Dedicated in memory of Rachel Leah bat R' Chaim Tzvi

Volume 9 Number 8 Brought to you by Naaleh.com

Separation and Sanctity: Parshiot / Based on a Naaleh.com shiur by Mrs. Shira Smiles Summary by Channie Koplowitz Stein The verse in Kedoshim tells us that the could fulfill our mission to the other nations, Jewish nation is separate and different from The laws of the guard us. As contends the Birkat Mordechai. How can we other nations and sanctified unto God. “You writes, we are like the captain of do that? We must keep away from activities shall be holy for Me, for I Hashem am holy; the ship of the world with special obligations. and objects from foreign cultures that would and I have separated you from the peoples to The others are chefs and passengers with make Hashem “uncomfortable” in our homes. be Mine.” explains the phrase “to be their own obligations. Therefore, our daily lives As Rabbi Pincus writes, it is up to us to fill our Mine.” Simply, Bnei Yisrael, you will be Mine. should differ from the ways of the rest of the homes with holiness. Secondly, the separation will make you Mine. world in a way that sanctifies us, writes Rabbi Rashi notes, if you will not be Mine, you will S. Grosbard. As Rabbi G. Schorr writes, every Rabbi Scheinerman notes that often belong to Nevuchadnetzar and his cohorts. physical act should remind us of our Source fill their free time with fun and games. In What does that mean? Rashi continues and and our mission so that our physical existence contrast, the Jew has no free time. When he cites Rabbi Elazar ben Azariah who says that becomes elevated. Then, through pride in our finishes his work, he learns Torah or involves a Jew can say that theoretically he could eat separateness and our service to Hashem, we himself in chessed. A Jew’s “down time” is pig, but he refrains because Hashem, our can bring others closer to Hashem. and Yom Tov, when time itself is Father in , so commanded us as a sanctified through Kiddush, zemirot and means of separating from the other nations. Rabbi M. Scheinerman quotes the Beit Halevi learning Torah, when our physical lives are that if we don’t create the kiddush, sanctifica- elevated to a level of service to Hashem. We can develop our relationship with Hashem tion, by distinguishing ourselves through living in two ways, out of fear and out of love. We Torah lives, the world will enforce a havdalah, Others also have the potential for spiritual can obey Hashem’s will and be His nation out a more painful separation between Bnei greatness. Nevuchadnetzar himself sang a of the fear of consequences or through love, Yisrael and the other nations. This is perhaps magnificent ode that rivaled the that by choosing our behaviors according to His what Rashi alludes to, writes the Taam Vodaat, Chanaya, Mishael and Azarya sang when they will. Nevertheless, the questions remain, why for it was Nebuchadnezzer who destroyed our were released from the fiery furnace. However, do we need to achieve such sanctity? Why first Beit Hamikdash when we left God’s ways. despite his great potential, he was never able the need for separation? And how do we to cross over and accept the sovereignty of the accomplish the separation that will lead to this When Hashem offered us the Torah, we King of kings, writes the Chatam Sofer. On that goal? accepted it and we understood we would level, his spirituality revolved around himself, separate ourselves from the rest of the world. not around Hashem. Had he put his ego aside, Rav Hirsh explains that the purpose and Why then, Rabbi Sternbuch asks, was it he would not have continued to commit the mission of Bnei Yisrael is to bring knowledge necessary to hold a mountain over our heads? atrocities he did. of God to the people of the world. To do so, The Maharal explains that there is a difference those people must see that the ’ between desire and obligation. True, we Rabbi Orloweck writes that while emotion may existence is based solely on God’s will. willingly accepted the Torah after Hashem spur us to action, one must control that Therefore, Bnei Yisrael cannot rely on wealth, redeemed us from , but our desire might emotion with the intellect, developing a strong military prowess or political strategy. They fade with time. Hashem wanted us to inner reality that will enable us to focus our must remain separate if they are to convey understand that even when our desire would actions toward appropriate goals. This is why this message to the world. They came into wane, we would still need to observe the Hashem chose Avraham Avinu for this exalted existence in a unique way and must continue commandments and keep ourselves separate mission. While other descendants of Shem to exist unnaturally. We are here not as a from the surrounding nations. remained in their yeshiva and waited for others rejection of other nations but as a service to to come to them, Avraham went out into the them. As such, we cannot assimilate but must When Hashem separated us from the other world, interacted with others, and brought remain distinct. nations, He simultaneously gave us the mankind closer to Hashem. responsibility to maintain that separation so we

