Podcasts about Amalek

The simple interpretation of the phrase "Yeheh Shemeh Rabba Mebarach" – which we respond to Kaddish – is "May the Great Name be blessed." Meaning, we declare that "Shemeh Rabba" – G-d's great Name – shall be blessed and glorified. Tosafot (Berachot 3a) cite this interpretation in the name of Rabbenu Yishak. However, Tosafot also bring a different interpretation of this phrase, in the name of the Mahzor Vitri, according to which this phrase actually consists of two separate proclamations. First, we declare that "Yeheh Shemeh Rabba" – that G-d's Name shall be great, or complete, and we then add that it should be blessed forever ("Mebarach Le'alam…"). The concept underlying this second explanation is that G-d's Name is "incomplete" in our nation's state of exile. G-d's complete Name consists of four letters – Yod, Heh, Vav and Heh – but when the Jewish People are in exile, His Name is compromised, consisting of only Yod and Heh. This is indicated by G-d's pronouncement after Beneh Yisrael's first battle against Amalek: "Ki Yad Al Kes Y-ah" (Shemot 17:16). As long as Amalek exists, Hashem's Name is only "Y-ah," missing the final two letters, Vav and Heh. For the same reason, G-d refers in this verse to His throne with the word "Kes," a shortened version of the word "Kiseh," indicating the incompletion of His reign, so-to-speak, due to the presence of evil in the world. The Maharsha (Rav Shmuel Eidels, 1555-1631) explains on this basis the verse in Tehillim (132:13) which we recite each morning, "KI Bahar Hashem Be'Sion, Iva Le'moshab Lo" (literally, "For G-d has chosen Zion, desiring it as His abode"). This means that when Hashem will choose to return to Zion, with the rebuilding of the Bet Ha'mikdash, then "Iva" – the letters Alef, Vav and Heh – will be restored to their rightful place ("Le'moshab"). The missing Alef of the word "Kiseh," and the Vav and Heh missing from Hashem's Name, will finally return. Similarly, we recite each morning after Shema, "Hu Kayam U'shemo Kayam Ve'chis'o Nachon" – "He exists, His Name exists, and His throne is firmly set in place." Rav Shlomo Amar explains this to mean that when "Hu Kayam" – the letters Heh and Vav will come back, then "Shemo Kayam" – Hashem's Name will again be complete, and "Ve'chis'o Nachon" – His throne will be complete, as well. This notion is alluded to also in the prayer added by Ashkenazim to Birkat Ha'mazon: "Ha'Rahaman Hu Yishlah Lanu Et Eliyahu Ha'nabi" – "The Compassionate One – He will send us Eliyahu the prophet." When Eliyahu comes, "Hu" – the letters Heh and Vav – will be restored. Another allusion to this concept appears in the final verse in Tehillim: "Kol Ha'neshama Tehalel Ya-ah" – "Every soul shall praise Y-ah." The word "He'neshama" ("the soul") can be punctuated differently such that it means "the desolation." This verse thus implies that in the current state of "desolation," in the absence of the Bet Ha'mikdash, we can praise only "Y-ah," as Hashem's Name remains incomplete. According to this second interpretation of "Yeheh Shemeh Rabba Mebarach," we are praying that "Shemeh" – a contraction of the words "Shem" and "Y-ah," referring to the incomplete Name – shall be made "Rabba," complete, and, additionally, His Name should be blessed ("Mebarach"). Incidentally, the word "Yitgadal" consists of five letters, and the word "Ve'yitkadash" consists of six letters. These two words thus represent the letters Heh and Vav, which, respectively, equal in Gematria 5 and 6. We pray through the recitation of these words that G-d's Name should be glorified through the restoration of the missing Vav and Heh. According to this second opinion, when reciting "Yeheh Shemeh Rabba Mebarach," one should pause slightly between the words "Shemeh" and "Rabba," as this is a prayer that the Name ("Shemeh") should become great ("Rabba"), and the word "Rabba" is thus not describing the word "Shemeh." The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) cites the Arizal as concurring with this view of the Mahzor Vitri. However, as Hacham Ovadia Yosef cites, Tosafot challenged this reading in light of the Gemara's comment (there in Berachot) that speaks of Jews proclaiming in the synagogue, "Yeheh Shemeh Ha'gadol Meborach" ("May His great Name be blessed") – which clearly indicates that we are declaring that the great Name shall be blessed, as Rabbenu Yishak explained. Moreover, Rav Yisrael Bitan notes that the Ben Ish Hai elsewhere brings Rabbenu Yishak's understanding, and ruled that one should therefore not pause between the words "Shemeh" and "Rabba." This is, indeed, the correct practice to follow. Summary: The accepted interpretation of "Yeheh Shemeh Rabba Mebarach" is "May the Great Name be blessed." One should recite these words without any pause in between the words "Shemeh" and "Rabba."

Who are the Erev-Rav and who is Amalek? How does Amalek define world politics and how can we fight it? 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? Read and learn more about this Parashah https://livekabbalah.org/vayakhel https://livekabbalah.org/pekudei Join our course program: https://livekabbalah.org/live-kabbalah-courses Join our Zoom Program: https://livekabbalah.org/weekly-zohar-tree-of-life-study-live Support our efforts to provide you with more materials, donate to Live Kabbalah: https://livekabbalah.org/donations

