Podcasts about Aharon

In this week's parasha , Shelach , the Jewish People were tested in emunah and bitachon and they failed. Kalev tried to give them chizuk , saying, "Hashem wants us to go in, we have nothing to fear." But it didn't help. The pasuk says סלחתי כדבריך ואולם חי אני – Hashem forgave them but they were not going to be allowed into Eretz Yisrael . Most mefarshim explain סלחתי כדבריך to mean Hashem forgave them for the עגל, but not for the meraglim . And that's why they were not allowed into Israel. The reason both sins are mentioned in the same pasuk is because both of them were due to a lack of bitachon . By the עגל, Hashem tested the people by showing them a vision which made it appear that Moshe Rabbenu was not coming back. They knew that the mann was in the merit of Moshe and so they feared without Moshe they would go hungry. Their test was they should have realized Hashem is the One supporting them. It is true that Hashem gives us things in the merit of tzaddikim , but He also gives us new tzaddikim when the ones we had were taken away. The Gemara says that one time the entire world was being sustained in the merit of Rabbi Chanina ben Dosa. But what happened when Rab Chanina ben Dosa passed away? There was still sustenance being given. The reason is because it is Hashem who gives sustenance and He is never bound by any one means to give it. The Jewish People received water in the midbar in the merit of Miriam. But when Miriam passed away, Hashem still continued giving them water in the zechut of Moshe. The Clouds of Glory were given in the merit of Aharon, but when Aharon passed away, Hashem brought the clouds back in the merit of Moshe. Then when Moshe passed away, Hashem continued helping His People through Yehoshua. Hashem is always the One who is taking care of us and He wants us to feel that in our hearts. He wants us to internalize that He is unlimited and has infinite ways of helping. When someone had an avenue of parnasa that is no longer producing the same money it used to, this person is being tested with the same type of test. Is he going to believe that it was the means that was supporting him, or that it was Hashem? No matter how good a person thinks he used to have it, Hashem could always make it even better. A man said his wife works as a nurse's aid at people's homes. Before she gave birth, she worked for a nice old lady and they both enjoyed the relationship and the pay was good too. When she gave birth, a substitute was put there instead and when her paid vacation ended, the substitute didn't want to leave. She too had fallen in love with this nice old lady. Instead of making a fuss about it, the man's wife set out to start over from the beginning. She tried several places but nothing was available. Frustrated, she started getting angry at the substitute who took her job. But then she caught herself and worked on her emunah. She managed to remove the anger from her heart and feel at ease, knowing she was in Hashem's Hands. The very same afternoon that she was finally calm, she got a call from an agency with a new offer. The lady she was given to work for was also very sweet like the other lady. This job gave her more hours and more pay and was much closer to her house. She thought she had it good before and would never get the same opportunity, now she has it much better. We are never dependent on one means in any area of life. Hashem is the One who provides the means and He is unlimited. And we are to know that He was, is and always will be there to help us. Shabbat Shalom.

The sicha discusses Korach's rebellion against Moshe and Aharon, highlighting the distinction between Torah study and the performance of mitzvot. Korach argued that all Jews are equally holy in mitzvot, questioning Moshe's leadership. https://www.torahrecordings.com/likutei-sichos/004/006

Welcome to Daily Bitachon. We are now in Sha'ar HaBechina [The Gate of Reflection], in our final chapter. We are continuing with the lesson the Chafetz Chaim taught us, which builds on what the Chovos HaLevavos told us: our understanding of God in this world is extremely limited. Because of this limited understanding, it can look like the world is haphazard, out of control, or like chas v'shalom [God forbid] God is unable to fix what needs fixing—all because we focus on a minor rebellion in this small corner of creation. The truth is, every single day in our tefillah [prayer], we give over this exact message: Hashem is constantly sustaining a massive universe. The angels recognize this completely, but down here, we don't. We are limited to what God has revealed to us in this physical world, which is primarily His middot [attributes]. We understand the three intellectual faculties of the mind: chochma (wisdom), bina (understanding), and da'at (knowledge). God revealed those three areas of intellect, and He also revealed seven emotional middot : gedula (greatness/lovingkindness), gevura (strength/restraint), tiferet (glory/harmony), netzach (eternity/victory), hod (splendor), yesod (foundation/all-encompassing), and malchut (kingship/kingdom). God revealed these traits to us, and they correspond to the seven great tzaddikim [righteous pillars] who each perfected one of them. As we've mentioned before, Avraham symbolizes chesed (kindness); Yitzchak is gevura (strength); Yaakov Avinu is tiferet (glory/harmony between kindness and strength); Moshe symbolizes netzach (eternity); Aharon symbolizes hod (splendor/shining); Yosef HaTzaddik is yesod (the foundation, which also connects to the phrase " ki chol " from the verse, as they share the same numerical value); and malchut is David HaMelech. These are the divine traits we can actually grasp down here. We read about them and say them every single day. Look inside Vayivarech David : "And David blessed Hashem in the presence of the entire congregation. David said, 'Blessed are You, Hashem, the God of Israel, our forefather, from this world to the world to come.'" Parenthetically, notice how he explicitly mentions "from this world to the world to come"—the two worlds created by the two letters of His Name, just like we discussed in the last class. The verse continues: "Yours, Hashem, is the greatness (1), the strength (2), the splendor (3), the triumph (4), the glory (5), even everything in the heaven and the earth (6). Yours, Hashem, is the kingdom (7), and the sovereignty over every leader." So now it is clear: in this world, God revealed these seven middot to us. The verse continues: " Wealth and honor come from You, and You rule everything. " Right at this point in the davening, there is a beautiful custom to give three coins to charity. Why? Because at the exact moment we achieve total clarity in God's absolute control over the world's wealth, we give tzedakah to show we realize, "This isn't coming out of my pocket. It's Yours, God. You own it all." The prayer continues: " In Your hand is power and strength, and it is in Your hand to make anyone great or strong. And now, our God, we thank You and praise Your splendorous name. " They blessed His glorious Name, which is exalted above all blessings and praise. Then we take the next step: " It is You alone, Hashem, You have made the heaven and the most exalted heaven, and all their legions, the earth and everything upon it, the seas and everything in them, and You give them all life. " What does it mean, " You give them all life " ( v'Ata mechayeh et kulam )? The Chafetz Chaim points out, quoting the Zohar , that the text doesn't say God gave life in the past ( hecheyata ), but rather mechayeh —He is continuously giving life at this very microsecond. We've discussed this concept before from Rav Moshe Cordovero's Tomer Devorah . In the first divine trait of " Mi El Kamocha " [Who is a God like You], he writes that the world doesn't just keep existing today because it existed yesterday. It exists at this exact moment only because God is actively pumping vital energy into creation. The mashal for this is a large, inflatable bounce house that kids play in. It stays upright and full only because an air pump is running continuously. If you pull the plug, all the air is released instantly and it collapses. This world requires constant, active energizing. We don't see that with our physical eyes, and we don't naturally realize it. But the angels above? They see it clearly. The angels see exactly what is going on. They see that Hashem is constantly energizing everything, and that nothing moves without Him. The Tomer Devorah says that even when you bend your finger, that motion is being directly channeled by God's energy. Because they see this reality, the verse says: " U'tzva ha'shamayim Lecha mishtachavim "—"And the heavenly legions bow to You." They understand what we fail to grasp. They know that among the thousands upon thousands of angelic hosts, no angel has ever had a day without "dinner." Do you know how massive these angels are? The Gemara in Chullin (91b) tells us that the angel Gavriel measures an unimaginable size: two thousand parsa . If we translate that, we are talking about an entity that is thousands of miles high. Other angels are even larger, spanning what we would call light-years across the cosmos. Yet, God has absolutely no problem sustaining and fueling these gigantic spiritual entities. The Chafetz Chaim looks at this and asks: How can we—whom he compares to a tiny, insignificant onion peel—worry about where our parnasa [livelihood] is going to come from? Imagine the foolishness of that anxiety! We continue along the same daily prayer track: " It is You, Hashem, the God who selected Avram, brought him out of Ur Kasdim, and made his name Avraham. " The text walks us right through the foundational history of the Jewish people—the bitter times in Egypt, the miraculous Exodus, and the splitting of the Sea ( Kriat Yam Suf ). Then we break into Shirat HaYam [the Song of the Sea], the ecstatic song of praise beginning with " Az Yashir ." As Rashi notes in Tractate Berachos , all of this historical and cosmic imagery is designed to build our awe and get us ready to stand before the King in the Shemoneh Esrei [the standing prayer]. We need this exact reminder every single morning. Imagine if we prayed with this level of kavana [intention] each day. Imagine how it would transform our lives. They gave us this incredible introduction for a reason. Tomorrow, we will continue with a similar lesson on this exact concept—focusing on how great God is, how vast the universe is, and how small we truly are.

