Podcasts about Amidah

Grab a glass of grape juice or wine and a comfy chair, and join your rabbis for a launch of the season. We'll cover many of the High Holy Day basics (What can I expect if I'm coming for the first time? Wait, another Amidah? And which service do I wear white to?), along with some of the most perplexing questions of the season (Remind me why we're doing all this? Why does September feel like a marathon? Is teshuvah really possible?). We'll do our best to connect, elucidate, and elaborate in 90 minutes or less.

Click this link for the new Living Emunah from Artscroll on Tefillah https://www.artscroll.com/Books/lemtfh.html The month of Elul is a tremendous gift from Hashem. It's an opportunity for us to prepare for a new beginning and attain teshuvah for our past wrongdoings. Hashem does not expect a person to become perfect overnight, but we do have to show that we care. We have to show that we want to grow. And besides for the will, we have to put forth effort. When a person truly wants something in avodat Hashem and does what he can to achieve it, he will often see Hashem giving him siyata d'Shmaya to accomplish things he never would have been able to accomplish otherwise. A young man recently went with his family on vacation to a place he really did not want to go. He never missed a minyan, but where they were staying, the nearest minyan was about a half hour away. Renting a car there wasn't an option, Uber didn't really work, and the only way to get to shul was by taxi. Each ride was going to cost about $60, which meant that to go to Shacharit and back and then Minchah and Arbit and back every day would cost him $240 a day. He tried contacting the local Chabad rabbi to see if maybe there were other Jews staying near him with whom they could make a minyan, but nothing worked out. Finally, he decided, "I'm going to minyan no matter what it costs." A few days into the trip, he received a phone call from a man who said, "I deal in Rolex watches, and I have one at the front desk of the hotel you're staying in. Can you bring it back with you to New York? I'll pay you a few hundred dollars." The young man asked, "How did you even know to call me?" He replied, "The Chabad rabbi gave me your number. He said you're a good guy." The young man agreed and then told the man, "I want you to know, every dollar you're giving me is going toward a mitzvah." He explained how much he was spending every day just to get back and forth to minyan. The man couldn't believe it. He said, "If that's what you're using the money for, then it would be my zechut to pay for every single day." And with that, the young man's taxi expenses to minyan were paid for the entire trip. First, he showed Hashem how much he wanted to do the mitzvah. Then he was willing to sacrifice for it, and Hashem took care of the rest. Another man told me that he took it upon himself to make sure people in shul were wearing their tefillin properly. He noticed that so many people had their tefillin falling below the proper place on the hairline, so he learned how to adjust the straps. Over the course of a year, he fixed between 200 and 300 pairs of tefillin. A few months ago, he started feeling different when he would pray. Day after day, he felt something was missing. He didn't feel the same connection to Hashem, and it was spilling over into the rest of his day. This continued for weeks. One day, he didn't have his tefillin with him and borrowed a pair from his friend. That day, suddenly, he felt so much better. The next day, he went back to his own tefillin, and once again things didn't feel right. It occurred to him that maybe there was something wrong with his tefillin. He brought them to his sofer, and indeed, it was discovered that his tefillin were pasul. He said, "I could have gone my entire life without ever knowing my tefillin were pasul." But he went out of his way to help hundreds of other Jews with the mitzvah of tefillin, and then Hashem gave him the extraordinary siyata d'Shmaya to discover the problem with his own. Another man said he went away with his family for a couple of weeks this summer. When they arrived, they discovered that the local shul prayed much later than they were accustomed to, and on Shabbat they would reach the Amidah only after the zman tefillah. This bothered the man very much because he was always careful to pray within the proper zman. He spent the first several days of his vacation searching for another minyan. The possibilities were miles away, but it was so important to him that he kept trying to find a solution. That Friday morning, he was sitting in the shul near his house when suddenly a man walked in and asked, "By any chance, could you join us for a minyan tomorrow morning that will be praying within the zman?" He couldn't believe what he was hearing. The man explained that six of them had just arrived from out of town and were looking to put together an early minyan. Suddenly, the minyan this man had been searching for was right down the block from his house. The following Shabbat, those people had left, and once again he had the same problem. He prayed to Hashem and hoped that somehow he would be able to make the zman again. Amazingly, that next Friday, another group arrived in town, staying in a different house—again, six people. Together with some people from his own family and a neighbor, they were once again able to make a minyan within the zman. This is a powerful lesson for the month of Elul. We may look at ourselves and see that a lot needs improving. Sometimes we may wonder, how am I going to change? It's too hard. But Hashem doesn't ask us to do everything ourselves. He wants us to show Him that we truly want to grow, and He wants us to put forth our best effort. When someone says, "Hashem, I want to do this. I'm going to try. I'm going to sacrifice. I'm going to do what I can," then hopefully Hashem will give him the siyata d'Shmaya he needs to accomplish it in the best way.