In this powerful teaching, Prophet Robin-Huws Barnes explores the biblical revelation of God's names and how they progressively reveal His nature and character. From Elohim in creation to Yahweh, El Shaddai, El Elyon, and others, Scripture shows that every encounter with God unveils a different dimension of who He is. However, the ultimate revelation comes through Jesus Christ, who reveals God not merely as a distant divine being, but as “Abba Father.” Understanding these names helps believers grasp the mind of Christ concerning God and deepens our relationship with Him. Each name reveals a dimension of God's character—His power, provision, healing, faithfulness, and closeness to His people. Ultimately, Jesus brings the greatest revelation: God is our Father, inviting us into intimacy, identity, and inheritance as His children.   Key Teaching Points 1. Jesus Came to Reveal the Father The foundation of Jesus' life, ministry, and identity was His relationship with the Father. To understand the mind of Christ, believers must understand how Jesus relates to God as Father. Christ reveals the true nature of God beyond religious concepts. 2. God Revealed Himself Progressively Through His Names In the Old Testament, God revealed aspects of His nature through different names. Elohim – The Supreme Creator Refers to God as the mighty divine being and creator. Though the term could refer to divine beings, God is the Elohim above all Elohim. Scripture: Genesis 1:1 Yahweh – The Self-Existent One Revealed to Moses at the burning bush. Means “I Am Who I Am.” Shows that God is: Self-existent Eternal Covenantally faithful Personally involved with His people. Scripture: Exodus 3:14-15 El Elyon – God Most High Revealed after Abraham's victory over multiple kings. Shows God as the supreme authority who grants victory. Scripture: Genesis 14:18-20 El Shaddai – God Almighty Revealed when God made covenant with Abraham. Emphasizes God's power to fulfil His promises and sustain His covenant. Scripture: Genesis 17:1-4 El Olam – The Everlasting God Declares God's eternal and unchanging nature. Scripture: Genesis 21:33 El Roi – The God Who Sees Revealed to Hagar in the wilderness. Shows that God sees the suffering and needs of His people. Scripture: Genesis 16:13 Yahweh Jireh – The Lord Will Provide Revealed when God provided a ram for Abraham instead of Isaac. God provides because He sees the need. Scripture: Genesis 22:13-14 Yahweh Rapha – The Lord Who Heals Revealed to Israel after leaving Egypt. Healing was connected to covenant obedience and divine health. Scripture: Exodus 15:26 Yahweh Nissi – The Lord My Banner Revealed during Israel's battle with Amalek. God is the banner of victory over His people. Scripture: Exodus 17:15 Core Revelation: God as Abba Father While the Old Testament revealed many dimensions of God, Jesus revealed the greatest truth — God is Father. “Abba” expresses: Intimacy Relationship Trust Identity as children of God Through Christ, believers move from simply knowing God by titles to experiencing Him as a loving Father.

