Podcasts about am yisrael

Chukat | Now Yiftach the Gil'adite was a mighty man of valour, by Rav Eli Weber Shoftim 11:1-33 The leader Am Yisrael needed

What Will Be Left After You Die? KORACH | STUMP THE RABBI (273)https://youtu.be/d5coOhL8B4wAs people age, they become more and more concerned about leaving a legacy or something special in this world before they die. In parashat Korach we learn that despite Korach's enormous wealth, not a penny of it was left in this world. But why? Wouldn't it have been better to leave the money for Am Yisrael to use to build the Beit HaMikdash or something special? Korach was wicked, but the trillions of dollars he had did not have a soul or body to sin with. Why waste so much money? While this question seems trivial, the answer is a deep lesson about the temporary amount of time we have in this world, which we call life, and a special message to all who are busy building a legacy. This will be followed by question and answers from the live online audience. Learn, Share, Enjoy and Be Holy.#KorachTorahPortion #ParashatKorach #RichestPersonInTheWorld #ElonMuskTrillionaire #RichestJewishFamily #Torah #Jewish #RabbiYaronReuven #Jews #God #inspiring #motivation #OrthodoxJudaism #Judaism #elonmusk

The names of Hashem represent a description of the various dimensions of interface between Hashem, Am Yisrael, humanity and the universe

In the prayer we recite before the Korbanot section each morning, we express our joy over the fact that we arise early each morning to go to the synagogue and study hall, and we remain there in the evenings: "Fortunate are we! How good is our portion, how pleasant is our lot, and how exceedingly beautiful is our heritage. Fortunate are we when we rise early and stay late in synagogues and houses of study." In some editions of the Siddur, the phrase "Ke'she'anahnu Mashkimim" is written without the prefix "Ke" at the beginning. According to this version, we are exclaiming that we are fortunate "She'anahnu Mashkimim" – "that we arise early," not "when we arise early." The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes that a person should not say, "She'anahnu Mashkimim," because this would be dishonest, as most people do not arise at dawn to go to the synagogue or study hall. We should instead recite "Ke'she'anahnu," expressing that we are fortunate when we succeed in arising early to serve Hashem. Hacham Ovadia Yosef, however, disagreed, noting that the word is written "She'anahnu Mashkimim" in numerous texts of the earlier generations. It is found in Tana De'beh Eliyahu, the Siddur of Rav Amram Gaon, the Tur, the Seder Ha'yom, and several other sources. Hacham Ovadia explains that even one who does not rise early can recite this text – "She'anahnu" – because this word is written in the plural form, and thus refers not specifically to the individual reciting the prayer, but to the Jewish People generally, and many Jews indeed make a point of rising very early. This is comparable to the Vidui Ma'aser declaration that would be made every third and six years of the seven-year Shemitta cycle avowing compliance with the various tithing requirements (Terumot and Ma'aserot). Rashi (to Kiddushin 26a) writes that even a person who does not own land in Eretz Yisrael can make this proclamation, even though it refers to Eretz Yisrael as the land "Asher Natata Lanu" – "that You have given us" (Debarim 26:15), because this means that the land was given to the entire Jewish Nation. Even though the person himself has no portion in the Land of Israel, he can nevertheless speak of it as the land which Hashem has given "us," because the land was given to the entire nation. By contrast, a person without land in Eretz Yisrael cannot make the Mikra Bikkurim proclamation which is declared upon bringing one's first fruits, because this declaration speaks of the land "Asher Natati Li Hashem" – "that You, O G-d, have given me" (Debarim 26:10), in the first-person form. The phrase "She'anahnu Mashkimim" is written in the plural form, and thus refers to all Am Yisrael, and not specifically to the person reciting the prayer. Hence, it is legitimate even for somebody who does not rise early to recite this text. Nevertheless, most of the Siddurim that have become accepted in our community use the text "Ke'she'anahnu Mashkimim."

B"H Converts are the most special souls. ❤️ We as a Jewish people don't always realize who is in our midst. After October 7th — in the middle of the pain, in the middle of the darkness — something moved in people's souls. They felt the pain of Am Yisrael in the core of their being. With all the antisemitism, the hatred, the demonization of Israel — they stood with us. And they didn't just stand with us. They want to join us. You cannot explain it. It is a gift from Hashem. The words of Ruth were ringing in my ears — עַמִּי עַמֵּךְ — your people are my people. אֱלֹקַיִךְ אֱלֹקָי — your God is my God. That is the soul of the convert. I don't care what the world says — I feel this inside. To every convert and everyone in the process — you are with us. We love you. Keep going with all of your heart and soul. יָשָׁר כֹּחַ and thank you.

B"H The personal growth world is missing one key ingredient — God. In Judaism, it's not called personal growth. It's called serving God. Am Yisrael left Egypt and is still going through a process of refining character — through Sefirat HaOmer, counting toward the Torah we receive on Shavuot. Yes, we work on ourselves. We put in hishtadlut. But here's the secret: personal growth gets amplified infinite fold when you ask Hashem for help. When you have the humility to know you cannot do it alone. Hashem is the charging station. Connect to the infinite God — and watch what happens to your growth. Chag Shavuot Sameach. #Judaism #Torah #Shavuot #SefiraHaOmer #PersonalGrowth To watch Torah Thoughts in video format, click HERE Subscribe to the Torah Thoughts BLOG for exclusive written content! Please like, share and subscribe wherever you find this!

The Gemara in Masechet Sanhedrin (91b) teaches: כל המונע הלכה מפי תלמיד כאילו גוזלו מנחלת אבותיו - "Whoever withholds a halacha from a student, it is as though he steals from his forefathers' estate." Meaning, if a teacher decides not to teach a certain student Torah, having decided that the student is either unworthy or incapable of being taught, then the teacher is guilty of "theft." He is viewed as though he stole from that youngster. To understand the meaning of the Gemara's comment, let us imagine a wealthy person who appoints someone to manage his estate and oversee its distribution after his passing. A few years later, the wealthy fellow passes away, and the appointed administrator of his estate meets with the family. He then decides that a certain child of the deceased is not worthy of a portion of the estate. Does this administrator have the right to deny that son a portion? It goes without saying that he does not. The property belongs to all the children. His role is to manage the estate – not to decide who is in and who is out. The Gemara explains the aforementioned teaching by citing the famous pasuk , תורה ציווה לנו משה, מורשה קהילת יעקב – "Moshe taught us Torah, an inheritance for the congregation of Yaakov" (Devarim 33:4). The Torah is an "inheritance" in the sense that it is given to the entire Jewish People. No teacher has the right to decide that a certain student doesn't deserve a share in Torah, to write off a student and deny him the privilege of a Torah education. The Torah doesn't belong to the teacher; it belongs to the entirety of Am Yisrael , including challenging students. The Gemara then proceeds to state: כל המונע הלכה מפי תלמיד אפילו עוברין שבמעי אמו מקללין אותו - "Whoever withholds a halacha from a student, even the fetuses in their mother's belly curse him." It seems that the Gemara here is imagining the response of an unborn child who sees a teacher decide not to teach students whom he considers incapable of learning. The fetus will begin to fear that maybe he, too, will struggle. Perhaps he will not have the sharpest mind, or will have attention issues, or will suffer from dyslexia or another learning challenge. Does he want to come into a world where only the brightest and most talented kids are given the gift of Torah? Of course not. And so the fetus curses the teacher – because he wants to come into a world where all children are given the opportunity to shine and excel, each in his own way, at his own pace, and on his own level. Rav Dovid Soloveitchik, the famous Rosh Yeshiva of the Brisk Yeshiva in Yerushalayim, was once asked if educators should give greater attention to the elite students, those with the potential to become the outstanding rabbinic leaders of the future. Should educators invest more time and effort in these students, to help ensure they maximize their potential, or should all students be given the same amount of attention? Rav Dovid replied, "Why do you assume that specifically the elite students will become gedolim ?" It was clear to him that educators must invest in all their students equally, because all students have the potential for greatness. A youngster's performance in yeshiva says nothing about who he can or will become as an adult. מורשה קהילת יעקב . The Torah is every Jew's inheritance, and every Jew has the ability to achieve in Torah. And just as we may not give up on any student, we also may never give up on ourselves. No matter what a person's background is, no matter what he has done or hasn't done in the past, no matter his circumstances in the present – the Torah belongs to him. He has a share, and he has the right, and the obligation, to receive his share. A teacher must not deny any student his share in Torah – and a person must not deny himself his share in Torah. Today, more than at any other time, there really is no excuse for not seriously engaging in Torah learning. Modern technology – with all the spiritual challenges it poses – offers every Jew endless opportunities for intensive Torah study. Classes and publications for Jews of all levels are available. And every Jew owes it to himself to avail himself of these opportunities and take his rightful share in Torah. As we celebrate זמן מתן תורתנו , our receiving the Torah at Mount Sinai, let us remember that the Torah was given to each and every one of us – to each and every child, and to each and every adult, and we all have the right and the obligation to experience the unparalleled joy and satisfaction that Torah brings.

