www.meaningfullife.com called Shemot-the Stutterer

read the whole piece there-it is very profound and powerful


Sensitivity, Leadership and the Secret of Communication

Russian Translation

He spoke slowly and deliberately. Every word seemed carefully measured, as if he was being charged by the syllable. Nothing more than necessary was said and nothing less. Rarely did I hear a speaker so focused and precise.

Even more impressive was his refinement and humility. He spoke about the challenges each of us face – some of us are coming off personal loss, others hurting from psychological scars and yet others challenged by physical handicaps. The familiarity and empathy with which he expressed the inner loneliness associated with these wounds showed that he had suffered much in his life.

“Be patient with yourself,” he said, “don’t rush things and don’t get caught up with the whizzing forces around you. Let yourself be – and always know that you have a beautiful soul inside of you, despite the outer scars you may carry. When your skin gets burned it hurts, but it doesn’t make you feel inadequate or unworthy. The same is with our emotional pains and insecurities. They are what they are, and do not reflect are your inherent value.”

As he concluded his moving talk, suddenly and quite deliberately, he quickened the pace of his words. “Now let me share with you my… li-li-li-li-li-little s-s-s-secret,” he stammered, barely able to finish the sentence. “From the time I was a li-li-li-ttle child, I s-s-s-stuttered. But,” and he slowed down again, “with hard work and patience I have learned to control my inclination. You can too.”

He slowly walked away from the podium. The entire audience sat stunned.

I felt so sad. I remembered a classmate who stuttered. It would always break my heart to witness his stammering voice, the facial contortions, struggling to express himself. But then I remembered that this man just spoke for 40 minutes expressing from the depths of his heart a most powerful and needed message. “What a display of courage?” I thought to myself. “What strength of character to be so vulnerable in front of a crowd!”

*  *  *


Stuttering is a reflection of a misalignment. In our distorted world, where spirit and matter have yet to fuse, where our material investments do not necessarily mirror our soul’s needs, we all stutter.

We stutter in our search for love and intimacy, we stutter through our fears and insecurities, and we stutter when we are called upon to speak truth to our children and students. We stutter when we need to show kindness to friends and when we need to welcome and respect strangers.

The only difference is that some of us have mastered the art of concealing our stutters beneath an elegant “fa?ade” of words. Whether it is the “gift of gab” or excellent “sales skills,” “spin,” “buzz,” “hype” or “hooks” – we know how to convincingly “sell” something even if it has no true benefit (or we know how to convince ourselves that it has benefit even if it doesn’t). Not to suggest that every “sale” is worthless, but it’s a far cry from transparent selflessness.

We live in a world of politicians, actors, models and performers – who pride themselves in their ability to project all sorts of images and standards with not the slightest stutter or blink.

Stuttering reflects the dichotomy of existence, the split between the inner and the outer.

But stuttering has another side to it. Every stutter is also a challenging opportunity to discover selflessness (bittul), and a brilliance that transcends mere words (as it was with Moses), as the stutterer in our opening story demonstrated with his profound empathy.

This may also explain why stuttering affects four times as many males as females. Brain scans show that in women the connective tissue that allows communication between the two hemispheres of the brain tends to be thicker, perhaps facilitating interchange. In a study made by Simon Baron-Cohen, the director of the autism research center at Cambridge University and the author of “The Essential Difference: The Truth About the Male and Female Brain,” he tries to explain that the brain structure in women may be the reason why one study from Yale found that when performing language tasks, women are likely to activate both hemispheres, whereas males (on average) activate only the left hemisphere.

He goes on to argue that psychological tests also reveal patterns of male/female differences. On average, males tend to score higher on mechanics tests than females do. Females, on the other hand, average higher scores than males on tests of emotion recognition, social sensitivity and language ability.

Many of these differences are seen in adults, which might lead to the conclusion that all they reflect are differences in socialization and experience. But some differences are also seen extremely early in development, which may suggest that biology also plays a role. For example, on the first day of life, male and female newborns pay attention to different things. On average, at 24 hours old, more male infants will look at a mechanical mobile suspended above them, whereas more female infants will look at a human face. Girls tend to talk earlier than boys, and in the second year of life their vocabularies grow at a faster rate. One-year-old girls also make more eye contact than boys of their age.

Cohen summarizes these differences by saying that “males on average have a stronger drive to systemize, and females to empathize.”

Perhaps with their extra measure of empathy, women can counter some of the stuttering effects of a systemized universe out of touch with its soul.

Moses on the other hand, because of his absolute empathy, actually absorbs and reflects the dichotomy of the universe, in order to help repair it.

By introducing the soul into our lives and its profound empathy we can redeem the forces that lock our speech in “exile.” We can reveal the brilliance that often lies concealed within the “stutters” of our lives.

There is something compelling about silence. Take silent films: With no sound to rely upon, actors have to communicate with facial expressions and body language. This is the first language that we all – as young children – are exposed to. Only later do we learn the language of words. Another way of putting it: Just as white space is more important than the actual letters of the printed word, the spaces and silence between words are more critical than the spoken sounds.

“Just as it was in the days when they left Egypt [so too in the future] I will show you wonders.” Let us learn sensitivity from Moses how to heal a fractured world.

The lessons are simple but profound:

Never be complacent. Care about those around you. Take a stand against injustice. Protect the innocent. Fight those that are ready to hurt others. Show concern and act forcefully in face of terrorism. Stand up against any form of divisiveness.

Above all: be humble and sensitive.

Allow Moses into our lives and just as then, so today, we will experience wonders.
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