7 takeaways from this study God turns the “toxic” into cleansing life. The red heifer (Numbers 19) is both incredibly holy and, paradoxically, ritually toxic to those who handle it. This mirrors how Yeshua (Jesus), bearing sin and death, becomes the very means by which God cleanses and restores. From pariah to beloved: God's heart for the outcast. The play on pariah (socially rejected) and parah adumah (red heifer) highlights how God works through what the world despises. Believers — often treated as pariahs — share in Messiah's pattern: rejected by many, yet precious and chosen by God. Messiah is the telos (goal) of the Torah's righteousness. Messiah is the telos of the Torah — not “abolishing” it, but putting its purpose into effect. The “righteousness of God” that Israel pursued imperfectly without the Messiah is fulfilled in and through the Messiah, for all who believe. Death is the ultimate impurity — but Heaven will swallow it up. Death is treated as a toxic separation from God; the red heifer addresses impurity from contact with death. Passages like 1Corinthians 15 and Isaiah 25 show the endgame: “Death is swallowed up in victory,” and tears are wiped away. Red heifer, פֶּסַח Pesach (Passover) and יוֹם הַכִּפֻּרִים Yom Kippur (Day of Atonement) converge in the Messiah. Passover: blood on the doorposts blocks the destroyer and delivers from slavery. Red Heifer: cleanses from death-related impurity. Yom Kippur’s goats “for the LORD” and “for removal” (Azazel) together deal with sins, transgressions and iniquities. Yeshua simultaneously fulfills all these roles — blocking wrath, cleansing from death and removing iniquity. God's goal is not just outward purity, but inward completion. The distinction between being outwardly “without blemish” and inwardly “complete, mature” shows God's deeper aim. Through exile, return and Messiah's work, God is forming a people who are clean both outside and inside, with a transformed heart. Heaven promises to forget the failings of those so seek freedom. So why should we drag them along on our journey? The New Covenant (Jeremiah 31) promises God will remember sins and iniquities no more. In Messiah, the way into God's presence is opened; we can approach with a clean conscience, unless we insist on dragging old chains that heaven has already released. Shabbat Parah (Sabbath of the Red Heifer), comes in the traditional readings cycle near to Passover. The study explores Numbers 19, Ezekiel 36, Jeremiah 31, Hebrews 9, and related passages, showing how the פָּרָה אֲדֻמָּה parah adumah (red heifer), Passover and Yom Kippur all point to the work of the מָשִׁיחַ Mashiach (Messiah). At the heart of this teaching lies a paradox. The red heifer ritual produces something incredibly holy and cleansing, yet it renders those who handle it ritually impure. Likewise, Messiah bears sin and death and becomes, in the eyes of many, a “pariah,” yet through Him God brings cleansing, life, and restoration. This exploration moves from language and sacrifice to exile and return, and finally to the hope of death's defeat. From pariah to parah: God's heart for the outcast Pariah in English (from Tamil via Hindi) can describe people who are pushed to the margins and treated as “untouchable.” Though the word origins are unrelated, the phonetic similarity to parah (heifer) actually points to a profundity. Life modern and ancient creates pariahs. Some are socially invisible, the people others walk past without seeing. Others become pariahs in their own families, workplaces, or communities. Believers in the Holy One of Israel can also be treated as pariahs, marking us as someone to be dismissed, mocked, avoided or persecuted. This social reality echoes the prophetic description of the Suffering Servant in Isaiah 53. He is “despised and forsaken of men, a man of sorrows and acquainted with grief” (Isaiah 53:3 NASB95). He carries the sins of many yet is rejected. The Gospel of John picks up this rejection theme: He came to His own, and those who were His own did not receive Him. John 1:11 NASB95 Messiah Himself thus shares in this pariah pattern. He is both rejected and yet chosen by God as the central means of redemption. Shabbat Parah us to reflect on how God chooses the “despised” and the “toxic” to bring healing and restoration. Way-markers toward freedom Shabbat Parah is the third of four special Sabbaths leading up to Passover. Shabbat Shekalim (Sabbath of Shekels): This focuses on the half-shekel contribution (Exodus 30:11–16). One takeaway is that every person is more than a number. Each life has weight and value in God's kingdom, like a shekel on the scales. Shabbat Zakhor (Sabbath of Remembrance): This recalls Amalek, who attacked Israel from the rear, targeting the weak and vulnerable (Deuteronomy 25:17–19). Amalek becomes a type of relentless, irrational hostility to God and His people. The study notes how this theme surfaces again in the story of Haman in the book of Esther, where God reverses the plot and turns the enemy's own gallows against him. Shabbat Parah (Sabbath of the Red Heifer): Here the theme shifts to death and impurity, and how God uses something paradoxically “toxic” and holy to bring cleansing. It prepares the heart for Passover by dealing with the deeper issue of death and defilement. Shabbat haChodesh (Sabbath of the New Month): Heaven points to the fresh start being given to Israel in leaving bondage in Mitzraim (Egypt) by resetting the nation’s calendar to start the cycle of annual memorial–festivals based on Passover. These Sabbaths together speak of value (shekels), danger and deliverance (Amalek), deep cleansing (red heifer) and new beginnings (new month), all moving toward the redemption story of Passover. Purity outside and inside In Numbers 19, the red heifer is described as פָּרָה אֲדֻמָּה תְּמִימָה Parah Adumah temimah — a red heifer that is תָּמִים tamim, usually translated “without blemish,” “flawless,” or “complete.” In the Septuagint (LXX), the ancient Greek translation of the Hebrew Scriptures, to see how Jewish translators in the first to third centuries B.C. rendered tamim. Two key Greek words appear: ἄμωμος amōmos: “without defect, spotless,” stressing outward, visible flawlessness. τέλειος teleios: “complete, mature, having reached its goal,” focusing on wholeness and completion, not only outward but inward. Theological Dictionary of the New Testament notes that these terms can overlap, yet each has a nuance. Amōmos is more common in sacrificial contexts where physical and ritual purity matter, such as Leviticus 1. Teleios appears in other contexts to convey completeness or maturity. In Numbers 19, the red heifer is evaluated so carefully that even tradition speaks of counting hairs and color variations. This reflects the amōmos side: no visible defect. Yet God's greater concern is teleios — not just outer perfection but inner completion. The journey from exile and return, especially in Bible books like Ezra and Nehemiah, emphasizes that God desires change not only on the outside but also in the heart. He looks at the inside, not just the appearance (1Samuel 16:7). Thus, the red heifer becomes a symbol not simply of a flawless animal but of God's goal: a people who are whole, outside and inside. Messiah, the goal of Torah righteousness A related noun to teleios is τέλος telos, used in Romans 10:4: For Christ is the end [telos] of the law for righteousness to everyone who believes. Romans 10:4 NASB95 Often this is quoted as “Christ is the end of the law,” stopping there. However, in context (locally, Romans 10:1–4 and thematically, Romans 9–11), Israel has a zeal for God but not in accordance with full knowledge of Heaven’s method of salvation communicated through the תּוֹרָה Torah and Prophets. The issue was seeking to establish one’s own righteousness instead of submitting to God's righteousness (Romans 10:2–3). In context, telos does not mean “abolition” but “goal,” “destination,” or “completion.” Messiah is the telos of the Torah for righteousness. He brings the righteousness of God into its full expression for all who believe, Jew and Gentile alike. This aligns with messianic expectations that the coming of the Mashiach ushers in the fullness of God's צְדָקָה tzedakah (righteousness) and the age to come. Just as the red heifer must be without blemish and whole, how much more does Messiah brings the Torah's intention — true righteousness — to its intended goal. Death as toxic impurity The core problem addressed in the Bible is death. In Torah, death brings tum'ah (ritual impurity). The מִשְׁכָּן Mishkan (“dwelling place,” i.e., the Tabernacle) must not be contaminated by death or things decomposing/fermenting because the Creator is the source of life. Leviticus repeatedly states that “the life of the flesh is in the blood” (Leviticus 17:11). Offerings (qorbanot, “things that approach”) involve the pouring out of blood, which then moves toward the sanctuary of the Mishkan where the Ark of the Covenant/Testimony is located, with the Presence of God above it. This can seem paradoxical: something associated with death — shed blood — moves into the place of life and holiness. Similarly, the red heifer ritual uses the ashes of a burned animal associated with death, yet those ashes mixed with “living water” become a cleansing agent for people defiled by contact with a corpse (Numbers 19:17–19). Thus the tension: What looks most toxic, most associated with death, becomes God's appointed means of cleansing. Spiritually, death pictures separation from God, the life-giver and life-sustainer (Genesis 3). Messiah's mission is to conquer death for all who trust (have faith in) Heaven’s method. 