Podcasts about arba minim

We are up to the pasuk of Tapuach Omer. What is the Tapuach ? For now I'll say Tapuach is apple , but we'll soon see a very big hiddush . תַּפּוּחַ אוֹמֵר. כְּתַפּוּחַ בַּעֲצֵי הַיַּעַר כֵּן דּוֹדִי בֵּין הַבָּנִים בְּצִלּוֹ חִמַּדְתִּי וְיָשַׁבְתִּי וּפִרְיוֹ מָתוֹק לְחִכִּי: (שיר השירים ב ג) Like the Tapuach in the forest, so too is My beloved, amongst the children. I coveted to sit in his shade and his fruit is sweet to my palate . What are we talking about? Rashi says it's a tree of tapuchim among non-fruit bearing trees in the forest (such as pine trees and the like) And everyone's very happy with this fruit tree that has a good smell and a good taste. That's what my beloved is. Hashem is the most choice of gods and therefore I want to sit in His shade. Furthermore, the Midrash says, according to Rashi, that the Tapuach tree doesn't have that much shade so people go away from it. So too, everybody else left God at Har Sinai- the goyim didn't want the Torah, and we did. We went under His shade, even though it might not be the most covered of shades. The Mabit adds that as we said before, even though the Tapuach doesn't have so much shade, we want to sit under it because there's a great smell and we're going to wait for the fruit to ripen and then eat it. So too, we say to Hashem, even right now we're in Galut and Your shade is not complete, we know that in the future Your shade will be complete; and Your fruit is sweet and it's worth waiting for. We're in this world waiting for Hashem, and we know that our reward will be in the world to come. That's the simple pshat of this pasuk. But the Gemara in Masechet Shabbat 88A says the Jewish people are compared to a Tapuach in that the fruit comes first and then the leaves, which is out of order. So too, the Jewish people said Na'aseh V'Nishma first we said we will do , then we will hear- so we are like the Tapuach ! But there are a few questions. Firstly, Rabbenu Tam and Tosafot say, That's not the way apple trees work , and says that this Tapuach refers to an Etrog . He cites a pasuk- וְרֵ֥יחַ אַפֵּ֖ךְ כַּתַּפּוּחִֽים You smell like the fragrance of Tapuachim which the Targum says is the smell of an Etrog , whose fruit comes before the leaves! **The timing of this is unplanned and really unbelievable. First our Erev Succot lesson mentioned the Lulav , and now today we are up to the Etrog ! How Hashem works that out is beyond me! ** The Tosafot asks a bomb question, if anyone was paying attention, the Tapuach B'Etzeh Hayaar was initially compared to God. So how can we now say that the Jewish people are compared to Etrog tree? The Nefesh HaChaim gives an unbelievable answer. He says that there's a rule that the way Hashem acts is dependent on the way we act down- that here arouses the way God acts. And therefore, he says, since the Jewish people act like the apple tree, Hashem reciprocates and acts that way with us. So if Hashem is the Etrog tree, that means that we, the Jewish people, are also like the Etrog tree. As we know, the Etrog refers to the sadik , and the Arba Minim refer to the four different types of Jewish people. And yet it says that the Arba minim also refer to the four letters of God's name. There's a famous Bet Yosef that brings down the following: It's not clear in halacha that when you hold the Lulav and Etrog, you have to hold them together. He quotes the story of a great rabbi who had a dream of another rabbi writing on a piece of paper, a yud and a hay and a vav , then left a space and wrote a hay at the other side of the page. He wondered why that rabbi did that in his dream. The next day was Succot, so he watched the rabbi and saw that he wasn't holding his Lulav and Etrog together. So the rabbi who had the dream explained that the four species correspond to the four letters of God's name, and by separating the Lulav from the Etrog, he was separating three letters of God's name from the fourth. Again, we could say, Make up your mind- do the four minim correspond to God or to the Jewish people ? And the answer, again, is both . When the Jewish people act like the four species of the Lulav and Etrog and praise God, God reciprocates with us with the four letters of His name of mercy and brings us all the blessing. Have a wonderful day.

The Sukkos Perspective: The Willow Jew  The Sukkos Perspective is in honor of Eretz Yisroel.  May G-d protect our brave soldiers.  May G-d return all the hostages in Gaza immediately.      The Sukkos Perspective is in loving memory of Edward Ben Efraim, Shlomo Ben Edward, and Yirachmiel Daniel Ben Gedalia. May their souls be uplifted and their memories a blessing.  Click here to listen, watch and connect! Parshaperspective.com  We are about to celebrate Sukkos, the holiday of immense joy and happiness. The central theme of the holiday can be found in the davening, "Zman Simchaseinu—the time of our happiness."  This happiness stems from the miraculous Clouds of Glory that protected the Jewish nation during their forty years in the desert. We find out about the different Arba Minim and what they represent.  We learn the truth about the willow twig. 

Often in Elul, Sukkot is forgotten. We focus on the High Holidays but forget that Sukkot comes immediately after. There are several unique rules that characterize the laws of Sukkot, such as mere discomfort exempting one from living in the Sukkah and the heightened requirements for beauty in the Arba Minim. We will explore whether these laws are unique to Sukkot or act as paradigms of broader Torah values.

Often in Elul, Sukkot is forgotten. We focus on the High Holidays but forget that Sukkot comes immediately after. There are several unique rules that characterize the laws of Sukkot, such as mere discomfort exempting one from living in the Sukkah and the heightened requirements for beauty in the Arba Minim. We will explore whether these laws are unique to Sukkot or act as paradigms of broader Torah values.

