Dedicated in memory of Rachel Leah bat R' Chaim Tzvi

Volume 2 Number 31 Brought to you by Naaleh.com

Meaningful Prayer #19: Heavenly vs Earthly Kedusha

Based on a Naaleh.com shiur by Rabbi Hershel Reichman
The third blessing in Shemoneh Esrei
focuses on the paradox of how a defiled
finite human can connect to the infinite
holiness of the Almighty. Hashem’s
kedusha is beyond this world. It defies
description. In Kedusha we say, “Baruch
k’vod Hashem mimkomo.” Hashem, in His
place, is completely separate from our
lower, tainted world. This describes the
Kedusha Ila’ah, the higher holiness.
However, there also exists a Kedusha
Tata’ah, a lower holiness that Hashem
sends into this world and serves as a
medium of connection to Him. The
Kedusha Ila’ah, the higher holiness of
Hashem, can never be desecrated.
However, the Kedusha Tata’ah can at times
be sullied.
We know that there is a Beit Hamikdash in
heaven that is so exalted it can never be
desecrated. Although the Beit Hamikdash in
this world was destroyed, it was only the
physical structure that went up in flames.
The holiness of the Temple Mount remains
forever. It is a Kedusha Ila’ah from on high
that can never be lost. Similarly, the
holiness of Torah is a Kedusha Ila’ah, which
is completely sanctified beyond desecration.
Every Jew has a chelek Eloka mimal, a
aspect of godliness within him. However,
there are sinners who desecrate their own
personal holiness. We have a responsibility
to connect to Hashem’s inviolate holiness.
Our challenge in this world is to keep the
Kedusha Tata’ah, the lower holiness, as
holy and sanctified as the Kedusha Ila’ah.
May we merit Hashem’s blessing for it to
remain so.

Chovot Halevovot #7: The Joy of Life

Based on a Naaleh.com shiur by Rabbi Yitzchak Cohen

King David said, “Mibsari echze Elokai.
From my flesh, I perceive Hashem.” The
Chovot Halevavot notes that the physical
part of man a wonder. Hashem also gave
us wondrous intelligence and the powers
of recollection, differentiation, and
perception. Our intellect distinguishes us
from other living creatures.
The Shemoneh Esrei is divided into three
sections: praise, supplication, and thanks.
All the blessings associated with supplica-
tion begin directly with entreaty except for
the bracha of daat, which begins ata
chonen. Why is this so? On Shabbat we
do not entreat Hashem for any personal
requests before reciting Havdala. One
needs daat to make havdala. Therefore,
we first recite “Ata chonen l’adam daat.” In
a sense, Ata Chonen is praise to Hashem.
Intellect is a gift from our Master to us
while all the other bakashot in Shemoneh
Esrei involve things that are a part of us
like health, sustenance, and redemption.
Sometimes we do not appreciate our
intellect until we see people who do not
have it. The Pat Lechem explains that life
becomes insurmountably difficult for a
person without sechel. This is manifest in
the way a person eats, drinks, dresses
himself, and conducts himself. Hashem’s
blessing of intelligence indicates to us that
there is a Creator.
How can we use our sechel to emulate
Hashem? Sechel shows itself in sensitivi-
ties and feelings, not only in knowledge.
The power of intellect can bring a person to
emuna. The Alter of Kelm used to say that
Hasem created whatever was necessary
for man to survive in this world, free of
charge. Emuna is something we need to
survive, and therefore Hashem implanted it
within each of us regardless of our level of
Torah knowledge or intelligence.
The prophet Yeshayahu says, “The ox
knows his master and the donkey his
owner’s manger, but My people do not
know Me.” If an animal knows who is in
charge of him, shouldn’t a person with
intellect see that? Rav Elya Lopian answers
that this is the animal’s nature while man
has free choice. What is the prophet really
saying? An animal naturally sees his
master. Similarly, faith in Hashem is a
natural part of us.
What is emuna peshuta? If you ask an
atheist, “How do you know that your father
is really your father?” He will most likely
answer, “I never had this question, I feel it
in my heart.” Simple faith is a natural part
of us, we do not need proofs or reasons.
How then can man come to deny his
Creator? Arrogance and refusal to submit
to obligations and a higher calling can blind
a person to emuna.
We can perceive Hashem not only with our
intellect but with our power of speech as
well. Communication is the pen of the
heart. Hashem gave us a means to express
our thoughts through speaking and writing.
This can be abused through lashon hara,
shaming others, and hurting someone with
angry words. In contrast, we can sanctify
Hashem’s name with these very gifts.
Greeting a friend with a friendly “Good
morning!” offering an encouraging word,
and penning a letter of condolence are all
ways to do chesed with our power of
communication. This too manifests the
greatness of our Creator.
There are so many barriers blocking our
perception of Hashem’s remarkable
kindness to us. Let us open our eyes and
see His greatness with the awesome gifts
He has given us.