Welcome to Day 2906 of Wisdom-Trek, and thank you for joining me. Day 2906 – Theology Thursday – Prayer as Communion, Petition, and Covenant: From Ancient Near East to Modern Faith Wisdom-Trek Podcast Script - Day 2906 Welcome to Wisdom-Trek with Gramps!   I am Guthrie Chamberlain, and we are on Day 2906 of our Trek.   The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. Our current series of Theology Thursday lessons is written by theologian and teacher John Daniels. I have found that his lessons are short, easy to understand, doctrinally sound, and applicable to all who desire to learn more of God's Word. John's lessons can be found on his website   theologyinfive.com.   Today's lesson is titled PRAYER AS COMMUNION, PETITION, AND COVENANT: FROM THE ANCIENT NEAR EAST TO MODERN FAITH. In the religious systems of the ancient Near East, prayer was a vital function, though its framework was drastically different from what later developed in Israelite and Christian thought. Prayer was primarily a method of maintaining the cosmic order through appeasement and transaction. Gods in Mesopotamia, Canaan, and Egypt were seen as powerful but unpredictable, often requiring elaborate rituals, sacrifices, and formulas to grant favor or avert wrath. These cultures did not operate under a theology of relational covenant but rather through a pattern of reciprocity: offerings and words were meant to provoke a specific divine response. Babylonian prayer texts like the “Shurpu” and “Maqlu” series reflect a deep concern with curses, omens, and unseen transgressions. The supplicant might not even know which god was offended or what sin was committed. In such cases, prayers became generalized pleas for forgiveness from all deities. Egyptian prayers often took the form of hymns to the gods, extolling their attributes and requesting protection or intervention, especially concerning the afterlife. Canaanite prayer and sacrifice, while less preserved in textual form, mirrored these transactional patterns. Ultimately, prayer in the ANE was primarily about control, using proper language and rites to maintain divine favor and personal or national survival. The first segment is: The Distinctive Voice of Ancient Israel: Relational and Covenant-Based. The emergence of Israel as a people devoted to Yahweh introduced a significant break from the ANE paradigm. While early Israelite religion still bore some cultural similarities to its surroundings, the theology of Yahweh as a covenantal, relational deity revolutionized the nature of prayer. No longer was prayer simply a means of magical manipulation or guesswork. It became a medium through which a person engaged with a God who had revealed His name, His character, and His promises. The earliest biblical prayers, such as those found in Genesis, reflect this relational nature. Abraham argues with God over the fate of Sodom, appealing not to ritual but to God's justice. Moses intercedes for Israel after the golden calf incident, reminding Yahweh of His promises to Abraham, Isaac, and Jacob. These prayers do not treat Yahweh as distant or unknowable but rather as a God who can be reasoned with, challenged, and persuaded because of His own covenant loyalty. The Book of Psalms shows the breadth of human emotion brought before God: joy, fear, doubt, anger, and praise. Lament becomes a central form of worship, as seen in the cries of David or the national laments after Jerusalem's destruction. These are not sterile performances but passionate expressions of faith. Prayer becomes an act of courage, a wrestling with God, a protest against silence, and a clinging to hope when the world falls apart. The second segment is: From Temple to Synagogue: Formalization in Second Temple and Rabbinic Judaism. As the Hebrew Bible gave way to the practices of Second Temple Judaism, especially after the exile, prayer began to evolve in response to historical necessity. With the destruction of the First Temple and the loss of the sacrificial system, the Jewish people turned increasingly to prayer and study as their central forms of worship. What was once spontaneous became structured. What was once private became communal. During this period, daily prayer rhythms began to emerge. Fixed times of prayer, morning, afternoon, and evening, mirrored the times of temple sacrifice and were eventually institutionalized. The Amidah, or “Standing Prayer,” developed into a core liturgical centerpiece. It offered a framework of blessings praising God, requesting needs, and praying for national restoration. The Shema, a declaration of God's unity and Israel's devotion, became part of daily prayer and identity. After the destruction of the Second Temple in 70 CE, Rabbinic Judaism restructured prayer life around the synagogue. Prayer was no longer centered on the priesthood and sacrificial rites but on the Torah, communal liturgy, and ethical action. This shift preserved Jewish identity during centuries of diaspora. Though formalized, prayer retained its relational element. It became the heartbeat of Jewish life, binding communities together and anchoring them to God's enduring promises. The Third Segment is: Prayer Reimagined in Early Christianity: Access through Christ. The earliest Christians, being Jews themselves, inherited this rich tradition of covenantal and liturgical prayer. Yet their belief in Jesus as the risen Messiah transformed their approach to prayer in significant ways. Central to this transformation was the idea of direct access to God through Christ. Jesus's own prayers, such as the Lord's Prayer, serve as both instruction and theological statement. The address “Our Father” reflects unprecedented intimacy. It reaffirms the covenantal relationship while highlighting the nearness and care of God. The prayer also orients the believer toward God's will, God's kingdom, and daily dependence, not merely petition. The Apostle Paul builds on this foundation by portraying prayer as a Spirit-driven communion. Believers are said to cry out “Abba, Father” by the Spirit. Paul claims that even when words fail, the Spirit intercedes with groanings too deep for speech. This understanding of prayer shifts it away from set ritual toward a continual, personal interaction with the divine. In Christian theology, Jesus becomes the eternal High Priest, interceding on behalf of believers. This transforms the act of prayer from an attempt to reach an uncertain deity into an assurance of access to a loving Father through a faithful Son. Whether corporate or private, spontaneous or formal, prayer is understood as the believer's participation in the divine relationship secured by Christ. The Fourth Segment is: Boundaries and Prohibitions: When Prayer Becomes Misuse. While prayer is central to both testaments, not all prayer is accepted. The Bible gives several warnings about misguided or forbidden types of prayer. Chief among these is prayer to other gods. The First Commandment is clear: Israel was not to call on or serve any deity but Yahweh. This was not a cultural preference but a matter of covenant loyalty. Invoking Baal, Molech, or Asherah was not neutral. It was spiritual adultery. Another prohibited form was manipulative or theatrical prayer, often seen in paganism. The prophets of Baal on Mount Carmel danced and cut themselves, trying to compel their god to act. Elijah mocks this as futile. Jesus echoes this in the New Testament when He warns against “vain repetitions” and showy public displays. The goal of biblical prayer is not to impress people or mechanically control God. It is relational. Also forbidden were necromancy and communication with the dead, practices common in surrounding cultures. Deuteronomy 18 lists these among the detestable practices of the nations that Israel was not to imitate. Prayer was not to be blended with conjuring or attempts to access hidden knowledge through forbidden means. Later rabbinic tradition added safeguards to ensure prayer was done with the right heart. One was not to pray while intoxicated, or in moments of ritual impurity, or without focus. Christian writers like James and Peter also warn against praying from selfish motives or while harboring unresolved sin. The Fifth segment is: Rhythm and Repetition: Between Discipline and Pagan Imitation Repetitious or rhythmic prayer is sometimes misunderstood. Scripture does not forbid repetition outright, but it sharply distinguishes between reverent repetition and pagan-style incantations. Psalm 136 repeats the phrase “His steadfast love endures forever” 26 times as an act of worship, not manipulation. Many psalms and prayers use repetition as a poetic or liturgical feature, meant to reinforce covenant truths and lead the heart toward trust. The Shema and priestly blessing were repeated regularly in Jewish worship. Jesus's warning in Matthew 6 verse seven, “Do not heap up empty phrases as the Gentiles do,” targets the kind of mechanical babbling seen in magical or pagan rituals. It does not prohibit...

Daily Bitachon: Framing Eicha and the Secrets of Ashrei As we get closer to Tisha B'Av, we want to share some insights on Megillat Eicha . The Concept of a Petichta (The Opening) Midrash Eicha starts with a section called Petichta deHakimei , which means "introductory teachings of the wise men." We find a similar concept in the Talmud ( Megillah 10b ), where a long list of Chachamim (scholars) introduce the Megillah using this exact term. What is the deeper meaning of an "opening"? The Or Gedalyahu (Purim, p. 86) explains that a Petichta acts like a mafteach (a key) . It is designed to unlock the inner secrets of the text so we don't lose the forest for the trees. It anchors us to the underlying message of the book. Beginning and Ending with Goodness In Sefer Kad HaKemach (Gezel, Unit 2), Rabbeinu Bechaye discusses the famous rabbinic dictum: לעולם יתחיל אדם בדבר טוב ויסיים בדבר טוב "A person should always begin and end with something good." He explains that "good" ( tov ) refers directly to God. We can see this as we say every day in the Amidah and Ashrei: " הטוב שמך ולך נאה להודות " (The Good is Your Name, and to You it is fitting to give thanks). " טוב ה׳ לכל " ( Tov Hashem lakol – God is good to all). A name represents the essence of a thing, meaning God's absolute essence is goodness. This is a foundational theme of the Nine Days—a topic we will delve into further. Rabbeinu Bechaye and the Nefesh HaChaim explain that the ultimate expression of God's name in this world is the Torah. When the verse says, " כי שם ה׳ אקרא " ("When I call out the name of Hashem"), it refers to the Torah, which is is the names of G-d and I must gibe greatness to his name this is the source for birkat hatorah, when we learn Torah, mention his name we give Him greatness by blessing him.. In fact, the Ramban writes in his introduction to Bereishit that the entire Torah is comprised of interwoven names of God. Therefore, every Petichta begins with a Torah verse because it contains fundamental holiness—the dvar tov (good thing) that reframes our perspective before we experience the grief of Eicha. Reframing Exile: The Daughter of Waves In the Midrash , Rabbi Abba bar Kahana quotes a verse from Yeshayahu: " צהלי קולך בת גלים " ("Raise your voice, daughter of the waves"). The Midrash explains that "daughter of the waves" (or "daughter of exiles") refers to the Jewish nation. We are the children of exiles: Avraham experienced exile and famine ( "Vayehi ra'av ba'aretz" ). Yitzchak experienced exile and famine, moving to Avimelech in Gerar. Yaakov fled his home to Padan Aram. The message here is not to despair . The pain of exile is not a historic coincidence; it was built into the blueprint of creation. Rav Wolbe noted that the very opening lines of the Torah— " והארץ היתה תהו ובהו וחשך על פני תהום " —allude to the four exiles: Tohu (Chaos): Babylonia (Bavel) Vohu (Void): Persia and Media (Paras u'Madai) Choshech (Darkness): Greece (Yavan) Tehom (The Depths): Rome/Edom (our current, seemingly endless exile) Immediately following this, the Torah states, "And the spirit of God hovered over the water," which refers to the spirit of Mashiach. Why Must We Suffer? If exile is built into creation, why is it necessary? The Maharal ( Netzach Yisrael , Ch. 15) explains that this world is not our true home . As the Mishnah in Pirkei Avot teaches, this world is merely an anteroom ( prozdor ) to the World to Come. The fact that we are constantly uprooted and persecuted is a reminder that we don't inherently belong in this physical domain; we belong in a higher, spiritual realm. Our painful exile is the difficult path toward ultimate greatness. We wear the title Bat Golim (Daughter of Exiles) with pride. It is a symbol of our cosmic displacement and a reminder that our true place is in the World to Come. We must not lose faith in the face of antisemitism or tragedy. It is painful, but it is a process built for our ultimate growth. The Father's Perspective: A Mashal from the Chasam Sofer In Berachot 3a , Rabbi Yose enters a ruin in Jerusalem to pray, and Eliyahu HaNavi waits for him outside. When Rabbi Yose finishes, Eliyahu asks him what he heard inside the ruin. Rabbi Yose responds that he heard a heavenly echo ( Bat Kol ) groaning like a dove, saying: "Woe to the children, that because of their sins I destroyed My house, burned My sanctuary, and exiled them among the nations." Eliyahu informs him that this occurs three times every single day. Furthermore, whenever the Jewish people enter a synagogue and declare " אמן יהא שמיה רבא " (Amen, may His great name be blessed), God shakes His head and says: "Fortunate is the King who is praised in His house! What is there for a Father who exiled His children? And woe to the children who were exiled from their Father's table." The Chasam Sofer makes a brilliant textual analysis here. Notice the phrasing: "Woe to the children" is stated, but when referring to God, it uses the milder phrase "What is there for a Father..." rather than "Woe to the Father." Why does God not groan for Himself in the same way? The Mashal (Parable) Imagine a man whose wife is in labor with their firstborn son. He is thrilled, anticipating the Brit Milah and the Pidyon Haben. Right now, his wife is screaming in agonizing pain. The husband feels her pain acutely, but he isn't despairing. Why? Because he can see the bigger picture. He visualizes the joy of the upcoming celebrations and the beautiful life ahead. We are currently experiencing Chevlei Mashiach —the birth pangs of the Messianic era. Like childbirth, the pain intensifies right before the ultimate joy. The Chasam Sofer explains that God is like that expectant father. He feels our pain, but He does not groan for Himself because He sees the staggering spiritual heights we are climbing. He sees the light we generate by pushing against the tide of exile. Stay tuned tomorrow as we discuss why the response of "Amen Yehei Shmei Raba" is so deeply moving to the Almighty.

