Podcasts about Aharon

Ramban on the Torah | 5785 | 33 | Chukat, by Rav Eli Weber What was the sin of Moshe and Aharon?

Hi,Chazal note the contrast between the way the people mourned for Aharon, and the way they mourned for Moshe. The main reason given is that Aharon made peace between people in dispute. What does this teach us about the different roles of Moshe and Aharon, and what can we learn from both?Have a good Shabbos

Parashat Hukat tells the famous story of Meh Meriba – Moshe Rabbenu's sin of striking the rock to produce water after G-d had instructed him to speak to the rock. Hashem punished Moshe, decreeing that he would not have the privilege of entering the Land of Israel along with the rest of the nation. Numerous different approaches have been taken to explain the nature of Moshe Rabbenu's mistake, and to answer the question of how Moshe, the greatest prophet who ever lived, a man of such towering spiritual stature, could have disobeyed G-d's explicit command to speak to the rock. A particularly fascinating explanation is offered by the Hatam Sofer (Rav Moshe Sofer of Pressburg, 1762-1839), who notes a mysterious nuance in G-d's command to produce water by speaking to the rock. Hashem said to Moshe, "You shall speak to the rock and it shall give forth its water, and you shall bring water for them out of the rock…" (20:8). Surprisingly, Hashem here twice mentions the production of water: 1) "and it shall give forth its water"; 2) "and you shall bring water for them out of the rock." It seems that Moshe was to extract water from the rock in two different stages through his speech. The Hatam Sofer solves this mystery based on the conclusion of this verse: "Ve'hishkita Et Ha'eda U'be'iram" – "you shall give water to drink for the congregation and their animals." The rock was to produce two streams of water – one for the people, and one of their animals. The Hatam Sofer explains that throughout the forty years which Beneh Yisrael spent in the wilderness, they ate heavenly food – the manna – but drank ordinary water. This water was provided through supernatural means – a well which miraculously traveled with them, in the merit of Miriam, Moshe's righteous sister – but the water was ordinary water. The manna originated from the heavens, and was spiritual food, whereas the water itself was no different from regular water that the people were accustomed to drinking. But now, as Beneh Yisrael were entering the final stage of their sojourn through the wilderness, they were ready to be brought to an especially high spiritual level. To this end, Moshe was to speak special words of Torah and prayers to the rock so it would produce a special kind of water – spiritual water, the liquid equivalent of the manna, that would uplift the people to great heights. This explains why the Torah speaks of two kinds of water. Moshe's words were to cause the rock to pour forth a stream of spiritual water for the people, and a second stream of regular water for their animals. Moshe, however, was afraid of producing this special spiritual water for the people. He feared that if they would then sin after having ingested this water, this would be unforgivable. Once they would reach such lofty spiritual heights, any failure would be deemed an especially grave transgression, and they might, Heaven forbid, be severely punished. It was thus out of compassion that Moshe struck the rock instead of speaking to it. He exclaimed, "Listen, O rebellious ones – shall I bring water for you out of this rock?!" (20:10). He was, in essence, telling the people, "I know you will in the future be rebellious – I therefore cannot produce the spiritual water for you." He instead struck the rock and produced regular water, which both the people and their animals drank, as implied by the verse, "Va'tesht Ha'eda U'be'iram" ("The congregation and their animals drank" – 20:11). When the Torah tells of Hashem informing Moshe and Aharon of their punishment for disobeying, it refers to Hashem with the Name of "Havaya," which is associated with G-d's attribute of compassion. This indicates that G-d's anger was tempered by compassion – because Moshe acted as he did out of genuine love and concern for Beneh Yisrael. He did not, Heaven forbid, intend to disrespect G-d's authority by disregarding His command. Rather, he was overcome by sincere love for the people, and wanted to protect them. For a towering Sadik of Moshe Rabbenu's stature, this was considered a sin. For us, though, the story of Meh Meriba provides us with an example of unbridled Ahabat Yisrael – love for our fellow Jews. In this specific instance, Moshe's love for His people resulted in his doing something which G-d disapproved of. But we can only wish to have the same level of Ahabat Yisrael as Moshe Rabbenu. We are to follow this example of genuine, heartfelt concern for each and every one of our fellow Jews, to the point where we are willing to do whatever we can to help them.

