Refua Shleima List
Menachem Fishel ben Sara Rivka
Refael Yehuda Chaim ben Shifra
Aviad ben Yael
Bracha Ahuva bat Minna Nechama
Please send in any names to daven for to [email protected]
|
Student Testimonial
"I want to thank you for this wonderful resource. It has become a lifeline for me. I can now go to a shiur in my own home. A truly fantastic lifesaver." -Anonymous Send in your comments to [email protected] and they might appear it an upcoming newsletter!
|
|
|
|
|
|
Dear Naaleh Friend,
Last week we began counting Sefirat HaOmer and so we have featured Rabbi Shimon Isaacson's class regarding the Halachot of the counting of the Omer. The class is titled Halachot of Sefirat HaOmer and in this Torah shiur, Rabbi Isaacson examines whether Sefirat Haomer is a Torah law or a Rabbinic law, and the halacha regarding one who misses a day of counting. Please click on the image below to view this class now:
Please click here to view this week's printer friendly Torat Imecha newsletter. You can also scroll down for the e-mail version of the newsletter. As always, visit our website Naaleh.com to learn more and watch thousands of FREE classes on various Torah and Jewish topics.Shabbat Shalom!
Ashley Klapper and the Naaleh Crew
|
|
Dedicated in memory of Rachel Leah bat R' Chaim Tzvi
Torat Imecha- Women's Torah
|
|
Parshat Acharei Mot & Kedoshim: Living Kedusha
In Parshat Kedoshim the Torah tells us, " Kedoshim tiheyu ki kadosh ani. You shall be holy, for I am holy." How do we define kedusha (sanctity)?
The Mikdash Halevi notes that at the beginning of the parsha the pasuk says, "Daber el kol adat bnei Yisrael. Speak to the entire assemblage of Bnei Yisrael." This phrase emphasizes that every one of us is commanded to be holy. We are all enjoined to strive towards kedusha. In our everyday encounters and interaction with Hashem and other people we can reach holiness. At the end of the parsha the pasuk says, "Ushemartem et chukotai ani Hashem mikadeshchem. If you keep my ordinances and do them, then I will sanctify you." The process begins with a person's own efforts and culminates with Hashem lifting him up.
The sefer Sam Derech notes that the end of the Ramban about kedusha gives us a deeper understanding of kedusha. The Torah often instructs us regarding specifics behaviors and then follows with a general statement. In Devarim there are many different prohibitions of interacting with people. The Torah then says, "V'asita hayashar v'hatov." You shall act in ways that are upright and good in the eyes of Hashem. Kedusha is one of those general statements. Our actions should be guided by a sense of what is fair and good in Hashem's eyes. How to do so in any given situation depends on the sensitivity of the individual, for it is impossible to spell out all alternatives and situations. "V'asita hayashar v'hatov" means investigating and trying to understand what the Torah is really asking of us. Being holy means having an understanding of what Hashem wants from us. It's easy to go through life following the strict letter of the law, but kedusha demands that we ask ourselves about the larger picture, the background, the sensitivity that Hashem wants us to develop. The Torah is not just teaching us do's and don'ts. It gives us a rubric on how to transform ourselves as individuals.
The Ramban maintains that the concept of holiness is not limited to the observance of any specific category of commandments. Rather, it's an admonition that one's approach to all aspects of life be governed by moderation, particularly with things that are permitted. Someone who only observes the letter of the law can easily become a naval b'reshut haTorah, a degenerate with the permission of the Torah. Such a person can observe the technical requirements of the Torah while surrendering to self-indulgence and gluttony. The commandment to be holy tells us, "Kadesh atzmecha b'mutar lach." Sanctify yourself by refraining from too much of what is permitted. Kedusha is about living a life of moderation.
|
Based on a Naaleh.com shiur by Rabbi Hershel Reichman
The Zohar writes that each of the twelve months of the year corresponds to one of the twelve tribes of Israel. The month of Nisan corresponds to Reuven, the month of Iyar to Shimon, and the month of Sivan to Levi.
The Shem Mishmuel explains the significance of these associations. Reuven signifies the concept of vision. Shimon connotes the concept of listening. Seeing creates a greater sense of awareness than hearing. In Nissan there is a close, firsthand sense of Hashem and his connection to us. Iyar is a month of distance. We mourn the tragic loss of the students of Rabbi Akiva and the damage to the Torah sheb'al peh, which that terrible event represented. Although it seems we are far from our beloved king, we shouldn't think that Iyar is less than Nissan. The period of Sefirat haOmer is a time of inner work and elevation. Hashem placed the soul in this world so that it would struggle to search and ultimately find its Creator. Overcoming difficulties unleashes untapped energies and triggers personal growth.
Sefer Micha states, "Ki eishev ba'choshech Hashem or li. When I sit in darkness, Hashem is my light." In Nissan, the Shechina came down to us, turned night into day, and redeemed and uplifted us. In Iyar we must search for Him by rededicating ourselves to the yoke of Torah and mitzvot. Through our own efforts we can rise even higher. Sivan is the month of Levi, which signifies connection. We rediscover our bond with Hashem, which is now stronger as a result of our struggle to come close to Him during Iyar. On Shavuot, we re-accept the Torah, which binds every level of a Jew's soul to Hashem.