B"H Torah learning is a relationship, not an academic exercise.

B"H Converts bring Mashiach.

The Arizal taught that one should begin the Shaharit service each morning with a declaration that he commits to fulfill the Misva of "Ve'ahabta Le're'acha Kamocha" ("Love your fellow as yourself" – Vayikra 19:18) by loving each and every Jew with all his heart and soul. The text of this declaration appears in many editions of the Siddur. The reason it is proper to introduce one's prayers with this declaration is that it helps ensures the acceptance of our prayers through their joining the prayers of the rest of Am Yisrael. When a person prays, he might individually be unworthy of being granted his requests. But when he prays as part of the congregation, and as part of the Jewish Nation as a whole, then his Tefilot rise to the heavens as part of the prayers of Am Yisrael, such that it comes before G-d with the collective merit of the Jewish People. In order to do this – to pray not as an isolated individual, but as part of Am Yisrael – one must emotionally bond with the rest of the nation, and this requires loving each of his fellow Jews. Thus, declaring one's love for his fellow Jews before the Tefila helps ensure the acceptance of his prayers. The question, though, arises as to how a person can make this declaration if there are people whom he does not like. Many people have been hurt by others, feel they have been wronged, or are embroiled in fights and conflicts. They cannot honestly say that they love each and every fellow Jew as they love themselves. Can a person recite this declaration before the morning prayers knowing that there are people whom he does not actually love? This question was brought to Hacham Ovadia Yosef, and the questioner asked if perhaps the text of the declaration should be altered to avoid making a dishonest proclamation. Hacham Ovadia replied that traditional prayer texts should not be tampered with, and so this declaration should not be altered. He felt that one should recite this declaration with the hope that this daily pronouncement will eventually impact him to the point where he genuinely loves each and every Jew. Even if at the present moment there are people whom he does not love, he may recite the declaration because with time, the words will penetrate his heart and inspire him to overcome his hard feelings toward those whom he dislikes, to the point where this declaration will be entirely genuine and truthful. Incidentally, this question also arises with regard to the declaration customarily made before one goes to sleep, announcing that he forgives anyone who had wronged him in any way. Sometimes, a person is still angry with somebody over something he did or said, and is as yet incapable or unwilling to forgive. Hacham Bension Abba Shaul (Jerusalem, 1924-1998) ruled that in such a case, a person should not recite the nighttime forgiveness proclamation, as this would be dishonest. (Another example is the passage in the Selihot prayers when we ask Hashem to store our tears – "Sima Dim'ati Be'nodecha," even though most people do not shed tears while reciting Selihot. Hacham Ovadia writes that it is acceptable to recite this text during Selihot because it could refer to the tears that will be shed on Yom Kippur, as the vast majority of people who pray sincerely cry at some point during the Yom Kippur service.) It is worth noting in this context the fascinating interpretation of the verse "Ve'ahabta Le're'acha Kamocha" given by Rav Haim Palachi (Turkey, 1788-1868). He explained this command based on a story that happened in his time, when three businessmen moved from his city, Izmir, to Eretz Yisrael. All three were the leading figures in the industries in which they worked, and so when they left, the smaller businessmen assumed that they now had an opportunity to grow their enterprises. After all, as these three men had the largest businesses, their customers would now be looking elsewhere for their merchandise. Rav Haim Palachi warned them, however, not be so confident. Sometimes, he said, an industry leader brings blessing to the entire industry, which affects even the smaller businesses. Although it might seem that the largest proprietor is limiting the profits of the smaller vendors, this is not necessarily the case, as he could be the conduit through which Hashem sends His blessing to the entire industry. Sure enough, all three industries declined after these businessmen left. Whereas the smaller businesses assumed that they would prosper, the exact opposite occurred. Rav Haim Palachi explained the command of "Ve'ahabta Le're'acha Kamocha" on this basis. It means that we must love our fellow who is "Kamocha" – like us, involved in the same line of work or in the same industry. We must love even our competitors – because they're not actually our competitors. Hashem is capable of providing everyone with sufficient sustenance, and, moreover, the person who appears to be our competitor might actually be the one bringing the blessing down to our industry. Thus, the command to love our fellow, which we recite each morning, refers to all people, even those whom we might feel justified in resenting, because we must believe that Hashem has enough goodness to bestow upon us all, and a competitor's success has no harmful effects on us whatsoever.

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.

The Shulhan Aruch writes that it is preferable to recite fewer supplications with Kavana (concentration) than to recite more without Kavana. Of course, there are certain prayers which we are strictly required to recite, and which thus should not be skipped. And, we are not going to change the Siddur and omit non-obligatory sections which we have been accepted as part of the prayer service, so that we can recite the rest slower and with greater Kavana. On an individual level, however, if a person finds it difficult to recite these non-obligatory texts with Kavana, then he should preferably recite fewer, slowly and with concentration. For example, if somebody finds it difficult to recite all the additional supplications added to Shaharit on Monday and Thursday, I would advise him to recite a small amount with Kavana, and this is far better than mindlessly rushing through the entire text to complete it in time. This concept of "quality over quantity" applies also to Torah learning. G-d counts not the number of pages a person covers, but the quality of his learning, the time and effort he invests in Torah study. It is preferable to learn less material and to understand it properly, then to cover more ground but without a clear understanding of what was learned. The fixed learning regimens that many people follow – most famously, of course, Daf Yomi – have great value in providing a framework that helps ensure that a person spends time each day learning, but they also have a disadvantage, in that they do not allow enough time for a clear understanding of the material. Am Yisrael has accepted frameworks such as Daf Yomi because of the benefit of having a fixed structure of learning, but as a general rule, it is preferable to cover less material slowly, and understand it properly, than to learn larger quantities quickly with less clarity. Ideally, of course, a person should strive for both quality and quantity – devoting enough time to learn large amounts of material properly and in-depth.

B"H Converts aren't followers; they're leaders. If you've converted or are converting and feel like you're starting late, like you'll never catch up — that is a lie. One of the most important figures in all of Torah is Yitro — a convert. And the parsha where we receive the Torah at Sinai? It's named after him. His name comes from the word יֶתֶר (Yeter) — to add. Because Yitro didn't just show up. He contributed. He added a parsha to the Torah. That is what you are called to do. Not to sit in the back and be grateful you made it in. But to bring what only your Neshama — your soul — can bring to Am Yisrael. As we move toward Shavuot, may every convert find their place in Torah.

B"H Israel is not a luxury — it's our bread.

B"H Judaism isn't just a religion — it's a people.

Today, I'm speaking with Esther Wein, Torah educator extraordinaire.For more than 35 years, Esther has guided students of all backgrounds in Torah learning. Along the way, she became increasingly aware that even well-educated learners were often working with over-simplified explanations or incorrect ideas about the core ideas of Judaism and the unfolding story of Am Yisrael.  Critical tools for navigating today's complex world were therefore missing.Because of this, she created an entirely new program called Torah Unlocked, and its upcoming flagship course, Reishis, where students will take a fresh look at the story the Torah is telling. Esther's approach allows the many Torah ideas we have all learned to fall into place within their true context, and many longstanding questions begin to resolve on their own. The result is renewed pride, enthusiasm, clarity  and devotion to the role one can play right now in Am Yisrael's story.  While Reishis is not out yet, it is launching in the next couple of months, so if you visit estherwein.com, you can sign up for updates and get notified once it's officially out.In this episode, we speak a lot more about:-The course Esther created-Some of the core conflicts of the Torah and how they relate to what we're going through both as a people and individually today.-The religious world — both as a way to focus more on its positive attributes and recognize what we can all work on to create growth and improvement. -What we can take from the Pesach story as she reframes the it in a way that will change how you view the entire Jewish people and our place in this world. -The omer period — what is really going on at this time that we are in and how practically, we can maximize its potential. -The one thing that brings more bracha to Am Yisrael than anything else....and SO much more.If there is someone you want to see on The Chai on Life Podcast, email me at alex@chaionlifemag.com or send me a DM @chaionlifemag. Thanks again, see you next week!

