Dedicated in memory of Rachel Leah bat R' Chaim Tzvi

Volume 12 Number 39 Brought to you by Naaleh.com Intro to Sefer Mishlei Expanded Based on a Naaleh.com shiur by Rebbetzin Tziporah Heller The first six verses of Mishlei are the introduc- opposite trait not just via deeds but through a much more powerful effect. That is why tory pesukim to the entire book. If you master inner work. If you treat anger like stinginess, Mishlei uses the expression, latet (to give). if this, you’ve got the table of contents of your you won’t get anywhere because the two traits you can get the gullible or impulsive person to inner life which is worth having. We spoke are so different. The opposite of anger is teach someone else, the teachings of this about why meshalim are used. We compassion. Developing compassion requires book will be different. If you take upon yourself understand the concrete better than the empathy which takes you to patience which to teach someone, you’ll experience Divine abstract. We spoke about the relationship of gives you the willingness to bear the other assistance. Pirke Avot tells us, “If you’ve the mashal to the nishmal, the parable to its person’s burden. If you reach that level, you’re learned Torah, don’t keep it to yourself….” meaning. The first step in understanding not going to have a temper problem anymore Whatever you know is not your property, teach anything is to want to understand. We spoke because you’ve dealt with the underlying it to others. On a practical level, anyone whose about chachma, mussar, and binah. Chachma middah. reading this should be teaching. Get in touch is analogous to the male aspect, wanting to with Partners in Torah or Torah Mates and start give birth to human potential. Binah is taking It’s always better to do the right thing for the learning. the potential of human thought and drawing wrong reasons or to do the right thing incom- the mind pictures that makes it possible to pletely then to do the wrong thing sincerely Your own yetzer hara will try to convince you think and then give birth to the completed and consistently. Working on your middot of things that you intellectually know are false. idea. That should lead you to be able to exclusively from the outside will not bring you But in the moment, it’s hard to overcome. It’s experience mussar, the ability to say no. the same results as moving from the inside. It not that you can’t tell truth from falsehood. But What’s the goal of all of this thinking? works but not as consistently and not as your emotional, physical, or desire agenda is Everything has chomer- what it’s made out of, deeply as moving from the inside. talking louder than your mind. Shlomo poel- what it does, tzurah- what its form is, Hamelech tells us that one of the purposes of and tachlit- where it’s heading. “To give those who are easily convinced, Mishlei is to teach a person who lacks cleverness and the immature person the ability cleverness how to fight against the yetzer The ability to say no and to understand, is to draw conclusions and think ahead.” Shlomo hara. You have to think ahead what words meant to give you balance, tzedek u’mishpat, Hamelech tells us another purpose for Sefer would actually convince you. You have to have so that you can see yourself accurately. All Mishlei which is that it’s meant to be applied a plan. So yes, ice cream is not as bad as people when they look at themselves honestly l’maaseh (in action). If a person learns, there’s cream cake. Yes, I’ll have it, but not today, but will find disbalance. The methodology a good chance they’ll practice what they learn. on Shabbat. That’s more convincing than just proposed is to find the trait that brings about The Gra’s secret is that if you convince a saying no. the disbalance and move towards the person to teach what they’ve learnt it will have

Introduction to Hilchot Muktza Based on a Naaleh.com shiur by Rabbi Shimon Isaacson The dominant view amongst most Rishonim is not following properly the laws of muktza, one a chol- like day and still call it yom tov. It must that muktza is an issur d’rabanun. The could breach the d’orayta fulfillment of l’man be fundamentally different than the rest of the Rambam in his explication of the laws of yanuach. week in its quality and entire essence. muktza lists several reasons why Chazal Therefore, the Torah gave us a mitzva d’orayta instituted this issur. He explains that just as Many times, my students ask me if they can of Shabbaton. we find in the Navi Yeshaya that there’s a din play ball on Shabbat. Even if there’s an eiruv of daber daver which means that we’re and there’s no actual breach of any melachot, The Rambam suggests another reason for the supposed to speak differently on Shabbat the day becomes chol- like and that too is a laws of muktza. Chazal prohibited handling an than we do during the week, so too in order to breach of l’man yanuach. item whose primary purpose is a prohibited maintain the unique atmosphere of Shabbat purpose. For example, if you pick up a pen on we may not handle weekday items. If we do, Chazal gave us the halachot of muktza, to Shabbat you might come to write with it. the day might become very chol (weekday) create the spirit and ambiance of Shabbat. Therefore, Chazal prohibited handling a keli like. Moreover people might start carrying This is also echoed in a Ramban in Parshat shemelachto l’issur so we wouldn’t come to things on Shabbat, moving things around, and Emor. The Torah describes the yomim tovim use it. Another reason is that there are people involving themselves in non- Shabbat like as, Shabbaton. Transforming yom tov into a who don’t work during the week. For them activities. The Torah says Shabbat is day of Shabbaton is a d’orayta mitzva. The what gives them a sense of Shabbat is hilchot supposed to be a day of, l’man yanuach- a Ramban asks why we need this mitzva? What muktza. The Rabbis invoked a set of universal day of rest, fundamentally different than the many people do in their daily business lives that apply across the board even for those who rest of the week. It’s supposed to be a day might not involve real issurei d’orayta, says the aren’t involved in any type of occupation. when we withdraw from physicality and Ramban. That is why the Torah had to give us The Raavad notes that the Gemara says very involve ourselves in matters of the spirit. By this mitzva. It’s impossible for a person to have clearly in Masechet Shabbat that tiltul is a Continued on Page 2 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 12 Number 39 Brought to you by Naaleh.com Introduction to Hilchot Muktza Based on a Naaleh.com shiur by Rabbi Shimon Isaacson Continued from page 1 tzorech of melachat hotzaah. There is an issur functionality, is called muktza machmat gufo d’orayta to transfer an object from a reshut There are two main categories of muktza and and may not be handled on Shabbat for any hayachid to a reshut harabim. The first stage within that there are several subcategories. reason. Classic examples of this are sticks and of hotzaah is tiltul, picking up an object from The first category is a takana that already stones which have no inherent functionality. its place of rest. Therefore, Chazal instituted existed during the period of the early Neviim in Before Shabbat, you can designate it as a keli the prohibition of tiltul muktza so that one the time of David Hamelech. Any object that is and give it functionality but if it wasn’t done, it should not come to violate hotzaah. not a vessel and does not have any inherent remains muktza.