Rashi (Bamidbar 12:4) explains how Hashem miraculously simultaneously spoke to Moshe, Aharon, and Miriam in order to rebuke Aharon and Miriam for speaking against Moshe. Because they hadn't been Tahor from being with their spouses, they couldn't handle the experience - they said, “Water! Water!” (Presumably they were looking for a Mikvah.) We analyze this strange Rashi and learn how Hashem taught them an important lesson.

The message to Aharon regarding the menorah and the inauguration of the nesi'im highlights the proper intent in serving Hashem.

After Korach's rebellion, Klal Yisrael was spiritually shattered, a generation sentenced to die in the desert, vulnerable to the false comfort of a leader who told them what they wanted to hear: “You are all holy.”But the blossoming of Aharon's staff revealed a deeper model of leadership. True leadership is not about power, status, or standing above the people. It is the ability to stand among dry staffs, among people who feel lifeless, ashamed, resentful, or disconnected and help them come alive again.In this shiur, delivered in Ba'er Miriam, Rav Burg explores the difference between counterfeit restoration and true revival. A true leader earns his place above the people by carrying the burden of standing among them.

Midrash Tanchuma, Parshat Beha'alotecha Siman 5- The service given to Aharon highlights a second step in the proper intent necessary in Hashem's service, following the event of the korbanot of the nesi'im.

This episode contrasts the way Hashem rebukes Aharon and Miriam and the way He punishes Klal Yisrael with the Slav.

Aharon felt disappointed that he was not part of the Nesi'im's dedication of the Mishkan, but Hashem reassured him that his role with the Menorah was even greater. The Menorah was unique not only because its western lamp burned miraculously longer than the others, testifying that the Shechinah rested amongst Klal Yisroel, but also because its very creation was miraculous. Fashioned from a single block of gold, it was beyond human ability to produce. Yet Moshe was still required to learn every detail, follow every instruction, and do everything within his power before Hashem completed the Menorah.This teaches a profound lesson in serving Hashem. When something appears achievable, we understand the need to work hard and do our part. But when a challenge seems impossible, we may be tempted to give up before we begin. The Maharal teaches that even miracles require human effort. Our responsibility is to follow Hashem's instructions and do everything humanly possible. When we make that effort, Hashem can bring results far beyond our abilities, just as a beautiful Menorah emerged through a partnership between human dedication and Divine intervention.לקו״ש לח-א

Palabras de Torá del Rab. Gabriel D. Michanie en la comunidad Maguen Abraham, Buenos Aires, Argentina.

June 2 second from 2:36 There are many people – including yeshiva students and Talmideh Hachamim – who skip the section of Korbanot, which discusses the sacrifices offered in the Bet Ha'mikdash, and begin with Pesukeh De'zimra, from Hodu or from Baruch She'amar. The Hikreh Leb ( Rav Raphael Yosef Hazan, 1741–1820) considered the possibility that those who devote their days to Torah study are perhaps justified in omitting the Korbanot section. Since they spend their time immersed in Torah learning, they might be excused for saving time by skipping this part of the Shaharit prayer. However, the Hikreh Leb dismisses this possibility, writing that as this is part of the daily prayer schedule, there is no excuse for omitting it. We cannot emphasize enough the importance and value of reading the Korbanot section, whereby we access the atonement and blessings that the sacrifices in the Bet Ha'mikdash bring. This is true of all the Korbanot, but it is especially true of the Ketoret – the section dealing with the incense offering that was brought each day in the Bet Ha'mikdash. The Zohar (Midrash Ha'ne'elam, Parashat Vayera) relates that Eliyahu Ha'nabi once appeared to Rabbi Pinhas, and taught him that the public recitation of the section of the Ketoret has the power to protect against plagues. Rabbi Aha, the Zohar writes, once visited the town of Tarsha, and the residents informed him that a plague had been ravaging the town for seven days, and was increasing in severity. He instructed them to choose the forty most righteous men of the town, and divide them into four groups of ten. Each was to go to a different corner of the town and recite the section of the Ketoret. Afterward, Rabbi Aha urged them to visit those who were on the brink of death, and to read the verses that tell of Aharon ending a plague by offering incense (Bamidbar 17). Sure enough, these patients survived. Elsewhere (Parashat Vayakhel), the Zohar emphasizes the protective powers of the recitation of the Ketoret. It cites Rabbi Shimon Bar Yohai's exclamation that if people recognized just how precious this text is, they would take each word and wear it as a crown on their heads. If one recites the Ketoret with proper concentration, Rabbi Shimon taught, he is spared from punishments both in this world and the next world. The Zohar further teaches that the Ketoret should be recited before the Amida prayer, because it helps clear the pathway to the heavens from the harmful spiritual forces that seek to sabotage one's prayers, ensuring that they reach the heavens. Some explain that the special offerings of the Nesi'im (tribal leaders) which they brought in honor of the consecration of the Mishkan were especially cherished by G-d because they included Ketoret. Moreover, Rabbenu Bahya (Spain, 1255-1340) writes that the moments after the offering of the Ketoret were the most auspicious time for blessings and prayers. This is why the Kohen Gadol would recite a special prayer for the people after offering the Ketoret on Yom Kippur, and why Moshe and Aharon blessed the nation on the day of the Mishkan's inauguration, following the offering of Ketoret. I witnessed the power of the Ketoret recitation firsthand. When my congregation's synagogue was being constructed, we encountered one problem after another. For reasons we do not know, Hashem decided to test us by making the process exceedingly difficult. Nothing was working. We consulted with the great Kabbalist Rav Mordechai Attieh, and he came with ten great scholars. They stood around the construction site and recited the Ketoret. Sure enough, after that point, we were able to move forward and complete the project. The power of the Korbanot section and the rewards offered by its recitation should incentivize all of us to do everything we can to ensure that we read this section each day.

Send us Fan MailWhat was Aharon really worried about?

