Dedicated in memory of Rachel Leah bat R' Chaim Tzvi

Volume 9 Number 44 Brought to you by Naaleh.com

Darkness Deciphered: Parshat Based on a Naaleh.com shiur by Mrs. Shira Smiles Summary by Channie Koplowitz Stein One of the most enigmatic of all the plagues The Tanna, Yehudah, claims that this the Egyptians were blinded by its intensity. As brought upon Egypt was the plague of darkness originated in the highest realms of Rabbi Schlesinger quoting the Kedushat Levi darkness. First came three days of thick heaven, in absolute purity. On the other hand, explains, V’yameish choshech means the darkness and then three additional days when Rabbi Nechemiah claims it emanated from the darkness was palpable. The veils of darkness the darkness was so "tangible" that no one regions of Gehinom. According to Rabbi that hid the original light were removed. could move. The Birkat Mordechai asks, how Yehudah, this darkness was parallel to the can darkness be so physically oppressive as state of nothingness before creation when only Rabbi Pincus uses this idea to give us some to prevent movement? Why was this plague God existed. But since the wicked are contemporary advice. The way for us to necessary? What made it different? unworthy of witnessing such purity, they simply subdue our enemies today is no different from could not see. the way it was then. Through the light of tells us that the darkness served two and mitzvot we can move forward and purposes. First, a portion of the Jewish people The Ohr Gedalyahu observes that the ten paralyze them. had assimilated and did not merit to be plagues parallel the ten utterances of creation, redeemed. Hashem killed them during the but in reverse order. The ninth plague of The Ner Uziel writes that light exists both in the plague of darkness so that the Egyptians darkness parallels the utterance, "Let there be upper spiritual world and in the lower, physical would not see them die and mockingly assert light." When Hashem created light, He also realm. What the Torah refers to as light is that the were also suffering. Second, created its opposite, darkness. Anyone who actually a manifestation of the spiritual Hashem had promised Avraham that his believed in God, lived in light. Anyone who did essence known as truth. As light is truth and descendants would leave Egypt with great not, lived in darkness. Rabbi Wolbe citing the clarity, darkness is confusion and a distorted riches. The darkness gave the Israelites the Saba of Slabodka adds that during the plague view of reality. This confusion paralyzed the opportunity to uncover the places where the people were able to see individual Divine Egyptians and prevented them from moving Egyptians hid their treasures so those providence. The light shone for everyone, yet forward. In contrast, the experienced Egyptians could not deny later that they had each individual perceived it differently. heightened awareness. One who “can't see them. the light” has no understanding, notes Rabbi Mima'amakim explains that at the beginning of Ezrachi. If there's a break in communication The Areshet Sefateynu asks what was the creation Hashem did indeed see that the light between the brain's message and the nature of this darkness? The Torah does not was good. This was the light of absolute clarity appropriate limb, the limb will not move. The say that the Jews had no darkness. Rather, in which man could see all the secrets of the darkness of the Egyptians was intellectual. “There was light be’moshvoteyhem, in their hidden world. But Hashem was afraid it would They had lost all understanding and couldn't dwellings.” He further notes that the verb be abused by evil people, so He concealed it even function in the world. yomush, as in v’yamesh choshech, often behind layers of darkness. Mima'amakim cites means “remove.” How can we reconcile the the Malbim who says that the plague was not What allowed Bnei Yisroel to be redeemed? It idea of removing darkness with the tangibility darkness or an absence of light, but the was nothing more than an intense desire for of this darkness? What was the source of this original, completely spiritual, bright, light. While that redemption. We must open our eyes, for darkness? the Israelites gained clarity with this light to the we are also submerged in darkness. Hashem point that they could see the hidden treasures, is waiting for us.

Chovot Halevovot Inhibiting Chochmas Hashem Part II Based on a Naaleh.com shiur by Rabbi Yitzchak Cohen When the Jews left Egypt, they could find no Immediately his father threw him off his towards Yaakov. Amalek tries their hardest to water in the desert. They complained to shoulders. Rashi notes that immediately after break Klal Yisrael’s faith in Divine Providence. Moshe, “Hayesh Hashem b’kirbeinu im ayin. the Jew’s doubted Hashem’s presence, They want to destroy the loving relationship Is Hashem among us or not?” Rashi Amalek came and attacked them. between the Jews and their Creator. When the compares this to a father who was carrying Jewish people cried out, “Hayesh Hashem his son on his shoulders. Whenever the son Amalek comes when we are weak in Torah b’kirbeinu,” they separated themselves from wanted something, he would ask his father and emunah. They were the first nation to Hashem, and Amalek jumped in to that space. and the father would give it to him. Along the attack us. The Torah tells us, “V’lo yaraei way they encountered a man and the son Elokim. Amalek had no fear of Hashem.” It The Torah tells us, “Asher karcha b’derech. called out, “Have you seen my father?” wasn’t just a continuation of the hatred of Esav They happened upon you on the way.”