I recall once seeing a couple, whom I had married, on the street several months after their wedding, and I was struck by how exuberant they looked. They were so happy with each other; they were both glowing, exuding genuine joy and exhiliration. In my mind I expressed the wish that all married couples should enjoy the bliss that this young newlywed couple enjoyed. Just a couple of months later, the father of one of them informed me that the couple was divorcing. It didn't work out. There is a couple out-of-town whom I had gotten to know well over the years. They are wealthy and successful, and have beautiful children. They seem to have everything in life that a person could ever want. But then, at one point, out of the blue, the wife called me – and then the husband, separately – both expressing to me that they're wondering if it's worth staying together. They said they were so miserable in their marriage. These stories are just two examples of a basic truth that we need to know: everyone, without exception, is struggling with something, even if it seems like their lives are perfect. And most people are struggling with several things. We don't realize it, because everyone is putting on a show. Everybody wants to make it appear that his or her life is perfectly in order, and everything is fine. But the truth is that there nobody who can say that everything is fine. We all have problems. It's part of life. Countless studies have shown the damage being caused by social media, as people – especially youngsters – spend hours a day looking at others who seem to be perfect. They see Instagram pictures and videos of their peers having a great time, and they feel that only they're struggling, only they have problems. And this causes a great deal of pain and anxiety. This phenomenon might help explain an episode in Parashat Hukat. Beneh Yisrael find themselves without water, and they complain. They come to Moshe and Aharon and ask why they had brought them into the desert, which is "not a place of seeds, of figs or grapes or pomegranates, and there is no water to drink" (20:5). The people don't have water – but they're complaining also about not having figs, grapes and pomegranates. Why? If a person doesn't have water, does it matter to him that he doesn't have nice fruits to eat? The answer might be that Beneh Yisrael weren't just complaining about the water situation. They were bothered that other nations lived "normal" lives, planting and growing food, while they have been spending forty years in the desert. They wanted to be like everyone else. Their running out of water highlighted the fact that they were not living a normal existence like other people. And this is what bothered them. The first human being, as we know, was called אדם , a name derived from the word אדמה – ground – which is where he originated from. If we punctuate the word אדמה (" adama ") differently, we arrive at " adameh " – "I will resemble." Because there are two ways a person can live his life – he can live a life of " adameh ," of trying to be like other people, trying to have what they have, or he can live a life of " adama ," like the ground, where seeds grow into beautiful plants, trees, flowers and produce. Meaning, we have a choice to make: we can either be bogged down comparing ourselves to other people, or we can grow. Comparing ourselves to other people stifles us. It creates insecurity and anxiety, and causes us to waste our time and energy pursuing things which we don't need and which aren't right for us. Once we stop comparing, we can start growing. We can focus on what we need to do, on who we are supposed to be, on achieving all that we are meant to achieve. And once we live this way, with our focus on growth instead of comparing, life becomes so much more beautiful, so much more productive, and so much more fulfilling.

In this week's parsha, Miriam and Aharon die, and Moshe learns he won't enter the land either. It's a moment of grief, transition, and disorientation. But even as leaders pass, the Mishkan remains as the spiritual center that holds the people together. This week, as we mark the Lubavitcher Rebbe's yahrzeit, we're reminded that true leadership leaves a lasting imprint. How do you stay grounded when everything else shifts? Tune in to find out.

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CHUKASWhy So Harsh?In the Torah Reading of Chukat, Moshe and Aron are punished that they will not enter the land Israel. Their sin, hitting the rock to give water to the Jewish people. Why so harsh, everyone else can do Teshuvah, repentance, why were Moshe and Aharon not afforded the same opportunity?Why was G-d insistent that Moshe not enter the land of Israel?

התוכן מסופר [בשני דפ' חוקת] שלאחר הסתלקות מרים כאשר "לא הי' מים לעדה וגו'" נודע לבנ"י "שכל מ' שנה הי' להם הבאר בזכות מרים". ענין המים הוא: 1) להוביל את המזון שהאדם אוכל לכל חלקי הגוף. 2) ע"י הטבילה בהם נטהר האדם מענינים בלתי-רצויים. וברוחניות – וזה הי' הענין של מרים: להוביל את עניני התורה שנמסר ע"י משה ואהרן, ה"מזון", באופן שיוכלו להתקבל אצל כאו"א מבנ"י. 2) "לשטוף" את בנ"י מהענינים הבלתי-רצויים שנדבקו בהם. וההוראה לנשי ישראל: תפקידם העיקרי שהוא ענין החינוך הוא, "לתרגם" את עניני התורה באופן שיובנו גם לקטנים כפשוטו או בידיעה. ולא להתייאש גם אם לא רואות מיד את הפירות של עבודתן, כנ"ל שרק לאחרי מ' שנה נודע לבנ"י בזכות מי הי' להם הבאר מים. (ובזמננו יראו הפירות בהרבה פחות זמן)משיחת יום א' פ' חוקת, בדר"ח תמוז ה'תשכ"ו להמסיימות ד"בית רבקה" ולהמדריכות תחיינה ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=30-06-2025 Synopsis The Torah states (in Sheini of parashas Chukas) that after Miriam's passing, “The community had no water…” and the Jewish people came to realize that the well that accompanied them in the desert for forty years was given to them in Miriam's merit. Water serves two primary functions: (1) To carry a person's nourishment to all parts of the body. (2) To cleanse and purify a person. In a spiritual sense, Miriam served both of these roles: (1) To carry the Torah (the “nourishment”), given over by Moshe and Aharon, to the people in a such a way that it could be understood and incorporated by every Jew. (2) To cleanse the Jewish people of the undesirable things that had clung to them. The lesson for Jewish women is that their primary role, which is education, is to translate the Torah in such a way that it can be understood by those you who are young in years or young in knowledge. And they should not be discouraged if they do not immediately see the fruits of their efforts; as mentioned, it was only after forty years that the Jewish people recognized in whose merit the well was given to them. (And these days, the fruits will be seen far more quickly.)Excerpt from sichah of Sunday, parashas Chukas, 1 Tammuz 5726 – to the graduating students of Bais Rivkah and counselors of Camp Emunah and Pardes Chanah For a transcript in English of the Sicha: https://thedailysicha.com/?date=30-06-2025

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Thank you for listening, please go to StreamcastDetroit.com/donate and pledge your support for Let's Talk TorahWho was Korach, why did he rebel and what did he want? Part 2Join Rabbi Tzvi as he discusses Korach's rebellion and what was so special about Aharon's staff? Thank you for listening, please go to StreamcastDetroit.com/donate and pledge your support for Let's Talk Torah

Why does achieving peace sometimes require violence? Pinchas killed sinners and received a "covenant of peace." The Kohanim - descendants of Aharon the peace-pursuer - executed their own relatives after the Golden Calf. How can aggressive acts create harmony? Discover the hidden mechanics of real shalom - why it's deeper than just "getting along," what makes it the divine vessel for bracha, and why sometimes the most loving thing you can do is remove what's destroying the whole. Through eye-opening insights from Parshas Korach and a compelling restaurant story, uncover what separates fake peace from authentic harmony.

