Dedicated in memory of Rachel Leah bat R' Chaim Tzvi

Volume 11 Number 40 Brought to you by Naaleh.com Parshat Vayetze: Genuinely Grateful Based on a Naaleh.com shiur by Mrs. Shira Smiles Summary by Channie Koplowitz Stein The Jewish nation is called Yehudim in Hashem’s “job.” Hebrew. The source for this name appears in Sefer Chareidim points out, if we are We must learn to take nothing for granted, for this week’s parsha as Leah names her fourth commanded to remember daily the kindness of nothing is our due. son Yehudah. The root of Yehudah means Hashem’s taking our ancestors out of Egypt so gratitude. The Gemara in Brachot states that many generations ago, how much more so We are often further prevented from express- no one had expressed gratitude to Hashem must we remember the daily kindnesses ing gratitude because we are overwhelmed by from the time of creation until Leah expressed Hashem bestows upon us as we live our lives our challenges. But we should not assume that it. Yet the Torah itself cites instances of today. Further, just as we see in the challenge Leah faced no trials in her life. Yet she was Avraham, and Eliezer, for example, express- of the Egyptian enslavement the ensuing able to recognize that these very tribulations ing gratitude to Hashem. Therefore, we must blessing to our nation in forging our strength were the source of her blessings, notes the assume that there was something unique in and our collective soul, so must we find the Darash Dovid. Her pain and her prayers Leah’s expression of gratitude. strength to thank Hashem for our current helped her grow spiritually, and for this too she tragedies albeit their purpose is beyond our thanked Hashem. Similarly, we bless Hashem The Shiurei Binah, quoting Rashi, explains comprehension. Therefore, our first act upon over the bitter herbs at the Seder for the that Leah understood that if Yaakov Avinu was arising is expressing gratitude for a new day of suffering that prepared us for the salvation. destined to have twelve sons, her fair portion life for ourselves and for our children. divided among the four wives would be three Rabbi Schwab points out that just as the gifts sons. This fourth son, she felt was beyond her Letitcha Elyon citing Rav M. A. Stern, points of one human to another imply a desire for a fair expectation and therefore merited special out that a mother calls her son many times relationship, so do Hashem’s gifts to us, thanks. Rabbi Wolbe writes that until now, during the course of a day. Each time Leah lehavdil, tell us that He wants a relationship everyone assumed that they were entitled to would call Yehudah, his name would again with us. M. Kosman explains that the essence everything in their lives, for it was all part of evoke those feelings of gratitude she had felt of the female character is nekayvah, defined God’s Divine plan, and Hashem would do it at his birth, thereby maintaining a continuous as a concave shape, perfectly suited for anyway. Only Leah now realized that stream of gratitude for Hashem’s kindness to receiving. God created the world because, everything we have, even the breath of life her. although He lacked nothing, He desired to itself and even if it is part of God’s master plan bestow of His “wealth” to others. Leah made is still a gift from Hashem and something we The Siach Yaakov presents an analogy by herself receptive to God’s gifts, with the birth of need to express our thanks for. As Rabbi Y. contrasting a good guest with a bad guest. The each son thanking Hashem and validating His Kirzner points out, recognizing God’s good guest appreciates everything his host gift to her through the name she gave and, benevolence to us in the small, natural things offers and thanks him for it. The bad guest with the first three sons, extending an implied as well as in the great things, is the essence feels no gratitude. He’s just doing what he request for more children. Likewise, the more of hakorat hatov. Anything less implies needs for himself. Similarly, we are all guests we thank Hashem, the more blessings we arrogance. Therefore, expressions of in Hashem’s house. The good guest thanks draw down to ourselves and to our people. gratitude form the foundation of Jewish Hashem for everything Hashem gives him, prayer. while the bad guest feels entitled, for this is

Muktza Part 9: Unwanted Items- Part I Based on a Naaleh.com shiur by Rabbi Shimon Isaacson If money was placed in a drawer before it. If we assume that the main part of the desk quasi -basis and there is a disagreement Shabbat, does the drawer or the entire desk is on top, why would it be a basis? The Mishna between the poskim whether it can be moved. become a basis? If the drawer cannot be Berura explains that as long as the muktza In such a situation, chazal permitted certain entirely removed from the desk, it is not item is somehow reliant to the non -muktza types of movement of the non -muktza considered separate from the desk. However, item it can make it a basis. If the muktza was although it might cause the muktza to be the main part of the desk is the top surface. left there at bein hashemoshot, the base moved. The Mishna says if you have muktza Therefore the drawer becomes batul (nullified) maintains its status of basis all Shabbat even if on a barrel, you’re allowed to do niur-tilt the to the desk and it may be moved on Shabbat. the muktza is removed. barrel to shake off the muktza. Masechas If the drawer is removable, it is considered Beitza discusses bones and shells that were separate from the desk. Therefore the money If you tossed a muktza item down by happen- left on a table. One would be allowed to tilt the would render both the drawer and the desk a stance or the muktza was created on Shabbat table to shake off the muktza. The Gemara basis and one would not be allowed to move and it is sitting on non- muktza which you now rules that if you have a stone on a barrel and if need, may it be moved? This is considered a Continued on page 2