Often in Elul, Sukkot is forgotten. We focus on the High Holidays but forget that Sukkot comes immediately after. There are several unique rules that characterize the laws of Sukkot, such as mere discomfort exempting one from living in the Sukkah and the heightened requirements for beauty in the Arba Minim. We will explore whether these laws are unique to Sukkot or act as paradigms of broader Torah values.

A weekly shiur by Dayan Levi Yitzchok Raskin, Rov of Anash in London, explores interesting Torah questions and halachic dilemmas. The following issues are discussed by Dayan Raskin in this week's episode: 1) A Halocho ruling from the Rebbe Maharash זי"ע:[1] 2) One member paid for his set of Arba Minim, but will only receive it from me on Sunday, 2nd day of Yomtov. Does this raise a question of trade on Yomtov? [2] 3) I ordered clothes on Amazon. If they arrive on Yomtov, may they be worn? [3] 4) We don't begin the meal on the 1st night of Yomtov before nacht. Why? [4] 5) Our Chabad House caters for many Israeli students. Our Yomtov schedule billed the meal on Shmini Atzeres to be held in the Succah. One student objected, maintaining that before eating in the Succah on Shmini Atzeres one has to first disqualify the Succah. What do you advise?[5] 6) On Shmini Atzeres we begin saying Moirid haGeshem, following the announcement in Shul before Musaf to that effect. What if I am unable to go to Shul: do I follow the times of ‘my' Shul or should I follow the times of the majority of the Shuls in the vicinity?[6] 7) I honoured one Shul member to be Chosson Torah, then I realized that he's a Levi:[7] 8) Why does an Aliya to the Torah call for an after-brocho, unlike any other Mitzvah? [8] 9) I know that on Shabbos one may wear one belt per garment. I wear a belt in my trousers; I tuck my shirt into my trousers. May I wear a belt over my shirt? [9] 10) Feedback on acrostic in end of Piyut אדר והוד: Join Zoom Meeting: https://us02web.zoom.us/j/9764852268 Index to previous Panorama Shiurim: Panorama Index 2 - Google Docs [1] אגרות קודש של כ"ק אדמו"ר מהר"ש נ"ע (תשס"ב) ע' קט. הבאתי הדברים בנתיבים בשדה השליחות כרך א' סוף סימן ז. [2] קניית ד' מינים בשבת ויו"ט – אסור (שוע"ר סי' שו סי"ז). קנין לענין 'מי שפרע' מועיל לאפוקי מאיסור דרבנן – ראה נתיבים בהלכה ומנהג סי' כו. ומסתבר שלענין זה גם תשלום בכרטיס אשראי נחשב כקנין. אך לרווחא דמילתא הצעתי שיזכה לקונה מבעוד יום על ידי אחר. [3] שמירת שבת כהלכתה פל"א סכ"ג מתיר. אבל לפי המבואר בסימן תקטו (שוע"ר: סט"ו, כ"ב), אסור להוציאן חוץ לד' אמות. אבל בעיר המעורבת, מותר בכל שטח העירוב. [4] ראה שוע"ר סי' תרלט סי"ט. [5] או"ח סי' תרסו; שערי תשובה סי' תרסח סק"ג. [6] ראה פסקי תשובות סי' קיד אות ד, על משנה ברורה שם סק"ח. [אבל אדה"ז שם לא כתב כן]. ולהעיר שבשוע"ר סי' רסג סי"ט כתב שאין היחיד נגרר אחר ביהכ"נ שהוא רגיל בו, כי אם אחרי רוב העיר. והוא דלא כמחצית השקל שם ס"ק כד, שהוא נמשך אחר ביהכ"נ שהוא רגיל בו. ובפסקי תשובות שם הע' 358 ראה לתווך דמחצית השקל מיירי במתכונן ללכת לשם באיחור, ואדה"ז מיירי באינו מתכונן ללכת. לפי זה בנדו"ד הוא נגרר אחר רוב העיר. [7] ראה משנה ברורה סי' תרסט סוס"ק ב. [8] ראה אנציקלופדי' תלמודית ערך ברכת התורה שהביא כמה שיטות. ובפשטות הוא בגלל סיום קריאת היום. וכן נהגו בהלל, במגילה, בהגדה, ולפי הירושלמי - גם בהסרת תפילין בשקיעת החמה. [9] ראה שו"ת אגרות משה או"ח ח"ג סי' מו

https://www.torahrecordings.com/shulchan_menachem/orach_chayim/321

How did Jewish communities obtain their Arba Minim before the era of globalization? Rabbi Dunner delves into the fascinating and occasionally jarring history of Arba Minim, and in particular the etrog - whose origins will take you by surprise.

