Podcasts about Aharon

Greetings and Opening Remarks:   Rod Thomas welcomes listeners on a warm sunny Shabbat in the DFW area, expressing gratitude for their fellowship and hoping the episode finds everyone well and blessed.   Housekeeping Items:   Announcement about the upcoming two-month Kenya Missions Trip, which may affect the regular posting schedule of TMTO. Request for prayers and financial support for the trip, especially for the needs of widows and orphans in western Kenya and a potential partnership with a Sabbath-keeping congregation in Homa Bay. Encouragement to support Hilary's non-profit, Qumran Family Foundation.   Main Discussion:   Title: Book of the Law versus Book of the Covenant: The Ten Commandments Alone or All of Torah? The Question: A listener's question about the placement of the Book of the Covenant inside the Ark of the Covenant and the Book of the Law beside it. Importance of the Question: The answer strikes at the heart of the Nazarene-Messianic Faith Community, addressing whether to keep the whole Torah or just the Ten Commandments. Recent Experience: Rod shares his experience with 10-Commandment-Only Keepers during a missions trip to Kenya. Scriptural References: Various passages from Deuteronomy, 1 Samuel, James, and others are cited to support the discussion. Controversy: Explanation of the Book of the Law versus Book of the Covenant controversy and its implications. Exegetical Analysis: Detailed analysis of Galatians 3:19 and its context within the broader discussion of Torah and Grace. Role of Torah: Torah as a guide, tutor, and schoolmaster, revealing sin and pointing to the need for a savior. Conclusion: Emphasis on the importance of keeping Torah in the spirit of obedience and faith, with a call to conduct personal study and prayer.   Closing Remarks:   Rod concludes the episode with a prayer for blessings and encouragement to conduct personal "Berean-style" study. Wishes the listeners Shabbat Shalom and Shavuatov.

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Send us a textWhat happens when near-death perspective and entrepreneurial drive collide? In this dynamic episode, Joey Pinz sits down with Aharon Chernin—CEO of Roost—to talk motorcycles, automation, and legacy.After a life-changing moment sparked by his son's health scare, Aharon transformed his approach to life and business. Riding Ducati motorcycles became a way to mentally disconnect—something he couldn't achieve even poolside years ago. That same need for clarity and purpose fueled his decision to launch Roost and drive automation into the DNA of the MSP industry.Aharon breaks down why automation isn't just a tech feature—it's a competitive necessity and future revenue stream. He introduces his automation maturity model, explains how MSPs often think they're further along than they are, and lays out why community-led growth beats vendor-led conferences. No fluff—just value, vision, and velocity.

The New Year Flow For the US to Israel-Hamas War is The Real Kindness Podcast - Watch here - https://www.instagram.com/p/DM9zAuLtOvI/ -  @YosefAharon2626  &  @EliGoldsmith in The Holy Land! #kindness #real #unitybookings #war #israelhamaswar #uspresident #trump etc... #theflow #unitedsouls Live Tuesday 1020 am Israel Time, 320am ESTSupport - JustOneChesed.com  @justonechesed  Connect - UnityInspireProjects.com Cover Pic: Aaron Holder @unityinspiresprojects 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