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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 9 Number 44 Brought to you by Naaleh.com

Chovot Halevovot Inhibiting Chochmas Hashem Part II Based on a Naaleh.com shiur by Rabbi Yitzchak Cohen Continued from Page 1 Karcha is an expression of coldness. explain that if the Torah would have not been refused to eat it. Therefore, the Mishna tells Amalek’s goal was to make Klal Yisrael given, we would have learned from an ant not us according to the sages that the workers insensitive to holiness. The Mishna in Teruma to steal. The nature of an ant is to gather must pay, because their own insensitivity cites a disagreement between and crumbs of bread and place them in the middle caused them to enjoy forbidden food. the sages. If an employer mistakenly gave his of the road. Thousands of ants will pass by but Amalek is so powerful that he prevents a workers food that was teruma, the law is that they will not touch the crumbs because they person not only from doing mitzvot, but one must pay back keren v’chomesh to the can smell that it’s not theirs. We know stealing convinces him into thinking that the mitzvot kohanim, the principle plus a fifth more. Rabbi is wrong. We don’t need the ant to tell us that. don’t apply to him. Amalek takes away the Meir says the employer pays the principle and But if the ant can intuitively differentiate what is love and desire for Torah and mitzvot. A the workers pay the fifth. The Sages, though, not his, surely a human should be able to person who lacks fear of Hashem looks for say that the workers pay the entire amount sense that. Amalek made us insensitive. loopholes to get out of mitzvot. The Shaar because they derived pleasure from the food. Habechina tells us we need to do the opposite. However, the boss must give them another This is what we learn in Shaar Habechina. The We should look for opportunities that will bring meal. The Yerushalmi explains that the boss evil inclination within us prevents us from us to a higher level of serving Hashem. We is obligated to feed his workers, but it is as if recognizing Hashem. This arrogance comes should search for His presence in our lives and he gave them nothing because he gave them from the coldness of Amalek. When the hope and pray for the redemption when His forbidden food. Why then is the onus on the employer gave his workers the food, they name will be recognized by all. workers? The and the should have sensed that it was and

Preparing Oneself for G-d Part III Based on a Naaleh.com shiur by Rabbi Ari Jacobson There’s a discussion in the Kitzur as to what is normally covered must be covered when say the brachot quickly. Rather one should type of tzoah (waste matter) would inhibit one praying or reciting a bracha. The Aruch contemplate the meaning of the words. If one from reciting she’bekedusha (holy Hashulchan is lenient and rules that if in a doesn’t understand the words, does one fulfill words). The presence of human excrement particular society it is normal for people to one’s obligation? In the majority of cases, yes, and waste from a cat or rooster would be reveal certain areas, it wouldn’t be a problem. but there are exceptions. One must have prevent one from reciting devarim The Shulchan Aruch rules stringently. Does intentions in the first verse of shema and the she’bekedusha. Other types of animal waste closing one’s eyes or turning away help? first blessing of shemone esrei. If one is not do not affect this halacha, unless they emit an Some say yes and others say no. When proficient in Hebrew he is allowed to recites a odor. necessary, one should ask a competent Rabbi. bracha in a different language, although there In Seif yud zayin, the Kitzur notes that there are exceptions. In Seif yud, the Kitzur discusses the question must be a separation between the upper and of someone who prayed shemone esrei and lower body when reciting a davar shebekedu- The Kitzur quotes the Sefer Chassidim that then realized that the nearby baby had an sha. Normal Western garb usually accom- when a person says a blessing on food or on unclean diaper. Is he required to repeat plishes this. However, if a person is wearing a performing a he should not say it by shemone esrei? If the baby was expected to hospital gown, he should place his hands rote, but with specific intent to praise and have a dirty diaper and the person forgot to against his waist to create a separation. thank Hashem for his kindness. This can be check, he would have to repeat the prayer. If it Wearing a gartel expresses additional respect challenging as human nature is to pay less was unexpected, he does not have to go for prayer. attention to something we do all the time. If we back. The Kitzur rules that for birchat would stop and contemplate the meaning of hamazon one would never have to repeat it. In Siman vav, seiph aleph, the Kitzur points the brachot, our whole day would be different. The Mishna Berura disagrees and states that out that prior to making a bracha a person In fact, this is the purpose of the blessings, to if one was negligent in inspecting the should be aware of what blessing he will say. pause throughout the day and focus on cleanliness of the place prior to bentching, One is not permitted to engage in any type of Hashem and how He constantly provides for one would have to go back. activity while reciting a bracha. When washing us. The brachot are woven into our lives to for bread, one should not recite the bracha sensitize and infuse our daily life with The halacha states that a part of the body that while drying one’s hands. One should not to meaning.

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