1Corinthians 15:54–57 quotes from Isaiah 25 and Hosea 13: But when this perishable will have put on the imperishable, and this mortal will have put on immortality, then will come about the saying that is written,“DEATH IS SWALLOWED UP” in victory.“O DEATH, WHERE IS YOUR VICTORY?O DEATH, WHERE IS YOUR STING?” 1Corinthians 15:54–55 NASB95 Isaiah 25:8 promises that God “will swallow up death for all time” and “will wipe tears away from all faces” (NASB95). Hosea 13:14 speaks of ransom from the power of Sheol (grave, death) and mocks death's sting. Paul applies these to the resurrection hope in Messiah. In short, death feels inevitable in this present age. Yet Scripture insists that death is not original to God's creation design. It is an intruder that God will ultimately remove. Exile, the grave and the God Who Restores For Israel, exile from the Promised Land can feel like national death — buried among the nations with no future. In Hosea, Israel is likened to an unfaithful wife, yet the husband goes after her, buys her back, and restores her (Hosea 1–3). Exile is not the final word. This pattern scales up. Humanity as a whole experiences exile from Eden. Being outside the Garden is a kind of global exile from God's immediate presence. Prophetic promises of tears wiped away, death swallowed up, and shame removed (Isaiah 25; Revelation 7, 21) picture the final reversal of that exile. Once again, the dwelling place of God will be with humanity. In this light, the red heifer's cleansing of corpse impurity foreshadows a larger restoration. Those who feel abandoned, forgotten, or “buried” are not beyond God's reach. The God who redeems Israel from Sheol and exile intends to reverse humanity's exile from His presence. Passover, the destroyer, and the blood that blocks Heaven’s wrath As the calendar moves toward Passover, let’s compare the red heifer and the Passover Lamb. In Exodus 12, the 10th plague — death of the firstborn — threatens Egypt and Goshen alike. God commands Israel to slaughter a lamb or goat and put its blood on the doorposts and lintel (Exodus 12:7, 12–13). This blood marks the house so that the “destroyer” (מַשְׁחִית mashchit) passes over that place. This is a paradox: God sends the destroyer. God also provides the blood that blocks the destroyer. So the same God both judges and provides a covering. The blood averts wrath and protects life. In this way, Passover (and apostles like Paul) points to Messiah, the Passover lamb whose blood shields from judgment and delivers from slavery. The firstborn of Egypt die so that Israel may go free. Later, prophets can say, “Out of Egypt I called My son” (Hosea 11:1), referring first to Israel and, by extension, to Messiah (as the Gospel of Matthew applies it). מִצְרַיִם Mitzrayim (Egypt) even becomes a temporary place of refuge for Yeshua as a child when Herod seeks to kill Him. The red heifer ritual: Ashes and ‘living water’ Returning to Numbers 19, the red heifer ritual focuses on a flawless animal (various traditions differ on what that means) that has never been yoked is sacrificed outside the camp (Numbers 19:2–3). Cedar wood and hyssop, tied together with scarlet yarn, are burned together with the heifer. Each of these elements carries symbolic weight: Cedar wood: known for resisting decay and corruption. Hyssop: associated with cleansing (used with Passover blood on the doorposts and in purification rites; Exodus 12:22; Psalm 51:7). Scarlet yarn: evokes blood and binding together. All these, once burned to ashes, are mixed with “living water,” that is, running or fresh water, not stagnant (Numbers 19:17). The mixture becomes a powerful cleansing agent from corpse impurity. Humanity has long used ashes in soaps and cleansers. Here, though, the Torah describes a cleansing that goes beyond outward dirt. So, if a person can wash the outside, who will deal with the “dirt” on the inside? He answer is in Hebrews 9. Hebrews 9 and Yom Kippur: Cleansing Dead Works Hebrews has a sustained discussion of the Tabernacle and especially Yom Kippur (Day of Atonement) across its first 10 chapters. Hebrews 7–10 centers on the high priest, sacrifices, and access to the Holy of Holies (where the Ark of the Covenant and the Presence are located). It is striking that Hebrews 9 weaves in the red heifer alongside Yom Kippur imagery. The author explains that if the ashes of a heifer and other ritual elements sanctify for the cleansing of the flesh, “how much more” will the blood of Messiah cleanse the conscience from dead works to serve the living God (Hebrews 9:13–14). Yom Kippur especially addresses not only sins and transgressions but also iniquity: Sin: missing the mark/target. Transgression: more deliberate crossing of known boundaries. Iniquity: deeper twistedness and guilt that no ordinary offering can resolve. On Yom Kippur, two goats are chosen by lot (Leviticus 16). One is “for the LORD,” its blood brought into the Holy of Holies. The other is “for עֲזָאזֵל Azazel,” commonly called the scapegoat, which bears the sins, transgressions, and iniquities of Israel and is sent into the wilderness. Together, the high priest and the goats form a team. One goat's blood covers; the other carries away. Yet in the earthly system, this must be repeated yearly. The uncleanness and iniquity keep returning, demanding ongoing sacrifices. Hebrews presents Messiah as the ultimate high priest and the perfect sacrifice who enters not an earthly copy but the heavenly reality. He deals with iniquity in a final way. The Temple’s red heifer problem and the need for Mashiach There’s a practical halachic (spiritual practice/tradition) puzzle: to offer a red heifer, the officiating priest must already be ritually clean. But to become clean from corpse impurity, one needs the ashes of a red heifer. So how does one start the cycle again if it has been broken for centuries? Some Jewish traditions propose that only the Mashiach, or someone with a unique face-to-face relationship with God like Moses, could initiate this anew. In this view, Mashiach alone is pure enough from the outset to offer that first red heifer again. This fits the larger pattern in Hebrews: human efforts can maintain ritual purity for a time, but only Messiah can finally break the loop of death and impurity. New Covenant, forgotten iniquities and a clean conscience In Jeremiah 31's New Covenant prophecy, Heaven promises not just a renewed Torah on the heart but also forgiveness on a new level: “For I will forgive their iniquity, and their sin I will remember no more.” Jeremiah 31:34 NASB95 In Messiah, sins, transgressions, and iniquities are not simply covered, but Heaven also removes and forgets them. Yom Kippur's pattern reaches its hinted telos (goal). If God does not hold these things over His people anymore, we need not drag them like chains. Hebrews 3–4 connects this with entering God's rest, presented in Scripture as both a sacred place (the Promised Land) and a sacred time (שַׁבָּת Shabbat, Sabbath). Shabbat becomes a picture of the “place where we belong,” the rest inaugurated by Messiah's work. Because of His blood and priesthood, the way through the veil, represented in the Tabernacle as separating the Presence of God from humanity, is open for access via Yeshua. Believers may enter God's presence boldly, with a clean conscience, knowing that Heaven does not keep a record of those forgiven iniquities. This does not deny that people can cling to guilt and shame. One can insist on dragging what Heaven has released. Yet from the heavenly perspective described in Hebrews and Jeremiah, those iniquities, once forgiven, are truly gone. Messiah as fulfillment of all the LORD’s appointments with humanity Messiah does not only bring to fullness the parah adumah (red heifer), Passover, and Yom Kippur, He also fulfills all of God's appointed times (מוֹעֲדִים mo'edim): Pesach: He is the Lamb whose blood blocks judgment and delivers from slavery. Matzot (Unleavened Bread) and Firstfruits: His sinlessness and resurrection life follow naturally from that. שָׁבוּעוֹת Shavuot (Weeks, Pentecost): He pours out the Spirit and writes Torah on hearts. יוֹם תְּרוּעָה Yom Teruah (Trumpets, Rosh Hashanah): End-time trumpet imagery in Matthew 24, Paul's letters and Revelation echoes this festival. Yom Kippur (Day of Atonement): He is the high priest and both goats, covering and removing iniquity. סֻכּוֹת Sukkot (Tabernacles, Booths): “The Word became flesh and dwelt (literally, tabernacled) among us” (John 1:14), echoing the Mishkan and the festival of dwelling with God. The spring festivals have already seen direct fulfillments in Messiah's first coming, while the fall festivals likely correspond to events of the day of the LORD and Messiah's return. Yet even now, Messiah embodies the meaning of them all. Thus, from shekel to scapegoat, from red heifer to resurrection, God uses what seems weak, rejected, or “toxic” to bring about cleansing, righteousness and life. Shabbat Parah becomes a powerful reminder that in Messiah, the telos of the Torah, Heaven will swallow up death, reverse exile, and cover and forget repentant iniquity. The post Ashes that heal: What the red heifer teaches about sin, death and hope (Numbers 19; Hebrews 9) appeared first on Hallel Fellowship.