​1)      The brocho HaGomel is said upon recovering from illness totally. Following a journey it is to be said within three days of arrival. But elsewhere we learn that it takes three days to recover from a journey?[1]2)      I design websites. A church wishes to employ my services. May I do this?[2]3)      Are there guidelines for women and girls drinking wine or spirits?[3]4)      Our Chabad House is within an Eruv. One of our sponsors wishes to have a birthday party in the Chabad House on Shabbos afternoon and to give each participant a take-home gift. Is there a way that can be done? [4]5)      Sitting at a sheva brochos, I knocked over indirectly a glass of wine and the wine spilled on my neighbour. The glass had a long stem and very small circular base. Am I  obligated to pay for the cleaning of his suit?[5]6)      I had to interrupt Shmone Esrei to use the bathroom. Upon return, do I start the Amidah from the beginning; 3 steps again? [6]7)      I found money in a place where I put money that either I owe someone or I'm saving for a specific purpose. I can't remember whether this money is owed or not. I don't want to owe the money, but nor do I want to pay Ribbis. Please advise.[7]8)      I trained as a Shoichet and in order to keep up my skill I gooccasionally to a non-kosher abattoir. Should I say a brocho before shechting there? [8] To sponsor a Shiur – to honour a special occasion -contact: dayan@lubavitchuk.com[1] הדין של ג' ימים הובאבשו"ע סי' ריט ס"ו. ויסודו הוא הך דעירובין (סה, א) שהבא מן הדרך פטורמן התפלה לג' ימים. א"כ לכאורה זה שייך רק לבא מן הדרך. אבל אדה"ז(סבה"נ פי"ב ס"ה): "יצא מהסכנה". ובשו"ע סתם. אבלמדוייק מלשון מגן אברהם (שם סק"ו) דמיירי ביצא מהסכנה. אבל במקורו – בכנסתהגדולה (או"ח שם, הגב"י) מפורש דמיירי בבא מן הדרך. וא"כ צ"ע.[2] בדומה לכך דן בשו"תאגרות משה (יו"ד ח"א סי' עו), כי הוא רק מסייע, וזה מותר לגביעכו"ם. לכן מן הדין הוא מתיר, אבל הוא מבהיר שהוא דבר מכוער.[3] במגן אברהם סי' קעסק"ז מתייחס לנשים נשואות. א"כ לרווקה אין דבר ברור להלכה. אבל פשוטשהשכרות גם לרווקה מגונה מאד. [4] איסור נתינת מתנה בשבתמובא בשוע"ר סי' שו סט"ו. היתר ע"י זיכוי – פסקי תשובות שם אות כב.דין זיכוי לקטן מפורש בקידושין מב, א.[5] לדעת האחרונים, היזק שלגרמא בשוגג ובאונס, פטור אפילו מדיני שמים (פתחי חושן, נזיקין ג, לט). לבד אולילפנים משוה"ד.[6] שוע"ר סי' קדס"ד: לא הפסיק בדיבור ושהה לגמור את כל תפלת העמידה, חוזר לראש התפלה; לא שההכל כך, אינו חוזר כלל.[7] בס' ברית יהודה (פ"הס"י) מתיר.[8] בגליון מהרש"א יו"ד ר"ס יט הביאמשו"ת שער משפט שלא לברך. אבל בשמלה חדשה שם ס"ב כתב לברך כל שיכוללבודקה.​

​1)      Unusual Mesorah about the words כל עצמותי תאמרנה: [1]2)      In our community we have mostly Israeli students, and they are doing Krias haTorah according to the schedule of Eretz Yisroel. Could I have an Aliya in their Kriah?[2]3)      I need to refill our Mikva for use after Shabbos. If I set theheat to remain less than Yad Soledes Bo, may I run water on Shabbos?[3]4)      May my business employ an AI answering service to service clients contacting us over Shabbos?[4]5)      AI answering service charges per minute. May I provide such a service over Shabbos?[5]6)      My parents are aging and need substantial care. May I use my Maaser money to fund the support they require? [6] 7)      A woman comes to Shul on Shabbos and the Minyan is saying Musaf, but she hasn't davened Shacharis: should she join and daven Musaf or should she do Shacharis?[7]8)      I had to interrupt Shmone Esrei to use the bathroom. Upon return, do I start the Amidah from the beginning; 3 steps again? [8]9)      Revisit the package delivered on Shabbos in my front yard: [9]https://us02web.zoom.us/j/9764852268?omn=87263391522Index to previous Panorama Shiurim: PanoramaIndex 2 - Google Docs To sponsor a Shiur – to honour a special occasion -contact: dayan@lubavitchuk.com[1] תהלים לה, ח. ראה במנחתשי שתיבת 'כל' מוטעמת וגם מנוקדת בקמץ-רחב. בדפוס שקלאוו אין מקף; בתורה-אור ישמקף.[2] בס' יו"ט שני כהלכתו(פריד, פ"ט סט"ז) מתיר לעלות במצבים דומים.[3] בשוע"ר סי' תקגס"ג אוסר לחפש בס"ת מיו"ט לשבת הסמוכה לו. וראה גם פסקי תשובות סי'שב אות יז.[4] נראה לדמות למה שהתירבשו"ת מהרש"ג (ח"ב סי' קיז, הובא בשש"כ פכ"ט סכ"ח)להשאיר פתוח מכונת-מכירה אוטומטית לשבת, כי לא איכפת להמוכר מתי יקנו המוצרים.[משא"כ באתר של מוזיקה וכיו"ב, שזמן השימוש עיקרי הוא]. [5] לפי המדובר לפני שבועיים:שירות רחבה הכוללת שעות של שבת, גם נחשבת הבלעה, אע"פ שהתשלום של שבת ניכר,ה"ה כאן.[6] בס' צדקה ומשפט פ"גס"ח מתיר. והא דאיתא (קידושין לב,א) "תבא מארה למי שמפרנס או"א מןהמעשר", י"ל דהיינו מעשר עני ממש, משא"כ מעשר כספים.[7] בס' הליכות ביתה (סימן ו, ו) מביא מחלוקת האחרונים אם נשים חייבות בתפלת מוסף. לכן מסתבר שתידחה מוסף מפנישחרית.[8] ראה ג' שיטות בשוע"רסי' קד ס"ד. אכן בסדור אדה"ז סוף הלכות ברכות השחר הורה שכל שיוכללהעמיד עצמו עד סוף התפלה, אל יפסיק אפילו בפסוקי דזמרה.[9] לפי שוע"ר סי' שעבס"א אסור להכניס מהחצר לבית דבר שהובא מחוץ לעירוב.​

Pausing to Hear Birkat Kohanim When in the Middle of Amidah by Rabbi Avi Harari

Classes on Rambam, divided according to the daily schedule.