התוכן המשימה המיוחדת בזמננו זה היא לבטל את כללות ענין הגלות ע"י ביטול סיבת הגלות. והנה סיבת חורבן בית הראשון היא – עון ביטול תורה – "שלא ברכו בתורה תחילה", שברכת התורה "ונתן לנו את תורתו .. נותן התורה", מדגיש שלימוד התורה אינו באופן של "כחי ועוצם ידי" אלא היא חכמתו של הקב"ה. וביטול סיבת הגלות הוא ע"י לימוד התורה באופן שמודגש בו הענין ד"נותן התורה". סיבת חורבן בית השני היא – שנאת חנם. וביטול סיבה זו היא – אהבת ישראל. יש לדעת שהענין דפירוד הלבבות הוא עצת היצה"ר שרוצה להפריד בין ישראל לאביהם שבשמים ע"י שיגרום פירוד בעם ישראל, וצריכים להלחם ע"ז, ולדעת ש"התורה ניתנה לעשות שלום בעולם וכו'", וחותמו של הקב"ה הוא "אמת", ו"מותר (רק) לשנות מפני דרכי שלום" ולא "לשקר"! כמו אהרן הכהן שהי' "אוהב שלום ורודף שלום אוהב (אפי') את הבריות וכו'", שהי' הולך לכ"א מהב' בני-אדם שהיתה ביניהם מריבה ואומר שהשני מתחרט וכו', שגילה את האמת מה שכל א' רוצה בפנימיותו לקיים רצונו ית', ונק' "שינוי" מפני שחבירו חשב שכוונתו שכ"ה גם בחיצוניותו, אבל אי"ז שקר ח"ו. משיחת כ"ף מנחם-אב ה'תשמ"א ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=03-08-2025 Synopsis The mission of our times is to abolish the exile by undoing the cause of the exile. The cause of the destruction of the first Beis Hamikdash was the sin of neglecting Torah study – “they did not first recite a blessing on the Torah” – because the bracha on Torah (“Who has given us His Torah…the Giver of the Torah”) emphasizes that Torah study is not a matter of “my strength and the might of my hand” but Hashem's wisdom. Thus, we can undo the cause of the exile by studying Torah in a way that emphasizes the Giver of the Torah. The cause of the destruction of the second Beis Hamikdash was baseless hatred, which is counted with Ahavas Yisroel. One must know that discord between Jews is a scheme of the yetzer hara to sow discord between the Jewish people and their Father in Heaven. We must therefore fight discord, remembering that “The Torah was given to bring peace to the world.” One must also remember that “the seal of Hashem is truth,” and it is only permitted to “depart” from the truth for the sake of peace, but not to lie. Thus we find that Aharon HaKohen, who “loved peace and pursued peace” would go to each of the two people involved in a dispute and tell them that the other had remorse and wanted to make peace: Aharon HaKohen was merely revealing the truth, because deep down both sides really did wish to make peace (because every Jew wishes to fulfill the desire of Hashem). It is only called a “departure” from the truth because Aharon told each side that peace was the other's outward desire too, which was not yet the case, but it was not a lie chas v'shalom.Excerpt from sichah of 20 Menachem-Av 5741 For a transcript in English of the Sicha: https://thedailysicha.com/?date=03-08-2025