Yevamos 67b: Mishnas Rav Aharon's Fascinating Chiddush in a Yevamah's Ability to Eat Terumah

May 30 first through 6:30 As we saw in an earlier installment, common practice among Sepharadim is not to recite each day the sections of the Torah discussing the various sacrifices (with the exception of the section that discusses the daily Tamid offering). However, the Poskim mention that during the time of a plague, it is recommended to read these sections of the Torah, as this recitation has the power to bring protection. This is especially true with regard to the reading of the Ketoret – the section dealing with the incense offering brought in the Bet Ha'mikdash. The Sages teach that when Moshe Rabbenu went to the heavens to receive the Torah, the angels in the heavens strongly opposed the plan to give the Torah to human beings, but Moshe prevailed in convincing them that the Torah belongs here in our world. G-d then ordered the angels to give Moshe gifts. Even the Satan was compelled to give Moshe a gift – and its gift to Moshe was the revelation of a secret. The Satan told Moshe that the only thing which it fears, which prevents it from inflicting the harm it wishes to inflict, is the Ketoret. Moshe used this secret during the aftermath of Korah's revolt, when Hashem unleashed a devastating plague that killed thousands among Beneh Yisrael. To stop the plague, Moshe instructed Aharon to bring an incense offering, and this ended the plague. Today, we cannot bring the Ketoret, but we can nevertheless read the section from the Torah and the section from the Gemara that discusses this offering, through which we earn protection as though we actually offered the Ketoret. Therefore, during times of widespread illness, such as during a pandemic, it is worthwhile to read the section of the Ketoret. Likewise, if somebody falls ill, it is advisable to read the Ketoret on the patient's behalf. It's worth noting in this context the opening verse of Parashat Behukotai, which promises rewards if we follow the Misvot. In stating the conditions for earning these rewards, the Torah says both "you observe My commands" ("Ve'et Misvotai Tishmeru") and "you perform them" ("Va'asitem Otam"). At first glance, these phrases seem redundant. Rav Levi Yishak of Berditchev (1740-1809), in Kedushat Levi, explains that the word "Tishmeru" in this context means not "observe," but rather "anticipate." Thus, for example, the Torah relates that after Yaakob Abinu heard Yosef's dreams about his becoming leader over his brothers, "Ve'abiv Shamar Et Ha'dabar" (Bereshit 37:11) – he eagerly awaited ("Shamar") the fulfillment of these dreams. Likewise, we speak of "Shemirat Shabbat," which means not only Shabbat observance, but also eagerly anticipating Shabbat throughout the week. Thus, Rav Levi Yishak writes, the phrase "Ve'et Misvotai Tishmeru" refers to longing to perform the Misvot, even when this is not possible. The Torah promises us rewards if we perform the Misvot we are able to perform, and if we genuinely long to perform the Misvot which we cannot perform. Thus, in the absence of the Bet Ha'mikdash, as we are unable to offer sacrifices, we must still long to bring them as the Torah wants us to. By doing so, we receive credit as though we observed them.

Subscribe to the newsletter at https://tinyurl.com/RJDSpotify.The daily lighting of the menorah symbolizes releasing hidden potential, embodied by Aharon's wholeness, lack of jealousy, and ability to see unique beauty in every person and draw them near to Torah...Rabbi Dweck has held rabbinic leadership roles in the US and the UK. He is the Rosh Bet Midrash of TheHabura.com and the Rabbi Levy Chair of Jewish Wisdom at the London School of Jewish Studies.For more, check out rabbijosephdweck.com.Instagram: https://instagram.com/rabbidweckTikTok: https://www.tiktok.com/@rabbidweckYoutube: https://www.youtube.com/c/RabbiJosephDweck

The Rebbe explores why the menorah in the Tabernacle is lit by Aharon, illustrating the idea that each individual must elevate their personal menorah — their divine service. This symbolizes the concept of igniting a fire that continues to burn independently while maintaining a connection to its source. https://www.torahrecordings.com/likutei-sichos/004/004

In this sicha, the Rebbe analyzes the story of Korach's rebellion and focuses on the deeper significance of the test involving Aharon's staff blossoming. The Rebbe teaches that this miracle demonstrated Divine choice in leadership and emphasized how genuine authority is affirmed through spiritual and not physical dominance. https://www.torahrecordings.com/likutei-sichos/018/007_002

The Rebbe discusses the specific command to Aharon regarding the lighting of the menorah, highlighting its significance and unique aspects. It draws a parallel between this commandment and broader themes of spiritual service and elevation within the Mishkan. https://www.torahrecordings.com/likutei-sichos/002/004_001

The Rebbe examines Rashis on Parshas Bamidbar about the Leviyim's role in the Mishkan, dividing their duties into active service (singing, carrying) and protective service (guarding). This distinction resolves apparent contradictions in Rashi's comments, highlighting the Leviyim's unique roles alongside Moshe and Aharon. https://www.torahrecordings.com/likutei-sichos/013/001_002

This sicha discusses Korach's rebellion against Moshe and Aharon, examining its deeper message about leadership. The Rebbe analyzes the role of peace and unity in actions and decision-making, stressing the importance of a unified approach to leadership and the preservation of genuine shalom in communal life. https://www.torahrecordings.com/likutei-sichos/008/006_002

The Rebbe examines Rashi's view on the return of the Clouds of Glory after Aharon's death. While the well returned due to Moshe's merit, Rashi does not mention the clouds' return. The Rebbe explains that essential clouds never left, so there was no need for them to return or for complaints from Bnei Yisrael. https://www.torahrecordings.com/likutei-sichos/018/008_003

The Rebbe analyzes the importance of leadership by comparing Moshe and Aharon's contrasting roles. While Moshe had greater personal spiritual achievement, Aharon was better able to reach and engage the people. The Rebbe emphasizes the value of communal unity and the ability of leaders to relate to every individual. https://www.torahrecordings.com/likutei-sichos/013/002_002

The Rebbe discusses why Aharon was given the special honor of lighting the Menorah despite other leaders also receiving significant roles. This unique service connected Aharon to the inner essence of the Jewish people and their unwavering divine potential, surpassing other commandments entrusted to leaders. https://www.torahrecordings.com/likutei-sichos/018/005_001

