Dedicated in memory of Rachel Leah bat R' Chaim Tzvi

Volume 3 Number 43 Brought to you by Naaleh.com The Fast of the Tenth of Based on a Naaleh.com shiur by Rabbi Hershel Reichman After the destruction of the first Temple, the never be revoked. justice. More than 400 years passed before sages instituted four fasts to commemorate the merited to build it. The second the tragedy. These fasts were obligatory and The first destruction created a very deep level Temple was given to us straightaway. Although one had to fast both in the evening and by of mourning because it severed our attach- the Jews were at a spiritual low, Hashem day and keep all five inuyim (afflictions). ment to the land thus necessitating four utilized His middat hachesed (kindness) and However after the destruction, complete fasts. However the second destruc- gave us the temple out of love, with the only Tisha B’ remained obligatory. The tion wasn’t as disastrous because the sanctity intention that even if we didn’t deserve it at the other three fasts became minor. What caused of the land remained. We were still connected time, His love would help us become worthy of this change? spiritually. Therefore the three fasts became it. minor. When the Jews first entered Eretz Yisrael, it The destruction of the first Temple signified the acquired a special holiness which transferred The first exile was a gezeira-an absolute end of the era of sh’beketav, the over to its produce bringing into effect the decree from heaven that was immutable. The prophetic law as recorded by the prophets. mitzvot hateluyot b’aretz. The Rambam writes four obligatory fasts signified this terrible The second Temple represented the era of that after the first destruction, the land lost this reality. However the second exile has no set Torah sh’bal peh as expounded by the sages. sanctity. However after the second destruc- time period. Its end depends solely on our The written Torah is din, strict law. It can never tion, it retained its holiness. This was because actions. Hashem is ready to bring Mashiach as be changed. The oral law is chesed, it’s when the Jews first came into the land, it was soon as we repent. In this sense, the first constantly evolving. Hashem gave us the with kivush-conquest. When they were driven destruction was worse than the second, in that opportunity to contribute to the discovery of out, the kivush was revoked and in conse- there was nothing that could we do to change Torah. Although we were driven out of the quence the land lost its holiness. During the it. That is why the three fasts were obligatory land, the essential Jewish soul was unaffected second Temple, our connection to the land then and are now minor. by the destruction of the second Temple. Torah wasn’t based on force of arms but rather on scholarship continues to flourish. Therefore the chazakah-peaceful settlement. This could The first Temple was established with din-strict three fast are now minor.

Practical II: Mizmor L’Todah part 2 Based on a Naaleh.com shiur by Rabbi Ari Jacobson

Does one recite Hagomel after a flight? Some men should be relatives. Others say she In the future, all the various songs of praise for authorities rule not to say the bracha, should recite the blessing from the women’s Hashem will be nullified except Mizmor l’todah. because flights have become routine. Others section. Some rule that because Hagomel We say it every day because in reality we say that if one flies over an ocean or desert generally requires a minyan of men, the mitzva should be thanking Hashem all the time for the then one should recite it. Rav Moshe requirement was never imposed on women. natural order of the world. It is recited standing Feinstein held that one says Hagomel after Different communities have different customs. up and with great joy as if one is offering a every flight because it is an act of overcoming However everyone agrees that a woman can thanksgiving offering. nature. Other poskim disagree. When there’s say Mizmor L’todah. a questionable situation, one should receive On and Yom Tov we don’t say Mizmor an aliyah and have in mind while answering to There’s a dispute among the Rishonim as to L’todah because korbanot nedava (voluntary Barchu, to thank Hashem. Hagomel should be whether one only recites Hagomel when one is sacrifices) were not brought then. It is also not recited in the presence of a minyan, ideally in saved from the four scenarios Some authori- recited Chol Hamoed Pesach and Erev front of a sefer Torah, while receiving an ties rule that for a different hazardous Pesach because the korban todah wasn’t aliyah. The Chasam Sofer explains that the situation, the blessing should be recited offered on these days. Of the forty loaves that bimah represents the altar and it is as if one without shem u’malchut. Ashkenazim follow had to be brought, ten of them were leavened offers a korban todah. the view that any dangerous predicament bread, which couldn’t be offered on Pesach. requires Hagomel. Sefardim don’t say the An offering that would have to be burnt earlier Several authorities say women are also blessing as frequently, following the view of the than usual was not brought. Therefore, we required to say Hagomel. Some rule that one . However in a situation where don’t recite Mizmor L’todah on Erev Yom man and eight other women are enough to one is unsure if Hagomel is required, one can Kippur because the thanksgiving offering could count as a quorum for this. Others maintain have special concentration in the daily recital not be eaten on evening. that ten men are necessary. Some authorities of Mizmor l’todah. worry about modesty issues and rule that the