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 Dedicated in memory of Rachel Leah bat R' Chaim Tzvi

Volume 2 Number 31 Brought to you by Naaleh.com

Parshat Chayei Sarah: Mindful Middot

Based on a Naaleh.com shiur by Mrs. Shira Smiles
When Avraham sends his faithful servant
Eliezer to find a wife for Yitzchak, the Torah
devotes sixty three verses to retelling the
story. In fact the story is repeated four times,
twice at the well, and twice at Betuel’s home.
Chazal note, “Better are the words of the
servants of the patriarchs than the Torah of
their sons.” Why does the Torah depart from
its usual brevity here?
We have several other questions. Why did
Eliezer choose the specific middah of chesed
as a litmus test to determine who would be a
suitable wife for Yitzchak? Additionally, when
Rivka came to fill her jug, the waters
ascended for her. However, when she went
to bring water for Eliezer’s camels, she
needed to draw the water. Why?
Rav Wolbe explains that the story of Eliezer’s
search teaches us the significance of derech
eretz, which is a preparation for acquiring
Torah. To grow in ruchniyut one must first be
a mensch. Therefore, the Torah places extra
emphasis on this episode. Rav Lugasi notes
that humility brings a person to emunah,
which is the basis of Torah. We see this in
the story of Eliezer’s journey. He resembled
Avraham, arrived with laden camels and
many servants, and could have easily
passed for his master. Instead, he immedi-
ately introduced himself and said, “I am the
servant of Avraham.” Small sensitivities such
as not allowing a moment of misconception
lead to self nullification, which ultimately
leads to anavah. An arrogant person will find
it very difficult to submit himself to Hashem’s
will. He will never be on a growth oriented
path because he will always think he has
already arrived. Therefore, Eliezer looked for
chesed. A person who exemplifies kindness
will inherently be humble.
How can we work on our humility? Greeting
everyone with a shining countenance and
engaging people in a friendly manner, are
good first steps. The second stage is to work
on praising others, making them feel good,
and helping them recognize their strengths
and abilities. In today’s world, it’s easy to feel
invincible. Hashem wants humility. He desires
that we recognize that we are just a vehicle to
serve Him.
The Leket V’halibuv explains that the water
did not come up for Rivka when she went to fill
the troughs for the camels, because doing a
mitzva should cost us strength and effort.
Obstacles and challenges should not deter
us, but rather make us work harder. Our sweat
and tears should be poured into our good
deeds. This will make them precious before
Hashem.
How did Eliezer know that chesed alone
would be enough to test Rivkah? He said,
“V’haya hanara... It will be the woman…”
V’haya connotes joy. He wasn’t only looking
for chesed but how she would perform it.
Simcha breeds perfection. Rav Aaron writes,
if a person wants to know at what level his
soul is, he should ask himself, “How do I
perform the mitzvot?” A pure soul possesses
a burning passion to do the will of Hashem.
When Eliezer saw that she did chesed with
alacrity and passion he knew she was the
right one.
Rav Epstein notes that when the water came
up for Rivkah, Eliezer saw that they took on a
special spiritual aspect in her merit. Addition-
ally, when Yitzchak took Rivkah into his
mother’s tent, the three blessings returned.
When we light Shabbat candles we usher in
the neshama yeteira. Sarah’s extra soul never
left her as indicated by her candles which
burned from Shabbat to Shabbat. Rivkah had
the same quality of appreciating all aspects of
her life and building one upon the other to
achieve a full lifetime of greatness.
The story of the first shidduch in the Torah is
repeated four times to teach us the
significance of knowing the prospective
chattan and his qualities and the kallah and
her qualities before agreeing to a shidduch. In
addition, one must make an honest self
assessment and know clearly what one is
looking for. Too often we judge people through
the lens of an inaccurate or distorted self
image. People must realize they are not
perfect and cannot expect to find the perfect
spouse. Self examination is crucial not only
for shidduchim but for avodat Hashem, for
without it one may never come to reach one’s
full potential.
May Hashem lead us on the path to kindness,
humility, and ultimate trust in Him.

Achieving Balance Class #4

Excerpted from Rebbetzin Tziporah Heller’s Question and Answer series on Naaleh.com

Question:
In one of your classes, you discussed
how every physical thing is “hevel”
because it will eventually end. I feel that
most of what I can perceive and experi-
ence in this world is physical. If this is
so, how can I develop myself? What can
I hold onto?
Answer:
Spirituality doesn’t mean cutting yourself off
from the physical world. On the contrary, it
is what you introduce into your interaction
with this world.
My daughter volunteers for an organization
called Zeh L’azeh. The woman who heads it
is an incredible person. On chol hamoed
Sukkot she arranges a “fantasy day” for
widows and orphans. The magnificent
experience ends with a Simchat Beit
Hashoeiva where the “Who’s Who” in the
Torah world attend, such as Rav Chaim
Kanievski, the Gerrer Rebbe, and many
other distinguished personalities. This huge
undertaking involves hours of physical work
including countless phone calls, shlepping
boxes, and cleaning up. It’s gashmiut all
right, but it’s gashmiut concretized into
action. This is genuine ruchniut.
If you’re cooking dinner for your family, think
of it as a chesed. They are just as hungry as
strangers would be. If your intention is to
build a home of loving kindness where you
want to fulfill people’s needs, and create a
healthy environment where people can draw
closer to Hashem, this is ruchniut. Don’t let
anyone ever deceive you into thinking
anything other than that.

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