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Dear  Naaleh Friend,

In this week's Parsha, Parshat Vayeshev, we read the first half of Yosef Hatzadik's history.  As traumatic as his journey is, the Torah records that Yosef Hatzadik was successful in all he did wherever he was. What is the secret of his success?  Learn more in this Parsha class by Mrs. Shira Smiles Secret of Success from the Naaleh series Living the Parsha 5778.

 To watch this class now and to learn more please click on the image below: 
 

This week's edition of our Torat Imecha Newsletter on Parshat Vayeshev is available on our  Newsletter pageClick here  for the printer friendly version, to share at your Shabbat table! Be sure to visit the homepage as well, for many more inspiring Torah classes! 

Shabbat Shalom!

-Ashley Klapper and the Naaleh Crew
For Tehillim list please click here to view our Refuah Shleima page
Based on a Naaleh.com shiur by Mrs. Shira Smiles

In Parshat Vayeshev we read about Yosef's struggle with Potifar's wife. She saw through astrology that her line would be perpetuated through Yosef, so, in addition to his stunning beauty, she desired him as a means of fulfilling her destiny. What was it that Yosef actually saw that gave him the resolve to defy her?  If it was a miraculous intervention, writes Rabbi D. Hofstedter, then how can we indict any sinner who did not have this? If Yosef was a  tzadik , how can we explain that seeing his father's image kept him on the righteous path?
 
That Yosef saw his father's image was not miraculous, writes the   Birkas Mordechai . Yosef had already prepared himself to receive this support. He looked into the "window of his soul" and saw therein the values and image of his father. The struggle starts within ourselves. The  yetzer hara does his best to trip us up, and we have to do our part to defeat him, adds the Torat Chesed . Yosef had withstood the temptation for a full year. Now, he needed help and his Father's image appeared to assist him. This is an intervention each of us can access and ask for in our own struggles, writes Rabbi Hofstedter.  It is the spiritual bond one maintains with one's spiritual mentors that guides us through our most challenging moments, our asking ourselves what our mentor would do in a similar situation that paves the way for a proper decision. In fact, Mrs. Potifar had the rarity of a mirror near her bed, similar to a polished pane of glass. Yosef saw his own reflection there, writes the  Torat Chesed . He saw his striking resemblance to his father, and was prompted to ask himself what his father would do. That gave him the strength to run away from the situation.
 
By bonding with our spiritual mentor, we create a bridge to Hashem Himself and strengthen our fear of heaven, teaches Rabbi Gifter. Yaakov was Yosef's Rebbe and recalling that bond at a critical moment helped him cross that bridge. This spiritual bond is one we should all maintain when we leave the confines of yeshivah or seminary, admonishes Rabbi Y. Goldvicht. Rabbi Grossbard notes that the connection was not intellectual but rather emotional. The fear of heaven and the lessons he learned by observing his father, rather than what he said, helped him overcome this challenge.
 
Rabbi Wachtfogel expains that Yakov maintained this emotional connection to his son, and at this most desperate moment, it was this unseen energy that supported Yosef . That's why, when Yosef later reveals himself to his brothers, writes the  Netivot Shalom , he didn't ask, "Is our father alive," but simply stated, "My father is still alive."  I have maintained with him, a relationship that has kept me righteous during all the years of our separation.
 
The Greeks sought to spiritually destroy the Jews through assimilation. Symbolically, we can compare the Jews to oil which will not mix with other liquids. Therefore the Greeks chose to contaminate and destroy all the oil in the Sanctuary just as they wanted to intermingle the Jewish culture with their own. But Hashem helped the  Chashmonaim retain the purity of Jewish sanctity with pure oil  just as Yosef retained his separateness from other cultures.  
 
The Greeks enacted that Jews were to write on the horns of an ox that they had no place in the God of Israel. Since Yosef  is compared to an ox, he is the counterforce to Greek assimilation. In fact, our tradition states that the Torah Yaakov taught Yosef was how to remain a Jew in the diaspora. Yosef saw his father's image, his father's teachings, through a window, representing the separation that must always remain between Jew and gentile, albeit they can still interact without crossing that line.
 
The Belzer Rebbe explains that the window symbolizes the opening of prayer that Yaakov  had established, a gate to beseech Hashem's help when it is difficult to continue.  Just as Yosef looked to the window for inspiration, we light our Chanukah candles at the window to access this same energy.  The  Sichot Hitchazkut tells us that Chanukah is the time we can ask Hashem to give us special help in overcoming our spiritual challenges. As we gaze at the sacred lights let us merit to hold on to its eternal strength.
 



Inspiration for Chanuka Night 4
The Arizal teaches that the light of Chanuka is so great that it has the power to illuminate the lowest and darkest places. Therefore the halacha states that one can light the Chanuka candles even if it is only ten tefachim (handsbreadth) from the ground. We usually do not perform mitzvot in such a low place but on Chanuka says Rabbi Nachman of Breslov, Hashem appears in the nethermost places. He comes to visit us in the depths of galut. The miracle of Chanukah did not end the exile. It was just a brief reprieve within the darkness. Rabbi Nosson explains that Avraham Avinu taught us this. It says, " Vayar et hamakom me'rochok ," Avraham saw Hashem from a distance. Although we are in exile, in the darkest of places, when Chanuka comes we're able to see Hashem even from a distance.  We should spend time gazing at the awesome light of the Chanuka candles. When we say the blessing of she'asa nissim lavoteinu we should think about the miracles that Hashem does for us. Though it seems Hashem is so far, when we begin to praise Him it brings the miracles closer.   