התוכן [המשך] כאשר כמה מבנ"י מתאספים יחד, יכול היצה"ר לשכנע את היהודי שיש כאן "שנים" – הוא וצרכיו האישייים ושאר הנאספים. ואף שכולם מתדברים ביניהם ואין כאן מחלוקת אבל זה לא מציאות א', שלום אמיתי. יש לדעת שלבנ"י ניתנו כחות עצומים לא רק לשלילת מחלוקת בין א' לשני, ולא רק לשלילת ענין של "פירוד" – מצב של "שלי שלי ושלך שלך" שע"ז אומר ה' [במשנה במסקנא] שזהו היפך רצונו ית' ["זו מדת סדום"], ואפי' אם עוזרים א' לשני הרי אי"ז החידוש של עם ישראל – אלא שכל בנ"י יהיו מציאות א'. ועד"ז בנוגע למשה רבינו, ה"שלישי" אחרי אהרן ומרים, שאע"פ שלכ"א מהם היתה שליחות מיוחדת – ענני הכבוד בזכות אהרן, המים בזכות מרים והמן בזכות משה – פעל משה, ה"שלישי", אחדות ביניהם. ועד"ז בנוגע לכ"א, שלמרות שלכ"א מס' רבוא בנ"י ישנה שליחות מיוחדת בעולם – שבו "רבו מעשיך" – נותנת התורה – שניתנה "בחודש השלישי" – הכח לעשות מכולם מציאות א'.משיחת יום א' פ' נשא, ר"ח סיון ה'תשל"ט – בעת הקאָנווענשאָן של נשי ובנות חב"ד ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=18-05-2026 Synopsis [Continued.] When many Jews gather together, the yetzer hara may try to convince a Jew that there are two entities here – himself and his personal needs, and the others. And although they all get along and there is no argument between them, they are not one being. But one must know that the Jewish people are given the tremendous power not only to avoid strife between them; not only to avoid separation between them (“What is mine is mine and what is yours is yours,” which Hashem calls “the trait of Sodom”); and not only to help one another – but to become one being. Similarly, although Aharon, Miriam, and Moshe each had a unique mission (the Clouds of Glory in Aharon's merit, the water in Miriam's merit, and the man in Moshe's merit) – Moshe, who was the third, brought about true unity among them. Similarly regarding every individual: although each of the six hundred thousand Jewish souls has its unique mission in the world, the Torah, which was given “in the third month,” grants them the power to all become one being.2 excerpts from sichah of Sunday, parashas Naso, Rosh Chodesh Sivan 5739 – to N'shei U'Bnos Chabad For a transcript in English of the Sicha: https://thedailysicha.com/?date=18-05-2026 לזכות הת' שלום שי' ליפסקער לרגל היכנסו לגיל המצוות ב' סיון ה'תשפ"ונדבת זקניו הרב יעקב יהודה ליב ומרת חוה שיחיו אלטיין

Are we shaped by who we truly are, or by the people surrounding us? The Torah's description of the Jewish people encamping around the Mishkan teaches the enormous influence a neighbor and environment can have on a person. Chazal explain “oy l'rasha, oy l'scheino” — woe to the wicked and woe to his neighbor. Some opinions understand this influence as external, where people get swept into the atmosphere and actions around them, as happened with Shevet Reuven near Korach. Others explain that an environment can affect a person much more deeply, even transforming someone internally, while another view says it simply reveals qualities already hidden within.Yet the Torah emphasizes that the influence of goodness is far stronger than the influence of negativity. “Tov l'tzadik, tov l'scheino” — good for the righteous and good for his neighbor. Because Yehudah, Yissachar, and Zevulun camped near Moshe and Aharon, they absorbed Torah, greatness, and holiness. Their closeness to Kedusha awakened the Tzadik already hidden inside them. This פרשה is always read before Shavuot, teaching that the greatest vessel for Torah is אהבת ישראל and strong connection among כלל ישראל. The people around us shape us profoundly, which is why a person must strive to surround himself with holy, uplifting people and especially a Tzadik, who can awaken the deepest goodness within the soul.לקו״ש לג-ב

The Torah introduces the sons of Aharon as the offspring of Aharon and Moshe. Why would they be listed as offspring of Moshe? Why are talmidei yeshiva referred to as Bnei HaYeshiva?Have a good Shabbos

As we get closer to Shavuot, part of our avodah in preparation is to fully appreciate the priceless gift of Torah that Hashem has given us. The Torah existed even before Hashem created the world. Chazal teach that the entire creation was contingent upon Am Yisrael accepting the Torah. It is Hashem's most treasured possession, and He yearns for us to learn it. Imagine a man telling his friend that he worked tirelessly for years writing a book that could guide people through life. He asks his friend, "Please read my book." Then imagine he sees that friend every day busy with countless other activities while the book remains untouched on the shelf. How painful that would be. Now imagine it is not merely a friend, but a father who invested his entire life, pouring all of his energy, wisdom, and heart into writing that book for his son. This father supports his son, cares for all of his needs, and asks for only one thing in return: "Please read the book I wrote for you." How hurtful it would be if the son never opened it. Hashem told us that the entire creation of the world was worthwhile for the Torah. He gives us every breath, every blessing, and every opportunity in life, and He asks us to learn the Torah that He wrote for us. The Gemara says that when a person leaves the Torah closed and occupies himself with other things when he could be learning, Hashem cries in Shamayim over it. On the other hand, imagine the joy and honor a father feels when his son studies his book carefully, lives his life according to its teachings, and tells others how magnificent his father's wisdom is. There is no greater honor. If we want to honor Hashem, we can show appreciation for the Torah He gave us. Every moment spent learning Torah is an expression of kavod Shamayim. If there is a shiur Torah taking place and only a few people attend, it is a dishonor to the Torah. But if someone says, "I know I'm tired and I would rather rest, but I'm going to get up and go learn so there will be more people honoring Hashem's Torah," he should realize that this itself is an extraordinary mitzvah. Honoring Hashem is unimaginably precious. I read a story about a man from Bnei Brak who we will call Aharon who went to a very early minyan on the morning of Sukkot. There was a very small crowd there, and before Keriat HaTorah, the gabbai began auctioning off the aliyot. Nobody was bidding. Aharon felt a sense of pain over the apparent lack of honor being shown to the Torah. So when the gabbai announced the opening price, Aharon raised the bid and purchased the third aliyah. When the next aliyah was auctioned, once again nobody responded, so Aharon raised the bid again and purchased that aliyah as well. When shelishi came around, Aharon took the aliyah for himself, and afterward they asked him whom he wanted to receive revi'i. Aharon looked around the shul and noticed a distinguished-looking man who made a fine impression on him, and he instructed the gabbai to give the aliyah to that individual. After tefillah, Aharon was preparing to leave when he suddenly felt a tap on his shoulder. It was the man who had received revi'i. The man introduced himself and asked Aharon why he chose him for the aliyah. Aharon replied simply, "You looked like a respectable person with yirat shamayim." The man then explained that he was from London and was extremely wealthy. "People honor me all the time," he said, "but only because of my money. This is the first time someone honored me simply for who I am, without expecting anything in return." Aharon answered that he was happy he had the opportunity to make another Jew feel good, and he began to leave. But the wealthy man stopped him and said, "Because you honored me, I want to repay you." Aharon politely refused, but the man insisted. "Tell me something you need, and I will help you." Aharon hesitated. Then he thought about the many gemachim and loans he would soon need in order to marry off his daughter. He said, "Honestly, anything you could contribute toward my daughter's wedding would help tremendously." The man asked him what the total expected cost would be. Aharon answered, "About one hundred thousand shekel." The man responded immediately, "No problem. Come to my apartment after Yom Tov and I'll give you a check." After Yom Tov, Aharon went to the address he had been given, and the man handed him a check for the entire amount. Aharon made a small monetary gesture simply to honor the Torah, and Hashem paid him back thousands of times over. Everything we do to honor the Torah—especially learning it—goes an extremely long way.

Why does the Torah call Aharon's sons the children of Moshe? Because Moshe taught them Torah.But Chazal are telling us something much deeper than the value of good teaching. A Rebbe does not simply transfer information. He gives life. He helps a talmid become the person he was created to become.In this shiur, delivered in Ba'er Miriam, Rav Burg explores the difference between being “born” and being “made,” why the Rambam says a Rebbe brings a person to חיי העולם הבא, and how true chinuch brings a person under the authority of Torah — not as a limitation, but as the deepest form of freedom.Torah is not merely learned. It creates a person.