The Flow For the US to Israel-Iran War is The Real Kindness Podcast -  @YosefAharon1120  &  @EliGoldsmith  in The Holy Land! #kindness #real #unitybookings #war #israeliranwar #ceasefire #uspresident #trump etc... #theflow #unitedsouls Watch & Listen to our Episode IG Version - https://www.youtube.com/watch?v=cP4MERntl3Y Live Thursday 1020 am Israel Time, 320am ESTSupport - JustOneChesed.com  @justonechesed3578  Connect - UnityInspireProjects.com  @unitytourelig  Unity Marketing​ - We look forward to marketing your brand, company, organization, and program.Please WhatsApp at +972505305002 or email UnityInspireProjects@gmail.com, and let's do #UnityMarketing together. https://unityinspireprojects.com/contact-our-unity-team/Artists DM #unitybookings https://unityinspireprojects.com/musicians/ Speakers

You Might Not Be Right… Korach was so sure he was right. Rashi (16:7) writes that what led Korach to foolishly challenge Moshe Rabbenu, to start a fight that resulted in his death and many other deaths, was, ironically enough, his רוח הקודש – his prophetic vision. He saw – correctly – that he would have prominent descendants, such as the prophet Shmuel. And so he decided that he must be the rightful leader already now, in the desert, in place of Moshe. Korach backed up his claims with arguments that sounded pretty convincing. The Midrash teaches that Korach won support for his cause by telling the story of a poor widow with two young daughters, who had a small field from which to make a living. She started plowing the field with her ox and donkey, but then Moshe told her about the command forbidding plowing with two different species of animal. When she started planting, Moshe told her about the command forbidding planting different species together. When she started harvesting the field, Moshe told her about the command to leave certain portions for the poor and to give certain portions to the kohanim and leviyim . Exasperated, she decided to sell her field and purchase sheep, instead. Aharon later came to take the sheep's firstborn, as well the first portion of wool sheared from it, as required by the Torah. The woman and her daughters stood there and cried. If I was told this story at a Shabbat table, I would have probably been convinced that Korach was right and Moshe was wrong. This sounds so just, so noble, a cause that is truly לשם שמיים , for the sake of Hashem. But of course it wasn't. This was all about jealousy. If Korach had been honest with himself, he would have acknowledged that this fight was not about fairness, and not about his righteous descendants. This was about himself, his ego, his lust for honor and prestige. He fooled himself – and his supporters – into thinking that he was waging a noble battle, that he was doing the right thing, that he was fighting against injustice. But in truth, he was fighting for his selfish, egotistical concerns. Let us all ask ourselves honestly: have we ever made this same mistake? Have we ever gotten involved in a fight or controversy, thinking with certainty that we were right, that we were fighting for a noble, holy cause? And if we have, did we stop to think clearly and objectively about our true motives? Did we consider that maybe we weren't really right, that we were being selfish and petty? The Gemara tells that one of the leading participants in Korach's uprising – a man named On ben Pelet – ended up backing out, thanks to his wife. She told him that this idea was silly. Even if Korach's side wins, she said, he – On ben Pelet – would be under Korach's authority instead of Moshe's. What would he gain from that? We all need people in our lives like On ben Pelet's wife – somebody who could help us think objectively and rationally. When we find ourselves in a fight, or part of a controversy, it helps to have somebody who can tell us that we're wrong, that we're being foolish, that this fight is not worth it – and we have to be willing to listen. Next time we feel like fighting, like joining some campaign against somebody, let's stop and think clearly and honestly. Let's ask ourselves if we are really being sincere, if this fight is really the right thing to do, and if this fight is really worth it. If we do this, we will spare ourselves a lot of heartache and a lot of wasted emotional energy, and we will be able to focus on the things that really matter, on being productive, on working hard to achieve to the best of our ability.

התוכן הוראה ממ"ש בחמישי דפ' קרח "דבר אל בנ"י וקח מאתם מטה מטה.. מאת כל נשיאיהם.. והנחתם באוהל מועד.. והנה פרח מטה אהרן.. ויגמול שקדים (הוא הפרי הממהר להפריח מכל הפירות. רש"י)": לכל יהודי, מאיזה שבט שיהי', נותן הקב"ה "מטה" (מקל) לסמוך עליו - נתינת-כח מיוחדת לעבודתו לקונו. ובזה גופא ישנה הוראה מיוחדת ממטה של שבט לוי, מטה אהרן ש"ויוצא פרח וגו'": הנתינת-כח לעשות מכל דבר שבעולם, גם דבר הדומם ("מטה") - "פרח", דבר של יופי - קשור עם עניני יהדות וכו', ולעשות את זה בזריזות ("שקדים"). ואף שזה הי' רק במטה אהרן, שבט לוי, אבל אהרן הוא כהן הגדול של כל ישראל, ובמילא ההוראה מ"מטה אהרן" הנ"ל שייכת לכאו"א מישראל!משיחת כ"ח סיון ה'תשמ"ג ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=25-06-2025 Synopsis A lesson from chamishi of Parashas Korach, “Speak to the Jewish people and take from them a staff…from each of their princes…and place them in the Tent of Meeting…and behold, Aharon's staff for the House of Levi had blossomed…and produced ripe almonds” (the fastest ripening fruit, as Rashi explains): Hashem gives every Jew from every tribe a “staff” to lean upon – a special empowerment to serve his Creator. And there's a special lesson from the staff of the tribe of Levi, Aharon's staff, which “gave forth blossoms” etc.: We are empowered to cause anything in the world, even something inanimate (a “staff”) to “blossom,” to turn it into something beautiful – connected with Yiddishkeit etc. – and to do it quickly (like almonds). And although this only happened to the staff of Aharon, nevertheless, Aharon is the Kohen Gadol of all Jews, and therefore this lesson from Aharon's staff applies to every Jew.Excerpt from sichah of 28 Sivan 5743 For a transcript in English of the Sicha: https://thedailysicha.com/?date=25-06-2025

