The word chabura (bruise) is rendered by Targum Onkelos as mashkofei (Shemos 21:25), which is an expression of beating. Likewise, a lintel is called a mashkof, because the door bangs against it.
"Vayashkifu - and they gazed - upon Sedom" (Bereishis 18:16). All hashkafa - gazing - in the Torah is for bad, except for "Hashkifa - gaze - from Your holy abode" (Devarim 26:15). Great is the power of gifts to the poor that transforms the attribute of anger into mercy.
These two statements of Rashi are related as follows: Banging is not only physical, as one man bruises another or a door bangs against the lintel; gazing can have a forceful impact on its subject as well. The expressions "looks can kill," and "with daggers in his eyes" articulate this concept. When the angels gazed upon Sedom they intended to destroy it.
How do gifts to the poor, on the other hand, transform "hashkifa" into a blessing for Am Yisrael? It is not the gift itself but rather the compassionate look that must precede and accompany it. When explaining the possuk "When you will lend money to the poor person who is with you" (Shemos 22:24) Rashi states that the words "who is with you" instruct one to see himself as if he is the poor person. In order to assist a poor person properly, one must feel his pain by looking at him sympathetically. The gemara (Kesubos 111b) also emphasizes the power and value of a kind look, stating, "one who looks at a person with a smile is greater than one who provides him with milk." Chazal similarly state elsewhere (Bava Basra 9b) that one who appeases a poor person with comforting words, which, like a smile, must be accompanied by a kindly gaze, is blessed more than one who gives him money.
In sharp contradistinction to this compassionate outlook was the culture of Sedom, where giving charity was a capital offense (Rashi Bereishis 18:21). Because they gazed with harshness upon the poor, the people of Sedom were punished with blindness (19:11) and destroyed by the harsh gaze of the angels (vayashkifu). Even more civilized people often look upon others, especially the poor, with apathy or even hostility. In this sense, all hashkafa is bad. Only gifts to the poor, inspired by and given with a kindly gaze, transform the word hashkifa into Hashem's corresponding look of blessing.
After blessing the people the Kohanim invoke "hashkifa", beseeching Hashem to bless Am Yisrael, in the merit of "we have done what You have decreed upon us" (Sotah 39a,b). What is the decree whose fulfillment deserves Hashem's blessed gaze? It is not the words the Kohen utters but rather the kindly gaze that must accompany them; the Kohen must stand face to face with the people (38a) and bless them with love - be'ahava. Upon doing so, as decreed, the Kohen beseeches Hashem to bless us by gazing upon us kindly, mida k'negged mida.
Nowadays, the word hashkafa is used to mean religious outlook. Here, too, hashkafa can be bad, if one is inappropriately hostile to another's point of view. Adherents of different outlooks, even if clearly mistaken, should be respected if they are sincere and genuinely act for the sake of Heaven. Moreover, hashkafos other than one's own that are properly grounded in Torah and espoused by qualified talmedei chachomim can be perfectly legitimate alternate outlooks in serving Hashem.
The Jewish world can ill afford unwarranted personal hostility. Unintentional sinners, and even heretics who weren't educated properly in their youth, should be addressed with words of peace which can lead to teshuva (Rambam Hilchos Mamrim 3:3). The Torah world has suffered from personal recriminations and infighting between and within many of its groups. One's conviction that his outlook is correct can and must be articulated without demeaning proponents of a different perspective.
Gazing kindly upon others, whether poor people or legitimate hashkafic opponents, is rewarded by Hashem's responding in kind and blessing Am Yisrael and Eretz Yisrael. May we be worthy of these blessings.