We can pray in any language, using any words, at any time, from any place. Yet the fixed prayers many of us say every day contain a hidden danger: repetition can become routine. The weekday Amidah is nearly identical three times a day, with only slight changes depending on the season or the nature of the day. And at least for me, there are far too many times when I suddenly realize I said the wrong words almost automatically, without enough attention or presence. Rabbi Meilech Biderman analyzes a fascinating Talmudic passage about one of those small seasonal changes, and draws from it a deeply encouraging lesson: even a distracted or imperfect prayer may still carry enormous spiritual power. And if prayer said half-awake, distracted, or imperfectly can still reach heaven - imagine what is possible when we truly bring our minds, hearts, and souls into the words. Michael Whitman is the senior rabbi of ADATH Congregation in Hampstead, Quebec, and an adjunct professor at McGill University Faculty of Law. ADATH is a modern orthodox synagogue community in suburban Montreal, providing Judaism for the next generation. We take great pleasure in welcoming everyone with a warm smile, while sharing inspiration through prayer, study, and friendship. Rabbi Whitman shares his thoughts and inspirations through online lectures and shiurim, which are available on: YouTube: https://www.youtube.com/channel/UC5FLcsC6xz5TmkirT1qObkA Instagram: https://www.instagram.com/adathmichael/ Podcast - Mining the Riches of the Parsha: Apple Podcasts: https://podcasts.apple.com/ca/podcast/mining-the-riches-of-the-parsha/id1479615142?fbclid=IwAR1c6YygRR6pvAKFvEmMGCcs0Y6hpmK8tXzPinbum8drqw2zLIo7c9SR-jc Spotify: https://open.spotify.com/show/3hWYhCG5GR8zygw4ZNsSmO Please contact Rabbi Whitman (michael@adath.ca) with any questions or feedback, or to receive a daily email, "Study with Rabbi Whitman Today," with current and past insights for that day, video, and audio, all in one short email sent directly to your inbox.

We cannot begin to imagine how great and powerful our tefillot are. It says in the Tanna D'Bei Eliyahu Zutah, Perek Vav, that Hashem told Moshe, "You will not be able to understand My ways, but I will tell you something about Me." When I see a person stand up to pray before Me, say words of praise, and then beg for help—even if that person does not have good deeds, and his parents do not have good deeds, and even his grandparents do not have good deeds—just because he asked Me properly, I will help him. And if a person prays with true kavanah, the tefillah becomes infinitely greater. The Ya'avetz writes that a person must know how his tefillah can find favor in Hashem's eyes. The main focus should be on the Amidah. If a person says it with the simple meaning of the words in mind, it is more pleasing to Hashem than any type of korban. And the more a person's heart is in it, the more powerful the tefillah becomes. He writes further that tefillah with kavanah has the power to silence all of the prosecuting angels. The Shelah HaKadosh explains that having kavanah means not thinking about anything else while we are praying, and to feel happiness that we are connecting to Hashem as we speak to Him. When a person reaches that level, it is considered such a great avodah that it is beyond what we can even describe. And all of this is speaking about tefillah during regular times. A tefillah made during an et ratzon—a special time of favor—is even more powerful. A certain man once came to the holy Rabbi Moshe of Rozvodov, asking for a yeshuah for something he needed very badly. The Rabbi told him to come back on Lag B'omer, because then it would be an et ratzon—a time of great favor before Hashem—and it would be more fitting to receive salvation in the merit of the Tanna Rabbi Shimon bar Yochai. He brought a hint from a pasuk: " לבי ובשרי ירננו אל א-ל חי ." לבי —after thirty-two days, which brings us to the thirty-third day. ובשרי —stands for Rabbi Shimon bar Yochai. ירננו —referring to tefillah. אל א-ל חי —to the living Hashem. On this day, the Zohar writes, the heavenly gates are wide open. The Arizal teaches that on this day, judgments are sweetened—din turns into rachamim. It is a day of great divine favor. On this day, the lights in Shamayim begin to shine in preparation for the awesome day of Matan Torah. The Chatam Sofer says that on this day, the Jewish people began eating the mann, the heavenly food that elevated them and prepared them to receive the Torah. One of the reasons we light fires on this day is to show that the lights in Shamayim are beginning to shine—seventeen days( טוב ) before Matan Torah. In the Sefirot, Lag BaOmer is Hod she'b'Hod, which has a connection to the holiness of Yom Kippur. Throughout the generations, people have received great salvations on this day. Tefillah is always powerful, but on days of et ratzon, it is even more powerful. Let us take advantage of this special time and pray with more kavanah, understanding that Hashem is right in front of us, listening to every word. He can help us with any need that we have, and we do not need anyone but Him. Let us feel calm, knowing we are standing before the only One who can help us, and He is giving us His full attention, waiting for us to ask Him for all of our needs.

Sometimes life requires a more intense prayer offering. A chapter-a-day podcast from 1 Samuel 1. The text version can always be found and shared at tomvanderwell.com.

In this episode of What God Showed Me Today, we sit in the tension between two anchor points of Scripture and prayer: Deuteronomy 10:12–13 calls us into something startlingly intimate— to walk in all God's ways, to love Him, and to serve Him with all our heart and soul. But just a few verses later (10:17), Moses describes this same God as "the great, mighty, and awesome God"—a phrase that Jewish prayer preserves in the opening of the Amidah. That word "awesome" (נורא) is not casual language. It carries the sense of a God who is beyond containment, beyond emotional grasp, beyond intellectual reduction—yet still inviting covenant intimacy. This episode explores the paradox: The God who cannot be grasped Is the same God who commands total heart-and-soul intimacy And fear of the Lord is not distance—it is alignment with the overwhelming presence of Love itself We trace how the Amidah preserves this ancient confession: "Great, Mighty, and Awesome" and how that framing actually deepens—not lessens—the call of Deuteronomy 10:12–13. What if "fear of the Lord" is not shrinking back… but stepping fully into a love so vast it overwhelms every lesser loyalty?

התוכן מהפסוק [בראשון דפ' אמור] "והכהן הגדול מאחיו" לומדים חז"ל שהכה"ג צ"ל גדול מאחיו "בכח.. ובעושר", ואם אין לו‏ – ‏אחיו הכהנים מגדלין אותו‏ – ‏"גדלהו משל אחיו". גדלות הכה"ג צ"ל מאחיו הכהנים דוקא, להורות, שגם כשהכהנים הם אלו שגידלוהו, צריכים הם לדעת שהוא הכה"ג והם כהנים סתם ואסורים להיכנס לקודה"ק! וההוראה: פעם הי' הסדר שכאשר למישהו היתה "שאלה" הלך ל"רב" לשמוע פסק-דין. לאחרונה נהי' הסדר שהבעלי-בתים "מראים" לרב איפה להסתכל כדי לברר מהו הפסק-דין..., ועד שהם אומרים לו מה צ"ל הפסק-דין! הבעלי-בתים מתערבים בתחומו של הרב! ועד-כדי-כך שלפעמים מאיימים עליו שיפטרוהו אם לא יפסוק לפי רוחם!... עליהם לדעת: 1) על הבעלי-בתים לחזק ו"לגדל" את הרב אם אין לו תקיפות מצ"ע, אבל 2) עם כל זה הרב הוא זה שנכנס ל"קודש-הקדשים" לפסוק דינים, ועליהם, כ"ממלכת כהנים" סתם, לא להתערב בזה כלל! וכך יצליח להנהיג את קהילתו כדבעי. וזהו א' מג' דברים טובים שיש ללמוד מה"רפורמים": 1) לא מדברים בעת חזרת הש"ץ וקריה"ת. 2) מתחשבים בכבוד ביהכנ"ס. 3) מכבדים את הרב ולא מתערבים בתחומו! ב' חלקים משיחת י"ב תמוז ה'תשח"י ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=26-04-2026 Synopsis On the verse (in rishon of parashas Emor), “The Kohen who is greater than his brothers…” our Sages derive that the Kohen Gadol must be “greater than his brethren in strength…and in wealth,” and if he lacks wealth, then his fellow Kohanim must make him wealthy from their own property, as the verse states, “‘The Kohen who is greater (hagadol) than his brothers' – elevate him (gadleihu) from the property of his brothers.” That is, even when the Kohanim themselves are the ones who elevated him, they must still recognize that he is the Kohen Gadol, while they are ordinary Kohanim who are forbidden from entering the Kodesh Hakodoshim. In the past, when someone had a halachic question, he would go to a Rav for a ruling, but recently, a new pattern has emerged: The laypeople show the Rav where to look in order to determine the ruling, and they even tell him what the ruling should be. Sometimes, they even threaten to dismiss the Rav if he fails to rule according to their wishes. But this verse teaches us that: (1) On the one hand, the laypeople must strengthen and elevate the Rav if he lacks firmness of his own. (2) Nevertheless, the Rav is the one who “enters the Kodesh HaKodashim” to render halachic rulings, and the laypeople, as a “kingdom of (ordinary) Kohanim” must not interfere at all. This is one of three good things that can be learned even from “Reform” congregations: (1) They do not speak during the repetition of the Amidah or the Torah reading. (2) They are mindful of the honor of the synagogue. (3) They respect the rabbi and do not interfere in his domain.2 excerpts from sichah of 12 Tammuz 5718 For a transcript in English of the Sicha: https://thedailysicha.com/?date=26-04-2026 לע”נ הרה"ח הרה"ת ר' דובער ע"ה יוניק ליום היארצייט שלו ט' אייר. ת.נ.צ.ב.ה.נדבת בנו ר' דוד שי' יוניק*לזכות גנעשא בת בתשבע שתחי' ליום ההולדת שלה ח' אייר - לשנת ברכה והצלחה, ואריכות ימים ושנים טובות