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Welcome to Daily Bitachon. We continue our Rising Lion mini-series. Yesterday we quoted the pasuk in Zachariah that is read in the Haftara of Baha'alotcha that talks about the prophet seeing a vision of a Menorah . He asks what it is, and God responds, כי אם ברוחי/It's My spirit that's going to win the war. We explained yesterday that God has the power to arouse the spirit of man and switch a person's outlook and mindset, and that's how we're going to win the war. But what makes that happen? What ignites God to play with spirits? There is a a beautiful thought from the HaEmek Devar but we need some background first: In Shemot 39:37 regarding setting up the Mishkan, the pasuk says, אֶת הַמְּנֹרָה הַטְּהֹרָה אֶת נֵרֹתֶיהָ נֵרֹת הַמַּעֲרָכָה וְאֶת כָּל כֵּלֶיהָ וְאֵת שֶׁמֶן הַמָּאוֹר: There is the pure Menorah, its candles and the, נרות המערכה. The candles of Maracha. What does Maracha mean? The Hizkuni and many others say it means set up, as it says, יערוך אותו אהרן ובניו/Aharon and his sons are going to set it up (similar to שולחן ערוך, set up table),. עריכה Aricha means something set up. So therefore it's the Menorah of candles, that are set up Rabbenu Bachye has a deeper explanation of this pasuk, which is the seven lights of the menorah correspond to the seven main planets- the candles of the heavens. And the candles down here impact the candles up there. That means what we do down here impacts the world above. So the Nerot Maracha are the candles of the solar system, so to say. It might not look like it, but it is. But there's another meaning for מערכה Maracha . In Shemuel, when David Hamelech goes to fight against Goliat, the pasuk says, ותערוך ישראל ופלישתים, and they set up Israel and the Pelishtim, The term מערכה Maracha here refers to a battle (i.e.set up for battle). Based on this, the HaEmek D'var, calls the Nerot Hamarcha candles of battle . Why? Citing the pasuk we discussed, he says the Menorah symbolizes לא בחיל ולא בכח, it's not with war and with strength, כי אם ברוחי, rather with My spirit. The Menorah represents spirit. When someone passes away, we light a, Ner Neshama , a candle of the soul .. There's a soul, there's a spirit, that candle symbolizes. And Neshama and Mishna נשמה, משנה, have the same letters, so the candelabra symbolizes Torah sh'b'al Peh , which is, in the words of HaEmek D'var, Milchamta shel Torah .When you learn Torah Shbe'al peh, the Oral Law, the Gemara, that is fighting . That's what Torah shbe'al Peh is, it's a fight. You go to a Bet Midrash, and it's cooking. It's called Milchamta Shel Torah. There's a screaming and yelling back and forth. This Milchamta Shel Torah protects us from wars down here. That is why we call it Nerot Hamaracha - Like with the story of Hanukah, they won the war with a few Chashmonaim, with a few Kohanim. Why? The power of the Menorah. The Menorah symbolizes the power of spirit. And that's what we read about. Yes, God can flip the switch of a spirit, but what makes everything happen? The power of spirit down here. We need to arouse spirit, and that, so to say, empowers God to do what He has to do with the spirit. Like we said at the beginning of our series, yes, we need to have wars and soldiers and our Hishtadlut . David Hamelech took a slingshot to get Goliat. Yes, he did something, but he did something small. Ultimately it's the power of spirit י כי אם ברוח

Why didn't Moshe and Aharon debrief the spies first? What happened to them? Why did Bnei Yisroel get a 40 year punishment?check out the song: https://open.spotify.com/track/566eq9M7HvmzsTXms6zhXe?si=HYRfD7P4QmKuWCTGi1VadA

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Rashi writes at the beginning of this week's parasha, Beha'alotecha , when Aharon saw all of the Nasi'im bringing big donations to the inauguration of the Mishkan, חלשה דעתו – he felt bad that he did not have a part in them. Hashem told Aharon שלך גדול משלהם – your portion is better than theirs. Your job will be to light the Menorah and prepare the wicks . How is that better? Some of the ba'aleh mussar explain the give and take as follows. Aharon saw how others were serving Hashem and he felt bad that he couldn't serve Hashem like they were. Hashem told Aharon, I don't get impressed by how big a donation is or by what it consists of. What impresses Hashem is that each person does the job that He wants them to do – שלך גדולה – you have to consider your job the greatest job of all because only you could do it and nobody else could. Sometimes we look around at what others are accomplishing and we feel bad that we aren't doing the same. Everybody has a different job in this world to do. It does not matter what others are doing. What matters is if we are doing what we are capable of doing. Hashem loves each and every person's avodah , not because of what it is but because of who it is coming from. Even if someone has been underachieving in the past, Hashem is waiting, kavayachol, with open arms to once again become close with him. Whatever we do He adores and when we want to get closer, Hashem helps us do it. Rabbi Yechiel Spero told a story about a young couple who moved to Baltimore. On their first Shabbat as newlyweds, the bride Sarah escorted her husband to shul on Friday night. As she was sitting in the ladies' section, she noticed it was messy and decided to clean it up and organize it. While she was putting away the siddurim on the bookshelf, she saw a tefillin bag buried underneath a bunch of objects. Sarah took it and put it on a noticeable shelf so the one who it belonged to would be easily able to find it. After she finished cleaning, she admired what she did and decided to come back and do it every week. She noticed week after week the tefillin were always in that spot she put them in. She came back on a weeknight and took a picture of the bag and put up a sign with her number saying, whoever knows whose tefillin these are should please call her. She then took the tefillin to her house for safekeeping. Weeks later, she got a phone call from a woman who said she recognized the name on the bag. She was almost positive that it belonged to her old neighbor's son. That family had moved to Israel five years earlier. Although she hadn't spoken to them in years, she did have their phone number and happily gave it to Sarah. When Sarah called, the phone rang twice and then was declined, so she left a message. Two minutes later, Sarah's phone rang - it was the woman in Israel. After Sarah told her about her experience with the tefillin , she asked this woman if by any chance those tefillin belonged to her son. She heard silence on the line and then some muffled cries. Then the woman began to speak. "My son had gone off the derech 5 years ago. He struggled terribly and stopped wearing his tefillin . Our relationship has been extremely strained. We speak once or twice a year when he needs something. Today, my son called me and said, 'Mom, I want to come home. I am going to start praying again. Do you know where my tefillin are?' While he was asking me that question, your phone number came across my screen. I told him I would find them. Then I heard your message saying you had them." Hashem loves our avodah so much. Even a boy who was off the derech for 5 years, when he wanted to put his tefillin on again, Hashem orchestrated the events with amazing hashgacha to have them ready and waiting at that exact moment. Shabbat Shalom.