Who are the Erev-Rav and what is their connection to Amalek? How is the pathological hatred of Jews and the nations of the world against spirituality and faith related to the process of correction? 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? Read and learn more about this Parashah https://livekabbalah.org/ki-tisa 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

B"H Where's the after-party in Judaism? There's only one answer. Yerushalayim. Purim doesn't end. In Jerusalem it continues. Shushan Purim. While the rest of the world starts to wind down, the holiest city keeps dancing. Esther means hidden. Megillat Esther is the unveiling of what looked like chaos but was really Hashem all along. And the secret of Purim is this: the joy isn't supposed to disappear. The light isn't supposed to fade. We taste a world without fear, without Amalek energy, without hiddenness. Yerushalayim is the after-party because it represents the world we're moving toward. A world of revealed light and lasting joy. Maybe that party is the one that never ends. Good Purim. #Purim #ShushanPurim #Yerushalayim #Judaism #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!

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IntroductionThe moment has finally arrived. After weeks of tension, Esther and Mordecai find themselves trapped in a kingdom where royal decrees cannot be overturned. A decree looms over their heads: the jews are to be annihilated. The clock is ticking, and the 11-month timeframe continues to get closer. Esther is dragging her feet by engaging in two banquets. Is this another Marie Antoinette who has an attitude, let them eat cake? What is more, when she lists her requests, she speaks first of her inconvenience. What about the horror of ethnic cleansing? What about the horror of people trying to destroy God's plan by slaughtering his promised people? Esther's AnswerEsther has not been characterized as very wise. In fact, she has just been led around and told what to do. She does not seem self-willed or competent. We learn that Esther is very savvy. Rather than making her request at the first banquet, she waits, which tests the king's sincerity. When the moment comes, she begins with a personal appeal: let my life be spared, and the life of my people. We might think that she is selfish. Rather, she is starting with one that the king loves. Then, with one bold declaration, she identifies herself publicly as a Jew, aligning herself with God's covenant people at great personal risk. Her restraint, her timing, and her courage together expose Haman for exactly what he is: the enemy of God's people. She is the queen of her people. Haman's FallFrom the moment the king leaves the room in anger, Haman's fate is sealed. The man who boldly celebrated the annihilation of an entire people is now on his knees, begging for his life from a woman. The irony runs deep. This is a kingdom that ruled that no woman would have authority over a man. Now determines what happens to Haman's fate. Saul caved, and Samuel finished the job. This man repeats the story only to find that history repeats itself. Haman does not cry out, but only begs for mercy. He wants to live again to tyrannize some more. He is not asking God for mercy, but begging the queen to extend his selfishly ambitious life. It is in his personal ambition he loses his life. The king walks in and sees him on the couch with Esther. His persistent clinging and begging for his life is what brings him down. The king is furious, and Haman leaves the scene. The king will not tolerate anyone attempting to assault the queen. Esther remains silent, allowing the king to make his hasty judgment. Tragically, the words ring true. You will fall (certainly fall in English), and he had fallen before Esther. Haman ExaltedIn a final twist of dark irony, Haman is "exalted.” He wanted to be exalted, and he got his wish. He is impaled on the pole that he built for Mordecai. Satan tried to triumph over God in Eden, but his fate was, is, and will be publicly declared. Haman is the reminder: God's purpose stands. The towering structure, visible across the entire city of Susa, was meant to display Mordecai's shame. Instead, it displays Haman's. The deeper meaning is that anyone who is hung on a tree is a covenant breaker. (Dt. 21:21, Gaol 3:13). The Lord's decree that Amalek would not stand is fulfilled, and the king's wrath is appeased the moment it is done. Haman, who schemed to destroy God's gospel community, ends on a tree he never intended for himself. And in that picture, we see the shadow of Christ. One is hung on a tree, and the king's wrath subsides. Christ did this not as a sinner, but as our Redeemer-Lord. Haman symbolizes the other side of this. The serpent seed will not rise and be victorious. ConclusionThe book of Esther is a story about the "B team,” which is flawed, unlikely, and outmatched by smarter, more powerful people. However, God's humor shines through in his sovereign purpose for his people. God does not take the easy way out, but God preserves his people so that they have life in the Lord. Esther could have stayed silent and saved herself. Mordecai could have bowed. Instead, God worked through their faithfulness to protect his people and establish his purpose. We must not grow too self-righteous. In fact, this story reminds us that Haman deserved what he received. We must remember that all of us are hamans. We all deserve to be hung upon a tree. The mercy of the gospel is that Christ went to that tree in our place, so that we don't have to. If God could protect his people through the B team in Persia, how much more can he do so in Christ? That is our hope, our confidence, and our motivation as we press forward in this age. Let us cling to our redeemer. Let us live for him. Let us live in him.