Welcome to Daily Bitachon. We are now in the pesukim of Eichah , where Yirmiyah gives us words of chizuk (3,27) יֵשֵׁב בָּדָד וְיִדֹּם כִּי נָטַל עָלָיו Let one sit in solitude and be submissive, for He has laid it upon him. " What does this mean? Rashi says we're referring to someone who is going through a difficult challenge and finds himself completely alone — יֵשֵׁב בָּדָד. That's his situation. The difficulty is the loneliness. What do we tell him to do? וְיִדֹּם / wait, wait, wait… and hope for the future. Why? Because Hashem has placed this upon him. This is not happenstance. The comfort offered here is that this isn't something random, it is by Hashem's will. That's how Rashi explains it. In this context, the word וְיִדֹּם means " to wait ." He even brings a source in Shmuel, where the word יִּדֹּם means " to wait." But the Sefer Lechem Dim'ah offers a different explanation: יִּדֹּם means " to be silent." When someone is in a challenging situation, Yeshev Badad , he should remain silent. Like Aharon HaKohen, when, bar minan, he lost his 2 sons , it says , Vayidom Aharon/ And Aharon was silent. He didn't ask questions. And the Midrash says that Aharon was rewarded for his silence. That's how Lechem Dim'ah explains כִּי נָטַל עָלָ י- by quietly and silently accepting the suffering, the individual merits tremendous reward. The reward of accepting Hashem's will, even without understanding, through silence, כִּי נָטַל עָלָיו /he will be greatly rewarded. Another explanation from the Lechem Dim'ah , quoted in the past few days from Shmuel DeUzidah, citing his teacher — either the Arizal or Rav Chaim Vital — sees it differently. He says Yeshev Badad is not the challenge. The challenge is not that the man is sitting alone because he's suffering. Rather, it's the solution, the advice for how to deal with the challenge: יֵשֵׁב בָּדָד sit alone The word בָּדָד is related to hitbodedut / to contemplate , to think, to be in solitude. When a person is alone, the mind is free to think. And when he thinks, he can begin to process what's happening. So that's the advice: sit alone, and reflect. You can almost use the word " meditate ." Think deeply about your situation and how to respond. Rav Yonatan Eybeschutz offers one more explanation — a totally different one: Yoshev Badad is not referring to someone suffering. It's not advice for coping with challenges. It's words of comfort from the Torah, a vision of peace. It's connected to the Torah's words וַיִּשְׁכֹּן יִשְׂרָאֵל בֶּטַח בָּדָד עֵין יַעֲקֹב — "The Jewish people will dwell in safety, alone — like in the times of Yaakov Avinu." Alone, but protected. Not fearing the nations, not fearing wild animals. This is what will happen in the future. So Yeshev Badad is a promise: Don't worry about the past. The time is coming when Hakadosh Baruch Hu will take care of us וַיִּשְׁכֹּן יִשְׂרָאֵל בֶּטַח בָּדָד . Vayidom, wait, its coming., don't despair. נָטַל עָלָיו /and don't worry. We've already carried so much suffering, we've taken more than our share . So wait for that bright future of יֵשֵׁב בָּדָד . Also, in Ha'azinu , it says: ּ / Hashem will lead them alone ה' בָּדָד יַנְחֶנּו In this world, we were separated, mocked, and unaccepted by the nations. But in the future, because of that, we will be set apart —and no other nation will share in the reward that is coming to Am Yisrael. So this is a positive יֵשֵׁב בָּדָד. We will end with a Kabbalistic note, based on this understanding of Badad/being alone — and the verse ה' בָּדָד יַנְחֶנּוּ. We turn to the Ben Ish Chai, in his hakdamah to Parashat Ha'azinu, where he shares something deep: He explains that there are two names of Hashem: שַׁדַּי אֲדֹנָי When Adam HaRishon sinned, the verse uses the words: /The snake seduced me הַנָּחָשׁ הִשִּׁיאַנִי The word הִשִּׁיאַנִי /he'shiani/ seduced contains the words שַׁי and אֲנִי . What does that mean? The שַׁי left from the name שַׁדַּי is — only the ש and the י remain. The name אֲדֹנָי is left with just אֲנִי — the daled is gone from both names, and our Rabbis say that when you rearrange הִשִּׁיאַנִי , it can be read as יֵשׁ and אֲנִי — it's about " I " and what " I have." It becomes self-centered: I exist, I have — no mention of God. The snake made us focus on ourselves, not on Hashem. That's what knocked out the two daleds , and that's what has led to all our suffering. So how do we fix it? The Ben Ish Chai brings the verse: לִשְׁקֹד עַל דַּלְתוֹתַי יוֹם יוֹם "To to hasten to My doors every day." This simply means to rush to the Bet Midrash . The full pasuk in Mishlei 8:34 says: אַשְׁרֵי אָדָם שֹׁמֵעַ לִי, לִשְׁקֹד עַל דַּלְתוֹתַי יוֹם יוֹם, לִשְׁמֹר מְזוּזוֹת פְּתָחָי " Praiseworthy is the one who listens to Me, who rushes to My doors every day, guarding the doorposts of My entranceways." so this man is in shul every day. But the Ben Ish Chai reads this differently: לִשְׁקֹד עַל דַּלְתוֹתַי to constantly restore the daleds. He is consistently working to bring the daleds back. So it won't just be the name of יֵשׁ and אֲנִי . But rather, restoring Hashem's full names. Yesh Badad- the time will come when the two daleds will return to us . וְיִדֹּם — wait and hope for that day כִּי נָטַל עָלָיו — because we've suffered deeply since that first sin, and we are ready for that future, when Hashem will lead us alone / ה' בָּדָד יַנְחֶנּוּ