Aharon y la menora

Parshas Behaalosecha: Always Been Home What does it really mean to belong? Our Parsha begins with Aharon lighting the Menorah, its flame a symbol of constant connection. Then, the Torah introduces something unexpected: if a convert wants to bring the Korban Pesach, “there shall be one law—for the convert and for the native.” But why say this here? What does Pesach Sheni have to do with someone who wasn't there the first time? Rashi says it's to make clear: a convert is not a guest. They're family. But the Ohr HaChaim goes further—teaching that every soul who would one day choose G-d was already part of the Exodus. They weren't late. They were always part of the story. This episode explores a powerful idea: You didn't miss your chance. You've been part of this journey all along. Every spark, even the hidden ones, were carried out of Egypt. If you've ever questioned whether you belong, or whether your journey started too late—this one's for you.

Why does Rashi praise Aharon simply for not deviating from a command? In this episode of The Neshamah Project, we explore a deep teaching from the Degel Machaneh Ephraim on Aharon's unwavering integrity. We reflect on what it means to live in alignment so deeply that peace and flexibility become expressions of truth. Through the image of the menorah and the soul as a flame, we dive into the nature of spiritual leadership, the balance of emet (truth) and shalom (peace), and how we, too, can become vessels of light.

This week's parsha opens with a command to Aharon: light the lamps of the menorah until the flame rises on its own. But this parsha isn't just about lighting candles—it's about raising people up, carrying light through darkness, and transforming inspiration into lasting action. What does it really mean to carry the light forward beyond yourself? Listen to find out.

The first Rashi in Behaalosecha explains the juxtaposition of the gifts of the nesiim to the parsha of the menora. Aaron was sad that neither he nor his shevet were involved in the Chanukas Hamishkan. Hashem assured Aharon that his portion—lighting and fixing the Menora—is greater than their portion. This episode deals with the many difficulties that can be raised on this Rashi.

The Path from US to Israel is The Real Kindness Podcast - @yosefaharon2626 & @eligoldsmith_inspired in The Holy Land!https://youtu.be/eRV6u5caXKY - Live Wed 530pmish Israel Time, 1030am ESTSupport @justonechesed - JustOneChesed.comConnect @unityinspiresprojects - UnityInspireProjects.comTy @shiratdavid @rabbishlomokatz for hosting so kindly…Shout out to all those standing up for the soulful truth @avi.abelow @yishaifleisher @hilzfuld @matisyahu @michaelrapaport @officialbenshapiro @nissimofficial @chabad_israel and many more… B'HSpecial thanks to our Entertaining Supporters @realdonaldtrump @elon_musk_official______ @argentinalibre2023 @rebbe @b.netanyahu#real #kindness #podcast #path #usa #uk to #israel #truthistruth

Why does the Torah go out of its way to tells us that Aharon did what he was supposed to do?

The Rebbe acknowledges the Beit Din's letter and blesses their role in increasing peace among Jews, emphasizing that true blessing follows peace. He highlights the Beit Din's vital mission as outlined in Torah sources and urges each person, especially those connected to Aharon, to actively pursue peace among all types within the Jewish people. https://www.torahrecordings.com/rebbe/igroskodesh/015/010/5508

