Podcasts about Amalek

Rabbi Jacobson will discuss the following topics: Purim and Persia: Then and Now What lessons can we learn from Purim about today's events in Iran? How do we connect the dots of many seemingly fragmented events now and throughout history? Why would anyone think of reading the Megillah backwards? What are the parallels between ancient and modern-day Persia? Is it providential that Khamenei and his cohorts were wiped out while we were reading the Torah portion about obliterating Amalek?  What happened on Purim 1953 when the Rebbe led the chassidism in shouting hoo-ra hoo-ra three times, and its connection to Stalin's death that night? How does that apply to our times? What was the general theme of the maamar the Rebbe delivered then? What is the central message of Purim? Why is G-d's name not mentioned in the Megillah? If our enemies cannot hurt us within the structures of nature, how do we explain tragedies that we suffered throughout history? How do we reconcile the Purim miracle being dressed up in nature and the fact that it was connected to Purim/lots, which is a level beyond nature? Why would we be obligated to reach a point where we can't distinguish between “blessed is Mordechai and cursed is Haman”? If the “Guardian of Israel does not slumber or sleep” why does it say that the “king's sleep was disturbed that night”? Why is golus (exile) compared to sleep and dreams? How do we access the transcendent power of Purim today? What is the meaning of the expression “anyone who stretches out their hand is given”? What can I do to ensure that these blessings are fulfilled in my life? What happened on Purim 60 years ago? Why did we not take spoils in Persia as we did in Egypt? Now that the world's biggest terrorist Khamenei is gone what comes next? Is this a prelude to Moshiach? 

This wasn't just another Shabbat. This was the kind of Shabbat that reminds you history isn't something we read, it's something we walk into.At Chabad NDG in Montreal, a Persian-themed Shabbat table became something deeper: a meeting point between ancient Persia and modern Iran. Between the story of Haman and the voices of real Iranian activists fighting for freedom today. Between fear… and courage.Then came the moment no one planned.Walking to synagogue the next morning, before even hearing the news, the streets began to speak. Neighbors stopped, embraced, thanked. By the afternoon, the entire area around Chabad NDG filled with music, celebration, life. And suddenly, an ancient custom, making noise for Haman felt different.Because this isn't just about a villain from 2,500 years ago.From medieval children smashing stones with his name, to the teachings of the Rebbe, to a Midrash where noise literally drives away darkness—this episode explores a powerful idea:Sometimes holiness isn't quiet. Sometimes, the most spiritual thing you can do… is make noise. Not noise of chaos. Noise of clarity. Noise that says: Didan Natzach. We are still here.Key TakeawaysHaman is not just a character, he's a pattern. Every generation meets its version of Amalek. The question isn't if, it's how we respond.Noise can be holy. From ancient Jewish customs to Midrashic stories, making noise isn't childish, it's spiritual resistance. It's the soul refusing to be silent in the face of darkness.Joy is not denial, it's defiance. The celebrations outside weren't ignoring reality. They were transforming it. That's the deepest Purim energy: turning fear into song.The street became a synagogue. When neighbors hug you, when music fills the air, when gratitude replaces tension, you realize holiness doesn't only live inside walls.Children understand something we forget. They bang, they stomp, they erase Haman without overthinking it. There's a purity in that. A clarity adults sometimes lose.“Didan Natzach” is not just a phrase, it's a posture. It means: we don't wait for darkness to pass. We confront it. Together. Loudly. Joyfully.Available now:Paperback: https://www.amazon.com/Forgiveness-Experiment-What-Would-Your/dp/1069217638Kindle: https://www.amazon.com/dp/B0FR2QNJL6Audiobook: https://bit.ly/4tPFZhVSupport the showGot your own question for Rabbi Bernath? He can be reached at rabbi@jewishndg.com or http://www.theloverabbi.comSingle? You can make a profile on www.JMontreal.com and Rabbi Bernath will help you find that special someone.Donate and support Rabbi Bernath's work http://www.jewishndg.com/donateFollow Rabbi Bernath's YouTube Channel https://www.youtube.com/user/ybernathAccess Rabbi Bernath's Articles on Relationships https://medium.com/@loverabbi

Rabbi Pinchas Allouche, head Rabbi at Congregation Beth Tefillah in Scottsdale, and the host of the Rabbi Allouche podcast, joins Seth for the full hour to talk about this week's Torah portion, known as Tetzaveh. They delve into the paradoxical command to "blot out the memory of Amalek" and its connection to the concept of humility. The conversation touches on the importance of remembering evil, the role of memory in shaping our identity, and the power of storytelling in preserving hope and faith. Rabbi Allouche shares insights from Jewish tradition and philosophy, drawing parallels between the story of Esther and current events, highlighting the significance of perseverance and the impact of our choices on our legacy.See omnystudio.com/listener for privacy information.

The pasuk says that Amalek attacked the Jewish People when they were in רפידים and Chazal tell us the reason Amalek was able to attack was because רפו ידיהם מן התורה – the Jewish People became weakened in Torah. Rabbi Menashe Reizman quoted from the Shem M'Shmuel who said in the name of his father the Avnei Nezer that Amelek attacked around the 29 th day of Iyar, just about a week before the Jewish People received the Torah on Har Sinai. At that time, they were counting Sefirat HaOmer , they knew they were rising each day out of the 49 th level of tuma they had been in and they knew they were going to reach the highest levels of kedusha , so how were they able to become weakened in Torah at a time like that? The answer is because they didn't feel any tangible change inside of them. They weren't feeling more spiritual. More than 40 days of the counting had passed and yet they still felt the same as they did before. That caused them to become weak and that was how Amalek was able to attack. The Tiferet Shlomo writes the same thing is happening during this long galut . Without a question we are at the doorstep of Mashiach and when he comes, the Navi tells us, ישפוך ה' רוחו על כל בשר ונבאו בניכם ובנותיכם – Hashem is going to bestow His spirit upon us and our children are going to be nevi'im. We would think that at this time we should feel 99% of the way there, we should feel imbued with the spirit of Hashem, ready to receive prophecy. Yet, in reality, we don't feel that way. The reason, he says, Hashem did it this way is because if we felt like the level we were actually on, it would take away our free will. The enjoyment from those feelings would make it too easy for us to choose good over evil. We are always going to have the Amalek inside of us saying, You're not accomplishing anything. See, you don't feel it. This attitude has caused so many people to become weak in their avodat Hashem. The Jewish People didn't feel the growth that they had a week before Matan Torah , but how great were they in actuality? The following week they received the ultimate level of prophecy, they reached the ultimate level a person could possibly be on, hearing the voice, kavayachol , of HaKadosh Baruch Hu . They had a misunderstanding, they really were on a high level, it's just that Hashem didn't allow them to feel that way, so He could balance their free will. The same applies to us today. A person who is learning and growing might say to himself, I don't feel any change. The Amalek inside of him is saying, you're not growing, the Torah's not affecting you. And because in reality the person doesn't have the feeling he is looking for, he believes Amalek. We must strengthen ourselves and realize, every avodah we do is making us so great. We are rising higher and higher in anticipation of greeting the Mashiach . Specifically because we live in such a depraved world, it makes our avodah that much more valuable. If we stay the course, we will see how much of an effect Torah and mitzvot really is having on us. B'ezrat Hashem, we should merit that glorious day when the Mashiach will come and Hashem will rest His spirit upon us.