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? 

The war with Iran has been scripted for decades. So true is this statement that it was explicitly predictable the second Trump administration would initiate it even before the election in 2024. How was this known and how did shows like The Secret Teachings broadcast this back then? Americans are now relegated to a same series of labels used during the Bush administration: you are either with us or against us; just as WMDs and Terrorism have been used to justify breaking fundamental promises. The bottom line is we were lied to by the Trump administration repeatedly. Americans been duped and threatened by a foreign government and have done their bidding once again. This is not a sovereign country. It's a joke. Run by pedophiles and mass murdering religious whackos:CNN reported the following: "Ahead of the upcoming Jewish holiday of Purim, worshippers read the specific portion from the Old Testament, known as Zachor. The passage from the book of Deuteronomy commands the ancient Israelites to remember an unprovoked attack by the nation of Amalek and to eradicate the memory of Amalek once the Israelites are settled in their land. The passage is read publicly before Purim to fulfil the mitzvah of remembering Amalek as Israel's archetypical enemy.”Deuteronomy 25:17 instructs: “Remember what Amalek did to you on the way as you came out of Egypt." The story of Purim can be found in the later story told in the Scroll (Book) of Esther. In Hebrew, the word Megillah (scroll) shares a root with Galuí, meaning “to reveal,” while Esther stems from Hester, meaning “hidden.” Purim is thus literally about “revealing the hidden.” In fact, the primary commandment of Purim is to hear the Megillah read out loud from a physical parchment scroll. Zachor simply means “remember.” Specifically, it refers to the commandment in Deuteronomy. The Greek word apokalupsis, from apokaluptein, is where we obtain the word apocalypse. Although the word means to “uncover” or “reveal” the spiritual reality behind worldly events—particularly as they relate to the changing of the four seasons (four horses), or the lifting of the veil of nature—it has become associated with cataclysmic events and a final earthly war called Armageddon. What is interesting, and perhaps frightening to some, is that the Purim ritual is derived from the revelation of the hidden found in the name of the Scroll of Esther. Starting a war with these specific optics is akin to literally creating the optics of the apocalypse and eschaton!  *The is the FREE archive, which includes advertisements. If you want an ad-free experience, you can subscribe below underneath the show description.

In this timely episode leading into Purim 5786 (2026), Rabbi Aryeh Wolbe reviews the laws of reading the Megillah from Kitzur Shulchan Aruch Siman 141. He begins with the joy of Adar ("When Adar enters, joy increases"), the four special Parshiyot read in the lead-up (Shekalim, Zachor, Parah, HaChodesh), and the Fast of Esther (Ta'anit Esther) on the 13th of Adar (Monday, March 2, 2026, from dawn to nightfall), which commemorates the fasts in the Purim story and is lenient for those in need (e.g., pregnant/nursing women, the ill). The fast humbles us, recognizing Hashem's aid in times of distress.The focus shifts to Megillah reading: obligations for men, women, and children to hear it both night (after stars out, Monday night March 2) and day (Tuesday, March 3); proper synagogue setting with minyan preferred for greater honor to Hashem; three before-blessings (Al Mikra Megillah, She'asah Nissim, Shehecheyanu—with Shehecheyanu at night for Megillah, daytime for the other mitzvot: mishloach manot, matanot la'evyonim, seudat Purim); after-blessing (Harav Et Riveinu); and key customs like reading the ten sons of Haman in one breath, noise at Haman's name (but carefully to avoid missing words), dressing festively, lighting candles upon return home, and adding Al HaNissim in prayers/meals.Additional details include: half-shekel donation (Machatzit Hashekel) before Megillah; no preparation (Maichin) on Shabbos for post-Shabbos Megillah if Purim Sunday; reading from kosher scroll preferred (Chumash ok without blessing if no scroll); Kavanah (intent) for reader and listeners; special rules for mourners/Onein; and early synagogue attendance on Purim morning with Torah reading of Amalek. He notes current events echoing Persia/Iran parallels and invites questions for the Ask Away segment.The episode concludes with a transition to the Ask Away #35._____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on March 1, 2026, in Houston, Texas.Released as Podcast on March 2, 2026_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Hey Rabbi! Podcast: https://heyrabbi.transistor.fm/episodesPrayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Halacha, #Jewishlaw, #Kitzur, #Halacha, #EverydayJudaism, #Purim, #Megillah, #TaanitEsther, #FastOfEsther, #AdarJoy, #AlHaNissim, #Shehecheyanu, #MishloachManot, #MatanotLaEvyonim, #SeudatPurim, #JewishHolidays ★ Support this podcast ★

