Dedicated in memory of Rachel Leah bat R' Chaim Tzvi

Volume 2 Number 43 Brought to you by Naaleh.com

ParshatYitro: Torah & Shabbat

Based on a Naaleh.com shiur on Chassidut by Rabbi Herschel Reichman
The Gemara writes that the Torah was given
to the Jews on Shabbat. This is hinted at by
two verses that share the same expression of
Zachor, namely, “Zachor et yom hashabbat,
Remember the Shabbat day,” and “Zachor et
yom asher amadata lifnei Hashem b'Chorev,
Remember the day that you stood before
Hashem at Chorev.” Why did Hashem choose
to give the Torah specifically on this day?
In its account of Matan Torah, the Torah says,
“Vayered Hashem al har Sinai. Hashem
descended to Mt. Sinai.” Targum Unkelos
translates “Vayered” as “Vayitgala,” meaning
Hashem revealed himself. Indeed, according
to Chassidut, the Almighty is everywhere, but
there are barriers between our perception of
Him and reality, which prevent us from seeing
Him. At Har Sinai, Hashem removed this
blindfold.
Chassidut further teaches that there is a
relationship of itaruta d'latata, an arousal from
below, which causes Hashem to respond with
an itaruta d'lmaleh, movement from above.
This is the power of repentance. Our first
move is the crack the wall, which causes the
edifice blocking our perception of Hashem to
crumble.
In Mishlei, King Shlomo writes, “Deep waters
are the thoughts of man's heart.” Chovot
Halevavot explains that just as there are
subterranean pools of water waiting to be
discovered, there are profound wells of
spirituality hidden within our souls. Latent
within every Jewish soul is the ability to
connect the Creator. This is itaruta d'latata,
believing in our powers and opening ourselves
up.
Shabbat is the optimum day to dip into these
spiritual reservoirs. When we abandon our
daily weekday focus and immerse ourselves
completely in Torah, prayer, and avodat
Hashem, we are one with Hashem. Shabbat
supports itaruta d'latata. It is a day to find our
true selves, a day of revelation, connection,
and profound elevation. That is why Hashem
particularly chose this day to give the Torah.
The Shem Mishmuel explores the paradoxical
concepts of yesh and ayin, existence and
non-existence. Does man have worth, or is he
nothing compared to Hashem? On the one
hand, man is the purpose of creation. On the
other hand, he is but a speck amid the vast
celestial bodies and galaxies spinning around
the universe. The Shem Mishmuel answers
that there are two ways to serve Hashem. One
can serve Him through yesh, tapping into our
spiritual powers and elevating them for higher
purposes. On the other hand, one can serve
him through bitul hayesh, losing oneself in the
grandeur of Hashem's spirituality. This is a
very high level, one reached by Avraham,
Moshe, Aharon, and David.
All of us straddle this dialectic balance. There
are times when we need to use our energies in
order to achieve great things. We cannot be
passive and we must fight to eradicate evil.
But there are times when we must be ayin.
Trying too much is pride. At some point we
must give ourselves over to Hashem and let
Him take us where He will lead us.
The six days of the week and Shabbat parallel
this concept. During the week, man is a yesh,
he toils to accomplish his purpose. On
Shabbat we become ayin, null and void in
proximity to the Almighty. Spirituality envelops
us and we are filled with infinite holiness. On
this day, sin falls away, and the barriers
separating us from our Maker disintegrate.
Torah also is both yesh and ayin. The Gemara
writes that a talmid chacham is in the category
of yesh. By interpreting the Oral Torah, he
becomes an actual partner with Hashem. Yet
our Sages note that in order to acquire Torah
one must make oneself into a desert by
nullifying one’s personal interest and ego. The
balance of greatness in Torah is recognizing
one’s abilities, yet personifying humility.
May we be zoche to the Torah of the six days
of the week, and to the Torah of Shabbat, to
knowing that we are nothing yet something,
incomplete yet holy, and may this new level of
awareness help us reach ever greater heights
in avodat Hashem.

Achieving Balance: Class #14

Excerpted from Rebbetzin Tziporah Heller’s Question and Answer series on Naaleh.com

Question:
What does Judaism say about friendship? Is my
husband supposed to be my best and only
friend? Although I have a good marriage, I find
there are things I just can’t share with my
husband, the way I used to with friends.
Answer:
Our Sages say, “Oh chavruta oh mesuta,” either
companionship or death. Your husband is the
one person who can give you things on every
level that no one else will ever give you.
However, he definitely should not be your only
friend. He does not want to listen to feminine
chatter nor is he particularly interested in sharing
his innermost feelings all the time.
Renew your old friendships. Make time for
yourself. Go to a play, talk to your friends on the
phone while you are doing laundry, straightening
the house, or feeding the baby. The social
chitchat, personal validation of emotions,
experiences and girl talk are meant to be shared
with your friends, not your husband.
Be careful though, not to cross lines or
undervalue what your husband does give you.
His loyalty, provision, intimacy, absolute caring,
and commitment can never be filled by any friend
no matter how close or understanding.