Haman and Amalek set out to show how the world is "random"—turns out they were right, just not in the way they expected.

Join host Jeff on this Friday episode of Right On Radio for a wide-ranging program that blends scripture, current events, and intelligence analysis. The show opens with the Word on Word segment — a listener-facing scripture choice between 1 John 3:18 and Ephesians 5 — and reflections on faith, hope, and the sing-along power of Chris Tomlin's “Our God.” Jeff moves into pattern-recognition analysis and media commentary, responding to technical issues from a previous livestream with Tim and previewing his own upcoming books (including a project on "decoding the power of three"). He plays and contextualizes a series of clips including excerpts from Tucker Carlson's Huckabee interview about Bibi Netanyahu's Amalek remarks, clips of rabbis discussing the historical concept of Amalek, and related commentary from media figures such as Rick Wiles and a rabbi's daughter describing hidden practices inside religious communities. The episode digs into military and intelligence topics: reports about the USS Gerald Ford operating in the Middle East (including crew unrest and clogged plumbing reportedly caused by sailors), possible Iranian strike capabilities, and the presence of Chinese and Russian naval assets. Jeff cites voices like Colonel Douglas MacGregor and ties those reports to broader geopolitical concerns. Political and national-security coverage includes clips from Tulsi Gabbard on the "deep state," Secretary Kristi Noem describing discovery of a secret SCIF and alleged surveillance on staff devices, John Solomon on election vulnerabilities and Senate procedure, and viral commentary from Steve Seibold about possible political plans. Jeff also touches on documents and allegations involving the Maxwell family, foreign access to U.S. systems, and historical conspiratorial claims he's tracking. Interwoven with the intelligence and political segments are human-interest moments: a military aviator receiving recognition for bravery, a short classroom clip (a nun teaching the virtue of "doing the little things well"), viewer chat reactions, and fundraising updates for the show. Jeff closes with a call to prayer (Saturday at 8 p.m.), encouragement to love God and neighbor, and a musical send-off. Listeners can expect a mix of biblical reflection, multimedia clip analysis, national-security reporting, and opinionated pattern-recognition — plus references to guests and clips from Tim, Tucker Carlson, Huckabee, Tulsi Gabbard, Kristi Noem, John Solomon, and others. The episode is aimed at listeners who want faith-based commentary tied to provocative media and intelligence topics. Want to Understand and Explain Everything Biblically?  Click Here: Decoding the Power of Three: Understand and Explain Everything or go to www.rightonu.com and click learn more.  Thank you for Listening to Right on Radio. Prayerfully consider supporting Right on Radio. Click Here for all links, Right on Community ROC, Podcast web links, Freebies, Products (healing mushrooms, EMP Protection) Social media, courses and more... https://linktr.ee/RightonRadio Live Right in the Real World! We talk God and Politics, Faith Based Broadcast News, views, Opinions and Attitudes We are Your News Now. Keep the Faith

What if the real battle isn't choosing the right path—but staying on it once the ground shakes? We take a hard look at Zachor and the charge to remember Amalek, not as ancient trivia but as a living pattern: predators circle when conviction thins. The thread winds through Shekalim, Parah, and Hachodesh, yet lands here with urgency—miss even a word of this reading, say the sages, and you miss the heartbeat of the mitzvah.We connect the dots the Torah lays out: Amalek appears right after the people wonder, “Is God among us or not?” That same unease surfaces in Devarim, where the law about honest weights sits beside the command to remember. Why? Because cheating at the scale is theology in disguise; it says tomorrow's bread requires my deceit. From Rafidim's laxity to the Ramban's portrait of anxious believers at the sea, the pattern holds—doubt is not ignorance, it's the erosion that starts after you already know the truth.So we make it practical. Faith becomes a craft: choose with clarity, then refuse the daily re-vote on your values. Keep clean measures to declare trust in enough. When the work of building a holy home feels uphill, read “hard” as a sign of meaning, not a signal to quit. Quiet the panic, steady your breath, and act on what you know is right. That is how you drain the blood from the water and keep the sharks away.If this conversation helped you name where doubt sneaks in—and how to push back with conviction—subscribe, share the episode with a friend who needs resolve today, and leave a review with the one place you're choosing to stay the course.Support the showJoin The Motivation Congregation WhatsApp community for daily motivational Torah content!------------------Check out our other Torah Podcasts and content! SUBSCRIBE to The Motivation Congregation Podcast for daily motivational Mussar! Listen on Spotify or 24six! Find all Torah talks and listen to featured episodes on our website, themotivationcongregation.org Questions or Comments? Please email me @ michaelbrooke97@gmail.com

Shiur given by Rabbi Heshy Friedman on Parsha. Shiur given in Yeshivas Ohr Reuven, Monsey NY.