התוכן זה שבתחילת פ' בהעלותך נאמר "וזה מעשה המנורה" לאחרי "דבר אל אהרן בהעלותך את הנרות וגו'" (אף ש"העלאת הנרות" שייך להיות רק לאחרי "מעשה המנורה") כי ע"י העלאת הנרות ע"י אהרן נפעל "מעשה המנורה" מחדש באופן נעלה יותר מכמו שהי' לפנ"ז. וע"ד בענין מ"ת, שגם לאחרי העבודה במשך מ"ט ימי הספירה, הנה בהגיע זמן מ"ת נעשה כ"קטן שנולד דמי" ומקבל את התורה מחדש! וההוראה: בכחו של כל יהודי, ע"י "העלאת הנרות" שבו, לפעול לא רק הוספה על מה שהי' לפנ"ז, אלא מציאות חדשה לגמרי! וא"ז ניתן להסביר גם לילדים קטנים - אם רק מדברים אתם בדברים היוצאים מן הלב, כי רואים בפועל שרק אז נכנסים הדברים אל הלב ופועלים פעולתם!ב' חלקים משיחת אור ליום ג' פ' בהעלותך, י"ב סיון ה'תש"מ ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=09-06-2025 Synopsis Although you can't light the Menorah until after the Menorah is made, parashas Beha'aloscha first states, “When you kindle the lamps” and then “This was how the Menorah was made.” The explanation is that by kindling the lamps, Aharon caused the “Menorah to be made” anew, on a higher level than it was previously. This is similar to giving of the Torah where, even after the service of the 49 days of counting the Omer, when the time arrives one becomes “like a newborn child” and receives the Torah anew. The lesson is that every Jew has the power, by kindling his own “lamps,” to not only add to what he accomplished before, but to fashion an entirely new being. This can be explained even to young children – so long as one speaks from the heart, because as we see clearly, only words spoken from the heart enter the heart and have their effect.2 excerpts from sichah of Monday night, parashas Behaalosecha, 12 Sivan 5740 For a transcript in English of the Sicha: https://thedailysicha.com/?date=09-06-2025 לזכות הת' מנחם מענדל הלוי שי' סיימאן לרגל הכנסו לגיל המצוות י"ג סיון ה'תשפ"הנדבת הוריו שיחיו*לע"נ מרת שרה בת ר' מנחם מענדל ע"ה דרוק ליום היארצייט שלה י"ג סיון. ת.נ.צ.ב.ה.

Bamidbar Rabba (Ba'ha'alotecha) 15:6- based on his involvement in the golden calf, Aharon thought he and his tribe were excluded from the inauguration. Hashem explained otherwise.

Aharon didn't just light the Menorah, he completed it.

Join as we discuss the relationship between Numbers, the Desert, and Aharon the Kohen. Send any questions, comments, or critiques to podcasts@torahinmotion.orgIf you would like to partner with us to create more thoughtful and accessible jewish content, visit torahinmotion.org/donate, or email us at info@torahinmotion.org.You can find more thoughtful Jewish content at torahinmotion.org 

Explains How the Verse About the Menorah Being Made from One Piece of Gold Fits into the Command for Aharon to Light the Menorah

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Thank you for the shoutout @thezerashimshon & #unitybookings with co - @yosefaharon2626 he joins 2:54 in... :) better viewing and listening on IG & here our Unity Flow Podcast - https://www.instagram.com/p/DJ6upiwqnpv/The Path from US, UK to Israel is The Real Kindness x Podcast - @yosefaharon2626 @ US Tour & @eligoldsmith_inspired

ԼուրջCast  - Ահարոն Լևոնյան - ՀՀ-ում բանկային զեղծարարությունները, ներդրումներն ու պարտատոմսերըԱյս թողարկման հյուրն է Fido Invest ներդրումային ընկերության տնօրեն Ահարոն Լևոնյանը։ Զրույցի ընթացքում քննարկում ենք բանկային զեղծարարություն ների ներկայիս դրսևորումները, ներդրումային հնարավորությունները Հայաստանում, շուկայի վերլուծության կարևորությունը։Անդրադառնում ենք նաև սփյուռքի ներգրավվածությանը հայրենական պարտատոմսերի գնման գործընթացում, կորուստներից չվախենալու անհրաժեշտությանը, ներդրումների գնահատման երեք հիմնական չափանիշներին և ներդրումային գործունեության մեջ հավելյալ արժեք ստեղծելու հնարավորություններին։Այս թողարկման հյուրն է Fido Invest #ներդրում ային ընկերության տնօրեն Ահարոն Լևոնյանը։ Զրույցի ընթացքում քննարկում ենք բանկային զեղծարարություն ների ներկայիս դրսևորումները, ներդրումային հնարավորությունները Հայաստանում, շուկայի վերլուծության կարևորությունը։Անդրադառնում ենք նաև սփյուռքի ներգրավվածությանը հայրենական պարտատոմսերի գնման գործընթացում, կորուստներից չվախենալու անհրաժեշտությանը, ներդրումների գնահատման երեք հիմնական չափանիշներին և ներդրումային գործունեության մեջ հավելյալ արժեք ստեղծելու հնարավորություններին։ArmComedy թիմը ներկայացնում է ԼուրջCast

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In this 6th installment in our Melchizedek series, we discuss the concept of a royal priesthood as originally intended by Yah in Exodus 19. We focus on the importance of obedience to Yah's covenant for the establishment of this priesthood as well as we cover: Yah's Intent for a Priesthood: Yah intended for a royal priesthood among His people, as stated in Exodus 19, where He called Israel to be a kingdom of priests.   Melchizedek's Role: The figure of Melchizedek represents a royal priest, combining the roles of king and priest, predating the Levitical priesthood. Levitical Priesthood Establishment: The Levitical priesthood was established after Israel broke the covenant by worshiping the Golden Calf, restricting priestly duties to the tribe of Levi.   Covenant with Yah: The covenant was ratified at Mount Sinai, where Israel accepted Yah's terms, which included becoming a set-apart nation if they obeyed His laws.   Golden Calf Incident: The Golden Calf incident illustrates Israel's failure to remain faithful to Yah, leading to the establishment of the Levitical priesthood as a response to their unfaithfulness.   Yah's Expectations: Yah requires His people to guard His covenant to achieve the royal priesthood status; without obedience, this status cannot be realized.   Priestly Functions: The document discusses the priestly functions of educating others in Yah's Torah and modeling righteous behavior, which are central to fulfilling the role of a priest. Future Fulfillment: The original vision for a royal priesthood will ultimately be fulfilled through the ministry of Yeshua, who represents the Melchizedekian priesthood.  