Mi Kamocha Ba’al Gevuros – Siddur Im Dach Page 278. This class explores the profound concepts of divine healing, the spiritual significance of the blessing of resurrection in the Amidah, and the mystical journey of the Shekhinah through the worlds of Atzilos, Bria, Yitzirah, and Asiya, as well as deep insights into the spiritual processes ... Read more

The pasuk says that the Jewish people cried out to Hashem in tefillah during their harsh slavery in Mitzrayim, and Hashem heard their tefillot and remembered the treaty He made with Avraham, Yitzchak, and Yaakov, and then He redeemed them. Although Chazal tell us many reasons for what brought about the ge'ulah from Mitzrayim—such as the emunah that they had in Hashem, the merit of the righteous women, the fact that they stayed separate in name, language, and dress, that they remained morally pure, and that they did not speak lashon hara—it seems from the pasuk that the final catalyst to bring the ge'ulah was their prayers. It is brought down in the sefer Chafetz Chaim al HaTorah that toward the end of the Chafetz Chaim's life, at a seudah shelishit on Parashat Shemot in front of many gedolim, the Rav said, "that it is known the Jewish people were finally redeemed from Mitzrayim because of their tefillot. And we have a tradition from the Navi Micha that our future redemption will be just like the one from Mitzrayim, as it says: כִּימֵי צֵאתְךָ מֵאֶרֶץ מִצְרַיִם אַרְאֶנּוּ נִפְלָאוֹת In Mitzrayim, everything was ready for the ge'ulah to happen. Moshe Rabbeinu was already born, and everything was in place. Yet it appears from the pesukim that without tefillah, they would not have been redeemed. All Hashem was waiting for was His children to cry out to Him that they wanted to be redeemed. For our ge'ulah, which we hope will come very soon, our tefillot are essential to bring it about. It could be that everything is ready, and all that is necessary is our tefillot to finish it off. Therefore, I am going to travel to the Gadol Hador, Rav Chaim Ozer, and ask him to tell Klal Yisrael to strengthen themselves in prayer for the ge'ulah, and then we will finally be zoche to be redeemed from this long and bitter exile." After seudah shelishit, the Chafetz Chaim told the chazan in the shul to go a little quicker so he could leave to go see Rav Chaim Ozer. In the end, the Chafetz Chaim's family convinced him not to travel due to the life danger it would pose at his advanced age. So the Chafetz Chaim told someone to send a message to Rav Shimon Shkop to tell him to go instead. However, due to technical difficulties, that did not happen either. After the Chafetz Chaim found out that nobody went to Rav Chaim Ozer, he said, "We just missed an opportune time for the ge'ulah." The message of the Chafetz Chaim at that time is actually a Midrash in Shemot Rabbah, which quotes Hashem as saying that when the Jewish people cry out to Me, their salvation will come. That is what happened by the burning bush, that is what happened during the days of Gidon, and that is what will happen for the final ge'ulah to take place. We are still in the month of Nisan, which Chazal tell us is a very opportune time for ge'ulah. There are major things going on in the world at large, with a focus on Eretz Yisrael. Who knows what kind of opportunity we have at this time. It is incumbent upon all of us to strengthen ourselves and pray for the ge'ulah shelemah. We put so much emphasis on praying for things that we need—like parnassah, refuah, and shidduchim. We cry and beg Hashem for salvations, but we must not put any less effort into praying for the ge'ulah shelemah. It is going to be our prayers that will produce the moment that all of Klal Yisrael has been anticipating since the beginning of time. The Mashiach may very well be here and waiting. It is up to us to make it happen. Let us put more focus in the Amidah on the berachot that have to do with the ge'ulah, and be'ezrat Hashem, Hashem will hear His children crying out to Him and give us the Mashiach Tzidkeinu b'karov. Amen

Learn the Amidah and Kaddish with simple and straightforward recordings of Ashkenazi tradition. how to say kaddish how to daven learn amidah amidah prayer guide kaddish tutorial jewish prayer for beginners tefillah guide daily prayer jewish how to pray jewish learn jewish prayers kaddish pronunciation amidah step by step guided tefillah orthodox prayer guide

Learn the Amidah and Kaddish with simple and straightforward recordings of Ashkenazi tradition. how to say kaddish how to daven learn amidah amidah prayer guide kaddish tutorial jewish prayer for beginners tefillah guide daily prayer jewish how to pray jewish learn jewish prayers kaddish pronunciation amidah step by step guided tefillah orthodox prayer guide

Learn the Amidah and Kaddish with simple and straightforward recordings of Ashkenazi tradition. how to say kaddish how to daven learn amidah amidah prayer guide kaddish tutorial jewish prayer for beginners tefillah guide daily prayer jewish how to pray jewish learn jewish prayers kaddish pronunciation amidah step by step guided tefillah orthodox prayer guide

Learn the Amidah and Kaddish with simple and straightforward recordings of Ashkenazi tradition. how to say kaddish how to daven learn amidah amidah prayer guide kaddish tutorial jewish prayer for beginners tefillah guide daily prayer jewish how to pray jewish learn jewish prayers kaddish pronunciation amidah step by step guided tefillah orthodox prayer guide

Learn the Amidah and Kaddish with simple and straightforward recordings of Ashkenazi tradition. how to say kaddish how to daven learn amidah amidah prayer guide kaddish tutorial jewish prayer for beginners tefillah guide daily prayer jewish how to pray jewish learn jewish prayers kaddish pronunciation amidah step by step guided tefillah orthodox prayer guide

Learn the Amidah and Kaddish with simple and straightforward recordings of Ashkenazi tradition. how to say kaddish how to daven learn amidah amidah prayer guide kaddish tutorial jewish prayer for beginners tefillah guide daily prayer jewish how to pray jewish learn jewish prayers kaddish pronunciation amidah step by step guided tefillah orthodox prayer guide

Learn the Amidah and Kaddish with simple and straightforward recordings of Ashkenazi tradition. how to say kaddish how to daven learn amidah amidah prayer guide kaddish tutorial jewish prayer for beginners tefillah guide daily prayer jewish how to pray jewish learn jewish prayers kaddish pronunciation amidah step by step guided tefillah orthodox prayer guide

Learn the Amidah and Kaddish with simple and straightforward recordings of Ashkenazi tradition. how to say kaddish how to daven learn amidah amidah prayer guide kaddish tutorial jewish prayer for beginners tefillah guide daily prayer jewish how to pray jewish learn jewish prayers kaddish pronunciation amidah step by step guided tefillah orthodox prayer guide

Learn the Amidah and Kaddish with simple and straightforward recordings of Ashkenazi tradition. how to say kaddish how to daven learn amidah amidah prayer guide kaddish tutorial jewish prayer for beginners tefillah guide daily prayer jewish how to pray jewish learn jewish prayers kaddish pronunciation amidah step by step guided tefillah orthodox prayer guide

Learn the Amidah and Kaddish with simple and straightforward recordings of Ashkenazi tradition. how to say kaddish how to daven learn amidah amidah prayer guide kaddish tutorial jewish prayer for beginners tefillah guide daily prayer jewish how to pray jewish learn jewish prayers kaddish pronunciation amidah step by step guided tefillah orthodox prayer guide