Have you ever wondered why perfection is pursued at a different level during Sukkos? Why even a single black dot on an Esred can deem it unacceptable? It's time to get in on this fascinating conversation about the profound shift in mood from the solemnity of Rosh Hashanah and Yom Kippur to the jubilant atmosphere of Sukkos. We'll explore the profound hustle and bustle that fills the Jewish world in the lead-up to Sokess - the search for perfect Luluv and Esrog, the selection of the best decorations, and the desire for flawless yon-tif food and attire.But this episode goes even more profound as we dig into the significance of rebirth and renewal after Yom Kippur, likening it to getting dressed up for a first date or a wedding. As we navigate these festive times, the concept of spiritual currency comes into focus, underscoring the importance of putting your best foot forward and the beauty of fulfilling Hashem's will. So, please sit back and join us as we explore the essence of Sukkos, the pursuit of perfection, and the spiritual journey that leads us to present ourselves anew to Hashem. It's like a first date with spirituality, and you're dressed to impress.Support the showJoin the WhatsApp community for daily motivational Torah content! JOIN HERE ---------------- SUBSCRIBE to The Weekly Parsha for an insightful weekly shiur on the Parsha of the week. Listen on Spotify or the new Jewish music and Podcast streaming platform 24six! Access all Torah talks and listen to featured episodes on our new website, themotivationcongregation.org ---------------- Questions or Comments? Please email me @ michaelbrooke97@gmail.com

The Torah commands us to “take” these plants but doesn't tell us why. The only clue we get is what the Torah says next: “And you shall rejoice before God” on this holiday. But what exactly are we rejoicing about? And why is holding these plants supposed to bring us so much happiness? Ami Silver and Imu Shalev explore some unexpected connections between this mitzvah and another story in the Torah… and uncover a deep insight into the true source of joy.Check out the beautifully animated video version of this course: What Do the Arba Minim Represent?What did you think of this episode? We'd genuinely like to hear your thoughts, questions, and feedback. Leave us a voice message – just click record, and let your thoughts flow.Into the Verse is a project of Aleph Beta, a Torah media company dedicated to spreading the joy and love of meaningful Torah learning worldwide. If you're enjoying this podcast, help support our work by subscribing to Aleph Beta.For past episodes of Into the Verse, go to our website, alephbeta.org, where a premium subscription gets you access to all of our past episodes and our full library of over 1,000 videos and podcasts on the parsha, holidays, and so much more!Follow us on your favorite social media.

Kollel Iyun Halacha.Shuirim are held daily at 185 Miller Road Lakewood NJ. For more info email: kih185miller@gmail.com

Kollel Iyun Halacha.Shuirim are held daily at 185 Miller Road Lakewood NJ. For more info email: kih185miller@gmail.com

Kollel Iyun Halacha.Shuirim are held daily at 185 Miller Road Lakewood NJ. For more info email: kih185miller@gmail.com

1) On a Shabbos Rosh Chodesh that coincides with Parshas Shekolim, three Sifrei Torah are used. In error, ST #2 was the one for Shekolim. During the reading, someone realises that the reading for Rosh Chodesh should have come first. What do we do now: a) for the Torah readings; b) for the Haftorah?[1] 2) There is a widespread quote that it is forbidden to sit upon a table, since the table resembles the mizbe'ach (altar). Does this have a halachic source?[2] 3) May a folding cot (crib) be opened on Shabbos?[3] 4) I ordered Mishloach Monos online, to be delivered to my friend on Purim. I paid for the goods with my credit card, but does that make the foods mine?[4] 5) On Succos we are concerned that a child can acquire the Arba Minim, but is unable to release them back to their owner. So, how can a child give Mishlo'ach Monos?[5] 6) May one pause in middle of Megila-reading and explain that section in English?[6] 7) What is a recommended minimum for people to give for Matonos loEvyonim?[7] 8) What are the respective reasons for writing ב"ה or בס"ד in the beginning of a letter?[8] 9) Feedback on spitting in Oleinu during Shmoine Esrei:[9] 10) Tracker device for criminal, autistic, Alzheimer's; medical details:[10] _______________________________________ [1] בשו"ת נודע ביהודה (מהדו"ת, או"ח סי' יא) הורה לקרוא הפטרת ר"ח, הביאו השערי אפרים (שער ח ספ"ב) והמשנה ברורה (סי' תרפה סק"ה). [2] בס' מנהג ישראל תורה (סי' ק"ע אות יד) כתב שלא מצא מקור נאמן לזה. [3] ראה שוע"ר סי' שטו סי"ג. [4] מכיון שאין מעות קונות, לא קנה השולח. רציתי לומר דמצינו דמעות קונות להתיר איסור דרבנן, מכיון שמתחייב בכך ב'מי שפרע' (שו"ת ריב"ש סי' שו, הובא בט"ז יו"ד סי' קעג סק"י, ובשוע"ר בכ"מ. אבל מצינו בדין עירוב (עירובין פא א) שאין מעות קונות. ועדיין צ"ב אם צריך קנין למצות משלוח מנות, כי אולי די בזה שהגיעו המנות לידי המקבל, כדין קידושין מדין עבד כנעני (קידושין ז א). וראה גם פסקי תשובות סי' תרצה הע' 142 בשם הגר"מ פיינשטיין ז"ל. [5] בשו"ע חו"מ סי' רלה ס"א איתא דמבן שש יש לו קנין מדרבנן. ואולי די בזה גם למצות משלוח מנות. ולגבי קטנים מגיל זה י"ל שאין המקבל צריך לקנות המנות, ודי בזה שיכול ליהנות מהן. וילע"ע. [6] ראה נתיבים בשדה השליחות ח"ב פט"ז ס"ט (ע' 146-7). [7] ראה. [8] אגרות קודש בסוף קונטרס 'התוועדות' שי"ל לש"פ תזו"מ תשפ"א. וראה גם נתיבים בשדה השליחות ח"ב פי"ט ס"ו (ע' 174 ואילך). [9] ראה שוע"ר סי' צז ס"ב. [10] ראה שוע"ר סי' שא סט"ו; ארחות שבת ח"ג פכ"ח אות קפז.

