Podcasts about Ashrei

Rabbi Jonathan Rietti continues the series on Likutey Moharan, Torah 4, with Shiur #15 — mapping the three levels of Vidui Devarim and answering, head-on, the charge that Breslov's practice of confession was borrowed from the Church. Rebbe Nachman taught that the only way to take back the malchus we hand over to the nations is Vidui Devarim before a talmid chacham amiti. That teaching earned Breslov the nickname "Viduniks" — and 200 years of criticism from within Klal Yisrael. In this shiur R' Rietti shows that vidui devarim is not just older than Catholic confession, it is a mitzvas asei d'Oraisa that runs from the third chapter of Bereishis straight through the korbanos of Vayikra. Covered in this shiur: • The three levels: vidui before HaKadosh Baruch Hu, vidui before a tzaddik / talmid chacham, and vidui at the tzaddik's kever• Rabbi Tovia Singer and the FBI counterfeit-detection analogy — why you don't need to be a bokie in Christianity to answer it• Adam HaRishon: "Ayekah" as an invitation to say one word — "Chatati" — and what the world would have looked like had he said it• Chava's missed moment, and Rashi/Midrash on why Hashem asked questions He already knew the answers to• David HaMelech before Nasan HaNavi: one word that lifted a death sentence• Kayin: the first depression in the Torah, and the difference between "Lamah" and "Madua"• Yehuda and Tamar: how "Tzadka mimeni" earned the crown of malchus and the Davidic dynasty• The Golden Calf: Moshe Rabbeinu doing vidui on behalf of Klal Yisrael — "mecheini na misifrecha"• Korbanos: semicha and vidui in front of the kohen, thousands of times a day, for over a thousand years• "Ashrei hador shehanasi shelo mevi kapara al shig'so" — why we want leaders with the courage to admit a mistake• Reb Zusha's talmid, the search for "the tzaddik whose followers do vidui," and the scene outside Rebbe Nachman's room• The Baal Shem Tov's talmid who refused to confess three times — the story behind Torah 4• Q&A: If you can go straight to Hashem, why go through a tzaddik? Avraham Avinu and "v'nivrechu becha kol mishpechos ha'adamah"• Hisbodedus, Rebbe Nachman's openness about his own falls, why there is no yeridas hadoros for the individual, and emunah vs. daas Next week b'ezras Hashem: the Rambam's lashon in Hilchos Teshuvah, and vidui before a talmid chacham when the tzaddik is no longer in this world. Recorded live at Breslov New Hempstead, August 16, 2026. CHAPTERS0:00 Intro, dedication, and review of Torah 4 §1–34:00 Vidui devarim before a talmid chacham amiti5:17 "Viduniks" — the criticism of Breslov6:10 Catholic confession: 1,700 years vs. 3,3387:17 The three levels of vidui devarim8:24 There is nothing original in Christianity9:41 R' Tovia Singer and the FBI counterfeit-bill test13:38 The first vidui in the Torah — Adam HaRishon15:00 Moshe Rabbeinu transposing Yehuda's vidui16:44 A tzaddik who is mechaper for his generation17:57 Why we shied away from the tzaddik for 1,800 years21:45 "Ayekah" — an invitation to a conversation24:57 Adam blames Chava; the blame game29:33 David HaMelech: "Chatati LaShem"31:46 Kayin's korban and the first depression in the Torah34:39 "Lamah" or "Madua"? Which direction the question faces38:33 Kayin kills Hevel — the second invitation, refused42:20 "Tzadka mimeni" and the crown of malchus45:43 The Golden Calf — Moshe's vidui for Klal Yisrael50:54 Korbanos: semicha and vidui before the kohen54:14 "Ashrei hador shehanasi shelo mevi kapara"58:35 Reb Zusha and the Viduniks60:25 The Baal Shem Tov's talmid who refused to confess63:39 Q&A: Why go through the tzaddik at all?68:03 Hisbodedus, and Rebbe Nachman's honesty about falling71:07 No yeridas hadoros for the individual73:49 Emunah vs. daas — the pilot analogy77:11 Closing