Description: What happens when you know you're right, but speaking up may cause more damage? What if silence is not weakness, but the most powerful choice available? In this practical and profound episode, Rabbi Prisman explores Gad, Aharon, the Sdei Chemed, and a moving story of a melamed who lost his job quietly. A meaningful, eye-opening look at silence in our own lives today.

Learning weekly Rav Tzaddock HaCohen in Pri Tzaddick on Parsha - Unifying Factor Bamidbar in Light & Darkness, Torah Oral & Written, Moshe & Aharon, Avraham & Yitzchak, the 3 Shabbos meals, Hashem & the Scheinah... Enterning this all into our hearts

The Midrash at the beginning of Parashat Emor quotes the pasuk in Tehillim: יוֹם לְיוֹם יַבִּיעַ אֹמֶר וְלַיְלָה לְלַיְלָה יְחַוֶּה דָּעַת . The Midrash explains that in the months of Nisan and Tishrei, the day and night are equal. In the summer, the day borrows hours from the night, and in the winter, the night borrows from the day, until over the course of the year they balance out perfectly. The mefarshim ask: what does this have to do with Parashat Emor, and what is the message of this Midrash? The Tehillot Maharitz explains that every individual in Klal Yisrael has a different role. Although there are many mitzvot that apply only to Kohanim and Levi'im, כל ישראל ערבים זה לזה —we are all responsible for one another. They serve on behalf of us, and we serve on behalf of them. When we understand that we are all one unit, forming Hashem's army of servants, we can truly love one another and remove jealousy from our hearts. The Or HaChaim explains that when Moshe Rabbeinu was told to instruct the Kohanim about their unique mitzvot, one might have thought this would be difficult for him. Originally, Moshe was meant to be the Kohen, but because he hesitated at the burning bush to accept the role of leadership, the kehuna was given to Aharon instead. And we know there was no one who loved mitzvot more than Moshe Rabbeinu. It would seem that hearing about all the additional mitzvot given to the Kohanim could have caused him pain. For this, the Midrash gives its answer. Just as the day and night borrow from each other without resentment, knowing that together they create a perfect balance, so too Klal Yisrael. Some are Kohanim, some Levi'im, some are wealthy, some are poor—but when each person fulfills his role, together we form a perfect nation serving Hashem. Imagine a team competing in a contest, where each correct answer helps the entire team win. If one member answers many questions correctly, his teammates are not jealous—they are thrilled, because his success is their success. That is how we must feel about one another. We are all on the same team, serving the same Hashem. When one person excels, it elevates all of us. The Gemara at the end of Masechet Menachot tells of a tragic case where one brother became jealous of the other for being appointed Kohen Gadol, to the point that he wanted to kill him. Had he understood that they were on the same team, serving the same Hashem, such jealousy could never have existed. Hashem assigns each person a different role, and one who fulfills his mission receives his full reward—just like anyone else who fulfills theirs. It is not a competition. Hashem has enough to give everyone. At Yetziat Mitzrayim, while the Jewish people were busy collecting gold and silver, Moshe Rabbeinu was occupied with bringing the bones of Yosef. On this, the pasuk says: חכם לב יקח מצוות . Moshe was called wise because he chose mitzvot over wealth, and that lesson has inspired generations. All the merit of that inspiration belongs to him. In fact, if Moshe had been a Kohen, he would not have been able to become tameh to carry Yosef's bones. It was specifically this act that led to the great miracle of Keriat Yam Suf. What seemed like a limitation for Moshe became the greatest opportunity. There is never a reason to be jealous of what someone else has, does, or achieves. Hashem gives each person exactly the opportunities needed to fulfill his unique mission. The more we rejoice in another person's success, the more we align ourselves with Hashem's plan and become better servants of Him.

התוכן ידוע מ"ש אדה"ז שאהבת ישראל ואהבת התורה ואהבת ה' קשורות זב"ז ועד ש"כולא חד". זה שאהבת ישראל [כמ"ש בשני דפ' קדושים] "ואהבת לרעך כמוך"] קשורה עם אהבת התורה מיוסד עמ"ש המשנה "הוי מתלמידיו של אהרן .. אוהב את הבריות (ולכן) ומקרבן לתורה". והדבר מובן גם עפ"י שכל הפשוט: אם אכן אוהב את הזולת ולכן עוזר לו בכמה פרוטות, הרי עאכו"כ שצריך לקרב אותו לתורה ש"יקרה היא מפנינים". ושלא כדעת הטועים שבכך שישנו "קצת" את התורה כדי לקרב אותה אל הזולת, יטיבו לו בכך – כי אדרבה, זה יביא אותו להקל גם בדברים חמורים יותר וכו', ובכך מנתקים אותו סוכ"ס ממקור מים חיים – תומ"צ! והרי רגע שקשור עם תומ"צ הוא ענין נצחי ולמע' מהזמן לגמרי, וא"כ, אפי' אם מעכבים מלקרב אותו אל התורה לרגע – מעכבים אותו מענין נצחי! אלא שאהבת התורה בלבד לא מספיק, כי יכול להיות שיסמוך על איך שהוא מבין אותה ו"השוחד יעוור עיני חכמים", ולכן צ"ל גם אהבת ה', ולפני לימוד התורה מברכים "ברוך אתה ה', נותן התורה" לשון הווה וכו'ג' חלקים משיחת י"ט כסלו ה'תשל"ה ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=23-04-2026 Synopsis As the Alter Rebbe writes, love of one's fellow Jew, love of the Torah, and love of Hashem, are “all one.” That love of one's fellow Jew (as the verse states in sheini of parashas Kedoshim, “You must love your fellow like yourself”) is linked to the love of Torah is based on the Mishnah, “Be among the disciples of Aharon…loving the creations, and [therefore] bringing them close to the Torah.” This is also understood by simple logic: if one truly loves another – and therefore helps him with a few coins – then certainly one must bring him closer to the Torah, which is even “more precious than pearls.” Some mistakenly think that by altering the Torah “just a little” in order to bring the Torah closer to another person they are benefiting the person, but the truth is the opposite: this will lead him to be lenient even in more serious matters etc., and ultimately to become disconnected from the source of living waters – Torah and mitzvos. Even a single moment of connection to Torah and mitzvos is eternal and transcends time altogether; therefore, if one delays bringing another Jew closer to Torah for even a moment, he is withholding from him something eternal. But love of the Torah alone is not enough, because one might rely on his own understanding of Torah, and “Bribery blinds the eyes of the wise…” Therefore, one must also love Hashem: before studying Torah he must recite the bracha, “Blessed are You, Hashem, Who gives the Torah” in the present tense etc.3 excerpts from sichah of 19 Kislev 5735 For a transcript in English of the Sicha: https://thedailysicha.com/?date=23-04-2026 לזכות הת' נפתלי שי' יוניק ליום ההולדת שלו ו' אייר - לשנת ברכה והצלחה, ואריכות ימים ושנים טובותנדבת הוריו ר' דוד וזוגתו מרת חנה שיחיו יוניק

Aharon “Ronny” Ben-Tal is a Professor of OR and former head of the MINERVA Optimization Center at the Faculty of Industrial Engineering and Management at the Israel Institute of Technology (Technion). His interests lie in Continuous Optimization, particularly nonsmooth and large-scale problems, conic and robust optimization, as well as convex and nonsmooth analysis. He has published more than 130 papers in professional journals and co-authored three books. Ronny was Dean of the Faculty of Industrial Engineering and Management at the Technion and he also served as a council member of the Mathematical Programming Society. He was Area Editor Operations Research and Math. of OR, and member of the Editorial Board of SIAM J. Optimization, J. Convex Analysis, OR Letters, Mathematical Programming, Management Science, Math. Modeling and Numerical Analysis, EJOR, and Computational Management Science. He also served as Associate Editor for SIAM J. Optimization. He in an EURO Gold Medalist, an INFORMS and SIAM fellow, and a Distinguished Scientist by CWI in The Netherlands. Ronny is a recipient of the IBM Faculty Award, and was also awarded the Khachiyan Prize by the INFORMS Optimization Society for lifetime achievements in the area of Optimization. In addition, the OR Society of Israel awarded him the lifetime achievement Prize. As of April 2026, he has over 41,000 citations on Google Scholar.