The Torah in Parashat Emor (Vayikra 23:40) introduces the Misva of “Arba Minim” – to shake the four species on Sukkot. It commands that we should take on the first day of Sukkot a “Peri Etz Hadar” – referring to the Etrog; “Kapot Temarim” – referring to a Lulab; “Anaf Etz Abot” – referring to Hadasim; and “Arbeh Nahal”- referring to Arabot. (Although the Torah writes “Kapot Temarim,” in the plural form, nevertheless, the word “Kapot” is written without a “Vav,” implying that it should be read as “Kapat,” in the singular form. The Sages thus understood that we take just a single palm branch.) In explaining the reason behind this Misva, the Sefer Ha'hinuch reiterates his principle that people's minds and feelings are impacted by the actions they perform. The time of year when Sukkot is observed – early autumn – is the time of the harvest, when farmers are collecting their produce and bringing it into their homes and warehouses. This is a time of joy and festivity, as the farmers literally reap the fruit of their labor. G-d wanted us to channel this joy toward Him, to transform the joy over material prosperity into an experience of spiritual joy. He therefore commanded us to observe a festive holiday during this time, and to take these four species, an action which, the Sefer Ha'hinuch writes, evokes feelings of joy. Looking at these plants, and holding them, enhances one's feelings of jubilation, and so G-d commanded us to take these species as part of our celebration of Sukkot. On other holidays, the Sefer Ha'hinuch writes, we do not need these plants to evoke feelings of joy, because on Pesach we already have the Masa, Marror, and other festive components, and on Shabuot we celebrate the Torah, and thus we do not need any external feature to arouse our joy. The Sefer Ha'hinuch adds in this context the Sages' famous teaching that the four species correspond to four parts of the body. The Etrog resembles the heart, the source of the intellect, and we thus take an Etrog to signify the need to devote our minds and thoughts to the Almighty. The Lulab resembles the spine, and it thus represents the subjugation of the body to the service of the Creator. The leaves of the Hadasim resemble the eyes, symbolizing the need to exercise care not to be drawn after that which we see. Finally, the leaves of the Arabot are shaped like the mouth, and thus represent the vital importance of guarding our mouths against forbidden speech. Each of the four species is indispensable for the fulfillment of the Misva. This means that if a person has only three of the four species, he cannot fulfill the Misva; there is no value in taking the three species in such a case. This Misva applies only to males; as it is a “Misvat Aseh She'ha'zman Gerama” (an affirmative command that is confined to a specific time-frame), it is not obligatory upon women. This Misva applies in all times, and, on the first day of Sukkot, in all places. Torah law requires taking the four species everywhere on the first day of Sukkot, but only in the Bet Ha'mikdash on the subsequent six days. The Sages, however, enacted that the four species should be taken everywhere even on the last six days. According to some opinions, including that of the Rambam, the Torah obligation to take the four species on all seven days applies not only in the Bet Ha'mikdash itself, but throughout the city of Jerusalem. For this reason, there are those who make a point of going to Israel for Sukkot so they can take the four species in the Old City of Jerusalem on each day of the holiday, and thus have the privilege of fulfilling the Misva on the level of Torah law each day. Others, however, understood that the Torah obligation applies only in the Bet Ha'mikdash, and not elsewhere in Jerusalem.

The Talmud in Masechet Sukka describes the special celebration that was held each night of Sukkot in the Bet Ha'mikdash, which was called the Simhat Bet Ha'sho'eba. This celebration featured euphoric singing and dancing, and even juggling. The greatest sages would dance with unmatched fervor and intensity. We commemorate this event by conducing our own Simhat Bet Ha'sho'eba celebrations during Sukkot, singing and dancing with immense joy and festivity. What is the reason behind this practice? Why do we hold such an event specifically on Sukkot, and not on the other holidays? The answer is found in the famous comments of Gaon of Vilna (1720-1797) to explain the meaning of the holiday of Sukkot. The Torah (Vayikra 23:23:43) tells that we reside in Sukkot during this holiday to commemorate the "Sukkot" in which our ancestors resided during their sojourn in the desert. According to one view in the Gemara, which is accepted in the Shulhan Aruch (Orah Haim 625), this refers to the Ananeh Ha'kabod, the miraculous "clouds of glory" which encircled our ancestors as they traveled. The Vilna Gaon explained that after Beneh Yisrael worshipped the golden calf, G-d removed these special clouds. Although He continued sustaining them by providing the heavenly manna and the miraculous well of water, He denied them the benefits of the Ananeh Ha'kabod, which made the conditions especially comfortable and even cleaned Beneh Yisrael's clothing. These clouds, which were more of a luxury than a necessity, expressed G-d's special love for His people, like an expensive piece of jewelry which a husband buys for his wife. Once Beneh Yisrael betrayed Hashem by worshipping the golden calf, these clouds were taken away. On Yom Kippur, Hashem announced that He forgave Beneh Yisrael, and would not destroy them, but the Ananeh Ha'kabod returned only several days later – once they began building the Mishkan. After having given gold for fashioning an idol, they now generously gave their gold and other precious possessions toward the construction of a Sanctuary for G-d. Having shown their unbridled devotion to G-d, the Ananeh Ha'kabod returned, signifying the full restoration of Beneh Yisrael's prior relationship with G-d, to the point where His love was now expressed just as it had been before the sin of the golden calf. The Vilna Gaon explained that this is what we celebrate on Sukkot – the return of the Ananeh Ha'kabod, which signified the full restoration of our special relationship with Hashem. If, indeed, Sukkot marks the rectification of the sin of the golden calf, then we can perhaps gain insight into the meaning behind the Simhat Bet Ha'sho'eba celebration. The Torah says (Shemot 32:19) that when Moshe returned from the top of Mount Sinai, and he saw the people dancing around the golden calf, he was incensed, and he threw the stone tablets down to the ground, shattering them. The commentaries note that what angered Moshe was not the sin per se, but rather than joy and festivity surrounding the sin. As human beings, we are going to make mistakes and act wrongly on occasion. But what makes our misdeeds especially grievous is when we commit them happily, with enthusiasm and excitement. As part of the Tikkun (rectification) of the sin of the golden calf, we must reverse our ancestors' fervent celebration of the golden calf by showing joy and enthusiasm for the service of Hashem. This is what the joy of Sukkot is all about. Immediately after Yom Kippur, during the days when our ancestors generously donated materials for the Mishkan, we spend money for the Misvot of Arba Minim and Sukka, and we are busy and excited preparing for the Yom Tob. And then, during Sukkot, we excitedly sing and dance to celebrate our special relationship with Hashem. Over the course of the year, we have at times failed to show proper enthusiasm for the service of Hashem. We occasionally displayed greater excitement for things such as money, entertainment, lavish vacations and material possessions, than for our relationship with our Creator. On Sukkot, we correct this mistake by celebrating with Hashem, by experiencing and showing sincere, genuine joy over our status as Hashem's children, which is truly the greatest source of joy and excitement possible.