Welcometo Pastor's Chat. Today we're moving on to Ephesians 6:18–20. The Apostle Paulhas been talking about putting on the whole armor of God, that we might be ableto stand against the wiles of the devil—and having done all, to stand. But notonly does he want us to stand; he also wants us to bow our knees. In theseverses, Paul speaks about the Christian soldier on his knees.  AsPaul concludes the armor of God here in Ephesians 6, he does something verystriking. He does not add another piece of armor. Instead, he brings us toprayer. Someone once wrote, “Put on the Gospel armor—each piece put on withprayer.” That captures Paul's meaning perfectly. Prayer is not simply anotherweapon. Prayer is the very air that the Christian soldier breathes. It is theatmosphere in which we wear the armor and wield the sword. We cannot fight thisbattle in our own strength. No matter how gifted, trained, or experienced wemay be, we are no match for the enemy apart from God. Rememberin the Old Testament, in Exodus 17:8–16, when the people of Israel had aconflict with Amalek. When Amalek attacked Israel, Moses went up on themountain to pray while Joshua fought in the valley below. It took both. It tookthe intercession on the mountain and the sword in the valley to defeat theenemy. Prayer is the power for victory. Prayer is the exercise of faith. Prayeris putting the Word of God and the armor we have been given, into effect as wefight the battle and stand against the wiles of the evil one. Paulhas just told us in the previous verses to put on the belt of truth, thebreastplate of righteousness, the shoes of the gospel of peace, the shield offaith, the helmet of salvation, and the sword of the Spirit. Now he says,“Praying always.” Ephesiansbegins by lifting us up into the heavenlies in Ephesians 1:3. It catalogs thebreathtaking blessings we have in Christ. We are chosen (1:4-5). We areredeemed and forgiven (1:7). We are sealed with the Holy Spirit (1:13-14). Weare made alive (2:5-6). We are given bold access to God (3:12). We are mademembers of Christ's body (2:19-22). We are equipped with spiritual gifts (4:7-12).We are given the fullness of the Spirit (5:18). We are armed for spiritualwarfare in the verses we have just been studying (6:10-17). After listing allthese riches, there is a danger for all of us—that of self-sufficiency. Paulbegins this letter with prayer in Ephesians 1:16-23, where he shares the prayerhe has made for them. Then in chapter 3:14, Paul records another prayer. Hesays, “For this reason I bow my knees,” and he shares what he prays forthe saints (vs. 15-21). He concludes that prayer with these words: “Now untoHim who is able to do exceeding abundantly above all that we ask or think”(Ephesians 3:20). Now Paul closes this letter by putting us on our knees! In1 Corinthians 10:12, Paul reminds us, “that we must take heed lest, when wethink we stand, we fall”. The way we keep standing—this amazing picture—isby being on our knees. Standing on our knees is a powerful thought. That is howwe stand against the wiles of the evil one. We continue praying always with allprayer and supplication. Wemust understand that God's armor is not mechanical, and it is not magical. Myfriend, the gifts of the Spirit and the armor of God are not effective at allwithout prayer.  Prayerkeeps us dependent upon God. When we bow our knees, it is a posture ofsubmission and surrender. It is a picture of humility before a holy God. Thatis what prayer does. Oh, my friend, let us learn to pray always as we fight thebattle against the evil one. Remember, prayer is the breath of the Christian soldier!Just, as you can't live physically without breathing, you can't standspiritually without bowing in prayer!  Godbless you, and may you have a wonderful, wonderful day.

Please take 5 minutes to fill out Ark Media's LISTENER SURVEY ____ Rachel Goldberg-Polin joins Dan for a Purim special to explain why this is possibly the most misunderstood holiday in Jewish tradition. Rather than simply a fun masquerade for kids, Purim presents a profound meditation on hiddenness, courage, and stepping into one's moment. Rachel walks Dan through the Book of Esther, unpacks its drama and philosophical depth, and explores why a story where God is never mentioned may be the most relevant text for a confusing, fractured age. In this episode: - The world of Persia and the backstory to Purim - Vashti, Esther, and the making of a queen - Haman, Amalek, and the logic of antisemitism - “For such a time as this” and the Esther moment - Where is God in a story without God? - Masks, hiddenness, and the illusion of randomness - Unity, generosity, and the mitzvot of Purim - Discovering your purpose when no one summons you More Ark Media: Subscribe to Inside Call me Back Explore Israel Votes Listen to For Heaven's Sake Listen to What's Your Number? Watch Call me Back on YouTube Newsletters | Ark Media | Amit Segal | Nadav Eyal Instagram | Ark Media | Dan X | Dan Dan Senor & Saul Singer's book, The Genius of Israel Get in touch Credits: Ilan Benatar, Adaam James Levin-Areddy, Brittany Cohen, Ava Weiner, Martin Huergo, Mariangeles Burgos, and Patricio Spadavecchia, Yuval Semo 

Join Rabbi Joey Rosenfeld as he guides us through the world and major works of Kabbalah, Hasidic masters, and Jewish philosophy, shedding light on the inner life of the soul. To learn more, visit InwardTorah.org

Join us for an analysis of this week's special Haftara for Parshas Zachor from the Book of Shmuel-Shaul's war with Amalek. We examine this difficult and controversial topic, Shaul's failure, and as how we can apply this mitvzah in today's day and age. If you enjoy the Toras Chaim Podcast, please help us spread the word! You can share a link on social media, leave a review or rating on your favorite podcast platform, or best of all, discuss what you've learned at the shabbos table!We love to hear from our listeners. Be it comments, questions or critique. You can send an email to overtimecook@gmail.com or via instagram @OvertimeCook or @Elchonon.

Shabbat Zakhor | And Shaul smote Amalek, by Rav Eli Weber Zakhor | Shmuel I 15:2-34 What caused Shaul's downfall?

Send a textWhat is the aim of the Amalek within?Support the show

Explore why Moshe's name is missing from Tetzaveh and the deeper meaning of the war with Amalek. Discover how to bridge the gap between what we know and what we do to bring more light into the world. https://www.torahrecordings.com/classes/by_parsha/002_shemos/008_tetzaveh/012

Explore the war with Amalek, from the Purim story to modern miracles. Learn why Jewish tradition transcends archaeological discovery and how to recognize Hashem's hand behind the "natural" mask of the world. This session bridges the transition from the regular Torah portion, Tetzaveh, to the special reading for Parshat Zachor (The Sabbath of Remembrance). It addresses the spiritual mechanics of miracles and the eternal battle against the apathy represented by Amalek. https://www.torahrecordings.com/classes/by_parsha/002_shemos/008_tetzaveh/014

Prophetic Insights into the Spirit of Haman | KIB 519 Kingdom Intelligence Briefing Description In this week's Kingdom Intelligence Briefing (Episode 519), Dr. Michael and Mary Lou Lake turn toward the biblical season of Purim and the prophetic lessons embedded in the book of Esther. As hidden things continue to be revealed in our day, Purim reminds us that God is not absent—He is orchestrating reversals, positioning His people, and bringing justice in His timing. Dr. Lake explores a powerful character study of Esther's three central figures—Esther, Mordecai, and Haman—and shows how Haman's identity as "the Agagite" connects the narrative to the ancient war with Amalek. You'll see how Saul's incomplete obedience created consequences that surfaced generations later—and how God raised up Mordecai and Esther to finish what Saul failed to do. This episode also examines the psychological and spiritual profile of Haman: pride, entitlement, obsession with honor, rage at dissent, manipulation of law and finances, and genocidal hatred. The discussion highlights how these traits mirror the "Amalekite/Haman spirit" at work through systems, propaganda, and bureaucratic power—then and now. Finally, we look at the hope of Purim: divine reversal—the trap of the wicked becoming their own downfall—and the call for the remnant to cultivate spiritual "mnemonic triggers" that keep us anchored in covenant faithfulness, humility, and the Word of God. Key themes: Purim, Esther, Mordecai, Haman, Amalek, covenant warfare, generational consequences, divine reversal, remnant preparation, end-times spiritual conflict.