Travelling through Life Accompanied by Tehillim Class 2 Based on a Naaleh.com shiur by Rebbetzin Leah Kohn In this class we will examine four verses in about. He answered, “When I say the blessing, Sometimes a song cannot express all we want Tehilim where David Hamelech uses the term Shelo asani goy, it makes me so happy that I to say. A musical instrument can go beyond ashrei. The first reference is in chapter 33:12, gain weight.” There’s another story about the words and is an additional expression of joy “Praiseworthy is the people whose G-d is Chazon Ish. Someone came to him on yom tov and thankfulness. Rabbi Yehuda mentions Hashem, the people he chose as his and the Chazon Ish asked him, “Are you three types of string instruments. The first was inheritance.” The second reference is in happy?” The man said no. The Chazon Ish the seven -stringed violin played in the Beit chapter 65:5, “Praiseworthy is the one whom then told him, “How can you not be happy on a Hamikdash. In the times of Mashiach, there You choose to draw near, to dwell in Your day that you said, Ata bechartanu?” We should will be an eight- stringed instrument. The ten- courts. The third reference is in chapter 89:16, be happy just for the fact that Hashem chose stringed lyre mentioned in this chapter is the “Praise is to the people who know the shofar’s us to be His special nation. Regardless of instrument that will be used in olam haba, after cry…” The fourth reference is in chapter what’s happening in our life, we should feel the resurrection of the death, when we will 144:15, “Praiseworthy is the people for whom joyous. reach the ultimate purpose of creation. The this is so, praiseworthy is the people whose number seven always stands for the presence G-d is Hashem.” The common thread of all Let’s look at the backdrop to Tehilim 33:12. of Hashem in this world. When we speak these verses is that they all speak about the Chapter 33 begins , “Sing joyfully oh righteous, about the seven -stringed violin we refer to concept of chosenness. The Jewish people for the upright praise is fitting. Give thanks to Hashem running the world within the laws of are the chosen nation and because of this Hashem with a violin, with a ten stringed lyre, nature. The number eight signifies above they are praiseworthy. make music to Him. Sing Him a new song, nature. The number ten is the basis of our play well with joyful shouting…” Why are only counting. It’s the maximum number, from there The Redak says that if a person has one thing the righteous and the upright singled out to on, it’s always a combination. Ten expresses going well for him you might say he’s lucky, praise Hashem? Why won’t everyone do so? ultimate perfection. Total harmony in this world but he’s not worthy of the term ashrei. Ashrei In order to praise Hashem you have to see will only be after the resurrection of the dead. means having it good on all fronts and there’s reality objectively. When you look at creation The righteous are called to sing to Hashem no human that can profess to have that. Life and history, you can’t help but discern the with all three instruments, with the seven or is challenging for everyone. But there are guiding hand of Hashem. This creates a eight- stringed instrument and even with the certain things that can transcend us and take feeling of obligation and the question begs, ten- stringed instrument. Although we have not us above the difficulties and tests of life. One why was the world created? There must be a reached the ultimate redemption, they can still of them is the fact that we are Jewish. purpose and those that are not ready to sing in the reality they are in now. Even in the There’s a famous story told about Rav commit themselves, to submit to a Higher will, midst of difficulty, they are able to take a nevel Elimelech of Lizhensk. He was a broad man will not want to praise Hashem. and kinor and create music for Hashem. although he ate very little. People asked him

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