1. Simolo Tachas Leroshi:^[1]

A. Punishment as a means for love – After demotion comes elevation, and after punishment for sin comes comforting:

Meaning of Simolo Tachas Leroshi Uyimino Tichabkeini: It states in scripture that “Simolo Tachas Leroshi Uyimino Tichabkeini/And the left hand is under my head and the right hand embraces me.” Although this verse refers to the upper world, and how G-d’s acts with them, in truth there is also a deep inner message behind this statement with regards to how Hashem acts with the Jewish people, His chosen nation. Whenever the Jewish people are treated with G-d’s left hand, which is Gevura/severity and is expressed as punishment due to the actions of the lower beings, then afterwards G-d raises His right hand to help save them and elevates them even higher then where they were before.

Meaning of Ki Sisa Es Rosh Bnei Yisrael Lipikudeihem: This is the inner meaning behind the verse “Ki Sisa Es Rosh Bnei Yisrael Lipikudeihem.” The word Lipikudeihem derives from the word Pekida which means occurrence, and in this context refers to bad occurrences which are punishments or retribution which may happen to the Jewish people as a result of their sins G-d forbid. This relation between the word Pekida and punishment can be found in the statement of our sages who say that “There is no Pekida [i.e. punishment for bad behavior], which does not occur also as a result of the sin of the golden calf.” With this understanding of the term Lipikudeihem we can now understand the message behind the above verse, following the same theme that we explained above. Even after bad occurrences, Lipikudeihem, happen to the Jewish people, Hashem promises us that He will raise and elevate us. This is hinted to in the opening words of Ki Sisa Es Rosh Bnei Yisrael which literally means that He will raise our heads. The reason that G-d acts in this manner to always comfort and elevate and raise the individual after punishment is because to begin with the punishment was never intrinsically for the sake of punishing and hurting the person causing the pain, heading forbid. In truth, even G-d’s left hand of punishment and bad occurrences that happen to a person are part of His general goal of Yemin Mikareves, hugging the Jew and bringing him close to Him. The pushing away of the Jew with the left hand is not a complete pushing away.

• The Divine lesson #1: There are so many lessons that can be learned from the above teaching both personally in our service of G-d and as parents and educators. First and foremost is the core of the message which is that we have to stop looking at G-d, as some mistakenly portray Him, as a vengeful and angry father and master who will not stand for any disobedience amongst his subjects and will give them fierce and painful punishment for their deeds in order to exact vengeance against them. G-d forbid to think of G-d in such a manner. While it is true that there are dictators who use persecution and torture to exact revenge against their enemies and those who disobey them, and it is likewise unfortunately true that there are parents who hit their children out of sheer anger and desire to inflict pain on them, this is not G-d! Aside for Hashem being merciful and compassionate to His creations and having much patience before exacting punishment on them, furthermore, the punishments that eventually are given are never done out of vengeance and anger, to quench His thirst of payback and revenge. Rather, they are part of a general rehabilitation program for the individual which requires some pain, and then some gain. Some tough love [i.e. the left-hand] which will cause the Jew to wake up and repent from his ways, to then be followed by real love of embrace and comfort [i.e. the right hand]. The entire purpose of the punishment is for the eventual embracing. Having this correct perspective will allow us to see our challenges and difficult times in a much different light, and view them as G-d stretching out His hand to bring us close, rather than as G-d distancing Himself from us. Furthermore, perhaps having this perspective can help hasten the ceasing of G-d’s left-hand and bring the use of G-d’s right hand which is an embrace from G-d.
• After fire comes wealth: In light of the above teaching, we find a most interesting teaching by the Tzemach Tzedek^[2], quoting from the Alter Rebbe in the name of previous Tzadikim, that after a fire [or any other calamity^[3]] comes wealth. [In fact, the numerical value of burnt/Saraf in Hebrew is the same numerical value as the word wealth/Ashir in Hebrew, as both equal 580.^[4]] Meaning, that if G-d forbid a person’s property was destroyed due to a fire he should not lose hope, as G-d will bless him with wealth afterwards. The reason for this, he explains according to Kabbalah, is because in the order of the divine attributes, Tiferes which is mercy and compassion follow Gevura/severity, and hence after a person received a revelation of the attribute of severity he will then receive a revelation of the attribute of compassion. Furthermore, this revelation will be much greater than the revelation he originally received from the attribute of kindness, as the attribute of compassion is much greater than the attribute of kindness as is known that our forefather Yaakov corresponds to Tiferes, and his level has no limit.
• The Divine lesson #2: The second lesson that we can learn from the above relates to parents and educators in disciplining children and students. We are only human and are susceptible to normal human emotions of anger, fury, and desire for vengeance, that become triggered as a result of mischievous, rebellious, or financially damaging behavior of a child or student. This of course does not mean that we should act out on it, and on the contrary one must try to abstain from disciplining the child until the emotion of anger and revenge dissipates. Only then can we guarantee that the disciplinary action will be appropriately measured to the action and not cause more damage than harm. Now, from the above teaching we can learn two important points when it comes to discipline: Number one is that the initial disciplinary measure that is chosen which often causes some degree of pain to the child, whether mentally [i.e. scolding him], emotionally [i.e. grounded], or physically [i.e. a Petch], should only be done out of love for the child to help discipline and educate him. Number two and most importantly, one should not just discipline the child and view his job as done. An act of discipline, which to the child is viewed as a punishment, should eventually be followed by an act of closeness and love with the child, to try to rebuild and rejuvenate the relationship to an even better place than it was before. This especially applies if one disciplined the child in a disproportionate measure due to having administered the discipline when still in a state of anger and vengefulness. Every act of discipline which causes the child pain should likewise pain the parent and should not be done out of revenge.^[5] When discipline is given in this manner it is much easier to love the child afterwards, and follow the path of G-d as whenever He gives a person punishment of Smol Docheh it is followed by closeness of Yemin Mikareves. The child must never remain with a feeling that the punishment is an intrinsic message of distance and hate from his parent.

[1] Torah or p. 85a-86b

[2] Derech Mitzvosecha 198b; Letter printed in Meiah Shearim p. 36; Beis Rebbe p. 150; Igros Kodesh Admur Hazakein p. 189; Yahal Or p. 97; Igros Kodesh Tzemach Tzedek p. 362; Or Hatorah Nach 2:907; Likkutei Sichos 6:356

[3] Rebbe in Hearos on Derech Mitzvosecha p. 210b; See Beis Rebbe ibid where this similar statement was made by the Alter Rebbe to a Hasid who had his ship sunk

[4] Rebbe in Hearos on Derech Mitzvosecha p. 210b

[5] A story is told of Rav Yitzchak Shaul, a dear colleague of Reb Baruch, the father of the Alter Rebbe, that his father wept bitterly after smiting his child for cruel behavior. [Memoirs Vol. 1 p. 334 [English edition]]