I'd like to put together two famous midrashim , to come away with a beautiful lesson in Ahavat Yisrael. The first midrash, which we've mentioned before, is that the Arba Minim/the four species correspond to four types of Jews. One of them, the Etrog, has taste and smell, which corresponds to a Jew who has Torah (which is taste) and good deeds ( which is smell). The Lulav , which comes from a date palm. It has flavor (from the date) but no smell, corresponding to our Jew who learns Torah, but does not do good deeds. Our next Jew is the Hadas , that has a good smell but doesn't have any flavor or any fruit. And that's why it says Esther is Hadassa . Because a lady's job is to do maasim tovim/ good deeds, not necessarily to learn Torah, therefore she doesn't have the fruit. And lastly, we have the Arava that has no taste and has no smell; that's the Jew that doesn't have either Torah or good deeds. We put all four species together and that creates the unity of Jewish people. Then there's another midrash that says that the four species correspond to four main organs in the body. The Lulav , which stands tall, corresponds to the spine, the Etrog , the pri etz hadar/ the beautiful fruit symbolizes the lev / heart . A “ Lev Tov encompasses everything” The Hadassim that look like eyes correspond to our eyes. And the Aravot are our lips. And the Aravot become wilted first because our lips are the things that get us into the most trouble. “ Life and death is the hands of the tongue. ” So those are the four species as symbols of the four organ parts of the body. And now we take the next leap, which is that if we view these four species as one body (that's what these species symbolize- Each organ has its own function and together they create the human body), then our four types of Jews also create one body, called the Jewish people. And that's the Mussar takeaway. The Yerushalmi tells us that antidote for Sinat Hinam is to realize that we're all one body. And just like if the right heel stubs the left toe, the left hand doesn't go and stab the right heel for stepping on the left toe. It's all one body, that would be ludicrous. So too, the Jewish people are one body. So these two midrashim link together, looking at the four species as organs in a body, and the four different types of Jewish people, in a sense, also as organs of one body- the body of the Jewish people. That's the Achdut/unity lesson that we take from the four species, as it pertains to being a human body. Have a wonderful day and a Hag Sameach.

Today we have another class on connecting the holiday of Succot to Achdut/unity . Yesterday we spoke about the actual Succah. But as we know, there's another Mitzvah on Succot, which is the Arba Minim , and they also symbolize unity. The four species, as the midrash tells us, correspond to four different types of people. Like the four species, there are some people that have taste and smell- Taste referring to Torah, smell referring to Mitzvot. Then there are people who have taste and not smell. Some have only smell and no taste, and others have neither smell nor taste. And each one of the four species corresponds to one of them. The Etrog has a taste and a smell. The Lulav has a taste and no smell. The Hadas has a smell and no taste, and the Arava has neither. And on the holiday of Succot, we bind them all together as a symbol that all the Jewish people need to be bound together and influence each other for the better. And why is it that on the last day of the holiday we bang the Aravot ? There's a joke about this, with either a positive twist or a negative twist depending on which camp you want belong to. The positive twist is that we bang the Aravot because this Arava , which has no taste and has no smell, and symbolizes the Jew who doesn't do enough mitzvot (that a smell comes from it), and doesn't learn Torah, now that he is bound together with the other three, he's so uplifted that now we can do a service with him alone. That's the upbeat approach. The pessimistic approach is that we tell the Arava , “ You've been around the three other types for a full week, and you still remain the same Arava with no taste and no smell? Now we're going beat you and you're going to get five lashes from being pounded on the ground. ” Those are jokes, but the bottom line, which is real, is that we want all Jews to unite together and to influence each other for the good on the holiday and therefore we have these sign of unity, firstly in the Succah, which we spoke about yesterday and symbolizes that all the Jews could be together in one Succah, and also have the four species, which represent the four types of Jews. Both aspects of the holiday have the symbolism of unity. Regarding Succot and Shalom , Rabbi Dessler explains that one of the reasons we have dissension is because we're focused on the physical aspects of this world, which causes jealousy and hatred, etc. But when we go out into the Succah and we lower our physical standards and don't stress worldly matters, it's a great source of bringing peace. That's why it's not just the Mitzvah of the Succah that has the power to bring unity. It's also the aspect of limited physicality that enables us to unify with each other. And that's the power of the Succah-That message of Succot, which he calls Bitul HaYesh nullifying the worldly existence, is the source of the shalom that the Succah has. And to continue with the shalom theme, it's no coincidence that the Succah that we sit in reminds us of the clouds of glory. The clouds of glory came in the merit of Aharon HaKohen, who was Ohev Shalom V'Rodef Shalom, he loved peace and chased peace , and therefore his trait of peace is infused into the Succah. Aharon was known as making peace among the Jewish people, and the Shalom Bayit of husbands and wives was enhanced by Aharon HaKohen. As it says about the Mitzvah of Succah, if it's done properly, it can help one's shalom bayit. So let us take advantage of all the shalom aspects of the Succah: -The unifying force of the Succah because all Jewish people could fulfill their Mitzvah in one Succah, -The unifying force of the four species, -The fact that we don't stress physicality, -And the spiritual force of Aharon Hakohen… All those factors together allow us to get the shalom , the peace of the Succot, and that's what we are aiming for. Have a Shabbat Shalom and a Hag Sameach.