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visit us online at: www.naaleh.com | for questions, suggestions, or dedication opportunities, email [email protected] 1 Dedicated in memory of Rachel Leah bat R' Chaim Tzvi

Volume 3 Number 43 Brought to you by Naaleh.com

Netivot Olam: Suffering In This World #12 part 2 Based on a Naaleh.com shiur by Rebbetzin Tziporah Heller In Masechet Brachot, Reish Lakish says, One said that any suffering that prevents a sin by cleansing and purifying the person. “When a person busies himself with Torah, person from learning Torah cannot be yissurim Suffering humbles the body and atones for yissurim separates from him. In the evening shel ahavah (suffering out of love) for how can sins. It drives a person to begin thinking the bird can go up.” This refers to Torah which you turn someone on and then take away his beyond physicality. lifts up one’s eyes. “And there is no evening ability to act upon it? The other says that if a like suffering,” as it says, “In the darkness of person can still pray to Hashem and achieve When a person cannot find any sin, it is bitul night.” Yissurim comes as a result of lack. It is deveikut (connection), it’s still yissurim shel Torah, meaning he has unfulfilled potential that meant to purify and galvanize change. Torah ahavaha. Rav Chiya and other opinions must be brought out. Yissurim puts a person can elevate a person to the point where maintain that even suffering where one cannot on the fast track drawing out his untapped yissurim have no dominion over him. Torah is pray is an expression of Hashem’s love. strengths. wholeness. Suffering can be extrinsic in that it is a means Hashem doesn’t beat dead horses. There’s a Rav Huna says in the name of Rav, “If a towards actualizing potential. It also works vast difference between what a refined person person sees yissurim coming upon him he intrinsically by purifying the body so that the and what a vulgar person can learn from should examine his deeds.” If he doesn’t find soul becomes the person’s primary identity. suffering. For a tzaddik, it’s a sign of love. any personal flaws, he should assume it is This is learned from the law of shen v’ayin. A Yissurim expel the material side of a person because of bitul Torah. If it is not bitul Torah, non-Jewish slave who loses a tooth or eye and propel him higher. then it is out of love, (not lack) as it says, must be freed. If a slave can redefine himself “Hashem rebukes those whom he loves.” He as a free person through minor suffering, how Nobody longs for what they have. We long for wants to draw us closer, so He afflicts us. A much more so can a person whose entire body what we don’t have. In order to generate this person could suffer and not gain anything. He is afflicted with suffering become a different yearning, Hashem created barriers to prevent could choose to learn nothing and blame it all person. us from being who we are. When things are on external causes. Alternatively one can easy for us materially, we don’t think about grow and view it as a catalyst for change. The Torah commands us to add salt to a spirituality because we are so involved in our sacrificial offering. This is called brit melach. physical self-fulfillment. Therefore, Hashem Rav Yaakov Bar Idi and Rav Chana bar Similarly, yissurim are also called a covenant. creates obstacles in the form of suffering to Chanina differed on their view of suffering. Just as salt enhances food, yissurim sweeten propel us to higher levels of spiritual yearning.

Achieving Balance: Class#3 Excerpted from Rebbetzin Tziporah Heller’s Question and Answer series on Naaleh.com

Question: Answer: in a way where he gives us what we need if our What is the proper balance of trusting Hashem You can do everything right. You can plan ahead, hands are outstretched to receive. The balance and being responsible? According to the book, define what your goals are, take steps to work of hishtadlut (effort) and bitachon (trust) is doing “The Seven Habits of Highly Effective People,” towards it, and consult, but you will not necessar- what you can and trusting Hashem. It’s opening most things are preventable and can be ily get the results you anticipated. You can follow your hands to receive, but realizing that controlled, as long as you are smart, think the “seven habits,” but unlike what the book ultimately Hashem will give you what’s good for ahead, and prepare for different situations. I espouses, it doesn’t guarantee a positive you. However, no outside force can change trust Hashem, but I have so much to work on outcome. anything except Hashem Himself. when it comes to my own actions, that I can't write off everything that happens as His On the flipside, if you do everything wrong, your decision, because I could have really done results will most likely be influenced by your better. Is this correct? misguided decisions. Hashem created the world

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