התוכן כללות הענין דספיה"ע, דענינו בפשטות הוא הכנה למתן תורה, הוא בדוגמת ענין החינוך – שמחנכים את הילד ומכינים אותו לזמן שיהי' מחוייב במצוות. וי"ל שהנתינת-כח ע"ז הי' בר"ח ניסן, יום השמיני למילואים, שבו נשלם חינוך אהרן ובניו לעבודת המשכן. וזה בא בהמשך להמדובר כמ"פ במשך חודש ניסן אודות גודל והכרח ענין החינוך. וזהו תוכן הענין דכל המבצעים – מבצע תורה, תפילין, מזוזה, צדקה, בית מלא ספרים, נש"ק, כשרות וטהרת-המשפחה – להסביר ולחנך עוד יהודים לקיים המצוות. וכן לחנך א"ע בענינים אלו, כי גם מי שהוא במעמד ומצב נעלה ביותר צריך לחנך א"ע להעלות בקודש. והיינו, שבכל אחד יש את ענין ה"מחנך" ואת ענין "המחונך". והמעשה הוא העיקר: להשתדל שכל יהודי שהוא קטן בשנים או בידיעות שיקבל חינוך יהודי מתאים, ובענין שהזמ"ג, ימי הקיץ – לרשום ילדי ישראל במחנה-קיץ מתאים, וגם להוסיף בחינוכם של אלו שהם כבר "מחונכים", כנ"ל.משיחת יום ה' דפ' קדושים, אור לאדר"ח אייר ה'תשל"ו ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=16-04-2026 Synopsis The general concept of Sefiras HaOmer, which serves as a preparation for Matan Torah, relates to education, whereby a child is educated and prepared for the time when he will become obligated to keep the mitzvos. It can be said that the empowerment for this was given on Rosh Chodesh Nissan, the eighth day of the Miluim, when the training of Aharon and his sons for the service of the Mishkan was completed. This follows what we discussed numerous times during the month of Nissan about the tremendous importance and necessity of Jewish education, which is also the underlying point of all the Mivtzoim – to educate more Jews to keep mitzvos. Similarly, one must educate oneself in these matters, because one can always learn more and ascend higher in holiness; within every person there is both the educator and the one being educated. And “Action is the main thing”: we must strive to ensure that every young Jew – whether young in years or “young” in knowledge – receive a proper Jewish education. And what is especially timely as summer approaches is to ensure that every Jewish child be enrolled in a proper Jewish summer camp etc.Excerpt from sichah of the first night of Rosh Chodesh Iyar 5736 For a transcript in English of the Sicha: https://thedailysicha.com/?date=16-04-2026 לע"נ הרב שלמה ב"ר אלטער בצלאל ע"ה קופצ'יקליום היארצייט שלו כ"ט ניסןת.נ.צ.ב.ה.

The Torah (Vayikra 10:12) refers to Elazar and Isamar as Aharon's remaining sons. Rashi explains that they too were supposed to die because Aharon's role in the egel warranted total obliteration of his sons. But Moshe's tefilla helped to atone halfway and save these two remaining sons while Nadav and Avihu got killed. This is very difficult indeed. Didn't they die for their own sin? It doesn't seem just to kill a son for his father's sin! If so, Elazar and Isamar are alive because they didn't sin!

On the requirement of "semicha" - the laying on of hands before slaughtering an animal, and how it's the subject of the first recorded debate in the Oral Law. Plus, the way the placing of hands is part of the process of offering the sacrifice, together with atonement. Also, which animals require that laying on of hands? It's not all of them - where a bull does require it, but the goats brought in atonement for idolatry, well, that's a machloket. And what is the province of the elders, as compared to Aharon/the kohen gadol?

The Torah in Parashat Shemini tells the tragic story of Nadab and Abihu – two of Aharon's sons, who perished on the very first day they began serving as Kohanim in the Mishkan. After a special series of sacrifices were offered, with Aharon's sons performing the service for the first time, a fire descended from the heavens onto the altar and consumed the sacrifices, signalling the arrival of the Shechina (divine presence) into the Mishkan. Thereafter, Nadab and Abihu brought an incense offering, whereupon a fire came and consumed them. Rashi (10:2) brings different opinions as to the precise sin committed by Aharon's sons. One view – which appears in the Gemara (Erubin 63a) – is that of Rabbi Eliezer, who explains that "Horu Halacha Bi'fneh Moshe Rabban" – Nadab and Abihu were guilty of determining the Halacha without consulting with their Rabbi, Moshe. They reasoned that although a supernatural fire came down onto the altar from the heavens, there was nevertheless a requirement for the Kohanim to kindle a fire of their own on the altar, and this is the reason why they brought their offering. In truth, this conclusion was correct; there was, in fact, such a requirement. Nevertheless, Nadab and Abihu committed a grave offense by acting independently on their line of reasoning without first receiving guidance from Moshe. In Moshe's presence, they did not have the authority to establish Halachic norms on their own. Therefore, although their reasoning was entirely correct, they were guilty of a grievous sin in that they did not submit to Moshe Rabbenu's authority. The Lebush Ha'ora (Rav Mordechai Yoffe, c. 1530-1612) noted that Rabbi Eliezer's understanding of this episode is rooted in a careful reading of the text. In telling of Nadab and Abihu's offering, the Torah writes that they offered an "Esh Zara Asher Lo Siva Otam" – "a foreign fire which He did not command them." If the problem with the Nadab and Abihu's act was the offering itself, then the Torah should have simply stated that they brought an "Esh Zara" – an offering that was foreign, that was unwarranted and hence forbidden. But the Torah added "Asher Lo Siva Otam" – that Nadab and Abihu did not receive the command to bring this offering, suggesting that this was the essence of their sin. Hashem had taught Moshe the rule that the Kohanim were to produce their own fire on the altar, but this information had not yet been communicated to Aharon's sons. Moshe had been commanded to place fire on the altar – but Nadab and Abihu's hadn't. And thus the Torah emphasizes that this was an offering about which Moshe was commanded, but they weren't – and they were therefore punished for acting independently. This tragedy presents us with a crucial lesson in humility. Namely, even when we are confident that we are correct, we must still consult with those wiser and more knowledgeable than us. We must have the humility to recognize our limits, to realize that even things which seem obvious and intuitive to us might not necessarily be correct. We need to acknowledge that there are people with greater knowledge and wisdom whose advice is valuable and even indispensable. We should never feel too confident to ask, to seek guidance, to double check, to consult, to request advice. Even when we are certain, we must humbly question our conclusion and receive instruction and insight from those who know more than we do.