On The Arba Minim - Rabbi Haber by Shapell's Rabbeim

#165.With Prof. Joshua Teplitsky, Prof. Debra Kaplan, and Dr. Zev Eleff discussing the Esrog and the new volume, "Be Fruitful! The Etrog in Jewish Art, Culture, and History"We discussed how the project came to be, who the "Esroger" was, what his position entailed, the hardship of procuring Esrogim in Europe, involvement of the civil authorities, how and where communities got Esrogim and Arba Minim from, who purchased the Esrogim - the Kehilla or individuals?, how many Esrogim were used per Kehilla, fairs, takkanos, using dried out minim from previous years, women and Esrogim, the Esrog in America: Where they were from, Caribbean Esrogim and how they differed, Rabbi Abraham Rice and his psak, Isaac Leeser and The Occident, Corfu Esrogim, and more. To purchase the book: https://judaicaplaza.com/products/coja-138-0

Shiur given by Rabbi Bezalel Rudinsky on Hilchos Sukkah. Shiur recorded in Yeshivas Ohr Reuven, Monsey, NY.

It happens quite commonly during the period of Sefirat Ha'omer that somebody asks his friend after sundown which number should be counted that evening, before the friend has himself counted the Omer. It might appear, at first glance, that if the friend responds, then he effectively fulfills the Misva, and then cannot count the Omer later with a Beracha. What is the proper way to respond to such an inquiry to avoid forfeiting the Beracha over this Misva?Hacham Ovadia Yosef rules that in order to avoid all potential problems and complications, it is preferable to respond to the inquiry by informing the questioner of the previous night's counting. For example, if somebody asks his friend after sundown on the fourteenth night of the Omer which day he should count (and the friend has not yet counted), it is best for the friend to respond, "Last night was the thirteenth day." This response avoids all potential Halachic complications, and the friend can, according to all authorities and without any doubts, later count the Omer properly with a Beracha.Another option is to answer the question directly, stating that night's counting, but with the clear, explicit intent not to fulfill the Misva of Sefirat Ha'omer with this response. If a person performs a Misva act with the specific intention not to fulfill the Misva, then he does not fulfill the Misva. Thus, for example, on Sukkot, when we must recite the Beracha over the Arba Minim (four species) before fulfilling the Misva, one may lift the Arba Minim with the specific intent not to fulfill the Misva, and then recite the Beracha. (Others first lift the Lulab without the Etrog, and then lift the Etrog only after reciting the Beracha.) Here, too, if a person specifically has in mind not to fulfill the Misva of Sefirat Ha'omer when he responds to his friend's inquiry, "Today is such-and-such day of the Omer," then he does not fulfill the Misva, and he may thus count again later with a Beracha.If a person did not employ either of these options, and instead answered the question directly without explicit intent not to fulfill the Misva, has he forfeited the Beracha, or may he still count with a Beracha despite having already stated the day of the Omer?Hacham Ovadia rules that the Halacha depends on the particular situation. If this occurred during the first six days of the Omer, when the counting entails simply stating the number of days, as there are as yet no complete weeks to count, then one indeed forfeits the Beracha if he gives an explicit answer. Meaning, if a person informs his friend, "Tonight is the fifth night," then he may not count with a Beracha that night. Even though he counted in English, his counting is valid and he has fulfilled the Misva, and so he cannot count again with a Beracha. Needless to say, he resumes counting with a Beracha the next night.If, however, he responded by simply stating the number – "Five" – without stating, "Tonight is the fifth night," then he may still count that night with a Beracha. Hacham Ovadia ruled that we may employ in this situation a "Sefek Sefeka," or "double doubt." First, it is possible that he has not fulfilled the Misva since he did not intend to fulfill the Misva through his response, and it is possible that the Misva cannot be fulfilled without the intention to do so ("Misvot Serichot Kavana"). And even if we accept the premise that Sefirat Ha'omer, as a Rabbinical obligation (as opposed to a Biblical obligation), does not require intent, it is possible that one cannot fulfill the Misva without explicitly stating, "Today is…" Hence, as there are two uncertainties concerning the status of the individual's response, he is allowed to count again properly with a Beracha in this case.Starting from the seventh day, and through the end of the Omer period, one may count with a Beracha even if he had explicitly informed his fellow of that night's counting, such as if he explicitly stated, "Tonight is the fourteenth night." After the sixth day, this individual will always be in a situation of "Sefek Sefeka," since according to some authorities one does not fulfill the obligation of Sefirat Ha'omer after the sixth day if he counts only the days, without counting the weeks. And since, as mentioned, we may also take into account the possibility that the Misva is not fulfilled without intent, a person may count with a Beracha even if he had given a direct response to his friend's inquiry. It must be emphasized that this applies only after the sixth night of the Omer, from the seventh night of the Omer until the end of the Omer period. (Of course, one certainly should not respond by stating both the days and the weeks; for example, one should not say, "Tonight is the fourteenth night, which is two weeks." If he does, then he may not then count with a Beracha that night.)As mentioned, however, it is far preferable to respond to such an inquiry by mentioning the previous night's counting. Besides avoiding all complications, it also makes it clear to the questioner that one should not respond directly to such a question before one has counted. If one answers directly, even in a permissible manner, as outlined above, the questioner, who is unfamiliar with these Halachic intricacies, might mistakenly assume that one may always respond directly to this question without it affecting his recitation of the Beracha later on. For this reason, too, it is best to respond indirectly, by mentioning the previous night's counting.Summary: If a person is asked after sundown which night of the Omer it is, and he has yet to count the Omer that night, he should respond by noting the previous night's counting, rather than answering directly. This is the preferred method of answering such a question. Another, though less preferred, option is to answer directly with specific intent not to fulfill the Misva. If one answered the question directly, by stating "Today is such-and-such day," without the specific intent not to fulfill the Misva, he may nevertheless count that night with a Beracha. If, however, this occurred on one of the first six nights of the Omer, then he cannot count later with a Beracha, unless he had only stated the number, without saying, "Today is…"