IntroductionThe book of Esther presents a seemingly impossible situation: God's people face annihilation, Persian decrees cannot be overturned, and God appears to be completely silent. We might expect a burning bush, ten plagues, or some dramatic miraculous intervention. We would expect that God is going to act in a dramatic and certain way. Instead, the Lord works through something far more ordinary. He works through the boredom of insomnia. His solution to cure the insomnia is to have Persia's decrees read to him. This arbitrary moment changes the course of history and shows that Persia's decrees will not stand. The Providential Problem Esther is caught between two unmovable Persian decrees. There is one forbidding wives from disrespecting their husbands. This was sent out to all the provinces. There is another decree that calls for the annihilation, full extermination of the Jewish people in eleven months. This goes all the way back to Amalek trying to conquer Israel. The messianic line itself is on the verge of being wiped out. Yet God's answer to this crisis is not a miracle, but insomnia. This seems absurd. The Lord parted the sea for Israel. He sent the 10 plagues. He made a donkey talk. Now, the Lord is working through a sleepless night? Well, the king is reminded that Mordecai saved his life. He also knows that Mordecai has not been rewarded for his deed. The sleepless night is interrupted by the morning and a man with an urgent request. The King's Query As the king searches for a way to honor Mordecai, Haman arrives at the palace. Haman has a spring in his step. He is going to overturn history and make things right. He is going to kill Saul's descendant. His wife and friends came up with the plan. He just needs to manipulate the king a little bit. The king notices that someone is outside and wants to know who it is. He learns that it is Haman. He invites Haman into the room, and before Haman can speak, the king asks him a question: what should be done for the man the king desires to honor? Haman, blinded by his own pride, assumes the king must mean him. He wants it to be public that he is significant in this kingdom. The best thing would be to have Mordecai sing Haman's praises before Mordecai is exalted on the pole. So Haman gives his answer. He wants to be paraded around the city. He wants the royal robes on him. He wants to be on a royal horse. The trap is sprung by Haman's own mouth. The king tells him to do exactly that, but for Mordecai the Jew. The man who wrote the decree to exterminate the Jewish people is now forced to parade his nemesis through the streets while shouting out Mordecai's honor for all of Susa to hear. God is not sending a prophet. He is using Haman's own arrogance to proclaim the triumph of the messianic line. God's decree will stand. His passive power is greater than the serpent's scheming. Haman's HorrorHaman rushes home in shame, and the advisors who once fueled his confidence now deliver a devastating verdict: Haman will not trample the serpent seed. The Lord does not need to use plagues to protect his people and undo Persia's decree. He simply needs to inflict a restless night. Haman must come to grips with the fact that his wife cannot advise him out of this predicament. Before Haman can even process this prophetic warning, the king's servants arrive to escort him to Esther's banquet. The narrative leaves us on a chilling cliffhanger, but the message is already clear. Unlike the unstable Persian king who regretted sending away Vashti, God does not reverse his decrees. The seed of the serpent will not stand. The messianic line will not be exterminated. And Haman, like Amalek before him, is running out of time. God's promise is real. God is not manipulated by his advisers. ConclusionThe book of Esther is a book criticized because God is silent. However, God is not passive. God is active in his silence. A night that seems arbitrary is all God needs to save his people. He is working through the most mundane details of human life to ensure that his promises cannot fail. The decrees of Persia, for all their pomp, and certain decrees do not veto God's will. The Lord promised to conquer death, and so he did in Christ, as Christ has been raised triumphantly from the grave.

It's one thing to destroy Superman, Supergirl, the bottle city of Kandor, and all Kryptonian intellectual property, but KRYPTO MUST BE PROTECTED AT ALL COSTS! Find out all about it right here with Superman #195! Chapters (00:00:00) - Oh, My!(00:00:17) - Superman 195(00:01:49) - Parasite: The Japanese Manga(00:02:38) - Piano Lessons in the Elevator(00:04:52) - The Podcast's 8th Anniversary(00:05:38) - Punch the Monkey's First Game(00:08:40) - Back to the Comedy(00:10:12) - Meet the Kryptonian Killer(00:11:54) - How to Hide a Planet Krypton Monument(00:16:33) - Superman: Who Destroyed Monument to Krypton?(00:21:24) - Kryptonian relics stolen from Valley Mall(00:26:03) - Barrel Bodega(00:27:49) - Superman v. Superman: The Dark Knight(00:29:10) - Superman vs Supergirl(00:32:03) - Could This Be Amalek From Superman #(00:33:23) - The Dark Ages of Krypton(00:36:23) - Dark Phoenix vs Jean Grey ((00:38:57) - Supergirl vs Renald the Kryptonian(00:41:14) - Superman vs The Phantom(00:44:33) - Superman vs Amalek(00:48:06) - Superman Letters to the Army(00:49:10) - Mark Evanier: January Superman story is the finest Superman story ever published(00:52:32) - Checkered Past: The Podcast Review

The war against Amalek is the war of faith - the war for the sanctification of our physical reality. When sanctify this world, we defeat Amalek in both dimensions, spiritual and physical. The whole world is a mess. Governments are collapsing. The world order is collapsing. How is global chaos going to affect each of us? How can we deal with panic and uncertainty? How is all of this part of the Divine Plan? And how is it detailed in the Zohar? The Days of ShOVaVYM TaT - the eight weeks from Parshat Shemot to Parshat Tetsaveh carry great virtue for personal correction and for the correction of the whole, and especially, this year, the year 5776. Our society is going through historical upheavals of redefining personal freedom. Spirituality, values, and holiness must be part of true freedom, the freedom to be happy without hatred, anger, guilt, and blame. ShOVaVIM TaT Eight Weeks of Personal & Worldwide Redemption Week 8  Read and learn more about this Parashah https://livekabbalah.org/tetsave Join our course program: https://livekabbalah.org/live-kabbalah-courses Join our Zoom Program: https://livekabbalah.org/weekly-zohar-study-live Support our efforts to provide you with more materials, donate to Live Kabbalah: https://livekabbalah.org/donations

In this conversation with Rabbanit Mali Brofsky, we study the Haftorah of Shabbat Zachor which recounts Shaul's loss of the monarchy in I Shmuel 15 in the war against Amalek. We explore the significance of Shaul's error in this narrative alongside the ideal nature of Israelite monarchy. This year the Matan Podcast is exploring the weekly Haftorah.