Learn the Amidah and Kaddish with simple and straightforward recordings of Ashkenazi tradition. how to say kaddish how to daven learn amidah amidah prayer guide kaddish tutorial jewish prayer for beginners tefillah guide daily prayer jewish how to pray jewish learn jewish prayers kaddish pronunciation amidah step by step guided tefillah orthodox prayer guide

Learn the Amidah and Kaddish with simple and straightforward recordings of Ashkenazi tradition. how to say kaddish how to daven learn amidah amidah prayer guide kaddish tutorial jewish prayer for beginners tefillah guide daily prayer jewish how to pray jewish learn jewish prayers kaddish pronunciation amidah step by step guided tefillah orthodox prayer guide

Learn the Amidah and Kaddish with simple and straightforward recordings of Ashkenazi tradition. how to say kaddish how to daven learn amidah amidah prayer guide kaddish tutorial jewish prayer for beginners tefillah guide daily prayer jewish how to pray jewish learn jewish prayers kaddish pronunciation amidah step by step guided tefillah orthodox prayer guide

Learn the Amidah and Kaddish with simple and straightforward recordings of Ashkenazi tradition. how to say kaddish how to daven learn amidah amidah prayer guide kaddish tutorial jewish prayer for beginners tefillah guide daily prayer jewish how to pray jewish learn jewish prayers kaddish pronunciation amidah step by step guided tefillah orthodox prayer guide

Learn the Amidah and Kaddish with simple and straightforward recordings of Ashkenazi tradition. how to say kaddish how to daven learn amidah amidah prayer guide kaddish tutorial jewish prayer for beginners tefillah guide daily prayer jewish how to pray jewish learn jewish prayers kaddish pronunciation amidah step by step guided tefillah orthodox prayer guide

Learn the Amidah and Kaddish with simple and straightforward recordings of Ashkenazi tradition. how to say kaddish how to daven learn amidah amidah prayer guide kaddish tutorial jewish prayer for beginners tefillah guide daily prayer jewish how to pray jewish learn jewish prayers kaddish pronunciation amidah step by step guided tefillah orthodox prayer guide

Learn the Amidah and Kaddish with simple and straightforward recordings of Ashkenazi tradition. how to say kaddish how to daven learn amidah amidah prayer guide kaddish tutorial jewish prayer for beginners tefillah guide daily prayer jewish how to pray jewish learn jewish prayers kaddish pronunciation amidah step by step guided tefillah orthodox prayer guide

Learn the Amidah and Kaddish with simple and straightforward recordings of Ashkenazi tradition. how to say kaddish how to daven learn amidah amidah prayer guide kaddish tutorial jewish prayer for beginners tefillah guide daily prayer jewish how to pray jewish learn jewish prayers kaddish pronunciation amidah step by step guided tefillah orthodox prayer guide

Learn the Amidah and Kaddish with simple and straightforward recordings of Ashkenazi tradition. how to say kaddish how to daven learn amidah amidah prayer guide kaddish tutorial jewish prayer for beginners tefillah guide daily prayer jewish how to pray jewish learn jewish prayers kaddish pronunciation amidah step by step guided tefillah orthodox prayer guide

Learn the Amidah and Kaddish with simple and straightforward recordings of Ashkenazi tradition. how to say kaddish how to daven learn amidah amidah prayer guide kaddish tutorial jewish prayer for beginners tefillah guide daily prayer jewish how to pray jewish learn jewish prayers kaddish pronunciation amidah step by step guided tefillah orthodox prayer guide

Learn the Amidah and Kaddish with simple and straightforward recordings of Ashkenazi tradition. how to say kaddish how to daven learn amidah amidah prayer guide kaddish tutorial jewish prayer for beginners tefillah guide daily prayer jewish how to pray jewish learn jewish prayers kaddish pronunciation amidah step by step guided tefillah orthodox prayer guide

Learn the Amidah and Kaddish with simple and straightforward recordings of Ashkenazi tradition. how to say kaddish how to daven learn amidah amidah prayer guide kaddish tutorial jewish prayer for beginners tefillah guide daily prayer jewish how to pray jewish learn jewish prayers kaddish pronunciation amidah step by step guided tefillah orthodox prayer guide

Learn the Amidah and Kaddish with simple and straightforward recordings of Ashkenazi tradition. how to say kaddish how to daven learn amidah amidah prayer guide kaddish tutorial jewish prayer for beginners tefillah guide daily prayer jewish how to pray jewish learn jewish prayers kaddish pronunciation amidah step by step guided tefillah orthodox prayer guide

Learn the Amidah and Kaddish with simple and straightforward recordings of Ashkenazi tradition. how to say kaddish how to daven learn amidah amidah prayer guide kaddish tutorial jewish prayer for beginners tefillah guide daily prayer jewish how to pray jewish learn jewish prayers kaddish pronunciation amidah step by step guided tefillah orthodox prayer guide

Learn the Amidah and Kaddish with simple and straightforward recordings of Ashkenazi tradition. how to say kaddish how to daven learn amidah amidah prayer guide kaddish tutorial jewish prayer for beginners tefillah guide daily prayer jewish how to pray jewish learn jewish prayers kaddish pronunciation amidah step by step guided tefillah orthodox prayer guide

Learn the Amidah and Kaddish with simple and straightforward recordings of Ashkenazi tradition. how to say kaddish how to daven learn amidah amidah prayer guide kaddish tutorial jewish prayer for beginners tefillah guide daily prayer jewish how to pray jewish learn jewish prayers kaddish pronunciation amidah step by step guided tefillah orthodox prayer guide

Learn the Amidah and Kaddish with simple and straightforward recordings of Ashkenazi tradition. how to say kaddish how to daven learn amidah amidah prayer guide kaddish tutorial jewish prayer for beginners tefillah guide daily prayer jewish how to pray jewish learn jewish prayers kaddish pronunciation amidah step by step guided tefillah orthodox prayer guide

The Mishneh Torah was the Rambam's (Rabbi Moses ben Maimon) magnum opus, a work spanning hundreds of chapters and describing all of the laws mentioned in the Torah. To this day it is the only work that details all of Jewish observance, including those laws which are only applicable when the Holy Temple is in place. Participating in one of the annual study cycles of these laws (3 chapters/day, 1 chapter/day, or Sefer Hamitzvot) is a way we can play a small but essential part in rebuilding the final Temple.

The Sefer HaChinuch writes in Mitzvah תלג , that goodness and blessing come upon a person according to his deeds and thoughts, and our Creator, who wants our good, has taught us about the precious mitzvot through which we can merit the greatest blessings. As well, He taught us a way in which we could have all of our wants for the good, and that is by asking Him, the One who has the wherewithal and ability to provide us with everything we could possibly need.He will answer anyone who calls out to Him with sincerity. The Chinuch continues, besides informing us of the precious gift of tefillah, He also commanded us to utilize it and ask from Him constantly for every single thing we need. If we do that, besides for getting what we want, we will also be ingraining in ourselves the emunah, that He is involved in every little detail of our lives and that nothing can stop Him from giving us everything we could want. That is the end of the quote of the Sefer HaChinuch. We know how precious tefillah is, but sometimes we forget to take advantage of it. A man told me he had two issues in his home that were bothering him for months. One was an electrical issue with something installed in his home, and one was a plumbing issue. For some reason, he was having an extremely hard time getting both of them resolved. The electrician kept telling him he was too busy to come, and when he tried calling different electricians, they would all say, the one who installed it has to be the one to fix it, as it was a special unit. As well, the plumber was unresponsive. This past Friday morning, as the man was making his regular requests in the Amidah, he thought to himself, he never once asked Hashem for help with those quote-unquote petty issues. He decided to pray to Hashem to get them fixed. After shul, he called the electrician, and this time he answered right away. The electrician gave him his ear, and when he was once again informed of the problem, the electrician told him he could guide him on the phone, step by step, what to do to fix the issue. When the man got home, the electrician guided him, and sure enough, the problem was finally fixed. Right after that, he called the plumber, and this time, the plumber answered and finally agreed to come. Two days later, and Baruch Hashem, he came and fixed the issue. There is nothing that is too small to pray for. Sometimes, we just forget to utilize the awesome gift of tefillah that Hashem has given us. I once read a story about a man who was rushing out of his house for an important meeting. As he went to his car, he suddenly realized he didn't have his car keys with him, so he ran back to the house to get them, but couldn't find them anywhere. He began to panic because the meeting was very important, and he was already running late. He started searching faster and faster, opening drawers, moving around papers, and then he stopped for a minute and said to himself, Hashem knows exactly where my keys are. Why don't I make a tefillah and ask Him for help? He then closed his eyes and asked Hashem to please show him where the keys were so he could make the meeting on time. Less than a minute later, he found the keys lying under a magazine in the kitchen. Tefillah is always great, and we must never forget to utilize it at all times.