1) The Mezuzos in ‘770' are wrapped in flexible plastic, not in rigid cases. Why? 2) On Yomtov we also use [1]לחם משנה. Would that apply to the extra Seuda, at the end of the Yomtov?[2] 3) I first said the brocho המבדיל and then the brocho for the wine. Do I have to repeat?[3] 4) Does an overhang qualify as a wall to allow carrying on Shabbos?[4] 5) I am the Baal Tokeiah,and I daven slower than the congregation: may I blow Shofar during the quiet Amidahalthough I haven't reached the end of the brocho?[5] 6) Selichos for Fast Days ends with רחמנא דעני. So do those of the eve of Yom Kippur. But the pre-Rosh haShono Selichos do not have that prayer. Why?[6] 7) From last night: I forgot to say Yaale veYovoiin the correct place. Instead, I inserted it in Modim, where Al haNisim is added. Do I have to repeat the Amidah?[7] 8) My neighbour's apple tree overhangs into my garden. He would be unable to pick the fruit without entering my garden. May I enjoy the fruit without asking?[8] 9) May a tenant take Schachfrom the trees growing on his rented premises? 10) One who has a Chiyuv to recite Kaddish; may he do so whilst he is holding in middle of פסוקי דזמרה?[9] 11) What is the recommended practice re. a child under barmitzvah using the Arba Minim of an adult over the first day[s] of Yomtov?[10] 12) Feedback re. היום תאמצנו: [1] רי"ף ערבי פסחים סימן תשפט; שו"ע סי' תקכט ס"א; שוע"ר סי' רצא ס"ז. [2] שמירת שבת כהלכתה פנ"ה ס"ב. [3] בשוע"ר סי' תעג ס"ו כתב שהמשנה הסדר ומקדים קידוש היום לברכת היין לא יצא לפי שעשה כדברי בית שמאי נגד בית הלל. חידוש זה נזכר כבר בתוספת שבת סי' רחצ סק"ב (ואולי היינו דקמציין בשוע"ר: (עיין סימן רח"צ)). מריש קס"ד להבחין בין קידוש להבדלה, ולא נהירא. שוב הונח לי שאדה"ז מיירי במי שמחליף הסדר ביודעין. אבל בנדו"ד מיירי באחד שטעה. [4] בשוע"ר סי' שסא מביא ב' דעות אי אמרינן פי תקרה יורד וסותם בב' צדדים סמוכים. וע"ע שו"ת צמח צדק או"ח סי' פד. [5] ראה שוע"ר סי' תקצב ס"י. במטה אפרים סי' תקצא רסי"ג כתב שנוהגים שהש"ץ הוא התוקע בלחש. ועצ"ב לנדו"ד. [6] ראה שו"ת תורה לשמה סימן מט. [7] ראה או"ח סי' תכב ס"א. [8] ראה שו"ע חו"מ סי' קסז ס"ב. [9] פסקי תשובות סי' נא סק"ז. ויש לחלק בין זה להמדובר באג"ק ח"ז ע' קלט (שלחן מנחם ח"א ע' ריד). [10] שו"ע סי' תרנח ס"ו; משנה ברורה שם ס"ק כ"ח.

“TWiSTED Parenting” is a method developed by Avi Fishoff to guide parents of children in severe crisis. Avi personally trains and guides parents from all over the world. All parents must have their own Daas Torah involved to pasken any shailos that may arise. Avi has many haskamos of leading Gedolim. All services are FREE OF CHARGE. Lessons from this podcast should not be applied across the board or without proper individual guidance from a leading expert in the field of crisis. To SUBSCRIBE the Whatsapp broadcast and receive LOTS of Chizuk: Whatsapp a request to: 718-902-6666 To SUBSCRIBE to the YouTube channel: https://www.youtube.com/c/AviFishoffTWiSTEDPARENTiNG/videos

Amalgamation (loss of individual identity) or cooperation? Which unity is better?