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התוכן 1) זירוז אודות עריכת "סיומים" בכל יום מתשעת הימים. ובנוגע לתשעה באב - כדאי לעשות סיום, נוסף על מוצאי ת"ב, גם בת"ב עצמו [אף שזה יהי' בלי סעודה וכו']. 2) ר"ח הוא יום הסתלקות אהרן הכהן שענינו לברך את כל ישראל, ועד"ז זרע אהרן - "הוי מתלמידיו של אהרן.. ומקרבן לתורה". 3) הקשר בין ימים אלו למ"ש בהתחלת מס' תמיד [עליו נערך "סיום"] ומס' מדות: "בשלשה מקומות הכהנים שומרים וכו'" - שלשה השבועות, והלוים בעשרים ואחד מקום וכו'" - כ"א יום מי"ז בתמוז עד ת"ב. 4) הסיום בנתינת הצדקה שמקרבת את הגאולה, ויה"ר שנזכה לגאולה האמיתית והשלימה תיכף ומיד ממש ["ס'שוין לאחרי ר"ח מנחם אב, וואָס הויבט זיך אָן מיט'ן וואָרט "מנחם".. האָט מען גלייך דעם "מנחם שמו", וואָס גייט דאָך אויף משיח צדקנו, האָט מען גלייך "מראה באצבעו ואומר זה" אָט איז מנחם משיח צדקנו, מלך בן דוד, וואָס קומט א בשר ודם.."].ב' חלקים משיחת יום ד' דפ' דברים, ר"ח מנחם-אב ה'תשמ"ט ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=27-07-2025 Synopsis (1) Siyumim should be held every day during the Nine Days, including on the day of Tishah B'Av itself (even though it will be without a meal etc.), in addition to the siyum held on the night after Tishah B'Av. (2) Rosh Chodesh Menachem-Av marks the passing of Aharon HaKohen, whose role was to bless the entire Jewish people, and this is similarly the role of his descendants and of every Jew, as the Mishna says, “Be among the students of Aharon…and draws them close to Torah.” (3) The connection between this time of year and the beginning of Masechta Tamid (on which the siyum was made) and the beginning of Masechta Middos: The Mishna states, “The Kohanim keep watch in three places…,” corresponding to the Three Weeks, “and the Levi'im in twenty-one places,” corresponding to the twenty-one days from 17 Tammuz until 9Av. (4) We conclude with giving tzedakah, which hastens the Redemption. It is already after Rosh Chodesh Menachem-Av, which begins with the word “Menachem” (console); may we merit the coming of the true and complete Redemption literally right now, and to “point with the finger and say, ‘This'” is Moshiach Tzidkeinu – “Menachem is his name.”2 excerpts from sichah of Wednesday, parashas Devarim, Rosh Chodesh Menachem-Av 5749 For a transcript in English of the Sicha: https://thedailysicha.com/?date=27-07-2025 לע"נ התמים מיכאל ארי' לייב ע"ה בן – יבלחט"א – ר' דובער שי' הכהן ליום היארצייט שלו ביום ב' מנחם-אבתנצב"ה.