Purim Series; Who is Amalek? - Rabbi Kaufman by Mayanot

In this session, we continue our deep dive into Megillat Esther, exploring the darker realities behind the “beauty pageant,” the introduction of Mordechai and Esther, and the political events that set the stage for the Purim miracle. Along the way, we bring key Talmud insights and classic commentaries to uncover the deeper meaning behind the story.What we coverThe “pageant” in Chapter 2—and how some commentaries portray it as coercive (including an Ibn Ezra approach)Why Mordechai's location in Shushan mattersEsther's dual name: Hadassah vs. Esther, and what Chazal highlight about her character and presenceEsther's modesty and strategy: hiding her identity and refusing extravaganceThe assassination plot of Bigthan and Teresh—and how Mordechai uncovers itThe rise of Haman and Mordechai's refusal to bowThe king's signet ring as a turning point—and a powerful Chazal teaching about wake-up calls and teshuvahA broader Torah frame: the Amalek/Agag thread and the legacy of Saul, Agag, and Samuel (see 1 Samuel, ch. 15)Why Adar isn't “bad luck”: reframing Adar through the life of MosesTimestamps (approx.)00:00 – Recap of Part 1 (Vashti, the feast, the search for a queen)02:10 – The “pageant” through classic commentary03:30 – Introducing Mordechai in Shushan07:40 – Esther/Hadassah: identity, background, and Chazal13:45 – Why Esther hides her identity + her modest approach18:10 – Esther becomes queen + royal celebration19:15 – Bigthan & Teresh plot and its significance24:00 – Haman's promotion and the bowing decree28:10 – The genocide plot: lots (Pur) from Nisan to Adar36:30 – The signet ring moment and a major rabbinic insight42:25 – Amalek, Agag, and Saul: “misplaced mercy” as a Torah theme57:30 – Adar, Moshe's life, and closing preview

The Megillah is unlike any other book of Nach, and it captures the essence of why the fight against Amalek is taking forever.

The Rebbe clarifies that while remembering Amalek is a Biblical duty, reading it on the Shabbos before Purim is a Rabbinic institution. Beyond the Halachic mechanics, the Rebbe emphasizes the spiritual goal: erasing the "Amalek" of apathy and coldness by serving Hashem with constant enthusiasm and warmth. https://www.torahrecordings.com/shulchan_menachem/orach_chayim/344_002

The Rebbe provides a definitive guide on the pronunciation of Amalek's remembrance, instructing readers to recite both Zecher and Zeicher in a specific order to satisfy all halachic and traditional opinions. While grammar is vital, the Rebbe reminds us that the core objective remains the total eradication of apathy and evil from our lives. https://www.torahrecordings.com/shulchan_menachem/orach_chayim/345

The Rebbe analyzes why Parshas Zachor and Parah require a Minyan, unlike the Megillah. Though remembering Amalek is a constant duty fulfilled daily, the Sages elevated these readings to a public, communal obligation to bridge the gap between individual memory and formal Divine declaration. https://www.torahrecordings.com/shulchan_menachem/orach_chayim/344_001

Kaddish is a prayer asking that Hashem's Name shall be recognized, revered and glorified throughout the world. When we answer to the Hazzan, "Amen, Yeheh Shemeh Rabba," we are essentially joining in this prayer, affirming that we, too, pray and yearn for the time when G-d's Name will be great. The Rabbis teach that during our period of exile, G-d's Name is "incomplete," as it were, consisting only of the first two letters – Yod and Heh. This is indicated in Hashem's pronouncement following the war against Amalek, "Ki Yad Al Kes Y-ah" (Shemot 17:16) – that as long as Amalek has yet to be defeated, and evil still exists in the world, G-d's Name is "Y-ah," consisting of only two letters. In the future, the Vav and the second Heh will be added to complete the Name. The Hazzan thus begins Kaddish with the words "Yitgadal Ve'yitkadash," which together consist of eleven letters – an allusion to the letters Vav and Heh, which have the combined number value of 11. "Yitgadal Ve'yitkadash Shemeh Rabba" is a prayer that G-d's Name shall be "completed" through its glorification among all peoples on earth. We therefore proclaim in our response to Kaddish, "Yeheh Shemeh Rabba" – that Hashem's Name shall be "Rabba," "large" and complete, with the arrival of Mashiah, when G-d's Name will be acknowledged and respected throughout the world. Because we respond to Kaddish so often – numerous times each day – we are prone to answering mindlessly, without paying attention to what we are saying. We should try, as much as possible, to concentrate on the meaning of the Hazzan's declaration, and on the meaning of our response – that we are praying for G-d's Name to be known and glorified throughout the world. Some have the custom when the Hazzan begins Kaddish to recite the verse, "Ve'ata Yigdal Na Koah Hashem…" (Bamidbar 14:17). However, the Arizal taught that this practice is incorrect. One should listen silently and attentively to the Hazzan's recitation, and then have in mind when responding that we are joining in his prayer for the glorification of the divine Name.

B"H According to the Torah, the greatest enemy of the Jewish people isn't only physical. It's spiritual. It's that cold voice that shows up whenever you try to grow. Amalek represents that cooling off. You feel inspired, you want to change, to connect deeper, to move closer to Hashem — and then comes the doubt. “That's nice. It won't last.” Amalek and safek — doubt — share the same numerical value. The battle isn't against inspiration. It's against the voice that tries to freeze it. You don't defeat that voice by arguing with it. You defeat it by walking. Small steps. Again and again. Keep going while the doubt is talking. Let the lake be frozen. Just don't let your soul be. #Judaism #Torah #Spirituality #Faith #Growth 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!