“TWiSTED Parenting” is a method developed by Avi Fishoff to guide parents of children in severe crisis. Avi personally trains and guides parents from all over the world. All parents must have their own Daas Torah involved to pasken any shailos that may arise. Avi has many haskamos of leading Gedolim. All services are FREE OF CHARGE. Lessons from this podcast should not be applied across the board or without proper individual guidance from a leading expert in the field of crisis. To SUBSCRIBE the Whatsapp broadcast and receive LOTS of Chizuk: Whatsapp a request to: 718-902-6666 To SUBSCRIBE to the YouTube channel: https://www.youtube.com/c/AviFishoffTWiSTEDPARENTiNG/videos

• That awkward moment when your neighbor or that staffer at the airport asks you what the palm tree and lemon are for and you have no clue what to answer...• That awkward moment when you shake the same palm tree and lemon with enthusiasm but have no clue why...• That awkward moment when you're marching around the Shul with that palm tree and lemon because everyone else is doing it, but no one can explain why...● What are Hoshanos? We encircle the Torah & Bimah/Mizbei'ach (Altar) with Lulav & Esrog in hand. Great. Why? Gotcha! And what is Hoshana Rabbah about?● What is the point of Dalet Minim (4 Species) anyway? Why do we shake them?● The 7 Hakafos (Circuits) of Succos apparently culminate with the 7 Hakafos of Simchas Torah. What's the connection?

A special episode focusing on the Halachos of the Arba Minim: Esrog, Lulav, Hadassim, and Aravos. Rabbi Frankel walks us through the selection process of the Daled Minim: Do the size and shape of your esrog matter? Does your lulav need to be straight? How much should you spend on a chinuch set? Do you need to check the esrog with a loupe? All this and much much more on this special Sukkos episode of the kosher conversation! Feedback and questions are always welcome at 1-410-816-9509 or podcast@star-k.org. --- Send in a voice message: https://anchor.fm/kosher-conversation/message

Several Etrogim are commonly sold on the market that we can identify with certainty as genuine, authentic Etrogim, and not the product of grafting. One such Etrog is known as the "Hazon Ish Etrog." The Hazon Ish (Rav Yeshaya Karelitz, 1878-1953) planted an Etrog tree and would use those Etrogim for the Misva. It can be presumed that if the Hazon Ish used the fruit of this tree for the Misva, this tree was authentic and not from a grafted plant. Therefore, Rav Michel Yehuda Lefkowitz (1913-2011), a student of the Hazon Ish, took a seed from a fruit of this tree and planted it outside his home. The Etrogim from this tree were regarded as definitively authentic, as they were the products of the Hazon Ish's Etrog tree. Subsequently, orchards of Etrogim were planted with the seeds of these fruits. Etrogim from these orchards are known as "Hazon Ish Etrogim" and are considered special due to their distinguished "ancestry" which allows us to be certain that they are authentic.The same can be said about Yemenite Etrogim. When the Jews of Yemen emigrated to Eretz Yisrael in the 1950s, they took Etrogim with them and planted them in Eretz Yisrael. The Yemenite Jews have a tradition confirming the authenticity of their Etrogim, and so Yemenite Etrogim are likewise considered special because of their definitive authentic status. Many Halachic authorities, including Hacham Ovadia Yosef, Hacham Bension Abba Shaul (Israel, 1923-1998) and the Brisker Rav (Rav Yitzhak Zev Soloveitchik, 1886-1959), praised these Etrogim because of their special status. Hacham Ovadia Yosef also praised Moroccan Etrogim, which were likewise known to be authentic, and which were used throughout the generations by many great Rabbis. Another type of Etrog which is known for its authenticity is the Yanover Etrogim, which come from Italy.Additionally, special preference should be given to the Etrogim of Eretz Yisrael. Rav Yechiel Michel Epstein (Nevarduk, 1829-1908), in his Aruch Ha'shulhan (Orah Haim 648), elaborates on the importance of using an Etrog grown in Eretz Yisrael when such an Etrog is available. He writes that it would be a grave affront to our land if one has the option of using an Etrog from Eretz Yisrael but chooses instead to use an Etrog grown outside the land. This point is made by many other Halachic authorities, as well.It must be emphasized that the special status of these groups of Etrogim is due solely to the fact that their authenticity can be assured. This certainly does not mean that every Hazon Ish Etrog or Yemenite Etrog is valid for use. There are many factors involved in determining the status of an Etrog, and thus regardless of which type of Etrog one purchases, it is advisable to show it to a competent Rabbi to confirm its validity. Furthermore, one should ensure to purchase his Etrog from a reliable source. Today, Arba Minim stands are set up like newspaper stands, and the people selling the Arba Minim are not experts or necessarily reliable. Just as one would not purchase jewels from some youngster selling them on the street, similarly, one should not purchase an Etrog – a precious commodity no less valuable than jewels – from just anyone who happens to be selling them.

Hilchos Arba Minim (5781)

Mit Rabbiner Shmuel Havlin

Simcha with Arba Minim (Sukkos 5778)

Hilchos Arba Minim part 2- Aravos & Hadassim (5778)

Hilchos Arba Minim part 1- Lulav & Esrog (5778)

How to Choose Arba Minim (5777)