Join Naaleh
as we expand from
the Pillar of Torah Study
to include Prayer
and Chessed with the
Naaleh Worldwide
Bikur Cholim Project.
|
|
Shop at AmazonSmile and Amazon will make a donation to Naaleh Torah Online!
|
Refua Shleima List
Please help us update the status of our Refuah Shleima page! If you have submitted a name in the past to [email protected], please email [email protected]
to let us know the status of the person you told us about.
Anyone who would like to submit a name for refuah shleima can send it to [email protected].
|
Student Testimonial
"I just LOVE Mrs. Smiles shuirim! Her shiurim bring me so much joy and give me so much koach. May she and all at Naaleh be granted continued success in transmitting Torah so wonderfully." - Anonymous Send in your comments to [email protected] and they might appear it an upcoming newsletter!
|
|
|
|
|
|
|
Dear Naaleh Member,
This coming week at Naaleh.com, we look forward to filming another segment of Rebbetzin Tziporah Heller's popular Question and Answer series, Rebbetzin's Perspective. View our previously recorded question and answer series now, by clicking on the images below. Now is YOUR opportunity to have your personal dilemma, issue, or question addressed with the warmth, wisdom, and humor of Rebbetzin Tziporah Heller.
To be included, send in your questions to [email protected], with the subject 'Question for Rebbetzin Heller'. Questions are submitted anonymously and no identifying details are revealed.
The next segment of Living the Chassidic Legacy, a preview of Rabbi Hershel Reichman's essays and exercises on the parsha based on Shem Mishmuel, is available here. You can now submit your thoughts, comments, and reactions by emailing legacy@naaleh.com.
This week's Torat Imecha Newsletter is now available. To view our printer friendly version click here or scroll down to read the article now.
Wishing you all a Shabbat Shalom!
-Ashley Klapper and the Naaleh Crew
|
|
Dedicated in memory of Rachel Leah bat R' Chaim Tzvi
Torat Imecha- Women's Torah
|
The Hidden Light of Chanuka
Based on a Naaleh.com class by Rabbi Hershel Reichman
The Bnei Yissachar writes that Kislev contains the secret of the ohr haganuz (the hidden light). This is hinted to by the word Kislev, which can be read as keis (concealed) lamed vav (36). During the first three days of creation, Hashem let this secret light shine for 36 hours before hiding it away for the tzadikim in the next world. The 36 lights of Chanuka signify the 36 hours that the ohr haganuz shone during creation. It was this special light that supplied the tiny cruse of pure oil with energy to burn for eight days. It was also this miraculous light that sustained the flame of the ner tamid (western lamp) in the beit hamikdash. Every year when we kindle the Chanukah lights we can tap into this otherworldly light again.
The mitzvah of lighting Chanukah lights allows every Jew to touch eternity, to grasp the ethereal light at the root of Hashem's creation, stretching through history to the end of time. The Zohar says that the force of techiat hameitim (revival of the dead) will come from the ohr haganuz. Therefore, a Jew who performs the mitzvah of ner Chanukah with care, focus, and love will merit techiat hameitim because he will already be connected to its hidden source. The Rambam writes that ner Chanukah is a very precious mitzvah and one should be careful to perform it in the best possible way. The general rule is that if one would need to spend more than 20% of his assets on a positive mitzvah, he is exempt from the mitzvah. However, for Chanukah candles, the Rambam says one should spend everything one has and if one has nothing one should collect charity or borrow money.
There's a difference of opinions about when to light the candles and how long the lights should burn. The Bnei Yissachar, citting the Zohar and the Rambam, tell us to be very careful about the mitzvah. Therefore, one should try to light as early as possible and have the lights burn as long as possible. After the Chanukah candles are lit, it is an auspicious time to pray.
The Bnei Yissachar writes that the ohr haganuz is also hidden away in the Oral Torah. The Greek ideology worshiped human-centered wisdom. They denied revelation and Divine Providence. In contrast, Judaism teaches that Torah learning is a constant evolving process involving both our own thinking and divine inspiration. Every day we say in davening, "Ha'melamed Torah l'amo Yisrael." Rav Soloveitchik points out that it's written in present tense to teach us that Hashem is continuously transmitting Torah to us directly and through our Torah teachers.