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Volume 9 Number 8 Brought to you by Naaleh.com

Mesilat Yesharim – G-d's Servant – Part I Based on a Naaleh.com shiur by Rabbi Yitzchak Cohen The Mesilat Yesharim discusses the important overrides everything. me this way. trait of being an Eved Hashem. This is the greatest title one can call a Jew and Hashem The in Megilah teaches that wherever How was Moshe able to write the words, called Moshe Rabbeinu an eved Hashem. one sees the greatness of Hashem in Tanach “V’ha’ish Moshe hayah anav meod?” The Moshe was not praised for his prowess in one also sees His modesty. The greater the Lubliner Rav explains that the Shechina learning or his righteousness, but for his person the greater his humility should be. speaks through the voice of man. Moshe gave profound humility as the verse says, “V’ha’ish Anavah is the first and very important founda- over the words that came to him from Hashem. Moshe anav me’od m’kol .” tion. The definition of a true anav is recognizing that whatever strengths one has is from Hashem. We are enjoined to imitate Hashem by doing In the famous letter the Ramban wrote to his Once a person realizes that, the only concern acts of kindness and by being humble. The son, he stressed that Hashem wants our yirat should be fulfilling Hashem’s will. Chazal tell Torah begins and ends with chesed. We read shamayim. “ anava yirat Hashem.” Yirat us someone who is a shafel, who nullifies how Hashem clothed Adam and Chava and Hashem means nullifying the I. Then one himself to fulfill the word of Hashem, is as if he how He buried Moshe. So too we imitate becomes capable of seeing Hashem. The brings all the sacrifices. “Zivchei Elokim ruach Hashem by doing acts of kindness. In Ramchal writes that anivut can be manifested nishbara.” Hashem desires a broken heart and Bereishit we read how Hashem told the through thought and action. Anavah waits for our return. angels, “Naaseh adam. Let us make man.” b’machsavah means thinking, “I don’t deserve Naaseh is in the plural form. Rashi comments this praise. I have shortcomings so how can I that this teaches us about Hashem’s humility. think I’m so great? That which I have I don’t The angels were envious that Hashem was deserve. It’s all Chasdei Hashem. Everything creating the lower world, so He humbly asked belongs to Him.” The great sages knew they their advice. The creation of man begins with had prolific minds yet they remained humble, the middah of humility to show us that it recognizing Ki lekach nozarti.” Hashem made

Make It Count 25 Based on a Naaleh.com shiur by Mrs. Shoshie Nissenabum

The 25th day of the Omer is Netzach transcend challenges with faith. only begun learning at the age of 40, although sheb’Netzach, an indomitable, unstoppable he was the son of converts. Nothing stopped force. This is the power of . It is No one personified this as much as Rabbi Rabbi Akiva. This is the power of Netzach the urge to accomplish great things despite Akiva, who experienced numerous setbacks sheb’Netzach. It empowers us to achieve and obstacles and setbacks. It’s not just the actual and failures. His mantra was, “V’ahavta to become great. We have to look at ourselves achievement but the ambition, the will, and l’rei’acha kamocha. Love your neighbor as and others this way in the spirit of true Ahavat the motivation behind it. On the one hand yourself.” Yet his 24,000 students died Yisrael. Just as you believe deep down that Netzach sheb’Netzach calls to action. On the because they lacked respect for each other. one day you will accomplish and achieve great other hand, it is humbling. It makes one Rabbi Akiva didn’t see this as an insurmount- things, believe this about other people too. cognizant that every action is a gift from able obstacle, but as an opportunity to start Hashem. It is having faith in the eternity of again. His quest to accomplish more and his On this day let’s create a mission statement of Hashem and that He is the true menatzeach, strong desire to connect to the eternity of our soul. Let’s visualize our ambitions and let’s conductor of the world. Nothing happens Hashem and his Torah drove him to achieve turn each one into a prayer. Let us plead that without Hashem making it possible. All our when others would have given up. He did not Hashem help us develop our Netzach successes and victories belong to Him. question how he would find new students. He sheb’Netzach so that we can come to Netzach sheb’Netzach empowers us to strive did not doubt himself although all of his actualize our true desires. further in our Avodat Hashem and to previous students had died, although he had

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