Para 6Spotify Notes . Torah 30:3 (Paragraph Vav)Big idea: Hashem created the world so we can attain השגת אלקות (hasagas Elokus) and live in relationship with Him. But because He is אין סוף (Ein Sof) and we are בעלי גבול (ba'alei gvul), the gap seems unbridgeable. The answer is צמצומים (tzimtzumim). Not for concealment, and ultimately transmission and gilui. Malchus has two functions. It contains and defines, and it also enables expression. When Malchus is pure הִתְבַּטְלוּת (hisbatlus), לית לה מגרמה כלום (leis lah m'garmah klum), it reflects like the moon reflecting the sun. That is מלכות דקדושה (Malchus d'kedusha). When the vessel takes on “identity,” and perceived intependence the whole transmission becomes warped. That is Malchus in גלות (galus), and the same “pieces” that are potentially kedusha become reoriented as מלכות דסטרא אחרא (Malchus d'sitra achra). The sharp example is secular “wisdom” like science. It can be a כלי to reveal Hashem, but when it becomes a closed framework that claims independence from the Creator, the greatest potential for gilui becomes the greatest concealment.Arba Malchuyos and the rescue mission: How it gets repaired: Chesed cuts Malchus away from the ארבע מלכויות and returns it to its source. Avraham Avinu embodies this repair. He is סונא בצע (sonei betza). He rejects spoils. He pursues the ארבע מלכים and restores Malchus to kedusha. He is the עמוד האמונה (amud ha'emunah) because he can see unity inside the world's pieces. From Avraham flows the “four sons” framework, and a major teshuvah theme emerges. True teshuvah includes asking forgiveness even for what you do not know you did wrong. Otherwise teshuvah is still confined within your own דעת (daas) and your own box.Shalosh Regalim, simcha, and restoring Ohr Panim: The life-force of Malchus d'kedusha is אור הפנים (ohr hapanim), accessed through the שלוש רגלים (shalosh regalim) and שמחת המצוות (simchas hamitzvos). Amalek represents the center of purposelessness and ליצנות (leitzanus). Shmuel “cuts” Agag, symbolically slicing the כוח of the four distorted malchuyos and reattaching Malchus to kedusha. The regalim restore alignment, rebuild the vessel, and reopen the channel so sechel elyon can once again enter sechel tachton with integrity.

Watch the bonus section on Ishmael and the roots of Islamic terror - https://j-tv.plus/ishmael-the-biblical-roots-of-islamic-terror/A fascinating conversation with Rabbi and Historian Ken Spiro. 0:00 Intro 2:08 An astonishing Talmudic prophecy about Iran 4:50 Why is Persia a significant force in Biblical destiny? 15:05 The four empires/"beasts" in Jewish history 23:18 - Persia, Amalek and Purim 26:21 The apocalyptic ideology of Iranian regime 27:50 Esau, Rome and the USA 33:50 Roots of Anti-Israel Christians 38:20 The reconciliation of Esau and Israel 42:59 Ishmael and the roots of Islamic terrorSee more from Ken Spiro at https://kenspiro.com/

Join Rabbi Joey Rosenfeld as he guides us through the world and major works of Kabbalah, Hasidic masters, and Jewish philosophy, shedding light on the inner life of the soul. To learn more, visit InwardTorah.org

January 7, 2026 - Wednesday PM Bible Class   This episode is a classroom-style exploration of Deuteronomy focused on the biblical theme of remembrance. The speaker (a teacher/sermon leader) walks listeners through verses that repeatedly command Israel to "remember" or "not forget," examining what the Israelites were to recall—deliverance from Egypt, God's mighty acts (plagues, the Red Sea, manna, provision of water, etc.), covenant promises, their provocations (complaints, the golden calf), and the warning about Amalek. The class includes interactive questions and comments from attendees, which help surface practical questions about justice, proportionality, and how Old Testament commands apply today. Key points covered include: the importance of remembering God's acts to keep dependence on God rather than self; the obligation to remember past weakness so the community shows compassion to the powerless; the instruction to remember Amalek as a reminder that God's justice will come; and warnings that forgetfulness leads to idolatry, arrogance, and disobedience. The speaker connects these Old Covenant themes to the New Covenant—drawing parallels between Israel's deliverance from Egypt and our deliverance from sin in Christ, the continuing consequences of provoking God, and the call to faithful covenant-keeping. Practical applications and takeaways are emphasized: study Scripture so you can remember what you've been taught; share the testimony of eyewitnesses and historical evidence for faith; hate the sin but love the sinner; live as pilgrims who anticipate God's justice and salvation; and keep God's love at the center of remembrance. The episode ends with pastoral encouragement to remain faithful, remember God's past faithfulness, and live in hope as you await Christ's return. Duration 43:20

In this episode of the Blood Brothers Podcast, Dilly Hussain speaks with Dr Rahmeh Aladwan, one of the most witch-hunted medical professionals in Britain for her outspoken positions on Jewish supremacy and Palestinian liberation. Topics of discussion include: Why was Rahmeh initially investigated by the GMC? Rahmeh's four arrests in six months for allegedly “stirring racial hatred” and “supporting terrorism”. Do Zionism and Israel represent most Jews? Are Jews a religious group, an ethnic group, or both? The censorship of criticism of Talmudic beliefs and Jewish religious justifications for Israeli policies such as “Greater Israel” and “Amalek”. Jihad in Islam and armed resistance under international law. Right vs left politics, alliances, safe spaces and cancel culture. Is the progressive liberal left anti-Islam? Is opposing usury considered “antisemitic”? FOLLOW 5PILLARS ON:    Website: https://5pillarsuk.com YouTube: https://youtube.com/@5Pillars Facebook: https://www.facebook.com/5pillarsuk Instagram: https://www.instagram.com/5pillarsnews Twitter: https://x.com/5Pillarsuk Telegram: https://t.me/s/news5Pillars TikTok: https://www.tiktok.com/@5pillarsnews

Join Rabbi Joey Rosenfeld as he guides us through the world and major works of Kabbalah, Hasidic masters, and Jewish philosophy, shedding light on the inner life of the soul. To learn more, visit InwardTorah.org

Parashat B'shallach [Exodus 13:17-17:16] is the 4th parashah in the Book of Exodus. It features the dramatic crossing of the Sea of Reeds [14:1-31] with the companion poem [15:1-19], and a number of misfortunes: the lack of water, the lack of food, another lack of water [the Exodus story of Moses & The Rock, reprised in Numbers 20:1-13], and the attack of Amalek, which will reverberate through biblical history and beyond. It is a partiuclarly rich parashah in a book that is known to have several. We hope our conversation lives up to the parashah! We take note of the return of the body of Ran Gvili to Israel for a well-deserved dignified burial. This is the first time since 2014 that there are no Israeli hostages in Gaza. It is a time of complex emotional responses, but surely thanksgiving is one of them. We continue to keep in mind the soldiers defending Israel as members of the Israel Defense Forces. Shabbat Shalom!