In one of the most famous – and most misquoted – verses in the Torah, we are commanded in Parashat Kedoshim (19:18), "Ve'ahabta Le're'acha Kamocha' – "You shall love your fellow as yourself." I say "misquoted" because the command does not conclude with the word "Kamocha" ("as yourself"). The verse continues, "Ani Hashem" – "I am G-d." It stands to reason that the pronouncement "Ani Hashem" constitutes part of the definition of this command, and informs us about the kind of love that we are to feel toward our fellow. The Meshech Hochma (Rav Meir Simcha Ha'kohen of Dvinsk, 1843-1926) offers several explanations of this command, and for why the Torah adds, "Ani Hashem." One approach he suggests is that we are to love our fellow in the same manner that we are commanded to love Hashem. It goes without saying that we cannot see G-d, and we cannot perceive Him directly with any of our senses. Nevertheless, we are to strive to love Hashem, knowing that He is infinitely great, compassionate, kind and merciful. We are to long for a relationship with Him and to understand Him even though we cannot see Him with our eyes. This is true also of the love we are to feel and show to our fellow Jews. This love must not be dependent upon our experiences with them, or upon what we know about them. Just as we believe in Hashem's greatness even though we cannot see Him directly, similarly, we are to firmly believe in the greatness of Am Yisrael, in the precious value of our fellow Jew, even if we cannot see it. The Torah therefore adds, "Ani Hashem" – indicating that we must love our fellow Jews the way we love Hashem. This requires us, first and foremost, to feel love and concern even for Jews whom we've never met, and whom we know nothing about. When we hear that a Jew is in need in a different part of the world, then we must do what we can to help, and pray for that person, even though we know nothing about him or her. But additionally, this means that we are to love our fellow Jews whom we know but are not particularly impressed with, or don't particularly like. Just as we must love Hashem even though He occasionally does things which appear harsh and to our detriment, firmly believing in His goodness, we must similarly believe in the goodness of all our fellow Jews, even if we cannot see it. We are to recognize that although all people are flawed, every person has a precious soul and is worthy of our genuine love and respect. The Misva of "Ve'ahabta Le're'acha Kamocha," then, requires us to believe in the greatness of each of our fellow Jews irrespective of our experiences with them, and to thereby arouse our feelings of love toward them.

Parashat Ahareh-Mot begins with a description of the עבודת יום הכיפורים – the special service performed by the kohen gadol in the Bet Ha'mikdash every Yom Kippur. Whereas in our time, without a Bet Ha'mikdash , the Yom Kippur experience is centered in the shul, in the past it was focused on the Bet Ha''mikdash , where the kohen gadol would offer a special series of sacrifices that would bring atonement for the nation. Surprisingly, though, this series of korbanot (sacrifices) began with a sacrifice that the kohen gadol would offer on behalf of himself and his family, an animal which he was required to purchase with his own money. On this day when the entire nation depended on the kohen gadol , when he represented all Am Yisrael before G-d, and acted on their behalf, he needed to first do something private, to bring a korban for himself and his family. To understand why, let us talk for a moment about celebrities. Many celebrities, despite having more money than they know what to do with, have utterly dysfunctional lives. They get a lot of attention from millions of fans, but they do not have a happy family life. The reason is, very simply, that they are entirely focused on their public lives, without giving much time or thought to their private lives. The fame they enjoy is so intoxicating, and so consuming, that they don't put in the effort needed to build a happy, stable private life. On Yom Kippur, the kohen gadol was the nation's leading public figure. Nobody was more important than him. He was taking center stage. All eyes were on him. Therefore, the Torah commanded him to begin the special service of this day as a private individual, offering a personal korban for himself and his family. He was reminded that his public persona must not overshadow his private identity, that his personal life was no less important than his public life. Indeed, the Torah concludes this section by stating, ויעש כאשר ציווה ה' את משה – that Aharon, the first kohen gadol , faithfully complied with these laws regarding the Yom Kippur service (16:34). Rashi explains: להגיד שבחו של אהרן שלא היה לובשן לגדולתו אלא כמקיים גזירת המלך . To express the praise of Aharon—that he would not wear them for his own grandeur, but rather as one fulfilling the decree of the King. The Torah emphasized that Aharon performed this service with humility, for the sake of serving Hashem and discharging his duties, and not to draw attention to himself and feel distinguished. He kept the public nature of his role in check, and ensured it didn't go to his head and lead him to see himself as more important than everyone else. A famous Mishnah in Pirkeh Avot (4:21) warns of three things that "remove a person from the world" ( מוציאין את האדם מן העולם ), meaning, that can ruin his life. These include קנאה – jealousy – and כבוד – the pursuit of fame and prestige. When a person is too preoccupied with his public image, with the way other people perceive him, with his reputation, this can lead him to neglect his private life, his family, his friends, his self-fulfillment, and his relationship with Hashem. Too many people subject themselves to unnecessary financial stress because they feel the need to "keep up," to do what other people do, to avoid the "embarrassment" of lower material standards. Luxuries turn into necessities for one reason and one reason only – because the neighbors have them. People end up doing things they know are wrong, that they know are harmful, or that they know makes their lives worse, because they are so concerned about their public image, about how they are seen by other people. We need to remember that reputation means very little if we are not living the lives that we are happy with, that we feel comfortable with, that we know is right for us. Even the kohen gadol , at his most public moment, was warned not to neglect his private life – to teach him, and to teach all of us, that what matters most is not what the public thinks about us, but what we think about ourselves, what those closest to us think about us, and, of course, what Hashem thinks about us.