On Purim, Jews read Esther — a story of survival in the face of annihilation. This episode connects that ancient warning to today's confrontation with Iran. Is this war, self-defense, or tragic necessity? We explore Amalek, radical evil, human rights, and what it means to hold both the sword and the prayer book in a dangerous world. Learn more about your ad choices. Visit megaphone.fm/adchoices

In this timely episode leading into Purim 5786 (2026), Rabbi Aryeh Wolbe reviews the laws of reading the Megillah from Kitzur Shulchan Aruch Siman 141. He begins with the joy of Adar ("When Adar enters, joy increases"), the four special Parshiyot read in the lead-up (Shekalim, Zachor, Parah, HaChodesh), and the Fast of Esther (Ta'anit Esther) on the 13th of Adar (Monday, March 2, 2026, from dawn to nightfall), which commemorates the fasts in the Purim story and is lenient for those in need (e.g., pregnant/nursing women, the ill). The fast humbles us, recognizing Hashem's aid in times of distress.The focus shifts to Megillah reading: obligations for men, women, and children to hear it both night (after stars out, Monday night March 2) and day (Tuesday, March 3); proper synagogue setting with minyan preferred for greater honor to Hashem; three before-blessings (Al Mikra Megillah, She'asah Nissim, Shehecheyanu—with Shehecheyanu at night for Megillah, daytime for the other mitzvot: mishloach manot, matanot la'evyonim, seudat Purim); after-blessing (Harav Et Riveinu); and key customs like reading the ten sons of Haman in one breath, noise at Haman's name (but carefully to avoid missing words), dressing festively, lighting candles upon return home, and adding Al HaNissim in prayers/meals.Additional details include: half-shekel donation (Machatzit Hashekel) before Megillah; no preparation (Maichin) on Shabbos for post-Shabbos Megillah if Purim Sunday; reading from kosher scroll preferred (Chumash ok without blessing if no scroll); Kavanah (intent) for reader and listeners; special rules for mourners/Onein; and early synagogue attendance on Purim morning with Torah reading of Amalek. He notes current events echoing Persia/Iran parallels and invites questions for the Ask Away segment.The episode concludes with a transition to the Ask Away #35._____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on March 1, 2026, in Houston, Texas.Released as Podcast on March 2, 2026_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Hey Rabbi! Podcast: https://heyrabbi.transistor.fm/episodesPrayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Halacha, #Jewishlaw, #Kitzur, #Halacha, #EverydayJudaism, #Purim, #Megillah, #TaanitEsther, #FastOfEsther, #AdarJoy, #AlHaNissim, #Shehecheyanu, #MishloachManot, #MatanotLaEvyonim, #SeudatPurim, #JewishHolidays ★ Support this podcast ★

B"H Anybody can convert to Judaism. This is a Purim message to anyone converting, thinking about converting, or who has already joined our people. According to many opinions in Jewish law, even someone descended from Amalek — the arch enemy of the Jewish people — can fully become Jewish if they renounce that path and choose Torah. Purim teaches v'nahafoch hu. Things can turn completely for the good. Our Sages say that descendants of Haman learned Torah in Bnei Brak. That means history is not destiny. The past does not trap the soul. Teshuva is real. Turning is real. Becoming is real. So if you're carrying shame about where you come from, let Purim speak to you. The gates are open. Your neshama is deeper than any costume, deeper than any past. If you choose this people and this path with sincerity, you are embraced. Purim Sameach. #Purim #Conversion #JewishConvert #Judaism #VenafochHu 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!

Cours sur Pourim 

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

Yud-Gimmel Adar - Taanis Esther (26:14)

Send a textThis 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/4tPFZhV Support 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

Le fait de jeûner avant Pourim permet d'être davantage focus sur l'esprit du jour et de prendre réellement conscience des multiples visages que revêt 'Amalek de nos jours. En effet, outre les ennemis physiques du peuple juif, notre génération affronte d'innombrables dangers spirituels. Ce cours met en exergue le fléau de l'assimilation, l'accès à un internet débridé, l'absence de pudeur, et l'influence nocive de tout ce qui est considéré à tort aujourd'hui comme la norme et "l'air du temps". Le jeûne d'Esther permet de s'élever en tant que Juifs, de se renforcer, de prier Hachem et d'aiguiser notre discernement afin de ne pas laisser rentrer 'Amalek dans nos vies.

B"H There are no coincidences. On this Shabbat, Parshat Zachor, we pray for the erasing of Amalek — the force of irrational hatred that rises against the Jewish people. And here we are, watching history move. In two days, it's Purim. The story of ancient Persia. The story of genocide threatened. The story of v'nahafoch hu — everything turning upside down. Megillat Esther means the revelation of what is hidden. Hashem's Name isn't written in the scroll, but He is in every chapter. The same is true now. History is not random. The God of Israel introduces Himself as the One who takes you out of Egypt — the God who acts in history. We just prayed. We just remembered Amalek. And history is moving. Thank You, Hashem. May this be a moment of Shalom — for Israel, for the people of Iran, for the entire world. May darkness fall and light rise. Good Purim. #Purim #Persia #Israel #Iran #Shalom 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!

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.