The opening verses of Parashat Yitro tell of Yitro's arrival at Beneh Yisrael's camp. Yitro, Moshe's father-in-law, had been a pagan priest, but then recognized the truth of monotheism. He now took the next step, and joined Beneh Yisrael as they encamped at the foot of Mount Sinai. Rashi comments that Yitro was motivated to join the nation upon hearing of two events: Keri'at Yam Suf (the splitting of the sea), and the war against Amalek. It seems difficult to understand why the war with Amalek contributed to Yitro's decision. The splitting of the sea was, of course, an extraordinary miracle, an event that was heard throughout the ancient world and led all the nations to look at Beneh Yisrael with awe. It is understandable that this miracle inspired Yitro to come and join Beneh Yisrael. But how did the war against Amalek have this kind of effect? What about this event inspired Yitro? One answer is that Yitro was struck by the drastic decline that Beneh Yisrael experienced from the event of Keri'at Yan Suf to the war against Amalek. The Sages teach that at the time of Keri'a Yam Suf, every member of the nation, even the most unlearned among them, reached a certain level of prophecy. The nation at that moment rose to the greatest heights. Just several weeks later, however, when they found themselves without water, their faith was shaken, and they started asking, "Is G-d in our midst or not?" (Shemot 17:7). It was in response to this lack of faith that Hashem led Amalek to attack Beneh Yisrael. Yitro saw how the people so quickly fell from the stature of prophets to the point where they could actually question whether Hashem was with them. This rapid decline is what prompted Yitro to join Beneh Yisrael. The Gemara teaches that Torah is the "antidote" to the Yeser Ha'ra (evil inclination). Sinful tendencies are part of the human condition; as long as a person is alive, he is going to tempted by some lure, by some human weakness, by one or several of the many negative traits with which people are created. And in order to withstand these inclinations, we need to immerse ourselves in Torah. Therefore, when Yitro saw how fast people are capable of falling, he made the decision to join Beneh Yisrael, so he can access the Torah, the "antidote" to the Yeser Ha'ra and protect himself from spiritual decline. Rav Yosef Salant (Jerusalem, 1885-1981) offers a different explanation of Rashi's comment. He writes that after the miracle of the sea, many people throughout the world attributed this event to Moshe Rabbenu. Rather than recognize the existence of a single, omnipotent Creator, they instead concluded that Moshe was a superior sorcerer who succeeded in defeating the Egyptians through his magical prowess. Yitro, who was well-versed in all the various forms of ancient paganism, including sorcery, likewise suspected that it was Moshe who split the sea by lifting his staff over the water. Beneh Yisrael's miraculous victory against Amalek, however, was clearly not brought about by Moshe. At the time of the battle, Moshe stood at a distance, on a hill overlooking the battlefield. And when the people looked heavenward, they received Hashem's assistance and defeated the Amalekites. This event showed that the splitting of the sea was wrought not by Moshe, but by an all-powerful G-d, and this motivated Yitro to come join Beneh Yisrael. There might also be a third interpretation. In the Book of Debarim (25:18), Moshe describes Amalek's attack with the word "Karecha." The Sages explained this term as a derivative of the word "Kar" – "cool." After the miracle of the sea, Beneh Yisrael were feared throughout the world. The Rabbis drew a comparison to a tub filled with scalding hot water, that nobody dared touch. When Amalek launched their attack, they were like a person who jumped into the tub of boiling hot water – he suffered bad burns, but cooled the water for anyone else who wished to bathe afterward. Amalek was defeated, but this battle had the effect of "cooling" Beneh Yisrael, of exposing their vulnerability. Beneh Yisrael now appeared far less fearsome, and no longer seemed invincible. Yitro saw the grave Hillul Hashem – defamation of Hashem's Name – caused by Amalek's attack. The awe and admiration that the world felt toward Beneh Yisrael after the splitting of the sea were now gone. And Yitro understood that the only way to rectify a Hillul Hashem is by creating a Kiddush Hashem – a glorification of Hashem's Name. He therefore decided to join Beneh Yisrael. As a respected and wealthy public figure, his arrival would "make the news," and become widely known. People all over would hear that a prominent former pagan cleric had recognized the truth of the Jewish faith and decided to join Beneh Yisrael's ranks. This would repair, at least somewhat, the damage caused by Amalek's attack. And thus Yitro's decision was driven by these two events – the splitting of the sea and Amalek's attack, as he sought to restore the respect for Beneh Yisrael that was achieved by the miracle of Keri'at Yam Suf.

TTL IS BACK FOR SEASON 9!! GLAD YOU'RE WITH US.PREMIUM SUBSCRIPTION for WORLD EVANGELISM:•NO ADS, Early releases, Full-Length Testimony Tuesdays• ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Subscribe for only $3/month on Supercast⁠: https://taking-the-land.supercast.com/⁠• ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Subscribe for only $3.99/month on Spotify⁠: https://podcasters.spotify.com/pod/show/taking-the-land/subscribe⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠• ⁠Subscribe for only $4.99/month on Apple Podcasts⁠: https://apple.co/4owjo5ZSummaryPastor Paul Stephens emphasizes the importance of men's discipleship and the unique fellowship within the church. He uses the biblical story of King Saul and the Amalekites to illustrate the necessity of eradicating harmful influences in our lives, represented by Amalek. The sermon explores the dangers of sparing what should be judged and the spiritual implications of allowing negative traits to persist. This is a call for a thorough and decisive action against these influences, encouraging listeners to confront their own struggles and seek transformation through faith.Chapters00:00 The Heartbeat of Fellowship and Men's Discipleship03:01 Understanding the Amalekites and Their Significance05:48 The Metaphor of Amalek: Spiritual Struggles and the Flesh11:39 The Danger of Sparing Agag: Consequences of Inaction17:32 The Challenge of Eradicating Amalek: Comfort and Familiarity23:11 The Need for Thoroughness in Spiritual Battles28:50 Judgment and Action: Eradicating Amalek from Our Lives34:24 The Altar Call: A Call to Action and TransformationShow NotesALL PROCEEDS GO TO WORLD EVANGELISMLocate a CFM Church near you: https://cfmmap.orgWe need five-star reviews! Tell the world what you think about this podcast at: • Apple Podcasts: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://apple.co/3vy1s5b • Podchaser: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.podchaser.com/podcasts/taking-the-land-cfm-sermon-pod-43369v

In our first battle with Amalek - the perennial enemy of the Israelites that preys on the vulnerable - the Torah also gives us the tools to fight back. In this moment, we desperately need these tactics, strategy, and spiritual grounding for the fight ahead. It's going to take all of us. 