In this episode of the Parsha Review Podcast, Rabbi Aryeh Wolbe delves into Parshas Tetzaveh, focusing on the garments (bigdei kehuna) of the Kohen Gadol (High Priest). He highlights the verse commanding Moshe to speak to the "wise-hearted" (chachmei lev) whom Hashem invests with wisdom to create these sacred vestments, questioning how former slaves in Egypt, unskilled in craftsmanship, could suddenly excel. The key insight: True wisdom stems from a deep desire (ratzon) for it, not prior education or skills—Hashem grants wisdom to those who seek it passionately, as per the Mishnah's definition of wisdom as learning from everyone without prejudice.Rabbi Wolbe illustrates this with modern and historical examples: Elon Musk's rapid mastery of cars and rockets despite no prior knowledge, driven by insatiable curiosity; Reb Elyashiv's fervent Torah study at age 102; Rav Moshe Feinstein's multiple completions of the Talmud (101 times, four cycles); and a Talmudic story responding to a Roman noblewoman's query on why wisdom goes to the wise—they're the ones who will use it productively. He contrasts this with mediocrity, urging never-ending pursuit of knowledge to avoid spiritual stagnation, and ties it to parenting: Instill a love for Torah from infancy (e.g., teaching "Torah Tziva Lanu Moshe" as first words) and encourage children's "why" questions to foster curiosity.The discussion extends to appreciating Hashem's daily miracles in nature (e.g., the apple's infinite potential), rejecting "mother nature" for divine command (mishpatei piv), and the Amidah's first request for wisdom. Ultimately, desire is the root of achievement—eternal in Torah vs. temporary in wealth or fame—warning against boredom leading to sin and advocating lifelong vitality through learning. He concludes with a blessing for wisdom-seeking and an amazing Shabbos._____________This episode of the Parsha Review Podcast is dedicated in honor of Lenny & Teresa FriedmanDownload & Print the Parsha Review Notes:https://drive.google.com/drive/folders/1ncaRyoH5iJmGGoMZs9y82Hz2ofViVouv?usp=sharingRecorded at TORCH Meyerland in the Levin Family Studios (B) to a live audience on February 24, 2026, in Houston, Texas.Released as Podcast on February 27, 2026_____________Subscribe: Apple Podcasts (https://podcasts.apple.com/us/podcast/parsha-review-podcast-rabbi-aryeh-wolbe/id1651930083)Spotify (https://open.spotify.com/show/22lv1kXJob5ZNLaAl6CHTQ) to stay inspired! Share your questions at awolbe@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________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 http://podcast.torchweb.org_____________Keywords:#Torah, #Parsha, #Exodus, #Shemos, #Terumah, #Mishkan, #Dwell, #JewishPride, #HashemWithin, #Tabernacle, #TorahPortion, #Middot, #CharacterTraits, #EmulateGod, #TikkunMiddot, #ShabbosPrep, #TorahPodcast, #HashemInUs ★ Support this podcast ★

In this episode of the Parsha Review Podcast, Rabbi Aryeh Wolbe delves into Parshas Tetzaveh, focusing on the garments (bigdei kehuna) of the Kohen Gadol (High Priest). He highlights the verse commanding Moshe to speak to the "wise-hearted" (chachmei lev) whom Hashem invests with wisdom to create these sacred vestments, questioning how former slaves in Egypt, unskilled in craftsmanship, could suddenly excel. The key insight: True wisdom stems from a deep desire (ratzon) for it, not prior education or skills—Hashem grants wisdom to those who seek it passionately, as per the Mishnah's definition of wisdom as learning from everyone without prejudice.Rabbi Wolbe illustrates this with modern and historical examples: Elon Musk's rapid mastery of cars and rockets despite no prior knowledge, driven by insatiable curiosity; Reb Elyashiv's fervent Torah study at age 102; Rav Moshe Feinstein's multiple completions of the Talmud (101 times, four cycles); and a Talmudic story responding to a Roman noblewoman's query on why wisdom goes to the wise—they're the ones who will use it productively. He contrasts this with mediocrity, urging never-ending pursuit of knowledge to avoid spiritual stagnation, and ties it to parenting: Instill a love for Torah from infancy (e.g., teaching "Torah Tziva Lanu Moshe" as first words) and encourage children's "why" questions to foster curiosity.The discussion extends to appreciating Hashem's daily miracles in nature (e.g., the apple's infinite potential), rejecting "mother nature" for divine command (mishpatei piv), and the Amidah's first request for wisdom. Ultimately, desire is the root of achievement—eternal in Torah vs. temporary in wealth or fame—warning against boredom leading to sin and advocating lifelong vitality through learning. He concludes with a blessing for wisdom-seeking and an amazing Shabbos._____________This episode of the Parsha Review Podcast is dedicated in honor of Lenny & Teresa FriedmanDownload & Print the Parsha Review Notes:https://drive.google.com/drive/folders/1ncaRyoH5iJmGGoMZs9y82Hz2ofViVouv?usp=sharingRecorded at TORCH Meyerland in the Levin Family Studios (B) to a live audience on February 24, 2026, in Houston, Texas.Released as Podcast on February 27, 2026_____________Subscribe: Apple Podcasts (https://podcasts.apple.com/us/podcast/parsha-review-podcast-rabbi-aryeh-wolbe/id1651930083)Spotify (https://open.spotify.com/show/22lv1kXJob5ZNLaAl6CHTQ) to stay inspired! Share your questions at awolbe@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________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 http://podcast.torchweb.org_____________Keywords:#Torah, #Parsha, #Exodus, #Shemos, #Terumah, #Mishkan, #Dwell, #JewishPride, #HashemWithin, #Tabernacle, #TorahPortion, #Middot, #CharacterTraits, #EmulateGod, #TikkunMiddot, #ShabbosPrep, #TorahPodcast, #HashemInUs ★ Support this podcast ★