Aharon haCohen face a Roch Hodesh Av by Rav David Touitou

Welcome to daily Bitachon. We continue with our lessons of Chizuk from Eicha , 3,25-26 טוֹב יְהוָה לְקוָוֹ לְנֶפֶשׁ תִּדְרְשֶׁנּוּ: Hashem is good to those who hope to Him. To the soul that seeks Him. (כו) טוֹב וְיָחִיל וְדוּמָם לִתְשׁוּעַת יְהוָה: It is good to hope silently for Hashem's salvation. The Sefer Yedei Moshe brings out a beautiful point. He says that after the Navi spoke about all of the hope and hizuk of previous pesukim, as we said, Yet this I bear in mind, therefore I still hope. Hashem's kindness surely has not ended, nor has his mercy exhausted. They are new every morning. Great is your faithfulness. Hashem is my portion, says my soul. Therefore, I have hope in him. After all of that, there's a little caveat. And that is, Tov Hashem lekovav./He's good to those that hope to Him, Which means that although Hashem is full of goodness, it comes to the one who hopes to him, to the soul that searches for Him. Like it says in Tehilim 33,18 הִנֵּ֤ה עֵ֣ין יְ֭הֹוָה אֶל־יְרֵאָ֑יו לַֽמְיַחֲלִ֥ים לְחַסְדּֽוֹ׃ / Behold the eye of Hashem is on those who fear Him. Upon those who await His kindness. We need this trait of Yechul This is the term that Yirmiyah keeps on using. זֹ֛את אָשִׁ֥יב אֶל־לִבִּ֖י עַל־כֵּ֥ן אוֹחִֽיל ׃ חֶלְקִ֤י יְהֹוָה֙ אָמְרָ֣ה נַפְשִׁ֔י עַל־כֵּ֖ן אוֹחִ֥יל לֽוֹ׃ So of course Hashem supervises everybody, but His goodness and His bounty comes to one that prepares himself for that goodness by hoping towards Him. And there's another bit of a condition here. The pasuk says ט֤וֹב וְיָחִיל֙ וְדוּמָ֔ם לִתְשׁוּעַ֖ת יְהֹוָֽה׃ Tov V'Yachil V'Dumam . Dumam like domem , as in Vayidom Aharon, means the one that sits silently. This term, Aharon was silent, came after a great tragedy struck, with the passing of his two children bar minan. This means that a person that hopes to Hashem's goodness is also capable of being Sovel yissurim M'Ahava/ tolerating his suffering with love. Because if you're someone that only hopes for the good, and when the bad comes, you kick and you curse, heaven forbid, that is not a person who is on this level of hoping for Hashem's goodness. We need, the dumam , which he says means to be quiet , and not get angry or scream when something Chas ve Shalom goes wrong. This trait of savlanut , to be able to tolerate and carry a load, is necessary, he says, to tolerate a difficult challenge. And adds that a savalan is an Anav , which includes all great traits. Moshe Rabbenu was called Anav mikol adam. And when the term Anav is used, Rashi says it means he's a savalan . When was Moshe called an Anav ? When he was being accused by his brother and sister of not acting properly. He tolerated the insult, so to say. He was a Savlan . And as we said, the Savlan is a humble person. That means understanding that I don't always understand. People often use the term I humbly disagree . Well, when it comes to us and God, we don't humbly disagree . We humbly agree that we have to humble ourselves and agree to how God is dealing with us. So of course, we all hope for the good. But while going through a challenging time, how are we acting? A necessary component, he says, of the hoping for the good is to be a savlan , which means being patient . Savlan means to tolerate and Savlanut means patience . We have to be patient and wait for Hashem's salvation. It's coming. One of the challenges that people have when it comes to bitachon is that we live in an instant gratification society. I want instant answers from God. I don't want to wait. Give it to me now . But no, sorry. Waiting is part of the process. Patience is part of the process. And that's the added condition that the Navi is telling us with these two Pesukim . All the goodness is Le Kovav . But what is the Kovav ? The dumam , the trait of being silent . And sometimes we just have to suffer silently, bar minan, but realizing that with the hope, we will pull out of us. That's the prophet Yirmiyah's message for our Galut in general and for every individual's challenges.