The halacha is that a person is allowed to light the Chanuka candles, " Ad shetichla regel min hashuk , if there are still people walking around in the marketplace." The commentators translate regel as hergel (habit), until we will cease to serve Hashem out of routine but from our hearts. It can also be explained, until all the light penetrates to the lowest part of our body, the regel (foot).  

The Bnei Yissachar says that the numerical value of Kislev is av harachamim (father of mercy). What is the difference between chesed and rachamim ? Chesed is giving in a way that is tailor made to what you need just like the rechem (womb) tailors itself to the needs of the baby. Hashem is an av harachamim in that He will do personal miracles for us. The Ben Ish Chai says that normally we don't pray for miracles but in the month of Kislev and especially on Chanuka we can ask.
 
We fulfill the mitzvah of the Chanuka lights by being mosif v'holech . adding another candle every night. This reflects that every moment the world is coming closer to its purpose. Most people are pained when they look at the clock and see that the day is almost gone and they have not accomplished all they wanted. However whoever heard the ticking of the Chozeh  M'Lublin's clock was infused with a tremendous amount of joy. Someone once asked him, "What is so special about your clock?" The Chozeh answered, the clock is ticking away and telling us that the world is becoming a more perfect place and that we are moving closer to the redemption. This is what we pay for when we look at the Chanuka lights, " Ohr chodesh al Tzion tair. " Each person in the place where he is at the moment, can come closer to the light of Hashem which is the light of Torah hidden in the light of Chanuka.  
 
The Gemara says that not only were the Jewish women part of the Chanuka miracle, but they enabled it. It was the Jewish women who understood that under the layer of darkness there was light. They understood this in Egypt and in the times of the Greeks and it is in their merit that we will eventually be redeemed.

Honorable Mentchen: Judging Favorably

The Torah tells us, " B'tzedek tishpot et amisacha , judge your fellow man justly." When you need others to judge you favorably, you need to judge others that way too. There was a young woman who got married and suddenly contracted hepatitis. Immediately after sheva brachos , her young husband was seen buying canned goods and disposable items. People not knowing the story might have thought, he just got married, where's his wife? The wife said, "At that moment I understood the importance of giving everyone the benefit of the doubt.  After my story, if I would see someone walking with a red turtle on her head I'd be certain there was a reason behind it."
 
The laws of dan l'kaf zechut are discussed in the writings of the Rambam, Rabbeinu Yonah, and the Chofetz Chaim. If someone has the status of a beinoni , an intermediate mitzvah observer who usually does everything correctly but not always, and he does something that can be interpreted either positively or negatively, one is obliged to give him the benefit of the doubt. Let's say you see someone getting on the bus without paying. If the person is a beinoni you must judge him favorably. Perhaps someone paid for him or he flashed a monthly pass which you didn't notice. If the person is righteous and he does something questionable, let's say he gets on the back on the bus and definitely didn't pay, you must concoct a scenario to vindicate him.  Perhaps someone at the front of the bus paid for him. Maybe he passed his ticket to the front and you didn't see. If you don't know if the person is righteous or evil, there's no mitzvah to give him the benefit of the doubt, but it's commendable to do so. It doesn't mean you have to be naïve. If a CPA firm wants to hire an accountant who was fired from his first firm because he embezzled money, you'd be more than naïve to hire this person without looking if things have changed.
 
The Gemara Sanhedrin brings two quotes on how to be a good judge. The first verse says, "Judgment is in the morning." The Gemara explains, just as in the morning things are lucid and clear, unless the judgment is as clear as one knows now is morning one should not adjudicate. The second verse says, "Say to wisdom you are my sister." Unless you know the lawas well as you know that one may not marry one's sister, you may not render a decision. The Gra asks, why do we need two different verses to teach us the same thing? He answers that they are in fact teaching us two different things. The first verse says, unless you know all the details of the law you may not render a decision. The second verse says, unless you know precisely and meticulously what happened, you may not render a decision. Fundamentally that means we are always disenfranchised from being judges. We think we know everything but there's always some detail we might not know.
 
The Gemara says, " Hevei dan et kol adam l'kaf zechut , judge your fellow man favorably." Favorably means going above one's duty. How do we understood this in light of the Torah verse to judge others justly, according to the letter of the law?  Rav Pam explains that the Shulchan Aruch says that one is not allowed to exaggerate when mentioning a deceased person's attributes but one may add a little. The Taz asks, a little more kindness and charity is good but a little veering off from the truth is an out and out lie. If it's not true it's a lie. The Birkas Yosef explains, people are usually not appreciated fully in their lifetime. So many good things they do are hidden under the radar. If you add a little bit, chances are more than likely that you will be hitting the truth. That is how we should judge others.    
Featured Classes
Parshat Vayeshev:
Pits Purpose
Mrs. Shira Smiles
Requests from G-d Rabbi Hershel Reichman
Vintage Vessel
Mrs. Shira Smiles
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