There's a symbolic representation of the three months in the mazalot, the astrological representations of the heavenly constellations. Nisan is a sheep, Iyar is an ox and Sivan is twins. The sheep is a pampered animal, well cared for by its master. This represents our intimate relationship with Hashem in Nissan. He redeemed us from Egypt during Nissan, led us into the desert and provided for all our needs. An ox is a hard working animal. Iyar is a time of struggle and difficult inner work. Although we may not see results immediately, we continue to soldier on. Accepting the yoke of Torah without necessarily feeling pleasure or satisfaction is such an important lesson. Our commitment is not based on good feelings. As difficult as it may seem at the moment, in the end we will reap the rewards.
Sivan is the month of twins. The verse in Shir Hashirim refers to Klal Yisrael as tamati, my perfect one. The Midrash rereads tamati as te'omati, my twin.Hashem sings the praises of Israel. When we received the Torah, we discovered incredible spiritual wells of goodness and holiness within us. One who develops and perfects his tzelem Elokim according to the ways of the Torah becomes a twin image of his Creator.
The month of Iyar is a spiritually difficult month. It lacks the inspiration and glory of Nisan. We mourn the loss of falling from the heights of freedom to discovering Hashem amid the darkness. But the commitment of the ox, the drive to achieve even in times of alienation, pushes us to stick with the Torah and mitzvot no matter how difficult. The daunting climb up the mountain in Iyar is more valued in Hashem's eyes than the love and passion of Nissan. It is only after weeks of exertion and effort that we can merit to receive the Torah and connect on an intimate level to our Father in heaven.
|
The Gemara in Brachot tells us that a person is obligated to bless Hashem when bad things happen just as when good things happen. What does this mean? Who are we to bless Hashem in the first place? And if we do recognize an event as bad, why bless Him for it?
When we recite a bracha we are not actually blessing Hashem but rather expanding our own consciousness of Him by acknowledging Him as the source of blessing and goodness. When Hashem created the world, he wanted to give us the gift of Himself. We can only acquire this by becoming similar to Him. When we make a blessing, we are in essence saying, "Hashem, I know You, my consciousness and You are bound together."
Tehilim states, "Hashem tzilcha." Hashem is like your shadow. His abundance will follow our willingness to receive it. When we make a bracha, we draw His presence into our lives. A person who blesses Hashem for the bad events achieves the same as one who blesses Him for the good. He becomes more aware of Hashem by seeing Him as the Source of blessing and thereby drawing His blessing into the world.
The Maharal writes in Netiv haAhava that one's love for Hashem should increase as one suffers. For many people it becomes quite the opposite. How do we understand this? The Maharal explains that genuine ahavat Hashem means acknowledging Hashem's goodness and seeing His will for our benefit. If you ask a child what he wants, he will usually answer something that will give him gratification at the moment, but which will not necessarily be good for him in the long run. As the child matures, he realizes that his parents want the best for him, even if what they give him does not give him immediate gratification. If we see Hashem's Will as good, then nothing can extinguish our love for Him. A person can and should love Hashem in the midst of suffering. This is an indicator of one's genuine trust in Him.
The Gemara writes that if a person puts his hand in his pocket to take out three coins and only two come out, even that is considered suffering. Even minor challenges should elicit a response from us, namely, submission to Hashem, acknowledgment of our own frailty, and a new sense of tolerance for others. Chazal tell us that if forty days go by without any discomfort, it is a sign that a person is receiving his Olam Haba in this world. A person who is emotionally attached to physicality is not ready for the next world. Using gashmiyut is good, however, defining yourself as physical is bad. Suffering helps us discover our true essence, the soul. Chazal specifically say forty days because that is how long it takes for a fetus to assume human form. Before forty days, a child has physical presence but not a transcendental presence. In addition, forty moves us from physical consciousness to absolute spiritual consciousness. We see this in Moshe's experience atop Har Sinai. He needed forty days to transform himself into a vessel that could receive the Torah.
A person's existence in this world is meant to lead him to Olam Haba. Our mission in this world is to use gashmiyut to bring spirituality into this world. If a person's sense of completion comes from this world, he has lost his olam haba. This world is naturally lacking. We will never come to a place in Olam Hazeh were we can say we have arrived. If a person goes through forty days without suffering he has defined himself as physical and has taken his Olam Haba away from himself. He has determined that he no longer wants to complete himself because he sees no area for improvement. This world is not an end in itself. If a person doesn't challenge himself for forty days, he will need to answer for what he did with his potentially productive years and with his intellectual and emotional capacities.
The Rambam in Hilchot Deiyot writes that someone who denies the physical is just as much a sinner as one who takes refuge in the pursuit of materialism. This world is meant to be a challenge. How will you get to where you need to go with what Hashem has given you? Will you transform your suffering into growth? If one learns to elevate physicality to spirituality and to find beauty and purpose in all of life's circumstances, one will merit to experience Olam Habah in this world.
|
|
|
|
|
