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Dear  Naaleh Friend,
This week we have featured a NEW Torah class, Silencing the Supplicant, by Mrs. Shira Smiles from the Naaleh series Living the Parsha 5777.  This class discusses Parshat Beshalach in depth. 
There is also an article available for viewing on this class as well, please click here to view the article.  To watch this class now and learn more please click on the image below: 
This week's edition of our Torat Imecha Newsletter on Parshat Beshalach is available on our Newsletter page.   Click here for the printer friendly version, to share at your Shabbat table! Be sure to visit the homepage as well, for many more inspiring Torah classes! 
Shabbat Shalom!

-Ashley Klapper and the Naaleh Crew
Transcendental Trio
Based on shiur by Mrs. Shira Smiles  

When Bnei Yisrael left Egypt, Amalek attacked them. It is obvious from the plain reading of the text that the war was waged on two fronts. Yehoshua led the physical battle and fought on the ground, and Moshe waged the spiritual war by sitting on a rock on a hill with his arms raised and supported by Aharon and Chur. How do these three people represent the spiritual forces that can defeat Amalek? The Malbim explains that Aharon represented the unity of Bnei Yisrael , for he was known for his love of the people and his constant effort to bring peace. Chur, on the other hand, was the champion of the glory and honor of Hashem. Moshe was the unifying factor, holding it all together. Rabbi Roberts explains that Bnei Yisrael  needed the merit of these two men. Aharon represented the values between man and his fellow man, and Chur represented the values between man and God. The goal, writes the Chasam Sofer, is to meld these two qualities for this creates blessings and joy. Moshe represented this synthesis, adds Rabbi Schwab. Whereas for all other battles Moshe prayed alone, here in the battle against Amalek, he required both these attributes to join him.
TheShvilei Pinchaswrites that this was the most intense battle ever fought. Amalek tried to eradicate the knowledge of God's presence in the world by the introduction of evil spirits that would shroud God's presence. These three spirits weremashchit-destroyer,af-anger, andcheimah-rage which represent the initials for Moshe,Aharon andChur, the three tzadikim who would counteract these forces. This is the threefold evil cited inTehillim78:38 and recited beforeMaariv:"He forgives iniquity and does not destroy; frequently He withdraws His anger, and does not arouse His entire rage."
Bnei Yisrael asked,"Is Hashem truly within us or not?" This slight doubt presented Amalek with the opening to attack, for the mission of Amalek is to cast doubt into our faith, writesMeor Vashemesh. Therefore Moshe's uplifted hands became the guideposts to send the eyes of Bnei Yisrael back toward heaven and to strengthen their faith. Rabbi Wolbe inAleh Shorexplains that they did not question whether or not Hashem exists. Rather they questioned whether His involvement in life was practical or whether His Torah was merely theoretical?
Amalek, the grandson of Esav, inherited the DNA that would confine Torah to intellectual discussion. After all, Esav was intellectually immersed in Torah and his head is buried inMeorat Hamachpelahprecisely for this reason. But he never let Torah principles guide his actions. Otherwise, he never would have sold the birthright for a bowl of soup! We must internalize Torah, writes the Halekach Vehalibuv. We must strive to be talmidei chachamim, constant students of the truth of Torah, and bnei Torah, a metaphorical son of our Torah teachers.
Our Torah must impact our lives. The purpose of prayer is to bring us closer to Hashem and to a stronger faith that we must rely constantly on Hashem, writes the Tiv Hatorah.
This why Moshe raised his hands above his head, explains Rabbi Tatz. Hands symbolize action, and as the people who accepted the Torah at Sinai, we profess that we will do, naaseh, before nishma, whether or not we understand with our heads. As long as the hands were higher than the head, Bnei Yisrael prevailed, but if the head and the ego led the way, Bnei Yisrael faltered.
The Halekach Vehalebuv explains why Moshe supported himself by sitting on an ëven, a rock. The three letters that spell out ë-v-en are an acronym for the three tractates that one should study if he hopes to become a righteous person: Avot-Ethics of our Fathers,which focuses on interpersonal/ social relationships;Berachot- which focuses on our relationship with Hashem and thanking Him for all that we have; and Nezikin- Damages which teaches respect for the property of others. These are the constant battles of Amalek: Do I need to acknowledge Hashem? Do I need to respect the rights and the property of others? Let me lift my hands and show you that they are clean and pure in all my dealings.