B"H There are a lot of tears in the Holy Land ❤️‍

The Shulhan Aruch, the authoritative code of Halacha, begins with the following instruction: "Yitgaber Ka'ari La'amod Ba'boker La'abodat Bor'o" – "One shall strengthen himself like a lion to arise in the morning for the service of his Creator." The fact that this Halacha opens the Shulhan Aruch shows us that waking early in the morning is a fundamental part of our religious responsibilities. In fact, this quality is what impressed Bilam when he attempted to place a curse upon Beneh Yisrael, compelling him to bless them, instead, as he exclaimed, "Hen Am Ke'labi Yakum" – "Behold, a nation that rises like a lion" (Bamidbar 23:24). Rashi explains this as a reference to the way Beneh Yisrael rise in the morning and immediately "pounce" to perform Misvot, putting on Tallit and Tefillin, and praying. Indeed, Rashi (Shemot 19:3) brings from the Midrash that each time Moshe Rabbenu climbed to the top of Mount Sinai, he did so early in the morning – "Kol Aliyotav Be'hashkama Hayu." Some explain this to mean that every spiritual "ascent" requires "Hashkama" – rising early. The path to spiritual greatness begins with waking up early in the morning. Abraham Abinu is likewise described on several occasions as rising early in the morning, because this is how he became great – by beginning his day early. Rav Eliyahu Lopian (1876-1970) was known for rising early every morning. When he was asked about this practice, he said that when he leaves this world, and will stand before the Heavenly Tribunal, he will be judged regarding his compliance with the Shulhan Aruch. He wanted to at least "pass" the first question – whether he complied with the Shulhan Aruch's very first ruling, that one should make an effort to get up early in the morning. If a businessman scheduled an early morning meeting with a prospective customer, and the potential deal was worth a million dollars, there is no question that he would be up at the crack of dawn and arrive early so he could be fully prepared with his sales pitch. The money at stake motivates the businessman to arise early. If we knew that the Misvot we perform each morning are worth many times more than any amount of money, bringing us eternal rewards, we would never think to sleep late. We would eagerly get out of bed and rush to perform the Misvot energetically and enthusiastically, as early as we could. People want to stay in bed and sleep late only if they don't have anything to wake up for. Once we acknowledge the inestimable value and worth of each and every Misva, we realize how much we have to do, and we then excitedly get out of bed early in the morning to get started. Rising early is also a crucial component of our ongoing struggle against the Yeser Ha'ra (evil inclination). The Sha'reh Tefila comments that just as when an army goes out to war, the first battle is the most important one because it sets the tempo and momentum for the rest of the war, our first battle with the Yeser Ha'ra each day similarly sets the tone for the rest of the daily "war" against it. The Yeser Ha'ra tries to convince us to remain in bed, and if we win this struggle and get up early, then we are in a better position to emerge victorious in our subsequent struggles with the Yeser Ha'ra throughout the day. Waking up early, then, helps us overcome all spiritual challenges that we encounter. The Hida (Rav Haim Yosef David Azulai, 1724-1806) cites his grandfather, the Hesed Le'Abraham (Rav Abraham Azulai, Hebron, d. 1643), as finding an allusion to this concept in the Gemara's famous teaching, "Ha'ba Le'horgecha, Hashkem Le'horgo" – "He who comes to kill you, arise to kill him." On the simple level, this means that one is allowed to kill a person who seeks to kill him. On a deeper level, however, "He who comes to kill you" refers to the Yeser Ha'ra, which seeks to spiritually kill us by leading us to sin. The Gemara teaches us, "Hashkem Le'horgo" – that we should arise early in the morning in order to defeat the Yeser Ha'ra. The way we eliminate our evil inclination is by waking early. This is alluded to also in G-d's pronouncement to the snake after it lured Adam and Hava to sin in Gan Eden: "Hu Yeshufcha Rosh, Ve'ata Teshufenu Akeb" (Bereshit 3:15). Literally, this means that human beings will kill the snake by stomping on its head, whereas the snake can strike the human being only by biting its foot. Additionally, however, "Hu Yeshufcha Rosh" means that the way we defeat the Yeser Ha'ra – which is symbolized by the snake – is through "Rosh," by waking up at the "head," or beginning, of the day. Conversely, the snake can defeat a person through "Akeb," the "heel," by convincing him to oversleep and get a late start to the day. The Torah says that when Abraham Abinu set out to fulfill the command of Akedat Yishak, he arose early in the morning and saddled his donkey ("Va'yashkem Abraham Ba'boker Va'yahavosh Et Hamoro" – Bereshit 22:3). The word "Hamor" ("donkey") is often interpreted as an allusion to "Homriyut," physicality, the animalistic tendencies within every person. Abraham succeeded in "saddling" and restraining his physical qualities by rising early in the morning. The Midrash comments that this donkey was the same donkey on which Moshe Rabbenu rode when he journeyed from Midyan to Egypt, and Mashiah will ride this same donkey when it arrives to redeem the Jewish People. The deeper meaning of the Midrash is that all great Sadikim – like Moshe Rabbenu and Mashiah – succeed in overcoming their physical tendencies by rising early in the morning, like Abraham Abinu did. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Vayishlah, writes that the first half of the night – from nightfall to midnight – is called "Layil," whereas the period from midnight until sunrise is called "Layla" – the word "Layil" with the letter Heh added. This letter Heh signifies a higher level, indicating that this is a time of great spiritual potential. Accordingly, the Ben Ish Hai writes, the great Sadikim would go to sleep right at nightfall and then rise at Hasot to learn Torah until the early morning. The Ben Ish Hai notes that the letters of the word "Layla" (Lamed, Yod, Lamed, Heh) are the first letters of the words "Ha'ba Le'horgecha Yashkim Le'horgo" – alluding to the aforementioned teaching that the way we defeat and eliminate the Yeser Ha'ra is by rising early, and being awake during the "Layla," the second part of the night. Although nowadays we are not able to keep to this schedule, nevertheless, this demonstrates for us the importance of rising early in the morning. The Sages teach, "Kol Hat'halot Kashot" – "All beginnings are difficult," which means simply that any new undertaking is difficult at the outset, when a person gets started. However, Rav Haim Palachi (Turkey, 1788-1868) explained that this refers to the morning, the beginning of the day. Getting out of bed in the morning is difficult, but this is a challenge we must all work to overcome. Another reason to start the day early is that whenever we begin something new, it is critically important to start strong, as this builds a sturdy foundation for the rest of the undertaking. If the foundation of a structure is done improperly, the rest of the building will not be safe. Likewise, the beginning of any new project must be strong and sturdy for it to succeed. The Jewish Nation has succeeded because we are built on the strong foundation of our Abot (patriarchs) and Imahot (matriarchs), righteous men and women who laid the spiritual groundwork for Am Yisrael. This is true also of a new day – the stronger we start our day, the more likely we are to have an accomplished and successful day. We find numerous examples of this concept in our sources. Elisha Ben Abuya was an outstanding scholar, a Tanna, and the mentor of the great Rabbi Meir, but he ultimately lost his way and became a heretic, committing grievous sins such as desecrating Shabbat and even Yom Kippur. Different stories are told to explain how and why Elisha Ben Abuya abandoned the path of Torah observance. One story, told in the Talmud Yerushalmi, is that when he was a young child, his father showed him the great Sages of Israel, how their Torah study brought the fire of the Shechina into the home, and he said, "If you learn Torah, you can do amazing things like these Rabbis!" Since as a youngster Elisha was taught the message that he should learn Torah for self-serving motives, and not out of a sincere desire to serve Hashem, his educational foundations were shaky, and this allowed him to be led astray as an adult. Likewise, the Midrash comments that Noah was sharply reprimanded for planting a vineyard right after exiting the ark following the flood. As he set out to rebuild the earth, he should have begun with something more significant and meaningful than producing wine. The process was started on the wrong foot, as it were, on faulty foundations, and so Noah was criticized. This idea has also been developed in the context of the Hanukah story. As we know, the Gemara tells that the Hashmonaim, after driving the Greeks from Jerusalem, found only a small jug of pure oil with which to kindle the Menorah in the Bet Ha'mikdash, and this small quantity of oil miraculously sufficed for eight nights. The Peneh Yehoshua (Rav Yaakob Yehoshua Falk, Germany, 1680-1756) raises the question of why the Hashmonaim did not rely on the Halacha which permits performing the service in the Mikdash in a state of impurity if the entire nation is in such a state ("Tum'a Hutra Be'sibur"). After the Greeks had defiled the Bet Ha'mikdash, this leniency was certainly relevant and applicable, seemingly obviating the need to use specifically pure oil. The Peneh Yehoshua answered that the Hashmonaim did not wish to rely on Halachic leniencies as they inaugurated the Bet Ha'mikdash anew. They were now beginning a new chapter, restoring the service in the Bet Ha'mikdash after many years during which it could not be performed, and so they found it necessary to perform the service at the very highest standards, in order to set the tone for the years to come. They therefore refused to rely on the leniency of kindling the Menorah with impure oil. King Shlomo teaches in Kohelet (2:14), "He'hacham Enav Be'rosho" – "The wise man, his eyes are upon his head." The plain meaning of this verse is that a wise person looks at the potential outcome of his actions, and assesses potential risks before acting. Additionally, however, this verse has been understood to mean that a wise person focuses on the "head," on the beginning of his day, to ensure to start the day the right way, as this impacts the rest of the day. It is told that when Rav Shmuel Salant (1816-1909), the renowned Rabbi of Jerusalem, grew old, he decided to bring a Rabbi from Europe to assume his position, and the Rabbi chosen was the Aderet (Rav Eliyahu David Rabinowitz-Teomim, 1843-1905). Immediately upon the Aderet's arrival, Rav Salant brought him to officiate at a wedding to show the community their new leader. The Aderet was weary from the long, grueling trip, and so when the time came to recite the Beracha over the wine under the Huppa, he mistakenly recited "She'ha'kol" instead of "Ha'gefen." He immediately corrected himself, and recited "Ha'gefen." Afterward, people spoke about the Aderet with disdain, charging that he was ignorant of Halacha. It is well-known that although the proper blessing over wine is, of course, "Ha'gefen," one who mistakenly recited "She'ha'kol" over wine has fulfilled his obligation and does not then recite "Ha'gefen." There were those who claimed that the Aderet was unfit to serve as a Rabbinic leader, as he was unfamiliar with this simple Halacha. The Aderet explained that he certainly knew this Halacha, but he nevertheless recited "Ha'gefen" because he was reciting the blessing over the wine not only for himself, but also on behalf of the Hatan (groom), who was standing under the Huppa with his bride, prepared to begin their new life together. This new beginning, the Aderet explained, could not be built on a shaky foundation, using Halachic leniencies. It was important for the proper Beracha to be recited, even if the wrong Beracha would normally suffice after the fact, so that the marriage would begin on a strong foundation. While as a practical matter, one could question this line of reasoning, the basic concept is an important one – whenever we start something new, we must strive to begin as strongly as possible. We must therefore try hard to begin each day the right way, by waking early in the morning with energy and enthusiasm, ready to serve our Creator.

MIDAH K'NEGED MIDAH: Plagues of Egypt In Era of MaShiachhttps://youtu.be/czbhLaMMwlgCome and learn what happened in those days where HaShem Yitbarach punished the Egyptian nation with the plagues, and see what HaShem promised He will bring again in the near future upon the enemies of Am Yisrael. Midah K'neged Midah. Learn, Enjoy, Share and Be Holy.

MIDAH K'NEGED MIDAH: Plagues of Egypt In Era of MaShiachhttps://youtu.be/czbhLaMMwlgCome and learn what happened in those days where HaShem Yitbarach punished the Egyptian nation with the plagues, and see what HaShem promised He will bring again in the near future upon the enemies of Am Yisrael. Midah K'neged Midah. Learn, Enjoy, Share and Be Holy.

B"H Converts are an incredible gift to the Jewish people. There's a beautiful idea from the Sefat Emet on Pesach. When the Torah says we left Mitzrayim with rechush gadol, great wealth, it's not just physical. It's spiritual. Part of that “wealth” was the souls of future converts, hidden within Egypt, waiting to be revealed and to join Am Yisrael. Even the letters hint to it. ג ר — ger. Geulah is not just about us returning. It's about gathering souls from all over the world who find their place within the Jewish people. Chag Sameach. #Pesach #Jewishconvert #Passover #Jewishconversion #Judaism To watch Torah Thoughts in video format, click HERE Subscribe to the Torah Thoughts BLOG for exclusive written content! Please like, share and subscribe wherever you find this!