Only one Yartzeit is clearly mentioned in the Torah - this Shabbat, this first day of Av is the Yartzeit of Aharon. We uncover the true meaning of Yartzeit, and what that day should case us to do., especially this Shabbat. Michael Whitman is the senior rabbi of ADATH Congregation in Hampstead, Quebec, and an adjunct professor at McGill University Faculty of Law. ADATH is a modern orthodox synagogue community in suburban Montreal, providing Judaism for the next generation. We take great pleasure in welcoming everyone with a warm smile, while sharing inspiration through prayer, study, and friendship. Rabbi Whitman shares his thoughts and inspirations through online lectures and shiurim, which are available on: YouTube: https://www.youtube.com/channel/UC5FLcsC6xz5TmkirT1qObkA Instagram: https://www.instagram.com/adathmichael/ Podcast - Mining the Riches of the Parsha: Apple Podcasts: https://podcasts.apple.com/ca/podcast/mining-the-riches-of-the-parsha/id1479615142?fbclid=IwAR1c6YygRR6pvAKFvEmMGCcs0Y6hpmK8tXzPinbum8drqw2zLIo7c9SR-jc Spotify: https://open.spotify.com/show/3hWYhCG5GR8zygw4ZNsSmO Please contact Rabbi Whitman (rabbi@adath.ca) with any questions or feedback, or to receive a daily email, "Study with Rabbi Whitman Today," with current and past insights for that day, video, and audio, all in one short email sent directly to your inbox.

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What is the meaning of the word 'Matot' which means both tribes and staffs? Why was Aharon mourned so heavily? Why are all of the journeys that Jewish people took in the desert listed? All this and more in this week's Ponderings on the Parsha!

Gefet- Gemara, Perushim, and Tosafot, an in-depth Iyun gemara shiurMoshe and Aharon as his priests, and Shmuel as his call—all called by his name” Was Moshe a priest? Rashi, emphatically, explains that Moshe was a “zar” (stranger/outsider). Yet Tosafot open the door to a turbulent debate among Tannaim, Amoraim, and even among Rishonim about Moshe's status.What lies behind Rashi's words?We'll delve deeply into Rashi and Tosafot here, and finish with a surprising insight into the question—why didn't Moshe enter the Land of Israel?Gefet Ep 186Tosfot Avodah Zarah 34Gefet with Rabbanit Yael Shimoni and Shalhevet Schwartz is in collaboration with Yeshivat Drisha. Learn more on ⁠⁠hadran.org.il

This upcoming Shabbos presents a unique event: a meeting between the weekly Torah Parsha and the date of the day itself; we will read in the Torah about the very day on which the Parsha is being read. This Shabbos will be Rosh Chodesh Av, and in the Parsha we will read about the death of Aharon, which occurred “in the fifth month, on the first of the month”—on Rosh Chodesh Av.This rare alignment invites us to explore the enigma of Aharon's yahrzeit: What merit did Aharon have to be the only person in the entire Tanakh—throughout thousands of years of history—whose date of death is explicitly stated in the Torah?The Tanakh does not record the death dates of any of humanity's great figures - not Avraham nor Sarah, not Yoseph nor David. Now although we do know many of their yahrtziets by inference or calculations, but the Torah itself does not mention them - besides for one exception: Aharon's death.This exception becomes even more intriguing when we consider where the Torah chooses to mention the date of Aharon's death: in our portion, even though it has no relevance to the portion's content.