Parashat Acharei Mot begins by telling us that Hashem spoke to Moshe after the tragic deaths of Nadav and Avihu, who died while attempting to draw closer to Hashem. Though their death was a colossal tragedy, the Torah teaches us how to view it—and more broadly, how to understand when tragedy befalls righteous individuals especially when they are engaged in holy pursuits. At that time, the Jewish people were yearning for the Shechina to dwell in the Mishkan they had built. After the sin of the Egel , they were unsure whether Hashem would rest His presence among them. On the day of the inauguration, Aharon offered multiple korbanot as instructed, but still, the Shechina did not descend. Only after Moshe and Aharon entered the Ohel Mo'ed to pray did a heavenly fire come down and consume the offerings. The people rejoiced—Hashem had forgiven them and chosen to dwell among them. In their deep yearning and love for Hashem, Nadav and Avihu brought the Ketoret on their own initiative. Then, the unimaginable happened: another fire came down and consumed them. Everyone was in shock. Was this a sign of Hashem's anger? Did it mean the forgiveness was rescinded? Moshe then told Aharon that Hashem had previously said He would be sanctified through the deaths of great people—and Nadav and Avihu were those chosen Tzaddikim. The Torah testifies that when Aharon heard this, " וידם אהרן "—he remained silent , accepting Hashem's will without protest. As a reward for his profound emunah and submission, Hashem then spoke directly to him. What appeared to be divine punishment was, in fact, a great Kiddush Hashem . The Or HaChayim explains that Nadav and Avihu became so spiritually elevated that their souls desired only closeness to Hashem and no longer wished to remain in the physical world. Today, we lack prophets to explain tragedies, but we have the Torah—eternal and unchanging—to guide us in how to view them. Our greatest strength lies in trusting Hashem and using pain as a catalyst for growth. We are reminded that this world is temporary, and every moment here is an opportunity to serve and connect with our Creator. The Rashbam writes that the greatest Kiddush Hashem on that day was not the death of the tzadikim , but Aharon's silent acceptance. Seeing his beloved sons die before him, he continued to serve Hashem with unwavering devotion. That act sanctified the Mishkan more than any offering brought that day. When a person accepts Hashem's judgment with love, he elevates not only himself but also the space around him. Such acceptance carries a powerful spiritual energy, capable of invoking blessing and even salvation. The sanctity of Har HaBayit , where the Beit HaMikdash would one day stand, was similarly established through Avraham Avinu's loving acceptance of Hashem's will. When commanded to offer Yitzchak as a korban, despite the contradiction to Hashem's earlier promise that his future offspring would come through Yitzchak, Avraham did not question. The Targum Yonatan on the passuk יראה ויקרא שם המקום ה ' explains that Avraham prayed not to harbor any complaints, fully submitting himself to Hashem's will. His wholehearted obedience imbued the mountain with eternal holiness. Just as the Mishkan was sanctified through Aharon's faith, and the Beit HaMikdash through Avraham's, so too can we infuse holiness into our lives and surroundings by accepting Hashem's decrees with love and trust. Whenever a person accepts the will of Hashem with love, although it's difficult, he elevates himself and the place around him. Our job is to trust Hashem and always continue growing in our Avodah no matter what happens.

Daf Yomi Shevuos Daf 6 by R' Eli Stefansky--00:00 - Good Morning00:20 - Emails08:54 - MDYsponsor.com10:09 - Introduction12:12 - Amud Aleph16:44 - Guests18:08 - Amud Aleph Con.36:43 - Amud Beis51:08 - Have a Wonderful Day!Quiz - http://Kahoot.MDYdaf.com----Mesechta Sponsors:Anonymous: Hatzlacha bruchnius U'vgashmius----Monthly Sponsors:לע״נ זכריה בן משה, לע״נ חיה בת יוסף-Parnasa Birevach for Baruch Tzvi Nissim ben Shoshana Leah-Yoni Klestzick: Refuah Shelamah יהודית בריינה בת צפורה רבקה-Jeffs Gourmet Los Angeles-Moshe Aron & Miriam Landy: For the hatzlacha of all our children----Sponsor of the Week:Anonymous: Thank you MDY for the highlighted Gemara - Never Give Up & Always Keep Going Forward!----Sponsors of the Day:Mordechai  Sapoznick: L'N Horav Aharon ben Horav Yosef Wertheim zt"l. May his neshama have an aliyah and may he be a meiletz yosher for my brother Aharon, my cousin Aharon, the entire mishpacha and all of Klal Yisroel!----MDY Kids Monthly:Kidnovations: Zechus for Fishel, Elchanan, Akiva  |  Rivky & Mrs Stefansky----Art of the Month​:Refuah Shleima for יהונתן איתן בן בת שבע ברכה-For a zechus for Reb Eli and the whole MDY staff to continue to make Torah so enjoyable for so many -In honor of Yossi Klein & Mark Ashkenazi for all the work they do----Turning of the daf:Kidnovations LLC: In honor of our sons; Kalmo (12yr) & Yisrael (9yr) for learning Sanhedrin & Makkos with Reb Eli ♥Adar Global: (Still!) Experts in International Financial ServicesAnonymous: In honor of the tzadik whose name we cannot say who shows us what is means to be a giver and tzadik_________________________________

MiTalmidav shel Aharon | Commemorating the 10th Yahrzeit of Harav Aharon zt"l at Yeshiva University, with two of his talmidim, Rabbi Michael Taubes '77 and Rabbi Mordechai Willig. Divrei peticha: Rabbi Neal Turk. An oved Hashem, of purity of heart.

In an unusual move, the Torah shares practical lessons from the story of the death of Aharon's two sons. Why? And why split the lessons so far apart?