Experience this week's Torah Class with Pastor Scott Sigman as he shares a message about "How To Prevail Over The Enemy - Amalek." The Torah Class is now available on stream. Stay connected with us at: www.newbeginnings.org www.larryhuchministries.com larryhuchministries.com/resources/#podcast

Study the daily lesson of Sefer HaMitzvos for day 337 with Rabbi Mendel Kaplan, where he teaches the mitzvah in-depth with added insight and detail.

The Haftarah of Parshas Beshalach is the Song of Devorah (a woman) because women suffered more deeply under Pharaoh's decree against children, and therefore their joy in the redemption was greater than that of the men. Unlike Pharaoh, who stood between the Jews and their past (Egypt), Amalek stood between the Jews and their future (Torah), teaching us that while we rely on God to handle physical threats, we must fight with every ounce of our own strength against apathy or anything that cools our excitement for holiness. The "New Year for Trees" reminds us that true growth is defined by our ability to produce "fruits"—students and influence—that actually reveal their potential in the world. This class, taught by Rabbi Shais Taub, is based on Parshas Beshalach in Likkutei Sichos Vol. 1.

Pastor John Ryan Cantu brings this week's message, “Convenient Sacrifice." 1 Samuel 15:8-23 ESV: “And he took Agag the king of the Amalekites alive and devoted to destruction all the people with the edge of the sword. But Saul and the people spared Agag and the best of the sheep and of the oxen and of the fattened calves and the lambs, and all that was good, and would not utterly destroy them. All that was despised and worthless they devoted to destruction. The word of the Lord came to Samuel: “I regret that I have made Saul king, for he has turned back from following me and has not performed my commandments.” And Samuel was angry, and he cried to the Lord all night. And Samuel rose early to meet Saul in the morning. And it was told Samuel, “Saul came to Carmel, and behold, he set up a monument for himself and turned and passed on and went down to Gilgal.” And Samuel came to Saul, and Saul said to him, “Blessed be you to the Lord. I have performed the commandment of the Lord.” And Samuel said, “What then is this bleating of the sheep in my ears and the lowing of the oxen that I hear?” Saul said, “They have brought them from the Amalekites, for the people spared the best of the sheep and of the oxen to sacrifice to the Lord your God, and the rest we have devoted to destruction.” Then Samuel said to Saul, “Stop! I will tell you what the Lord said to me this night.” And he said to him, “Speak.” And Samuel said, “Though you are little in your own eyes, are you not the head of the tribes of Israel? The Lord anointed you king over Israel. And the Lord sent you on a mission and said, ‘Go, devote to destruction the sinners, the Amalekites, and fight against them until they are consumed.' Why then did you not obey the voice of the Lord? Why did you pounce on the spoil and do what was evil in the sight of the Lord?” And Saul said to Samuel, “I have obeyed the voice of the Lord. I have gone on the mission on which the Lord sent me. I have brought Agag the king of Amalek, and I have devoted the Amalekites to destruction. But the people took of the spoil, sheep and oxen, the best of the things devoted to destruction, to sacrifice to the Lord your God in Gilgal.” And Samuel said, “Has the Lord as great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to listen than the fat of rams. For rebellion is as the sin of divination, and presumption is as iniquity and idolatry. Because you have rejected the word of the Lord, he has also rejected you from being king.”” Sermon Topics: Obedience, SacrificeIf you enjoyed the podcast, please subscribe and share it with your friends on social media. For more information about PNEUMA Church, visit our website at mypneumachurch.org.Connect with Us: Instagram: https://instagram.com/mypneumachurch YouTube: https://youtube.com/mypneumachurch Facebook: https://facebook.com/mypneumachurch Time Stamps: 00:00 - Introduction 00:30 - Welcome 07:25 - 1 Samuel 15:8-23 ESV 10:14 - Convenient Sacrifice

Before the Tabernacle was erected, even blemished animals or male or female could be offered as sacrifices. This is derived from the juxtaposition of animals to birds in Bereishit 8:20, which describes the offerings Noach brought after the Flood; since blemishes do not disqualify birds and females can be brought as burnt offerings, they likewise did not disqualify blemished animals or females. However, if an animal was missing a limb, it could not be offered. This is learned from Bereishit 6:19, "From all live animals," implying that only fully intact animals were acceptable. The Gemara asks why this verse is not used to exclude a treifa, and answers by identifying a different source for excluding a treifa. Only kosher animals could be offered, even before the Tabernacle was built. But since this was before the Torah was given, how could there be a distinction between kosher and non‑kosher animals? Rabbi Shmuel bar Nachmani explains that the distinction refers to animals that would eventually be considered kosher. Noach brought two of each species into the Ark, but of the kosher species he brought seven of each so that he would have animals available for sacrifice after the Flood. How did Noach know which animals would later be deemed kosher? Either this was revealed miraculously, or the animals entered the Ark on their own, with the kosher species arriving in groups of seven while the non‑kosher species arrived only in pairs. There is a tannaitic dispute regarding whether, before the Tabernacle was erected, people brought only burnt offerings or also peace offerings. This debate hinges on whether the descendants of Noach were permitted to bring peace offerings, a question derived from Hevel's sacrifice - specifically the phrase "from the fat thereof" - and from a verse in Shir HaShirim 4:16. A challenge is raised against the opinion that peace offerings were not brought, based on Yitro's offering of peace offerings. The resolution depends on whether Yitro's sacrifice occurred before or after the giving of the Torah. Indeed, there is a tannaitic dispute about the timing of Yitro's arrival, rooted in the question of what he heard that motivated him to come and convert: Israel's victory over Amalek, the giving of the Torah, or the splitting of the Sea. Non‑Jews may offer sacrifices anywhere and at any time, since the prohibition against sacrificing outside the Temple applies only to Jews. However, Jews may not serve as their agents in performing the sacrifice. The Gemara relates a story about Ofrah Hermiz, the mother of the Persian king Shapur, who asked him to bring a sacrifice on her behalf. Rava advised her on the matter but arranged for non‑Jews to perform the actual sacrificial act. In the desert, the Israelites were permitted to eat kodashim kalim anywhere within the camp. Rav Huna stated that they could eat them anywhere that Jews were present. The rabbis sought to clarify his statement, given that the desert encampment clearly consisted of distinct camps, while his words seemed to imply otherwise.