When life gets hard, we turn to comfort food — and when times are really scary, Israelis turn to their music. With the war with Iran weighing heavily on everyone's hearts, we asked our Facebook community a simple question: what Israeli song brings you comfort during difficult times? From songs of prayer to songs of unity to the most patriotic anthems you know and love, this week's playlist is a warm hug for your soul. If you need a little boost during these uncertain times, you're going to love this week's episode of Israel Hour Radio! (Original Air Date: March 22, 2026) Full YouTube playlist at https://tinyurl.com/cb8cekjc New Book - 'Legends of the Light: Illuminating Stories of Am Yisrael' - available here! https://amzn.to/4rDplk5 Bring Josh Shron, 'Israel's Soundtrack Storyteller,' to your community, and help spread the joy of Israeli music around the world! Visit https://www.joshshron.com/ Love the show? Please help us grow by becoming a member of MyIsraeliMusic.com: https://myisraelimusic.com/membership

B"H Rosh Hashana is right now. Not the one in Tishrei, the one in Nissan. According to the Torah, Nissan is the first of the months. Tishrei is about refining yourself. Your character, your relationships, teshuva. But Nissan is about something deeper. Identity. Who are you? You are Am Yisrael. Part of a people with a mission, a Torah, a connection to Eretz Yisrael, and a story that began with Yetziat Mitzrayim. And only when you know who you are can you truly work on who you want to become. Find yourself first, and then you have a self to refine. Chodesh Tov. #Nissan #Judaism #Pesach #AmYisraelChai #RoshChodesh To watch Torah Thoughts in video format, click HERE Subscribe to the Torah Thoughts BLOG for exclusive written content! Please like, share and subscribe wherever you find this!

The Hazzan recites a special Kaddish after the Amida (or the repetition of the Amida) known as Kaddish Titkabal. Following the basic Kaddish text (which ends with "Da'amiran Be'alma"), the Hazzan adds a request that the congregation's prayers should be accepted along with those of the entire Jewish Nation: "Titkabal Selotana U'ba'utana Im Selot'hon U'ba'ut'hon De'chol Bet Yisrael…" The Hazzan mentions the prayers of the entire nation in fulfillment of the Gemara's teaching in Masechet Berachot (30a) that when a person prays, he should pray not as a lone individual, but rather as part of the entire nation. A person himself may not be worthy of having his prayers accepted, but when he joins with all Am Yisrael, he accesses the collective merit of the nation, including the merits of the great Sadikim, and this helps ensure the acceptance of his prayers. We therefore ask not only that G-d accept our prayers, but also that He accept the prayers of the entire Jewish Nation. We can perhaps gain further insight into the expression "Selotana U'ba'utana" – literally, "our prayers and our requests" – from the Targum Onkelos translation to a verse in Parashat Vayehi (Bereshit 48:22). Yaakob Abinu recalls how he seized the city of Shechem from his enemies "Be'harbi U'b'kashti" – "with my sword and with my bow." Targum Onkelos, interestingly enough, translates these words as "Bi'sloti U'b'ba'uti" – "with my prayer and with my request." It was clear to Yaakob that although he waged war, his success in vanquishing the enemy resulted not from his weapons, but rather from his prayers to G-d. It is also significant that Yaakob viewed Tefila as his "ammunition," as the weapons with which he defeated those who threatened him. Exploring Oneklos' translation more closely, the "sword" and the "bow" are used here as metaphors for two kinds of prayer – "Seloti" and "Ba'uti." The commentators explain that whereas a sword is used in close combat, when the enemy is right in front of the soldier, the bow is used to target enemies stationed at a distance. Correspondingly, then, "Selotana" and "Ba'utana refer to two different kinds of Tefila. Sometimes we pray like a sword – to address an immediate need, such in the case of an illness. Other times, however, we pray in the form of a bow – beseeching G-d to protect us from distant threat, from future dangers. When the Hazzan recites, "Titkabal Selotana U'ba'utana," he asks that all our prayers should be mercifully accepted – our prayers for our immediate needs, as well as our prayers for the future.

In the midst of war and uncertainty, Israel's vibrant music scene continues to thrive. So what are Israelis listening to RIGHT NOW? Even as the war with Iran rages on, the songs topping the Israeli charts aren't battle hymns — they're the same catchy, feel-good tunes that were popular before the fighting began. Sometimes the most powerful statement a people can make is simply to keep dancing! We're also thrilled to unveil Israel's official entry for Eurovision 2026 — "Michelle" by Noam Bittan - and we'd love to know what you think of it! Tune in for the sounds keeping Israeli spirits high during one of the most challenging periods in the country's history. (Original Air Date: March 15, 2026) Full YouTube playlist at https://tinyurl.com/4fdv324m New Book - 'Legends of the Light: Illuminating Stories of Am Yisrael' - available here! https://amzn.to/4rDplk5 Bring Josh Shron, 'Israel's Soundtrack Storyteller,' to your community, and help spread the joy of Israeli music around the world! Visit https://www.joshshron.com/ Love the show? Please help us grow by becoming a member of MyIsraeliMusic.com: https://myisraelimusic.com/membership

The Union of Souls to Our Creator is the Root of Every Yid, when performing, davening & connecting in Torah & Mitzvah - Learning Lessons in Tanya Chapter 41 we continue to get the intrinsic Chizzuk from Chassidus that in the root of every Jewish soul is filled with abundant love like a son for his father and mother. We all have ability to access this true Union on a small way and through being moser Nefesh selfless at key moments to connect purely to Hashem and bring the Scheinah down to our people, homes and hearts of all Am Yisrael. Chodesh Nissan is when this True love is revealed... Cover photo

With the Iran war still very much on our minds, International Women's Day takes on a special significance in Israel. From the brave women of the IDF, to the women left behind by the men of the IDF, the roles of Israel's women are more important than ever. We salute them every year on International Women's Day, but this year, we are especially grateful for the way women have kept us safe and sane throughout some very difficult situations. In their honor, we share an hour of powerful Israeli music for women, by women, about women. If you need a boost of inspiration during this difficult time, or you're looking for just the right words to say in Hebrew to someone you care about, you're going to love this playlist! (Original Air Date: March 8, 2026) Full YouTube playlist at https://tinyurl.com/eje7nb5p New Book - 'Legends of the Light: Illuminating Stories of Am Yisrael' - available here! https://amzn.to/4rDplk5 Bring Josh Shron, 'Israel's Soundtrack Storyteller,' to your community, and help spread the joy of Israeli music around the world! Visit https://www.joshshron.com/ Love the show? Please help us grow by becoming a member of MyIsraeliMusic.com: https://myisraelimusic.com/membership

B"H Two synagogues were shot at in the Jewish community of Toronto, the community I am a part of. SafeAmYisraelChait. Every Jew and every family must make the decisions that protect their lives and their communities. But there is one thing that must never change. Our neshama. If the outside world feels frightening, then the soul must burn even brighter. Kol haneshama tehalel Yah. Every soul must praise Hashem. Our faith, our Torah, our identity, our love for Am Yisrael cannot be extinguished. Am Yisrael Chai. Hashem yishmor et amo Yisrael. #AmYisraelChai #Judaism #Toronto #Canada #Antisemitism To watch Torah Thoughts in video format, click HERE Subscribe to the Torah Thoughts BLOG for exclusive written content! Please like, share and subscribe wherever you find this!

B"H Jewish life is on fire, and I want to share a bit of that positivity. This is a very difficult time to be Jewish. In Israel and in the diaspora there is fear, tension, and real danger. Nothing I say here minimizes that. I see it as a rabbi and in my work as a therapist supporting people in the Jewish community. Every attack, every threat, every moment of fear is real and painful. But there is another truth at the same time. For generations we have often lost the propaganda war. We try to respond, we try to explain, but so much of that is beyond our control. Yet while that battle rages, Jewish life itself is thriving. Tel Aviv is alive with simchat chayim. The Land of Israel is flourishing in ways our ancestors could only dream of. Chabad centers across the world are bursting with Ahavat Yisrael, welcoming every Jew with love. Our hopes go even deeper than this. A world where Beit Tefillah yikareh lechol ha'amim, where all humanity gathers in Yerushalayim to serve Hashem together. Until that day, we keep fighting antisemitism, we keep supporting our people, and we keep standing strong. But we should also recognize the moment we are living in. Jewish life is burning with an aish tamid, an eternal flame, inside every one of us. Thank Hashem for that fire. And may we soon see days of peace for Am Yisrael and for the entire world. #AmYisraelChai #Judaism #Israel #Chabad #JewishLife To watch Torah Thoughts in video format, click HERE Subscribe to the Torah Thoughts BLOG for exclusive written content! Please like, share and subscribe wherever you find this!