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Volume 2 Number 43
Optimal Environment: Appreciating EretzYisrael #1
Based on a Naaleh.com shiur by Mrs. ShoshieNissenbaum
The first verse in the Torah is, “Bereishet bara
Elokim. In the beginning, Hashem created
heaven and earth.” Rashi explains bereishit to
mean, bishvil reishit. The purpose of creation
was Torah and KlalYisrael, who are reishit. He
further adds that Hashem specifically began
with the story of creation rather than with the
first mitzva of kiddush hachodesh to empha-
size that Hashem is Master of the world and
that the Jews have full rights to EretzYisrael.
The Torah immediately explores our connec-
tion to the land to teach us that we need
EretzYisrael to fulfill our destiny of being
reishit.
Why does the land of Israel play such a
critical part in our ultimate purpose? In
Parshat Shelach, when the spies returned
from their mission, they reported, “Eretz
ochelet yoshveha.” It is a land that consumes
its inhabitants. The spies noticed many
funerals while they were there. Hashem made
the natives die so that they would be busy
burying their dead and not notice the spies.
Why the strange word ochelet? Would it not
have been more appropriate to use the term
horeget, to kill? The Zohar explains that just
as everything a person eats becomes
absorbed into his essence, one who enters
Eretz Yisrael is immediately transformed and
becomes a part of the land itself. Eretz Yisrael
changes a person, and the spies were afraid
of this. One who ascends to the holy land
exchanges his soul for a higher soul. Living
on a more elevated plane lends itself to
achieving loftier goals. And just as the
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Dedicated in memory of Rachel Leah bat R' Chaim Tzvi
digestive process involves chewing and
breaking down food, attaching oneself to the
land involves suffering and hardship.
Hashem commanded Avraham, “Lech lecha
m'artzecha, m'moladetcha. Go from your land,
from your birthplace.” Rav Nosson explains
that to a certain extent everyone feels bound
by their physicality. Hashem tells us, go inside
yourself, see how you can live without the
materialism that holds your soul in its grip.
Similarly, people are branded by the society
they live in. When the holiness of the land
consumes a person, he is given wings to fly.
New vistas open up, enabling him to come
closer to Hashem. Hashem tells Avraham to
go the land “asher araeka, that I will show
you.” When we go to the Land, Hashem will
show us how great we can become, what
latent potential is hiding within us waiting to be
developed.
The Sefer Hayirah writes that one who wants
to ascend to the land needs azut d’kedusha
and akshanut gadol, boldness, bravery, and
great determination. This desire to grow, of
never being complacent, can be drawn mainly
from Eretz Yisrael. The entire avoda of a Jew
is dependent on this. Indeed, the first halacha
in Shulchan Aruch is, “Be bold as a leopard...to
do the will of Hashem.” The Orchot Tzaddikim
writes in Shaar Haratzon that the people who
will merit to sit next to Avraham in the World To
Come will be those with the iron will to come
close to Hashem. Eretz Yisrael gives us this
power of desire.
The Midrash says that when Sarah was taken
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to Pharoh, she cried that Avraham came to the
land with the promise that he would grow into
a great nation, while she only came with the
strength of emuna. Immediately, Hashem sent
an angel to strike Pharoh ten times. Later
Hashem struck the Egyptians with the ten
plagues. As Sara left the king’s house, the
Jews eventually left Egypt. This is the meaning
of the statement, “In the merit of righteous
women our forefathers were redeemed, and in
their merit we will be redeemed.”
Mashiach will come in the zechut of emuna.
Indeed Tehillim tells us, “Trust in Hashem and
do good, dwell in the land and live emuna.”
Just as every seed has the potential to grow,
every Jew has the power to come close to
Hashem. And just as all vegetation needs the
right sunshine, soil, and climate to flourish, the
Jewish people need Eretz Yisrael to blossom
and bring out their hidden strengths. There is
no greater place for a Jew to grow than in the
holy land. The mitzva of challa connects all
Jews to the land. It is the only mitzva of the
seven gifts given to the kohanim that is
practiced outside Eretz Yisrael. At the moment
of separating the dough, you can mentally
bring yourself to Eretz Yisrael and pray to be
zoche to come back again.
May we merit to live the verse, “Shechon eretz
u'reah emuna..,” to dwell in the land with true
emuna.
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