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In the beginning of this week's parasha , Pinchas, we read about the great rewards Pinchas received for doing the will of Hashem under very difficult circumstances. The Midrash at the end of parashat Balak asks how could it be that Moshe Rabbenu forgot the halacha of what was supposed to be done with Zimri and Kozbi? Thr Midrash answered, it was מן השמים, in order to give Pinchas the ability to get what Hashem wanted to give him. Although when we read the pesukim it seems like everything happened in the natural course of events, in actuality, it was Hashem pulling the strings. Now was Pinchas's time and if, in order for that to happen, the greatest Rabbi in history needed to forget a halacha , then that's what was going to happen. But it goes even further. Every person's tests and opportunities for growth have already been mapped out for them way before they were even born. Hashem knows what each person needs to fulfill his mission and He sets each person up with the tests that they need to accomplish that mission. The Vilna Gaon writes, Bilaam was being tested by Hashem to see if he would go to curse the Jews against His will. Hashem sent him many obstacles to give him help with that test and he failed each time. That story, as well, seemed very natural. The nation of Moav became afraid of the Jews after they conquered Sichon and Og, and so they hired someone who seemed capable of cursing them to remove the threat. Chazal tell us, one of the things Hashem created on the sixth day of Creation during bein hashemashot was the פי האתון – the mouth of the donkey who tried to dissuade Bilaam from continuing on. This means, already from the beginning of time, Hashem was preparing the tests that Bilaam needed to go through. Korach was tested when he didn't receive the position he wanted. His job was to say, "It's מן השמים ," and accept it. But instead, he made a revolt against Moshe and Aharon. There as well, everything seemed very natural, but Chazal tell us, the spot of the earth which swallowed up the eida of Korach was created already on bein hashemashot during the six days of Creation. At that time, when Hashem was creating the world, He was already preparing the necessary components for the test he was going to give Korach thousands of years later. Avraham Avinu's tenth test of Akedat Yitzchak , which we are still benefiting from today, did not just happen at that time. That ram that he slaughtered instead of Yitzchak was created during the six days of Creation. Already from then, Hashem was planning out every single nisayon that Avraham would need to go through. And the same is true of every single individual. Sometimes we find ourselves in situations we don't want to be in and we start trying to figure out how we got there. Our job is not to backtrack and see how we could have avoided it. Our job is to do what Hashem wants us to do in that very situation. Every circumstance we find ourselves in had been carefully planned out for us to achieve our purpose here. What may seem to be a bunch of natural happenings is nothing other than the yad Hashem. In life, we need to pass each test as it comes. We don't know how much is riding on each one of them. The next test could be what we need that will make us zocheh to the beracha that we have been seeking. Every one is necessary for us to pass and b'ezrat Hashem, if we do, then we will be fulfilling the purpose of our creation. Shabbat Shalom.

Rabbi Aharon Cousin grew up in Leeds, England during World War II and eventually made his way to the yeshiva in Manchester where he encountered a group of young and lively Lubavitcher boys.Some years later he followed them to study in 770 by the Lubavitcher Rebbe, where he spent five years immersed in a world that inspired him to spend the rest of his life in education, as founding headmaster of the Lubavitch Boys School in London.In this episode, Rabbi Cousin shares his amazing journey, the power of education and building the self esteem of each and every student, and the moment the Rebbe stood up for him in yechidus.____Support this podcast at: ⁠https://www.hflpodcast.com/donate⁠____If you would like to sponsor an episode or advertise on the podcast please reach out to bentzi@yuvlamedia.com____This week's episode is brought to you by "This World Is A Garden," a new film and live concert production by Yuvla Media based on the Rebbe's first talk, Bosi Lgani.Combining beautiful cinematography with a live performance by a string quartet, this production is a meditation on hope and holding on to a vision even as time passes by.Now you can bring this groundbreaking experience of Bosi Lgani to your community.For more info please visit: ⁠https://www.yuvlamedia.com/thisworldi..⁠.____Homesick for Lubavitch is a project of Yuvla Media.Bentzi Avtzon is a filmmaker who specializes in telling the stories of thoughtful and heartfelt organizations. Business inquiries only: hello@yuvlamedia.comConnect with BentziWebsite | ⁠https://www.yuvlamedia.com⁠

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Le Chalom bait de Aharon Cohen by Rav David Touitou

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.

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

Toras Ishbitz - Korach Not Seeing The Holiness of AharonAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

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

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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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.

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.

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.

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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.

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

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/