The participation of bnei Aharon in the service in mishkan.

The participation of bnei Aharon in the service in mishkan.

Aharon's

A $40,000 swing can ruin your mood, but it takes one phone call with real medical news to make money feel small. We record from that place, where disappointment and fear are both on the table, and we let Torah tell the truth about what deserves our “brain space” and what doesn't. As Pesach nears and Parshat Tzav comes into view, we dedicate the learning for a full and speedy recovery for someone deeply respected in our lives, and we try to turn pain into something honest and useful.We build the core idea through a tight chain of sources: a Rashi on “Kach et Aharon,” the Maharal's read on free will, and the surprising claim that you cannot actually “take” a person. You can only draw them with words, meaning, and persuasion. From there we hit the deeper question: why does the Torah repeat a command that was already said earlier? The answer becomes the episode's engine, because motivation before action is not the same as motivation when it's time to perform.That opens into one of the most practical Jewish ethics teachings you can carry into daily life: zerizus, alacrity, as mapped by the Ramchal in Mesillat Yesharim. We talk about zerizus before the mitzvah so you don't delay, and zerizus after you start so you actually finish, with the right mindset. If you've been stuck in procrastination, half-finished commitments, or spiritual “almosts,” this gives language and tools to close the gap between intention and follow-through.If this hit home, subscribe, share it with a friend who needs a push, and leave a review so more people find the Torah podcast. What's one mitzvah or responsibility you want to stop delaying this week?Support the showJoin The Motivation Congregation WhatsApp community for daily motivational Torah content!------------------Check out our other Torah Podcasts and content!SUBSCRIBE to The Motivation Congregation Podcast for daily motivational Mussar!Listen on Spotify or 24six!Find all Torah talks and listen to featured episodes on our website, themotivationcongregation.orgQuestions or Comments? Please email me @ michaelbrooke97@gmail.com

Pesach | Miriam's Vital Role in the Redemption, by Rav Yitzchak Etshalom Miriam is a somewhat difficult character to follow in the text; she is first presented anonymously, watching over her baby brother until he is safely brought back home to be nursed by their mother, then appears as the "prophetess, sister of Aharon" who intensifies the Song at the Sea - and then a seeming downfall at the incident of her slander of her brother and the attendant צרעת. But looking back at the nature of fraternal relations in Bereishit, we can discern a key role in her leadership as a sister to the political and spiritual leaders of the people and her role as both catalyst as well as beneficiary of fraternal loyalty - a role that helps this "first family of the nation" lead us from debased enslavement to noble sovereignty. This shiur was lovingly given in honor of the birth of our granddaughter, מרים תהילה, named for my mother, מרים בת יצחק ורבקה ז"ל, a true unifier and inspiration for all of her grandchildren. Source sheet >>

The Mishna in Pirkeh Abot (3:16) teaches: "The shop is open, the shopkeeper gives on credit, the ledger is open, the hand writes, and whoever wishes to borrow may come and borrow." Meaning, G-d invited us to come and enjoy the blessings of the world, "on credit," even before we deserve them, though with the expectation that repay our "debt" through the performance of Misvot. The Megaleh Amukot (Rav Natan Neta Spira, Poland, 1584-1633) offers a deeper explanation of the Mishna's teaching, noting that the word "Hanut" ("shop") may be read as an acrostic for "Hodesh Nissan Ve'hodesh Tishri" – "the month of Nissan and the month of Tishri." During these two months in particular we are invited to "borrow," to receive great blessings from the Almighty that we do not necessarily deserve. These two months – Tishri, when we observe the Yamim Noraim, and Nissan, when we observe Pesach – are especially auspicious times when we are able to turn to Hashem in sincere prayer and have our wishes fulfilled. This connection between the months of Nissan and Tishri is discussed also by Rav Baruch of Medzhybizh (1753–1811), in explaining a verse in Parashat Bo ( 13:5) regarding the Pesach sacrifice: "Ve'abateta Et Ha'aboda Ha'zot Ba'hodesh Ha'zeh" – "You shall perform this service in this month." Rav Baruch explains that the word "Zot" ("this") refers to Yom Kippur, when the Kohen Gadol would perform the special Aboda (service) in the Bet Ha'mikdash, which the Torah describes with the word "Zot": "Be'zot Yabo Aharon El Ha'kodesh" ("With this shall Aharon enter the Sanctuary" – Vayikra 16:3). The word "Zeh" (the masculine form of "Zot"), Rav Baruch says, refers to the month of Nissan, of which G-d declared, "Ha'hodesh Ha'zeh Lachem Rosh Hodashim" – "This month is for you the first of the months" (Shemot 12:2). Hence, when the Torah tells us, "Ve'abateta Et Ha'aboda Ha'zot Ba'hodesh Ha'zeh," it means that we should perform the service of "Ha'zot" – of Yom Kippur – during "Ha'hodesh Ha'zeh" – the month of Nissan. Just as the period of the High Holidays is a time for repentance and spiritual growth, so is the month of Nissan. Rav Baruch adds that the difference between the words "Zot" and "Zeh" shows us the difference between the Teshuba (repentance) of Tishri and the Teshuba of Nissan. In Kabbalistic teaching, the feminine form is associated with passivity and timidness, whereas the masculine form connotes assertiveness. Tishri is referred to with the feminine form, "Zot," because this is a time of fear and intimidation, when we repent because we are being judged. Nissan, however, is a time for "Teshuba Me'ahaba" – repentance out of love. This is a joyous, vigorous Teshuba, when we seek to grow out of a sense of excitement and enthusiasm, out of deep love for Hashem and a desire to draw closer to Him. The Abneh Nezer (Rav Avraham Borenstein of Sochatchov, Poland, 1838-1910) writes that the days of Nissan are especially precious, and every hour during this month is as valuable as an entire day in a different month. This is a month in which we can achieve greatness, and it behooves to take full advantage of this opportunity, and utilize our time during Nissan for intensive Torah learning, prayer, and spiritual growth.