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Volume 11 Number 40 Brought to you by Naaleh.com

Muktza Part 9: Unwanted Items- Part I Based on a Naaleh.com shiur by Rabbi Shimon Isaacson Continued from page 1 you would tilt the barrel, you would knock unpleasant bad smelling waste items would be smelling, would one be permitted to remove it? down all the barrels, you would be allowed to counterproductive to delighting in and honoring For example, can one clear off shells and pits lift up the barrel and tilt off the muktza. If the the Shabbat. Therefore chazal allowed a from the table? A few stray shells would be non-muktza would be damaged through niyur, person to dispose of it on Shabbat. The muktza and one would not be allowed to move one would be allowed to lift it up and shake off Gemara brings a case of a dead rat which is it. If it’s on a plate it would be a quasi- basis the muktza. However one may not do this to muktza. Rav Ashi instructed one of his and one could do niyur. However if there are save the muktza itself. students to take a dead rat by the tail and large, unpleasant mounds of shells it would be throw it in the garbage. A modern day considered graf shel rei and one would even Why is niyur preferable to tiltul? Muktza was a example of graf shel rei would be a diaper. The be allowed to scoop it up with ones hands and gezeira instituted to prevent tiltul and hotzaah. Shulchan Aruch rules that if there’s human or dispose of it. Rav Bodner quotes Rav Feinstein The first stage of carrying is lifting up the item. animal waste matter in an area where people and Rav Auerbach that it is subjective. If the Therefore niyur is considered a better dwell, it can be disposed of on Shabbat. muktza would cause you or your wife embar- alternative. Garbage falls in the category of However if it’s in place where people are not rassment if guests should come, it would be muktza machmat gufo. What is the basis to usually found, then one would not be allowed considered graf shel rei. If it wouldn’t cause permit taking it out on Shabbat? The Gemara to move it. embarrassment, one would not be allowed to in Shabbat discusses the leniency of graf shel move it. rei, a bedpan. Forcing a person to be around If you have something unpleasant but not foul

Shir Shel Yom-Yom Rishon: Part I Based on a Naaleh.com shiur by Rebbetzin Leah Kohn Every day after the shemone esrei of Shachrit During the first stage of creation Hashem opened up the ability for free choice and for we recite the shir shel yom (song of the day) created the building blocks, the smallest people to mistakenly choose not to see Him. which is a chapter of Psalms that expresses particle of matter from which the world would The purpose of creation is, “V’yomer Elokim the unique potential of that day. The song of be built. No theory of creation that explains yehi ohr.” Hashem wanted us to discover the the day was sung by the Leviim in the Beit reality without Hashem begins at this stage. It picture in totality, to see that ultimately Hamikdash after offering the korbon tamid of all starts with something. The account of everything depends on Him. This discovery the morning. In Risesei Layla, Rabbi Tzadok creation each day ends with the verse, “Vayehi has endless levels and much effort must be Hakohen discusses the relationship between erev vayehi boker yom sheini, yom shlishi... expended to connect to Him. That is why the each day and each particular song. Hashem And it was night and and it was day and it was day concludes with yom echad. The purpose created the world in six days with ten sayings. the second day, the third, day…” On the first of creation is to recognize that Hashem is one, Chazal in Pirkei Avot ask, couldn’t have day it says yom echad, day one. Rashi that all of existence depends on Him giving us Hashem created everything with one saying in explains that the first day was unique in that life moment by moment. one day? Rabbi Tzadok explains that every only Hashem existed. Even angels hadn’t been day in creation has a unique potential to created yet. The connection of the first day to Avraham is reveal another aspect of the Divine Presence. very clear. He grew up in a generation that The story of creation teaches us the essence The Torah describes how reality looked at the chose not to see Hashem. Yet by examining of each day which is expressed in the shir beginning. The earth was desolate, darkness creation he came to the conclusion that there shel yom. In addition, each of the Seven reigned, and the spirit of Hashem hovered must be a Creator that is independent and Shepherds, the Avot, Moshe, Aharon, Yosef, upon the water. The scene was bewildering. All above anything in this world. Avraham fulfilled David, corresponds to one of the seven days. one could see were the building blocks. There the purpose of creation. There was darkness was no way to know how it would eventually and he discovered light. And that is why chazal Let us look at the first day of creation. The turn out. Before creation it was obvious that link the words, “Yehi ohr” to Avraham. He was Torah tells us, “Bereishit bara…” The Ramban Hashem existed as there was nothing else. the person who attained clarity in the way points out that the letters beit, reish, aleph, Darkness means that Hashem created Hashem intended people to achieve. signify creating something out of nothing. something that looks separate from Him which

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