What do we do with what we remember? How does what we remember cause us to act? This question comes from two places. It is Shabbat Zachor, the special Shabbat before Purim when we remember Amalek that hated us, that tried to kill us, and that inspired commands to never forget that hate, and to respond in kind. And it is the week of the US Men's Hockey Team's first Olympic gold in 46 years. Poignantly, the team's victory picture included the #13 jersey of their teammate, and hockey super star, Johnny Gaudreau, who was killed along with his brother Matthew in August, 2024 while they were riding bikes by a drunk driver at the wedding weekend of their sister. The team also featured Goudreau's young children in the photo. All of us move through life carrying all sorts of memories. Painful memories that evoke hurt, loss, indignation, grievance. Joyful memories that evoke triumph, accomplishment, blessing. We carry the memories of people whom we have loved and lost who were always there for us. And the memories of people who disappointed and wounded us. What do we do with all those memories? There is a special mitzvah in Jewish tradition to remember: zachor. There is a special Shabbat, tomorrow, to focus on remembering.  Remembering is the easy part. Where the rubber hits the road: what do we do with what we remember?

Comment accomplir la Mitsva d'effacer le souvenir d''Amalek ? Quel lien y a-t-il entre 'Amalek et Pourim ? Qu'est-ce que le mal ? 'Amalek croyait-il en D.ieu ? À quelle occasion a-t-il attaqué le peuple juif ? La Torah est-elle une simple connaissance ?

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.

B"H Tonight is Parshat Zachor. We remember Amalek. Not as ancient history. Not as a fairy tale enemy from the desert. But as a spiritual reality. Amalek attacked the Jewish people when we were vulnerable, newly freed, not threatening anyone. It was hatred without cause. That energy still exists. Not every criticism is Amalek. Jews are accountable like everyone else. But there is a form of hatred that isn't about policy, land, politics, or logic. It's deeper than that. It looks for reasons after the fact. It contradicts itself. It unites extremes. It burns without needing evidence. We remember Amalek so we're not naive. So we don't gaslight ourselves. So when we see irrational hatred, we name it and stay sane. And we also remember that Amalek does not win the story. Zachor leads to Purim. To v'nahafoch hu. To light and joy and reversal. Remember. Stay strong. Stay clear. Good Shabbos. #ParshatZachor #Shabbat #Amalek #JewishIdentity #Purim 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!

התוכן את הענין היחידי (עיקרי) שעמלק עשה לבנ"י שמסופר עליו בתורה בפרשת עמלק הוא "אשר קרך בדרך וגו'", וע"ז מזהירה התורה "זכור" ו"אל תשכח"! והביאור עפמ"ש במדרש ש"אשר קרך" הוא מלשון קרירות – "צננך והפשירך מרתיחתך, שהיו העכו"ם יראים להלחם בכם, ובא זה והתחיל והראה מקום לאחרים, משל לאמבטי רותחת וכו'", ובעבודה: בשעה שיהודי רואה השגחה פרטית או נס כמו זה שהקב"ה מציל אותנו מאלו העומדים עלינו לכלותנו, בא עמלק ומנסה לקררו ולהטיל בו ספיקות שאולי אי"ז נס אלא "כחי ועוצם ידי" וכו', הנה עליו לדעת באופן של "זכור" ו"אל תשכח" שענין הקרירות שייך לעמלק ויצה"ר שבו ולא ליהודי! וזהו הדרך ל"מלחמה לה' בעמלק" ולנצח את עמלק!משיחת פורים ה'תשכ"ז ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=27-02-2026 Synopsis The only thing recounted in the Torah that Amalek did to the Jewish people is “how he encountered you (asher karcha) on the way…”, and of this the Torah commands to “Remember” and “do not forget.” This can be understood based on the teaching of the Midrash that that “asher karcha” comes from the word kerirus (coldness), “he cooled you off and tempered your boiling heat, for the nations had been afraid to attack you, and this one came first and provided the possibility for others. This can be compared to a boiling bath…” In terms of a Jew's Divine service: when a Jew observes a miracle or hashgacha protis, such as when we are saved from those who rise up against us to destroy us, “Amalek” comes and tries to cool him down and cast doubts: maybe it wasn't a miracle, but “my strength and the might of my hand” etc. One must remember and not forget that this coldness belongs to Amalek and to the yetzer hara – not to a Jew. In this way, “Hashem will wage war against Amalek” and Amalek will be defeated.Excerpt from sichah of Purim 5727 For a transcript in English of the Sicha: https://thedailysicha.com/?date=27-02-2026 לזכות חנה שתחי' סלונים לרגל היכנסה לגיל המצוות י' אדר ה'תשפ"ונדבת הורי' ר' יהודה ליב וחיה מושקא שיחיו סלונים

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?

PURIM Miracles You Didn't See | STUMP THE RABBI (261)https://youtu.be/EOrs6k2SC0kWe're commanded to read Parashat Zachor before Purim because Haman was Amalek, who tried his best to destroy us. We only survived through the mercy of HaShem and His endless miracles. Today we'll learn from the new book Nes Lehitnoses by Rav Efraim Kachlon about some of the miracles you didn't even know happened. Learn, Enjoy, Share and Be Holy.

Chelek Chof Vov pg 219 The Rebbe defeats Amalek

Where we find month of Adar in Torah and it's connection to Shekalim and Amalek. by Rabbi Benjamin Lavian

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Cours vidéo de 38 minutes donné par Rav Eliahou UZAN.

Qu'est-ce que la Parachat Zakhor ? En quoi est-elle étonnante et fondamentale ? Qui est 'Amalek ? Doit-on le haïr ? Pourquoi ? Quel lien y a-t-il entre 'Amalek et le dévoilement d'Hachem ? Réponse à travers des propos du Bné Issakhar.

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.