Why is this Purim different from all others? The day before this podcast was recorded, Israel attacked Iran, and 'Operation Lion's Roar' began. While we're all extremely optimistic about what the Middle East might look like as a result of this war, Israelis are extremely tense - and tired - in the meantime. We've been running in and out of shelters ever since the war began, and we've been disturbed at all hours of the day and night by warnings, sirens, and incoming missiles. The warnings we get from our phones, however, are incredibly jarring. Wouldn't it be great if we could change the sound to an appropriate Israeli song? And if we could, which song would we choose? A recent Kan Gimmel post asked that very question, and this week, we're playing some of our favorite suggestions. With wishes for peace and security, we proudly share this very patriotic playlist! (Original Air Date: March 1, 2026) Full YouTube playlist at https://tinyurl.com/mswhdszc New Book - 'Legends of the Light: Illuminating Stories of Am Yisrael' - available here! https://amzn.to/4rDplk5 Bring Josh Shron, 'Israel's Soundtrack Storyteller,' to your community, and help spread the joy of Israeli music around the world! Visit https://www.joshshron.com/ Love the show? Please help us grow by becoming a member of MyIsraeliMusic.com: https://myisraelimusic.com/membership

B"H Tefillin is not optional. When there is a milchama, we show up in the way we can. Not all of us are on the front lines. But all of us can put on the uniform of Am Yisrael. The Gemara calls tefillin oz l'Yisrael — strength for the Jewish people. The Torah says that when the nations see that the Name of Hashem is upon us, they will fear. Chazal explain: this refers to the tefillin shel rosh. This is spiritual armor. Jewish men, put them on. Five minutes. Shema Yisrael. Daven. Lo yanum v'lo yishan Shomer Yisrael. Hashem neither slumbers nor sleeps. Be strong, Am Yisrael. Hashem yishmor et amo Yisrael. #Tefillin #AmYisraelChai #Iran #ShemaYisrael #Israel To watch Torah Thoughts in video format, click HERE Subscribe to the Torah Thoughts BLOG for exclusive written content! Please like, share and subscribe wherever you find this!

There is a fundamental difference between the miracle of Purim and the miracles of the other holidays. On the other holidays, the salvation came through open miracles. The rules of nature were overturned for all to see — the sea split, enemies fell, and the hand of Hashem was revealed in a way no one could deny. Purim, however, was very different. Everything unfolded through what appeared to be the natural course of events. Only someone who studies the entire chain of occurrences over those nine years can see how every detail was being guided and arranged by Hashem to bring salvation to Am Yisrael. This is the greatness of Megillat Esther, where the hashgachah of Hashem is highlighted, teaching us how to recognize Hashem in our own lives the very same way. We do not see open miracles today, but we can certainly see the guiding hand of Hashem in everything that happens to us each and every day. The hashgachah of Hashem is upon everything. Every last detail of every single event is being carefully planned and orchestrated by Hashem for our good. Nothing is random and nothing is overlooked. The more we train ourselves to notice this, the more clearly we will begin to see Hashem's presence in our lives. Megillat Esther was written not merely to tell us what happened then, but to teach us how to view what is happening now. Just as Hashem arranged every seemingly natural event in the Purim story to bring about salvation, so too He arranges every detail in our own lives with the same loving precision. A man related that he was called on a Friday to repair something in a large school building. Since there were no classes that day, only the office staff were present. He entered the assigned room, fixed what needed fixing, and prepared to leave. Instead of exiting through the door he had used to enter, he noticed another door marked "Exit" and went out through it. The door shut behind him — and locked. He suddenly realized he was trapped in a small corridor with no way out. Someone would have to open the door from the other side. He quickly called the school office, but there was no answer. Then he noticed his phone battery was about to die. He forced himself to stay calm and think. What was the shortest, most effective call he could make before the battery died? He called his wife and quickly told her he was stuck in the school and needed someone to open the door. She didn't even have time to respond before the phone went dead. Baruch Hashem, the message got through. She came to the school, found someone, and they opened the door. When he finally stepped outside, he breathed a sigh of relief and said, "If my battery had died ten seconds earlier, I would have been trapped here the entire Shabbat." But his wife, with simple and pure emunah, replied with a sentence that completely changed his understanding: "If the battery had died earlier, Hashem would never have brought you here in the first place — because He wanted you home for Shabbat." At that moment, the man realized something profound. We often thank Hashem for the miracle we see at the end of the story. But true emunah means recognizing that the entire situation was arranged from the beginning so that the outcome could unfold exactly as it did. The battery did not almost die too early. It had precisely the amount of charge it was meant to have — not one percent more, and not one percent less. A person may think his salvation depended on quick thinking, on making the right phone call, or on the last bar of battery. In truth, the salvation began long before, exactly as Hashem planned it. The battery did not save him. Hashem saved him. And once Hashem decided he would be home for Shabbat, no locked door, no empty building, and no dying phone could change that. Hashem calculates our lives down to the smallest details. Our job is to learn to recognize His loving hand in everything that takes place.

Shapell's Purim Yom Iyun 5786 - Rabbi Silverberg - Purim-A Sea of Change for Am Yisrael by Shapell's Rabbeim

B"H Dear antisemites of the internet, Antisemitism is a waste of time; it's futile. The Jewish people are called ma'aminim bnei ma'aminim — believers, children of believers. That doesn't only mean theology. It means loyalty. Faithfulness. A deep, inherited commitment in our kishkas to Hashem, to Torah, to our people, to Eretz Yisrael. You can attack institutions. You can distort history. You can try to intimidate individuals. But you cannot uproot something that lives in the soul of a people. For thousands of years, attempts to erase us have only strengthened our clarity about who we are. We don't seek anyone's destruction. We love life. We love the world. We are loyal to our mission. Am Yisrael is not going anywhere. If you want to argue, fine. If you want to learn, even better. My door is open. #Israel #Zionism #Judaism #Antisemite #Antisemitism To watch Torah Thoughts in video format, click HERE Subscribe to the Torah Thoughts BLOG for exclusive written content! Please like, share and subscribe wherever you find this!

B"H Do Jewish converts need to be Zionists? Conversion isn't only about keeping mitzvot in the abstract. The Torah speaks about living this life ba'aretz — in the Land. Hashem, Am Yisrael, and Eretz Yisrael are not separate stories. They are one story. You can debate policy. You can criticize leadership. That's part of being a thinking Jew. But the Torah itself is unapologetically tied to the Land where it shines in its fullest expression. To join the Jewish people is to join their destiny. And our destiny has always included the Land. That connection isn't political first. It's spiritual, historical, and woven into the Torah itself. #Judaism #Conversion #Zionism #Israel #JewishConvert To watch Torah Thoughts in video format, click HERE Subscribe to the Torah Thoughts BLOG for exclusive written content! Please like, share and subscribe wherever you find this!

B"H There are two deep emotions that show up again and again in the story of Yitro, and they speak directly to anyone drawn toward Judaism. First is shema — not just hearing, but listening deeply, internalizing, and responding. Feeling a quiet but persistent call from Hashem. Second is love of Am Yisrael. Yitro didn't just hear God — he saw God's hand in Jewish history and wanted to belong to this people. Conversion isn't only about mitzvot or belief. It's about hearing the call, loving the people, and choosing to join a story that Hashem is clearly guiding. You were at Sinai then. You are part of us now. Shabbat Shalom. #Torah #Judaism #Conversion #JewishConversion #JewishConverts To watch Torah Thoughts in video format, click HERE Subscribe to the Torah Thoughts BLOG for exclusive written content! Please like, share and subscribe wherever you find this!

BESHALACH: The Long Hard Way or Shortcut to Dead End| STUMP THE RABBI (259) https://youtu.be/0-NQb2_8fXkIt's not unique or surprising that in the age of instant gratification, people choose the Short Easy Way instantaneously. In Parashat Beshalach we see that HaShem chose the long hard way for Am Yisrael to journey through the desert in order to avoid war, yet the Torah says that they were armed. Why? In life we are often preparing for different events for months or years, only to find out that it was all unnecessary, since HaShem chose a different way. Through the verses and the stories of past times, we will learn more about why our past was the way it was, in hopes to be more prepared for the future. This will be followed by questions & answers from the live online audience. Learn, Enjoy, Share and Be Holy.#Beshalach #ParashatHaman #TheLongWay #ShortcutsAndDeadEnds #InstantGratification #StumpTheRabbi #ParashatBeshalach #Judaism #Jewish #RabbiYaronReuven #shabbatshalom

BO: Merits For Exodus Then vs Now | STUMP THE RABBI (258)https://youtu.be/Rcy47gW6-s0In Parashat Bo we learn about the 3 last plagues HaShem brought down on the Egypt before bringing Am Yisrael the Exodus Salvation. With the world antisemitism and war against the Torah heating up daily, we must ask ourselves how our merits today compare to then. It seems like Names, Clothing, and Language were simple enough to observe even while being slaves surrounded by idolatry and immorality. Perhaps a closer look at the facts will help put things into perspective. Enjoy, Learn, Share and Be Holy.#IsraelHorovitz #Heretics #ParashatBo #Exodus #HebrewLanguage #JewishNames #BabaSaliStory #Talmud #EfraimPalvanov #Levites #Judaism #Jewish #Torah #RabbiYaronReuven

101. Berachot 32A | Moshe's Prayer & Defending Am Yisrael - Is it ok to "Argue" with God in Prayer?In this powerful shiur on Berachot 32a, we explore one of the most stunning models of tefillah in the entire Gemara: Moshe Rabbeinu's prayer after the sin of the Golden Calf.Moshe doesn't just “ask” Hashem for mercy — he pushes, pleads, argues, and defends Am Yisrael like the greatest leader of all time. And the Gemara reveals something deeply moving: sometimes Hashem is waiting for us to fight back in prayer — not because Hashem needs our logic, but because He wants a relationship.Along the way, we uncover life-changing lessons about:✅ how blessing can become spiritual danger✅ why gratitude is hardest specifically when life is comfortable✅ how “spoiling” can accidentally set someone up to fail✅ the meaning of “Leave Me alone” as an invitation to pray✅ and 6 incredible explanations of the rare Torah word וַיְחַלThis is not just a sugya — it's a blueprint for real tefillah: emotional, meaningful, honest, and connected.