The Alshich Hakadosh explains that Moshe understood that he would need to tap into the merit of our forefathers to succeed in this battle. Moshe represented Yaakov, absolute and complete truth. But he needed Avraham and Yitzchak alongside him. Avraham had the imperfect Yishmael along with the righteous Yitzchak, while Yitzchak fathered the evil Esav. To counter these, Moshe drafted Aharon who, through his own constant service ofchessed, would negate the influence of Yishmael and perfect thechessedof Avraham. Similarly, Chur would be the counterbalance to the evil Esav who misused the gevurah(strength) that Yitzchak represented. Moshe could thus draw on the merit of our forefathers without involving their evil offspring. The redemption, writes the Sefat Emes, will always come through the merit of our matriarchs even when the merit of the patriarchs has ended.
The parsha ends with the promise that Hashem will erase the memory-a(e)mcheh - of Amalek from under the heavens. The Vilna Gaon explains that emcheh is as an acronym for our deliverers from each exile. Our deliverers from Egyptian exile were Aharon,Moshe,Chur and Hashem. The principals in the redemption from the Persian exile were (A)Esther,Mordechai, Charvonah and Hashem. Our final redemption will be through Eliyahu, Moshiach, eight (ch) princes and Hashem. With Hashem guiding us, we will vanquish the evil forces of Amalek. May it be speedily, in our days.
The Turning Point in Egypt Part 2 
Based on shiur by Rebbetzin Leah Kohn 
Pirke Avot tells us, Hashem created the world with ten utterances. Couldn't He have created the world with just one? The sages explains that Hashem used ten utterances to give good reward to the righteous who give existence to the universe that was created with ten utterances, and in order to decimate the wicked who destroy the world that was created with ten utterances.
The Torah begins with the words, "Bereishit bara Elokim et hashamayim v'et ha'aretz ." The word et is mentioned twice. The commentators explain that it comes to add something. Chazal say that in the very first moment of creation, the building blocks of all of creation came into being. For the next six days, Hashem shaped and formed each of the different parts into specific creations. If Hashem would have created the whole world with one utterance, people could deny this one utterance and it would be all or nothing in terms of their spiritual state. A wicked person who would choose to do evil would have only one choice to make, to believe in Hashem as the source of everything. If he does, he fulfills his purpose, and if not, he is ultimately destroyed. Hashem in His mercy did not want it to do this. Thus He created the world with ten utterances.
In Hebrew, the world is called olam , from the root word ulam, to hide. Hashem conceals Himself in this world so that free choice can exist. It is possible to go through life without ever recognizing Him. But it isn't a matter of one mistake or good choice. A person can be a partial believer. He can believe Hashem created the world, but he might think He is not involved in its day to day running.
In the process of creating, Hashem covered Himself with ten layers. Every creation created levels of more concealment. He enabled people to make ten mistakes. When a person reveals Hashem in this world, when he brings kavod shamayim , he can do it on many different levels and his reward in turn is very great. Similarly, if he degrades His name, his punishment too will be greater.
Hashem hid Himself so we would work to reveal Him. One can understand this by looking at a human relationship. At first a relationship is based on superficial things. You cannot see much at first glance. But as the relationship gets stronger people come to understand more about each other. In order to reveal one must invest and give of oneself. This is what makes the relationship meaningful. The more one successfully reveals, the better the relationship gets. Hashem wants us to enjoy a profound connection with Him. It can go deeper and deeper, as He is endless. He covered Himself to enable us to reveal Him. To the extent that we invest effort to do so, our relationship will grow stronger and more fulfilling.
Hashem hides himself behind the veil of nature and the laws of cause and effect. We can forget Him. But He's not hidden enough so that we are unable to find Him. This concept is rooted in the word Elokim with which creation begins. Elokim signifies justice, the laws of nature, and cause and effect. One can also read it as Mi Eleh, who are these? On the one hand one sees a reality that seems self-contained and independent, running on the laws of nature. But Hashem is not so hidden that we cannot discern Him. Nature begs the question, "Who created all this?"
Featured Classes
The Camping In The Dessert
Rebbetzin Leah Kohn
Decisive Dance Parshat Beshalach
Mrs. Shira Smiles
Rebbetzin Tziporah Heller
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