Aharon H., a Passaic, New Jersey native, joins Sid live from Jerusalem, Israel, to discuss why he moved to Israel in 2019 and to talk about his subsequent drafting into Golani in the summer of 2021. On October 7th he went down with his unit and fought against Hamas on the Gaza border. Until the end of his service he fought in Gaza, Lebanon, Syria and the West Bank. He was released from the army in January 2025, and now he works in private security. Aharon is also an instructor with Tzevet Mikey, a program that trains pre draft lone soldiers to prepare for the army before their draft. Learn more about your ad choices. Visit megaphone.fm/adchoices

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Shemini | The Sound of Silence: Vayidom Aharon, by Rav Yitzchak Etshalom How are we to understand Aharon's silence? Aharon's reaction to the death of his sons, Nadav and Avihu, is summarized in two words: וידם אהרן. Translation, meaning and implications of these two words are the fodder for much exegetic and homiletic analysis. A survey of the uses of the word דום and דמם throughout Tanakh allows us a glimpse to a possible holistic meaning that fits Aharon's reaction as well as the sun's stopping for Yehoshua and the קול דממה דקה heard by Eliyahu. Source sheet >>

Katie talks about Mohsen Mahdawi, the SECOND Palestinian Columbia student unlawfully arrested with one of his Jewish American-Israeli classmate Aharon Dardik and journalist Alex Kane. Aharon talks about moving from the U.S. to the West Bank where he and his family were settlers, and then going to prison for refusing to serve in the IDF. Alex talks about his investigation into who funds The Canary Mission. Then Katie talks to political comedian Lee Camp about Ben Shapiro and trying to do comedy in this insanity. Aharon Dardik is an Israeli-American ex-settler, conscientious objector to the Israeli military, and nonviolent activist. He is currently getting his undergraduate degree in both Philosophy and Political Science at Columbia University, where he founded Columbia Jews for Ceasefire in the wake of the Israeli military's response to the October 7th attacks. Aharon is a close friend of Mohsen and a partner in their peace efforts, hoping to bridge the Israeli and Palestinian communities together towards a shared future. Their work together has ranged from trying to craft Columbia campus policy changes that would be supported by both the Jewish and Palestinian communities, to crafting the framework for an Israeli-Palestinian peace plan designed to meet the needs of all the inhabitants of the land. Alex Kane is a senior reporter at Jewish currents and has also reported on The Canary Mission for The Intercept. Lee Camp is the former host of Redacted Tonight and current host of Unredacted Tonight on YouTube. He used to perform comedy with Katie Halper! ***Please support The Katie Halper Show *** For bonus content, exclusive interviews, to support independent media & to help make this program possible, please join us on Patreon - https://www.patreon.com/thekatiehalpershow Get your Katie Halper Show Merch here! https://katiehalper.myspreadshop.com/all Follow Katie on Twitter: https://x.com/kthalps Follow Katie on Instagram https://www.instagram.com/kthalps/

Receive our FREE newsletters at 18forty.org/join.Our Intergenerational Divergence series is sponsored by our friends Sarala and Danny Turkel.This episode is sponsored by an anonymous friend who supports our mission.In this episode of the 18Forty Podcast, we talk to Judah, Naomi, and Aharon Akiva Dardik—an olim family whose son went to military jail for refusing to follow to IDF orders and has since become a ceasefire activist at Columbia University—about sticking together as a family despite their fundamental differences. On Aharon's 14th birthday, the Dardiks moved from America to the Neve Daniel in the West Bank/Judea and Samaria. Since then, their relationships to Israel have diverged but they have refused to be divided. In this episode we discuss:Why did Aharon initially choose to stay anonymous to protect his parents from public pushback?How can we identify positive qualities in people we viscerally disagree with? Do differences over Israel and Zionism need to tear families apart? Tune in to hear a conversation about how the Jewish People can learn to think less institutionally and more familially. Interview begins at 19:08.Rabbi Judah Dardik is an Assistant Dean and full-time Ramm at Yeshivat Orayta in the Old City of Jerusalem, where he teaches and oversees student welfare. He is also the Dean of the Orayta Center for Jewish Leadership and Engagement. Before making Aliyah, he completed 13 years as the spiritual and community leader of Beth Jacob Congregation, in Oakland, California.Naomi Dardik, with her husband, Judah, served the Beth Jacob community in Oakland for thirteen years. Now, she leads the team of Relationship Experts at "OurRitual," a young company based in Tel Aviv that is building new ways to help couples access relationship support. She earned her BA in psychology from Barnard College and her MSW from UC Berkeley.Aharon Akiva Dardik is a philosophy and political science double major at Columbia University. His activism in favor of a ceasefire in Gaza was noted in The New York Times. He formerly lived in Neve Daniel with his family. References:“Forgive Me, My King I Did Not Know You Were Also a Father” by David BashevkinBeit Yishai by Rabbi Shlomo Fisher“It Can Be Lonely to Have a Middle-of-the Road Opinion on the Middle East” Nonviolent Communication by Marshall B. RosenbergBeing Jewish After the Destruction of Gaza by Peter BeinartThe Power of Showing Up by Daniel J. Siegel and Tina Payne BrysonMistakes Were Made (but Not by Me) by Carol Tavris and Elliot Aronson“Family Ties” by David Bashevkin“Spending the Seder Alone” by David BashevkinBaderech by Rabbi Judah Mischel“Pesach Letter to My Child” by Rabbi Ahron LopianskyFor more 18Forty:NEWSLETTER: 18forty.org/joinCALL: (212) 582-1840EMAIL: info@18forty.orgWEBSITE: 18forty.orgIG: @18fortyX: @18_fortyBecome a supporter of this podcast: https://www.spreaker.com/podcast/18forty-podcast--4344730/support.