As we know, the miracles that Hashem performed at Yetziat Mitzrayim were not only to take revenge on the Egyptians. They were also to teach us lessons that we would need for all generations. Rabbi Menashe Reizman quoted Rabbeinu Chaim Paltiel, who explained one of those lessons. The Egyptians believed in numerous gods, and every one of them was connected to their source of parnassah. They worshipped the sheep that gave them parnassah. They worshipped the Nile River that gave them parnassah. They worshipped Pharaoh, who they believed gave them parnassah. And Hashem made a mockery of all those gods, including the Baal Tzafon. Baal Tzafon was the place where Yosef hid all of the treasures that he accumulated during the years of famine. As long as Baal Tzafon stood, the Egyptians felt secure. It was their insurance policy. Even if the Nile failed, even if their livestock died, even if everything else collapsed, they still had mountains of gold hidden away there. Pharaoh emptied that treasure house and gave everything to the Egyptians in order to convince them to chase the Jews into the Yam Suf. That is what caused them to ultimately drown there, and that is how all of that wealth was transferred to Am Yisrael. Hashem was showing us that all of the things the Egyptians believed in were nothing. It was only Him who controlled everything. Sometimes a person becomes so wrapped up in his parnassah that he begins to trust in it. And if there is an issue with the product, or the customer, or the boss, he begins to tremble in fear that his parnassah is in jeopardy. Believing in the cause of parnassah is very similar to believing in the Egyptian deities. The Gemara says that whoever is somech geulah l'tefillah, no harm will befall him that day. Rabbeinu Yonah explains that if a person truly absorbs the message of the geulah from Mitzrayim, he will nullify all other imagined sources of help and rely fully on HaKadosh Baruch Hu. Only then can he truly pray. So long as a person believes that his refuah is in the hands of the doctor, and his future is in the hands of a diagnosis, how can he truly mean the words כי אל רופא רחמן ונאמן אתה that he says in tefilah? The more emotional involvement a person has in his hishtadlut, the weaker his emunah becomes. When it comes to parnassah, when a person truly believes that only Hashem is giving it to him, that only Hashem is marrying off his children, and that only Hashem is giving each person the house he needs to live in, then his kavanah in prayer becomes deep and real. First a person must nullify all other sources of support in the berachah of Ga'al Yisrael, and only then can he begin the Amidah properly. The Arugat HaBosem explains that the main essence of every berachah in the amidah is in its conclusion: כי אל גואל חזק אתה כי אל טוב וסלח אתה כי אל טוב ומטיב אתה Even though we must make hishtadlut, the Chazon Ish warns that we must not have emotional attachment to it. We must not lose our composure when hearing bad news about the industry we work in. Rather, we should remain calm, with the serenity of one who trusts that the same Hashem who helped him yesterday in one way can help him today in another way. The Gemara says that someone whose mind is preoccupied with worry in the performance of a mitzvah can be exempt from Keriat Shema. Then the Gemara asks: what about someone whose mind is preoccupied with worry because his merchandise sank at sea? Should he also be exempt? The Gemara answers no. He must remove the worry from his heart, because Hashem can provide his livelihood from somewhere else instantly. In fact, sometimes it is precisely through the sinking of the ship that his livelihood will come. Like the story of Rav Huna, who had four hundred barrels of wine turn sour into vinegar. One opinion in the Gemara says that afterward the emperor's daughter became ill and needed vinegar for healing. Suddenly vinegar was in great demand, and Rav Huna sold all of his vinegar at a great profit. He did not need wine in order to succeed. Hashem gave him even greater blessing through vinegar. Part of the purpose of Yetziat Mitzrayim is to bring us to one clear conclusion: כי אין כמוני בכל הארץ-there is no one like Hashem. Everything we could ever want or need comes only from Him. And the more deeply we believe that, the greater our tefillot and our avodat Hashem will become.

SHEMOT: Pharaoh, Batyah and Us | STUMP THE RABBI (256) https://youtu.be/M4Tazlv3TuoAlthough it seems like stories from past times, the eternal Torah gives us relevant lessons and news for today and even tomorrow if we only pay attention to the details. How did Pharaoh convince some of the most successful people in the world to become slaves? How did his daughter Batyah see the lie? What was the point of Moshe showing Am Yisrael miracles if the Torah says not to choose your leader based on miracles? These and much more will be addressed in this Shiur, followed by the questions & answers from a live online audience. Enjoy, Learn, Share and Be Holy.

When the Chashmonaim entered the Beit HaMikdash, they had every reason to despair. It was in shambles, and it seemed like all of the oil had already been defiled. And then, one moment of extra effort changed history. They discovered one jug of pure oil. That single moment of discovery brought about eight days of light, which in turn produced thousands of years of spiritual illumination for Am Yisrael. Furthermore, they knew they had only enough oil for one day. They could have easily said, what is the point? Anyway, they were going to be without oil for another seven days until they produced more pure oil. However, they understood the value of every effort when it comes to mitzvot. We never say, why bother? Every bit of effort is precious to Hashem. When a person acts l'shem shamayim, Hashem generally blesses his efforts, allowing them to reach far beyond anything he could have imagined. A man whom we will call Joe told me that six years ago, when he was about sixty, his job forced him to relocate to a new city. He had lived his entire life completely devoid of Torah and mitzvot. But with hashgachah pratit, the new city he moved to had a large population of religious Jews. One morning, everything seemed to be going wrong, and he felt he needed to clear his head, so he went out for a bike ride. After riding four miles, a large, magnificent building caught his eye — a recently built shul. He felt it might make him feel better to go inside, so he walked in and decided to sit for a while. When he entered, he saw a minyan in progress and sat quietly in the back, wearing shorts and a T-shirt, simply observing the tefillah. His attire and the fact that he was an out-of-towner drew some attention, but most people continued naturally with their tefillah. Afterward, one man approached him with a warm smile and said hello. He then asked Joe if he would like to put on tefillin. At first, Joe resisted, but then he accepted. It was the first time he had put on tefillin since his bar mitzvah nearly fifty years earlier. He described feeling something incredibly powerful — indescribable — and he began to cry. The man then asked him if he would return the next day to put on tefillin again, and Joe agreed. Without telling him, the man went and purchased a pair of tefillin for Joe. Joe came back the next day, put them on, and once again felt uplifted. The man then introduced him to a website, itorah.com , where thousands of shiurim are available for people on all levels. Joe thanked him and said he would listen. A few weeks later, that same man saw Joe riding his bicycle, this time wearing a kippah and listening to a Torah class. It was an astonishing sight — someone who had never lived a religious life was now proudly wearing a kippah in public. Since then, Joe has learned and completed five masechtot of Gemara, and today he learns every morning for about three hours in a local yeshivah. His wife also became religious, and he says he has never been happier. He now recognizes how much his neshamah was starving for Torah and mitzvot. He sees clearly how the hashgachah of Hashem guided every step: the forced relocation to a religious city, the difficult morning that led him to ride his bike, the inexplicable pull to enter a shul despite his attire, and finally, the one individual who made a small extra effort to say hello and invite him to put on tefillin. He often wonders how different his life would have been without that moment. A little extra effort goes a very long way, especially when we are acting l'shem shamayim.