While a scientist may limit wisdom to physical reality, a musician knows that music is not just musical notes on a sheet of paper. There's something beyond definition, a measure of divine inspiration beyond the physics of sound, that makes great music. And Torah is the greatest of all music. When the Chashmonaim prevailed it was a defeat of Greek ideology.
The Bnei Yissachar says that the 36 hours of the ohr haganuz correspond to the 36 tractates of the Talmud. The words ner (lamp), ohr (light), and meorot (lights), appear 36 times in the Torah. The light of Hashem is concealed in the Oral Torah and it is this eternal light which will empower techiat hameisim, heal all illnesses, and bring Mashiach.
The long nights of Chanukah are an auspicious time to delve into the study of the Oral Torah and halacha. May we merit that the hidden light of Chanukah illuminate our hearts and minds.
|
Parshat Vayeishev: World of Action
Based on a Naaleh.com class by Mrs. Shira Smiles
There is a famous Yalkut Shimoni in Ruth Rabbah that relates to Parshat Vayeishev. Rav Yitzchak said, the two essential components of doing a mitzvah b'shleimut (completely) are to do it whole-heartedly and with joy. Had Reuven known that the Torah would record his attempt to save Yosef from his brothers, he would've put him on his shoulders and run home with him. If Aharon would've known that the Torah would record that he rejoiced in his heart when he went out to greet Moshe, he would have welcomed him with drums and dancing. If Boaz would have known that the Megilah would record that he gave Ruth some parched grain to eat, he would've given her a royal banquet. The Midrash concludes that when a person does a mitzvah, Eliyahu Hanavi and Mashiach write it down and Hashem signs in affirmation.
This midrash implies that the only impetus for a person to do something good is if it's recorded. How can we understand this perplexing midrash?
Rav Leff notes that throughout Torah we find that completion and wholeness as related to a mitzvah takes precedence over quantity. Thus a small complete loaf of bread takes precedence over a much larger broken piece. This runs counter to Western mentality which says the bigger the better. Judaism doesn't look for grandeur, but for quality and perfection. If a person accomplishes a tremendous amount but doesn't invest his entire being, to a certain degree he's accomplished less than someone with less capability who gives his whole heart to a task. Hashem is the essence of perfection. We are obligated to emulate Him by reaching our highest level of perfection. The main consideration when doing a mitzvah is to do it with joy, intent, and perfection. The Midrash discusses examples of people who were unsure if what they were doing was correct. Therefore they didn't do the deed wholeheartedly and the results were flawed. Yosef was sold into slavery, David's lineage was questioned, and Moshe's initial mission to Paroh failed.
Every one of us is challenged moment by moment to reach perfection. We have to strive to go beyond where we're at. We have to ask ourselves, "How can I invest a little more in this mitzvah? How can I do this with more shleimut hanefesh?" Chazal say a Jew must say, "When can my deeds reach that of my forefathers?" And he must believe he can do it.
How do we move from a level of rote to a level of sheleimut and simcha? Hitbonenut, (contemplation) having a positive environment, or having a strong role model can push us to grow. Rav Wolbe quotes a famous line from the Sefer Hachinuch, "A person is affected by his actions." His mindset and heart are a reflection of his actions. The Mishna says, "It all goes according to the majority of one's actions." Therefore the Rambam rules that it is better to give a little bit of charity many times than a to give a large amount once. The repetitive act of giving develops the quality of generosity in a person.
Lofty intentions are good but the medium to grow and reach sheleimut is to translate them into action. When you give your entire being for something, not only do you develop yourself, but the quality is passed down for generations. Yehuda who sanctified Hashem's name in public passed down that trait to his descendants. Nachshon ben Aminadav, a descendant of Yehuda, jumped into the water of Yam Suf first. Another descendant, Chur, tried to stop the Jews from worshiping the golden calf.