Chazal tell us that when Mashiach arrives there will be a magnificent seudah known as the Seudat HaLeviathan. At that great meal will be present all the righteous who ever lived—Avraham, Yitzchak and Yaakov, Moshe and Aharon, together with the great leaders and tzaddikim of all generations. At that seudah, David HaMelech will rise and lead Birkat HaMazon. Afterward, the Ramami Pano writes that Mashiach Tzidkeinu will come out and distribute dessert to everyone present. Those desserts will consist of the fruits that have been growing in Gan Eden since the creation of the world. Originally, Hashem commanded Adam HaRishon to eat from the fruits of Gan Eden, but he was banished before he had the opportunity to do so. Since that time, fruits have been growing in the lower Gan Eden that exists in this world, and they will be distributed to all of Klal Yisrael after Birkat HaMazon at that seudah. Then Mashiach will take out almonds that had been growing on the staff of Aharon HaKohen in the Kodesh HaKodashim and he will make the berachah of boreh peri ha'etz upon them. It is known that almonds have the ability to calm a person from anger. At that moment, all the tension and pain that accumulated during the long exile will instantly disappear. Then Moshe Rabbeinu will appear holding the original Luchot that we were meant to receive. In their merit the knowledge of Torah will reach an unprecedented level. Torah will never again be forgotten. The yetzer hara will be nullified and the malach hamavet will be driven away forever. Those will be the most glorious days in the history of the world. After a period of time living in the era of Mashiach, the next stage—Olam Haba—will begin. The Gemara in Masechet Berachot teaches that in that world there will be no eating and no drinking. Rather, the tzaddikim will sit and derive pleasure from the radiance of the Shechinah. The Or HaChayim writes in Shemot that there is no pleasure in this world that can compare to the pleasure of seeing the Shechinah in the next world. Every Jew longs to merit that experience. Our rabbis explain that just as in order to enjoy food in this world our mouth and throat must function properly, so too in order to experience the spiritual pleasure of the Shechinah, the part of the body through which that pleasure is received must also be spiritually refined. That part of the body is the eyes—the windows to the neshamah. The pasuk in Yeshayahu says: עֹצֵם עֵינָיו מֵרְאוֹת בְּרָע מֶלֶךְ בְּיָפְיוֹ תֶּחֱזֶינָה עֵינֶיךָ "One who closes his eyes from seeing evil—his eyes will behold the King in His beauty." The Midrash explains that this pasuk means that whoever guards his eyes from looking at improper things will merit to see the beauty of the Shechinah. The Gemara in Masechet Kallah teaches that someone who turns away from such aveirot—even if he is an ordinary Yisrael—becomes worthy like a Kohen Gadol offering a korban olah on the mizbeach, and he will merit to benefit from the radiance of the Shechinah like the malachei hasharet. One of the ways of Hashem is that when He wishes to elevate a person to an especially high level, He first gives him a very great test to overcome. For nearly two thousand years the world has been waiting for the rebuilding of the Beit HaMikdash. For generations we have waited for the coming of Mashiach. Now, as we approach the month of Nisan—the time most auspicious for redemption—we are being tested with our eyes more than ever before. Perhaps this is Hashem's call for us to elevate ourselves to greatness and to make our eyes worthy of receiving the ultimate pleasure of basking in the radiance of the Shechinah. Now is our opportunity to shine. If we can guard our own eyes and guide our children away from seeing things they should not see, we can become elevated to the level of the Kohen Gadol. With Hashem's help we will then merit the ultimate reward—our eyes beholding the radiance of the Shechinah for all eternity.

In this enlightening conversation, Matana and Yitzchok A. Pinkesz delve into the world of astrology from a Jewish perspective, exploring the significance of kosher astrology, the interplay of free will, and the cosmic energies that shape our personalities. They discuss the importance of understanding astrological cycles, the role of healing in personal growth, and how astrology can guide relationships. Astrology is not deterministic; rather, it serves as a tool for self-awareness and navigating life's challenges. Yitzchok discusses the significance of understanding character traits in relationships, the importance of personal growth, and how astrology can serve as a tool for insight and healing. He emphasizes the need for self-love and divine connection, while also exploring the impact of trauma and the cycles of life. The discussion touches on current astrological events and their significance, as well as Yitzchok's personal journey into astrology and its connection to personal growth.Yitzchok's website: ⁠kosherastro.com⁠⁠Yitzchok's book, "Kosher Astrology" direct purchase⁠Yitzchok's book, "Kosher Astrology" on Amazon⁠Join us on Whatsapp:⁠Click here to join the Listening to Understand WhatsApp community⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ where we share exclusive information about episodes and topics discussed on the show.Click here to listen to us on ⁠⁠⁠⁠⁠⁠⁠⁠⁠iTunes⁠⁠⁠⁠⁠⁠⁠⁠⁠Comments or Suggestions?⁠⁠We'd love to hear from you. Email us at:⁠ ⁠⁠listeningtounderstandshow@gmail.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Sponsored by: SwagMyGear.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Get your custom printed & promotional swag, logo t-shirts, hoodies, hats, bottles and other gear, perfect for business & corporate branding & events, family gatherings, Bar & Bat Mitzvas, parties and weddings all printed with your logo or message.⁠⁠Click here & Get $55.00 off your order today⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ with coupon code MATANA

Our chapter sees the death of Miriam and Aharon.It also sees Moses' famous sin that will deny him entry to the Land.As we shall suggest. all of this has much to do with the fact that we have just jumped 38 years and we are now in the final year of the Wilderness, and this is a new generation.

In this episode of the Jewish Inspiration Podcast, Rabbi Aryeh Wolbe shares a profound insight on Parshas Tetzaveh, inspired by a D'var Torah from Rabbi Blachman (Jerusalem). The Parsha describes the High Priest's vestments twice mentioning the names of the 12 tribes: once on the Choshen (breastplate) with individual stones over the heart, and again on the Avnei Shoham (shoulder stones of remembrance). Why the duplication? The sages explain it as a model for every Jew, especially the Kohen: the heart must first hold deep love and concern for every fellow Jew (as exemplified by Aharon, the ultimate lover and pursuer of peace – ohev shalom v'rodef shalom), feeling their pain and joy internally. But love alone is insufficient; the shoulders must carry their burdens – sharing grief, challenges, and responsibilities as one's own ("you're my brother, you ain't heavy").Rabbi Wolbe illustrates this with stories: Aharon reconciling disputants through empathy; Reb Chaim Shmulevitz's Yom Kippur teaching that one who hasn't lost sleep over the Jewish people's spiritual/physical plight has no business praying; feeling Hashem's "pain" over estranged children; carrying joy (dancing alone for a distant student's wedding); and practical empathy (e.g., yellow ribbons for hostages as reminders to feel others' pain). He stresses avoiding desensitization in a news-saturated world, pursuing peace without quarrels (a Kohen in conflict couldn't serve), and living beyond oneself – feeling others' burdens while maintaining joy (as the Shechinah rests only in simcha). The episode ends with a discussion on positive communication (e.g., the Still Face experiment, praise boosting performance) and responding to children's needs through listening rather than waiting for tantrums._____________This Podcast Series is Generously Underwritten by Peter & Becky BotvinRecorded at TORCH Centre in the Levin Family Studios (B) to a live audience on February 27, 2026, in Houston, Texas.Released as Podcast on March 2, 2026_____________Listen, Subscribe & Share: Apple Podcasts: https://podcasts.apple.com/us/podcast/jewish-inspiration-podcast-rabbi-aryeh-wolbe/id1476610783Spotify: https://open.spotify.com/show/4r0KfjMzmCNQbiNaZBCSU7) to stay inspired! Share your questions at aw@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback, please email: awolbe@torchweb.org_____________Support Our Mission:Our Mission is Connecting Jews & Judaism. Help us spread Judaism globally by sponsoring an episode at torchweb.org.Your support makes a HUGE difference!_____________Listen MoreOther podcasts by Rabbi Aryeh Wolbe: NEW!! Hey Rabbi! Podcast: https://heyrabbi.transistor.fm/episodesPrayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#JewishInspiration, #Parsha, #Tetzaveh, #Choshen, #Shoham, #Aharon, #Shalom, #CarryTheBurden, #KlalYisrael, #PursuePeace, #Empathy, #OneNationOneSoul, #JewishUnity ★ Support this podcast ★

The Korach revolt takes an amalgam of different agendas and unites them into a full scale rebellion. Who's who in the opposition to Moshe and Aharon?What was the agenda(s) of the renegades?