Many people are feeling uneasy about the results of the election for Mayor of New York. Just hours after the results were announced, there were already several anti-Semitic incidents. Rahmana li'slan. In moments like these, we must remember a fundamental truth: no matter what circumstances we find ourselves in, Hashem is always our loving Father. He is controlling every detail that happens every second of every day. Our King does not get elected. Our King does not change every four years. He was, He is, and He always will be the One and only power directing the fate of every individual and every nation. Shlomo HaMelech says in Mishle, פַּלְגֵי־מַיִם לֵב־מֶלֶךְ בְּיַד־יְהוָה עַל־כָּל־אֲשֶׁר יַחְפֹּץ יַטֶּנּוּ . "The heart of a king is like streams of water in the hand of Hashem—wherever He desires, He directs it." The Midrash explains: just like water in a bowl can be tilted effortlessly in any direction, so too the heart of every leader is in the hands of Hashem, and He tilts it exactly as He wills. Whatever Hashem wants to happen, He brings about through the leader. The Malbim there adds a deeper insight: ordinary people are given free will, but a ruler—who has power over multitudes—cannot be allowed unrestricted free will, or he could cause great harm(in general no one can use their free will to affect another person unless Hashem wills it). Therefore, once someone ascends to leadership, Hashem limits his free will and uses him as an instrument to carry out His plan. That is why throughout history, there were leaders believed to be lovers of the Jewish people who suddenly acted with cruelty. And there were others who were assumed to be our enemies, who turned out to be our greatest allies. Once they come into power, they are governed entirely by Hashem's plan. Whatever He wants for Am Yisrael—that is exactly what will unfold. It does not matter who the leader is. Everything depends on our actions. The Gemara teaches that when Achashverosh gave his ring to Haman, that act brought about more teshuvah among the Jewish people than all the Nevi'im throughout history combined. Sometimes Hashem places a leader over us to awaken us, to push us toward teshuvah, to strengthen our emunah, or to remind us that only He controls the world. So the real question is: Are we going to trust in Hashem, or in the headlines? Are we going to believe that Hashem determines our destiny, or that our lives are in the hands of politicians? Yes, Jewish history contains painful chapters. But none of those harsh events ever came because of what a leader wanted. They were all expressions of Hashem's will—and even the difficult decrees came from His love. Like a doctor who administers a painful injection to heal the patient, Hashem sometimes gives us challenges for our ultimate benefit. Everything He does is the absolute best for us. Always. We have been under Hashem's watch, we are under His watch, and we will forever remain under His loving watch. The best thing we can do is strengthen our belief that there is nothing in the world besides Him, and strive to be the best servants of Hashem we can be. It is always our deeds and our tefillot that determine how Hashem guides the world. Baruch Hashem, we have a loving Father watching over us at every moment. That knowledge alone should give us the greatest sense of peace and strength.

Send us a textUnbreakable Faith: A Mother's Journey of Strength, Pain, and Miracles with Shelly ShemtovIn one of the most moving conversations we've ever had on From the Inside Out, we sit with Shelly Shemtov, the mother of Omer Shemtov, who was held captive in Gaza for 505 days.Shelly opens her heart and takes us into a mother's worst nightmare, and her unshakable faith that never wavered. Through anguish and uncertainty, she refused to break. She believed with all her heart that her son would return,  and miraculously, he did.With tears, strength, and breathtaking humility, Shelly shares how she spoke to God through the darkness, how gratitude and prayer became her lifeline, and how even in the tunnels, Omer felt the light of Am Yisrael surrounding him.This is more than a story of survival, it's a story of the power of a mother's love, the depth of Jewish faith, and the miracle of hope that never dies.If you've ever faced pain you couldn't understand, or prayed for something that felt impossible,  this conversation will move you, strengthen you, and remind you that light truly does rise from the deepest darkness.GUEST BIOShelly Shem Tov is the mother of Omer Shemtoy, one of the lsraeli hostages taken on October 7, 2023, and held in Gaza for 505 days. For over a year and a half, Shelly became a symbol of unyielding maternal strength, leading a global fight for her son's release with courage, faith, and relentless determination. Today, she shares her deeply personal journey through powerful lectures on hope, inner strength, and renewed purpose born from enduring the unimaginable. Shelly speaks from the heart-offering audiences an intimate window into her story of love, faith, and the ability find light in the darkest of moments.Shelly's emotional and inspirational talk will provide you with real world tools for growth from hardship.Shelly is currently in the US, and if you would like to contact her regarding speaking engagements please reach out at metadvocacy@gmail.comCHAPTERS00:00 Introduction and Overview02:17 Shelly's Journey of Faith and Strength05:50 Omer's Captivity and Resilience10:09 The Power of Faith and Community Support20:02 Reflections on Freedom and Gratitude22:33 The Road to Healing and Advocacy31:17 Embracing Bitachon in Life's Journey32:21 Healing and Reflection33:13 Insights from a Love Coach34:52 The Power of Self-Love46:21 Overcoming Fear and Embracing Confidence49:32 Unity and Advocacy54:40 Dancing Through AdversityCOMMUNITYJoin the Community! Connect with us on socials to discuss Episode 101, share insights, and continue the conversations you want to have:

Recorded live on Sunday, October 19, 2025, this powerful live Land of Israel Fellowship zoom explores the weekly Torah portion of Genesis (Bereishit) through the lens of today's unfolding events in Israel. As the Israeli hostages return home, we reflect on the themes of creation, faith, resilience, and divine light that run from the beginning of Genesis to the heart of the Jewish people today. Join Ari Abramowitz, Jeremy Gimpel and Tehila Gimpel as they drawconnections between the Biblical story of Genesis and the spiritual awakening happening across Israel. It's a story of light emerging from darkness, of faith tested and renewed, and of the unbreakable spirit of Am Yisrael. Study Torah. Stand with Israel. Strengthen your faith. Join the Land of Israel Fellowship — a global online community connecting hearts to the Land and the Word of God.

The beginning of Parashat Ha'azinu speaks about the kindnesses that Hashem did for Am Yisrael after they left Mitzrayim. He surrounded them with His Clouds of Glory in the desert. He then brought them into Eretz Yisrael and gave them the most delicious fruits to eat. Hashem took care of them physically in every way. But then the pasuk rebukes the people for not showing the proper gratitude. Instead of becoming more devoted to Hashem, they became worse. The best way to serve Hashem is with feelings of gratitude. We must feel gratitude even for the smallest blessings—how much more so for the countless blessings that Hashem gives us every single day. Even if a person received only a small gift, he is obligated to feel hakarat hatov. Rabbi Menashe Reizman told a story that was related by Rabbi Naftali Halberstam, which happened to him personally. In 1947, while he was learning in a yeshiva in Israel, there was a draft for the army. One day a military jeep pulled up and soldiers demanded their ID cards. Rabbi Naftali and two of his friends did not have any documents of exemption and were arrested. Eventually, they were brought to trial. When the names of the boys were called out before the judge, they announced, "Naftali Halberstam." The judge trembled, turned angrily toward the police, and shouted, "You brought this lunatic here? Send him and his friends away immediately!" Just like that, the boys received their release papers. Years later, Rabbi Naftali was walking down the street and suddenly recognized that judge. He reminded him of what he had done years before and asked his name so he could show proper hakarat hatov. The judge said, "You think you know about gratitude? I'll tell you what gratitude is." He then recalled a story about his father, whom we'll call Yehuda. Yehuda had moved to Israel but was not fond of the charedim. One day a great rebbe came to town and everyone went to get a blessing. Yehuda had no interest, but his friends persuaded him to come along. When it was his turn, the gabbai told him to write down a request and leave a small donation. Yehuda put down two small coins and said he had no requests. The rebbe blessed him, and he left. That year, the rebbe passed away. A few months later, Yehuda saw the rebbe in a dream. The rebbe said, "You showed me kindness by giving me two coins. I have come back to repay you by telling you that both your Rashi and Rabbeinu Tam tefillin are pasul." At first, Yehuda dismissed the dream, but his friends convinced him it couldn't hurt to check. He did, and found that indeed both pairs of tefillin were completely pasul. Yehuda later said, "Years have passed, but that dream saved me from being someone who never wore kosher tefillin." The judge concluded, "That was my father's story. When I heard your name in court, 'Halberstam,' I immediately remembered that rebbe, Rabbi Halberstam of Shinova. I trembled, and I released you at once, pretending you were a lunatic. It was part of the chain of gratitude from the rebbe, who I knew would want you released." If Hashem allowed a rabbi to appear in a dream to repay gratitude for two small coins, imagine how much hakarat hatov we owe Hashem for everything He gives us. Hashem showers us with infinite kindness, and thoughtful people recognize it. Rabbi Avigdor Miller was a master of hakarat hatov. He opened our eyes to see the endless chasadim that Hashem does for us. One of his famous examples was the peel of an apple. Once the peel is removed, the apple rots quickly. Hashem created the peel to keep the apple fresh longer than any man-made container. The apple is full of liquid, and to keep the juices from seeping out, Hashem designed the peel with a slight layer of oil. The peel also prevents rainwater from soaking into the fruit while it is still on the tree. The peel acts as a sign of readiness: its colors shift—red, green, yellow—to signal when the fruit is sweet and edible. Unlike people, whose outward garments often conceal what lies within, the peel truthfully reveals the fruit's state. Hashem even made the peel attractive and fragrant to make the apple more appealing. How does all that sweetness enter the fruit? Through the thin brown stem at the top. From mud and rain below and sunshine absorbed by the leaves, everything passes through that tiny channel into the fruit. No human could design such a delicate conduit. Yet Hashem uses it to bring forth nourishment and delight. Inside, the juice is distributed evenly, refreshing without spilling. The apple can be sliced neatly without mess. When one finishes eating, there is a "coupon" inside for countless more apples—the seeds. It's like a chocolate bar that comes with a voucher for another bar and another, endlessly. Each apple contains the potential for thousands more. Hashem arranged that the flesh around the seeds be tough and inedible, so they would be preserved. Each seed lies in its own perfectly designed chamber, ready to grow into a new tree. This is just part of the kindness contained in one apple. Hashem designed the entire world for our benefit. It is incumbent upon us to recognize this, and to serve Him happily with gratitude, showing that we are capable of being the people He created us to be. Shabbat Shalom.