In Maarchei Lev, Rav Moshe Schwab says that if it suffering was decreed on a person, he can atone for it by doing mitzvot with joy. The Bach writes that during the time of Chanukah there was a weakness and laziness in the Jewish people's avodat Hashem. The passion and mesirut nefesh of the Chashmonaim rectified this and triggered the Chanukah miracle.
Had the three individuals mentioned in the Midrash valued what they were about to do, they would've done so much more. If they would've known their actions could have such far reaching effects, they would've acted differently. If we would recognize the importance of our mitzvot we would do them differently. Ultimately, it is our small good deeds and actions that will bring Mashiach closer.
|
Based on a Naaleh.com class by Rebbetzin Tziporah Heller
The Sefat Emet writes that a person's mind is his sanctuary. Wisdom is symbolized by oil. Just as it is possible for oil to be defiled, so a person's wisdom can be trapped in impurity. There was a wall around the Beis Hamikdash and the Greeks broke through it. Likewise, we all have an inner wall, a level of consciousness, which prevents us from indulging in all sorts of destructive thoughts. How do we develop this wall? How do we protect our thoughts? How do we keep our inner life pure? The verse in Shir Hashirim says, "I have a young sister, she hasn't yet developed, what shall I do when they speak of marriage for her?" This hints to the Jewish people, who will be unprepared for redemption. Shlomo Hamelech writes, "If she is a wall, build on her." Our power to be redeemed comes from Hashem who commits Himself to act as a wall for us. He will preserve the part of our inner life that can never be defiled.
Emunah is the way we strengthen the wall within us. We should believe that Hashem surrounds us, and that there is a place within us that is untouchable.
Emunah has three facets. The first is that everything in existence comes only from Hashem. He is the source of all reality. The next is that everything we experience in this life is there to give us the opportunity to draw close to Hashem and to improve ourselves. If a Jew has emunah and makes Hashem his wall, he won't be afraid or broken by life. The chukim (laws that do not have a rational reason) reflect our surrender to Hashem's higher wisdom. This protects us. People often say that Jewish observance doesn't make sense. What they're really saying is, "If you could reduce emunah to something that fits in my mind, if you can take infinity and make it size 9B, then I'll take it. But if it's bigger than me I won't go for it."
The Torah is compared to a pillar. It could be a million feet tall but the top always connects to the bottom. There's always some area in which human insight has at least some degree of access. The problem isn't that we don't have all the answers. It's that the question presupposes that the Torah should fit our puny little subjective minds, that we can't grow into Torah, and that it somehow has to fit us. Mishlei says, "Chachma m'ayin timza," Wisdom comes from ayin. The more a person can say, "I don't know," the wider the doors of wisdom will open for him. Jewish wisdom comes from a higher source, while Greek wisdom comes from a place within the heart. It keeps us small, blocks our vision, and leads to evil and the concealment of Hashem.
When the Chashmonaim overcame Yavan, emunah was reinstated. This is hinted in the word Chanukah, chanu chaf heh. Chaf heh spells the word koh, thus. Hashem said, "Koh ta'asu." This is how to do it. And we must follow His directives even when our puny human minds can't grasp them.
This sort of emunah specifically relates to the Oral Law. Speech comes from the point where the physical self and the spiritual self combine. A person's speech is reflective of his self. This is why the Oral Torah is the place of malchut (kingship). It's where we use our speech and self to find Hashem. Chanukah is about emunat chachamim, belief in the Oral Torah. Through the give and take of the Talmud we can discover Hashem in this world. Emunah is affirming one's belief in the transmission of tradition through the generations. It's believing in the Torah sages who devote their lives to using their speech and selves to know Hashem through His Torah. This takes us to knowing that in every single thing in this world there's a spark above nature through which Hashem relates to us. This cannot be described by Greek wisdom. It requires the Oral Torah, the power of the chachamim, whose strength comes from ayin. The Oral Torah elevates us and the world above the external expression of physicality.
We're meant to go beyond the confinement of humanistic Greek think to the spiritual think that is emunah. When we commit ourselves to do this and let Hashem lead us where He wants us to go, we will be sanctified and the world will be sanctified with us.
will be sanctified and the world will be sanctified with us.
|
|
|
|
|