Omed, "stands," and omed le-, "is about to," are two different things. Guy teaches us the important words in this shorseh("root"), ע.מ.ד, one of which is also a sexual term. At the end of the episode, Guy explains how you can learn Hebrew from reading tombstones at an old Tel Aviv cemetery. Hear the All-Hebrew Episode on Patreon   New Words and Expressions: La'amod – To stand – לעמוד "Ha-kol omed bamakom" – Everything stands still – הכל עומד במקום Hu omed – He is standing – הוא עומד Hu omed lalechet – He's about to go – הוא עומד ללכת Hi amda linsoa le-chul – She was about to go abroad – היא עמדה לנסוע לחו"ל Aval ba-sof hi lo nas'aa – But she didn't go in the end – אבל בסוף היא לא נסעה Ani rotse lada'at eifo ani omed ba'avoda – I want to know where I am standing at work – אני רוצה לדעת איפה אני עומד בעבודה Omed lo – He's got an erection – עומד לו Ha-lev sheli lo omed be-ze yoter – My heart cannot stand this anymore – הלב שלי לא עומד בזה יותר Ani lo omed be-ze – I can't deal with it – אני לא עומד בזה Ani omed al zeh – I insist – אני עומד על זה Amida – Standing – עמידה Tfilat ha-amida – The standing prayer – תפילת העמידה  "Hayiti ne'emad lo pa'am um-chakeh la" – I often used to stand and wait for her – הייתי נעמד לא פעם ומחכה לה Hu ne'emad leyadi – He came and stood next to me – הוא נעמד לידי Le'amed sefer – To lay out a book – לעמד ספר "Bo'u nir'eh eich efshar le'amed be-ezrat ha Word et ha-daf" – Let's see how we can lay out the page with the help of Word software – בואו נראה איך אפשר לעמד בעזרת הוורד את הדף Ata batuach she-ata rotseh leha'amid et ha-aron po? – Are you sure you want to place the closet here? – אתה בטוח שאתה רוצה להעמיד את הארון פה Leha'amid panim – To pretend – להעמיד פנים Ata ma'amid oti be-matsav lo na'im – You're putting me in an uncomfortable position – אתה מעמיד אותי במצב לא נעים Lehaamid mishehu ba-makom – To put someone in their place – להעמיד מישהו במקום Hu huamad ba-makom – He was put in his place – הוא הועמד במקום Ha-shulchan hu'amad be-emtsa ha-cheder – The table was placed in the middle of the room – השולחן הועמד באמצע החדר Lehatsig et ha-mu'amadim – To present the candidates – להציג את המועמדים Emda – Position, workstation – עמדה Mahi emdatcha legabei – What's your position on…? – מהי עמדתך לגבי Emdat mafteach – Key position – עמדת מפתח   Guy's parting monologue: .אז היום אני רוצה לספר לכם שבשבוע שעבר לימדתי עברית בבית העלמין טרומפלדור, בית הקברות הראשון של תל אביב מ-1902, שבו קבורים לא מעט אנשים מפורסמים. Today I want to tell you that last week I taught Hebrew at the old Trumpeldor Cemetery, the first cemetery of Tel Aviv, from 1902, where lots of celebrities are buried. יש לי סיור שם, שבו אנחנו לומדים עברית מתוך המצבות. יש שם מילים בעברית ישנה, כמעט עברית תנ"כית, וכל מיני קיצורים יהודיים מעניינים, והתלמידים יכולים I have a tour there where we learn tombstone Hebrew. There are words in old Hebrew, almost biblical, and lots of interesting Hebrew acronyms, and the students can take a photo of the tombstones and work on the texts at home. .אבל אפשר גם להכיר את האנשים שחיו בתל אביב לפני יותר ממאה שנה. בסיור קפצנו גם להגיד שלום לכמה בני משפחה שלי, אח של סבא, הסבא-רבא שלי, וזה היה ממש נחמד. But one can also meet the people who lived in Tel Aviv more than 100 years ago. On this tour we dropped by to say hi to a few family members of mine, my grandpa's brother, my great grandpa, and that was nice. .בשבילי זה לא כל כך מקום של מוות, זה סיור שחוגג את החיים של האנשים האלה, שהשפיעו כל כך על כל מה שקרה כאן For me, it's so not so much of a place of death; it's a tour that celebrates these people's life, people who really influenced everything which happened here.   Playlist and Clips: Gali Atari – Ha-kol Omed Ba-makom (lyrics) Amidah on Wikipedia Shlomo Artzi & Arik Einstein – Hozrim Ha-baita (lyrics) Le'amed – To layout Arik Sinai – Ma'amid Panim (lyrics)

In Ask Away #29 of the Everyday Judaism podcast, Rabbi Aryeh Wolbe answers a wide range of live and emailed questions on practical halacha, Jewish identity, and intentional living:Seven-grain bread — Still hamotzi (bread) because it is made from the five grains + water with bread-like consistency, texture, and taste—even with added grains/flavors.Pretzel bagels/pretzel buns — Treated as bread (hamotzi) due to consistency; the pretzel topping/flavor doesn't change the halachic status.Matzah — Hamotzi (considered bread, just unleavened); crackers generally fall into mezonot (pas haba b'kisnin/snack category).Matriarchs & grandchildren — No specific tradition explains why Sarah, Rivka, and Rachel never saw grandchildren (Isaac married after Sarah's death; Rivka died before grandchildren returned; Rachel died en route to Bethlehem). Leah likely saw at least Asenat (Dina's daughter). Rabbi emphasizes the privilege of seeing grandchildren/great-grandchildren today and grandparents' responsibility to influence positively without overstepping (e.g., no interference in naming).Naming customs — Parents alone decide children's names (no parental/grandparental veto); alleged Midrash says parents receive prophetic guidance at birth/bris. Adding a second name (e.g., after a deceased relative) is common when appropriate.God/Hashem in English — Many poskim consider “God” (G-O-D) equivalent to writing/saying Hashem's name in English—avoid casual use (“oh my God”); say “Hashem,” “Almighty,” or “Creator” instead. In blessings (e.g., Amidah in English), use “Hashem” with same kavana (focus/intent) as Ado-nai.Public Hamotzi & children — Educational (teaches brachot), but ideally includes hand-washing and actual bread-eating; without these, it's not proper netilat yadayim/hamotzi.Gluten-free bread — If made from five grains + water and bread-like, hamotzi; pure potato starch “bread” is not hamotzi (mezonot or shehakol depending on form).The rabbi stresses halachic precision (e.g., bread vs. snack distinctions), gratitude for seeing grandchildren, and avoiding casual use of God's name in English.Please submit your questions at askaway@torchweb.org_____________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 (Ep. #86) 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 January 11, 2026, in Houston, Texas.Released as Podcast on February 4, 2026_____________Connect with Us:Subscribe to the Everyday Judaism PodcastApple Podcasts: https://podcasts.apple.com/us/podcast/everyday-judaism-rabbi-aryeh-wolbe/id1600622789Spotify: https://open.spotify.com/show/3AXCNcyKSVsaOLsLQsCN1CShare your questions at askaway@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________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 http://podcast.torchweb.org_____________Keywords:#AskAway, #Torah, #Halacha, #Q&A, #Jewish, #Halacha, #Hamotzi, #Bread, #Blessings, #Matzah, #Pretzel, #Bagel, #NamingChildren, #God ★ Support this podcast ★

Chazal tell us, "Ein adam shome'a leey u'mafsid" — no one ever listens to Hashem and loses. When a person acts according to the will of Hashem, he always gains. He may not see the gain immediately. He may not see any result right away. But in the end, he always wins. Sometimes Hashem gives a person a very difficult test. If he acts honestly, he may lose money. If he speaks truthfully, he may lose an opportunity. If he refuses to cut corners, he may lose a deal, a job, or a position. And then the thought creeps in, "If I had just been a little less careful, I would have gained so much." But that thought is a mistake. It may look like he lost in the short term, but in the end he will only gain from doing what was right. Rarely do we see the reward immediately. Most of the time, the benefit comes later, in a way we never could have imagined. But when we do merit to see the reward right away, it gives us tremendous chizuk. An avreich from New York told the following story. His parents live in London, and from time to time he travels there with his family to visit them. One winter day, he traveled with his wife and children — five people altogether. There were many delays at the airport. When boarding finally began, he realized there were only a few minutes left to pray Mincha. As soon as he started the Amidah, an announcement was made: the flight was overbooked, and they were looking for volunteers to get off the plane. Anyone who agreed would receive a ticket for the next day and compensation of one thousand dollars. A thought flashed through his mind. Five people. Five thousand dollars. Money he could certainly use. He was about to raise his hand, but then he stopped himself. He was standing before Melech Malchei HaMelachim. It is forbidden to interrupt the Amidah, even with a gesture. The yetzer hara whispered, "You already lost your concentration. Make the sign quickly, and then you'll go back to praying properly." But he strengthened himself and said, "If this money is meant for me, Hashem will give it to me without my doing something forbidden." He continued praying with all his heart. A few moments after he finished, another announcement was made. Since no volunteers had come forward, the compensation was now raised to two thousand five hundred dollars per passenger. He went to the counter and accepted the offer. Later, he calculated. Five thousand dollars for changing the flight. And seven thousand five hundred dollars for not interrupting his prayer. Another woman told me her story. Her family had grown, several children were already married, and she no longer had room to host them. She and her husband were looking to buy a bigger home, but they did not want to leave their neighborhood. One day, a real estate agent called with an unbelievable opportunity. A huge lot with a small house in the exact area they wanted, at a price that almost never exists. They could buy it cheaply and use the extra money to build their dream home. Then they discovered that buying this property would seriously harm someone else. Without hesitation, she said no. People told them they were foolish. "Opportunities like this don't come twice," they said. But she refused. Less than two weeks later, the agent called again. Just one block away, an even better property was about to go on the market. Same size lot, similar house — and one hundred twenty-five thousand dollars cheaper. They bought it, built exactly what they needed, and saw clearly how Hashem had rewarded them for doing what was right. Most of the time, we do not see immediately how much we gain by choosing Hashem. But the rule never changes. No one ever lost by doing the will of Hashem. No one ever sacrificed for Hashem and came out the loser. In the end — always — the one who chooses what is right is the one who wins.

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