​1)     A comment of the Rebbe זי"ע on a phrase inMusaf of Rosh haShono:[1]2)      When mentioning [colloquially] Avodah Zoroh as “Elokim Acheirim”, we avoid pronouncing the word normally. Why so?[2]  3)      One who travelled between Eretz Yisroel and the Diaspora during the period that the Torah Reading is different – is there a requirement to seek a way to hear ‘his own' Torah-reading, or is hearing the local Torah-reading sufficient?[3]  4)      When there are two ‘chiyuvim' who wish to lead Shacharis, a popular compromise is that one leads until after the Repetition of the Amidah and the second one takes over for Ashrei, Uvo l'Tziyon. Someone asked: how does Kaddish said by the 2nd Chazan serve for the Repetition said by Chazan #1?[4]5)      In some Chabad Sidurim there is a note to stress the letter Samech in the word חסדו. What is the significance of this?[5]6)      What is the meaning of שמרה נפשי כי חסיד אני. I see conflicting views in the Meforshim, hence my request for clarification.[6]7)      Feedback to thread of Tzitzis that had unraveled within the knot:[7] 8)      "לא תסור ימין ושמאל – אפילו יאמרו לך על ימיך שהוא שמאל". איך זה מתאים עם דין היודע בבית דין שטעו בהוראה, שאסור לו לסמוך על הוראתם? [8]To sponsor a Shiur – to honour a special occasion - contact: dayan@lubavitchuk.com[1] ליקוטי שיחות ח"כ ע'342.[2] ראה לקוטי שיחותחכ"ד ע' 453 שהוא על פי הרמב"ן דברים כ"א, כב. ומשמע הכוונהשהבזיון לע"ז כולל בזיון לצד הקדושה. [3] ראה תו"מ תשמ"וח"ד ריש שיחת ש"פ ראה שמצות קריאת התורה אינה דוקא בפרשה של שבוע זה. עלהשתדלות היחיד להשלים פרשה שחסר – ראה ס' יו"ט שני כהלכתו פ"ט הע' לג[מא]. וכל זה ביחיד, אבל צבור שחסרו פרשה, נוהגים להשלים בשבת הבאה (רמ"א סי'קלה ס"ב).[4] מנהג ההחלפה ב"אשרי, ובא לציון" מובאבביאור הלכה סי' קלב ב'מאמר קדישין'. לענ"ד הש"ץ השני גם מוציא הצבורכהראשון, לכן יכול לומר ק"ת. אבל בגשר החיים (ל:ח:ג) בונה ההיתר על ה'קדושאדסידרא' – ובלבד שיאמר בקול. ובפסקי תשובות (סי' קלב אות כח) מזכיר שיש י"חאזכרות ב'ובא לציון' – כנגד תפלת י"ח. אבל מקורו נעלם.[5]  "ידגיש הסמך של חסדו". הואלקוח מהערה ב'הלל' בהגדה של כ"ק אדמו"ר זי"ע. רש"י – בגליוןהרי"ף פ' היה קורא. כנסת הגדולה או"ח סי' נ.[6] ס' ישמיע כל תהלתו, תהלים מזמור פו.[7] פיצול הציצית היינו רקבשנים החוטין, לא בסיבים הפרטיים שבכל חוט. לקט ציונים על שו"ע אדה"זמהר"ל ביסטריצקי ע"ה. וכ"כ בפסקי תשובות סי' יא סי"ג.[8] ראה  רמב"םהלכות שגגות פי"ג ה"ה. לקו"ש ח"ט ע' 322.​

1. Bereishit & Days of Divine Will From the Sefer Agra d'Kala (5a), we learn that if we rearrange the letters of the word Bereishit ( בראשית ), it reveals profound messages. One anagram spells: א לול י מי ר צון ת שובו ב תשובה ש למה ( Elul yemei ratzon, tshuvu bi'tshuva shleimah — "Elul is a time of Divine favor; return with complete repentance" ). (Note: The first letters spell אי"ר תב"ש , an anagram of Bereishit). 2. The Lion that Roars A verse in Amos (3:8) states: א ריה ש אג מ י ל א י ירא , ה ׳ א לוהים ד בר מ י ל א י נבא ( "A lion has roared; who will not fear? The Lord God has spoken; who will not prophesy?" ). Who is this lion that roars? The lion refers to the month of Av , whose astrological sign ( mazal ) is Leo (the lion). However, taking the word Aryeh ( אריה —lion) and rearranging its letters yields: א — Elul , ר — Rosh Hashanah , י — Yom Kippur , ה — Hoshana Rabbah . What appears to be a scary lion is actually a progression of auspicious days to turn our spiritual standing around. The Parable of the Father in Disguise (from Rav Shimshon Pinchas): A father dresses up on Purim wearing a scary lion's head over his body. Seeing the terrifying lion, his young child runs away in fear. Then, recognizing his father's clothes, the child grabs his father's legs and cries, "Father, save me from the lion!" The month of Av can look like a scary lion, but it is really our Father in disguise. From Elul through Hoshana Rabbah, we peel back the disguise to see our Loving Father underneath. 3. The Pure Maiden ( Betulah ) and the Luz Bone The Sfat Emet (Parshat Vayelech) notes that the mazal of Elul is Betulah (a maiden/virgin). The Spiritual Untouched Core: Just as a maiden remains untouched, every Jewish person possesses a core within the depths of their soul that was never corrupted by negative forces—a part dedicated purely to God. While it is often hard to access, Elul is the time when we can find and reconnect with this pure spot. The Luz Bone Connection: This concept mirrors the Luz bone in the human body. Our Sages teach that when mankind sinned by eating from the Tree of Knowledge, death was introduced to every part of the body nourished by food. However, God instituted a safety plan: the Luz bone receives its nourishment solely from the meal eaten on Motzei Shabbat ( Seuda Revi'it ). Because it was never nourished by sin, it never decomposes and serves as the seed from which the body resurrects during Techiyat HaMetim . The Spiritual Luz : In time, the Arizal explains that just as the Luz bone is an untainted point in the physical body, Yom Kippur is the Luz in time—the day that remains pure and allows us to rejuvenate. Yom Kippur acts as the spiritual counterpart to Tisha B'Av (which corresponds to the Gid HaNasheh ). In space, the Ramchal tells us in physical space is the Kotel HaMa'aravi (Western Wall), which can never be destroyed. 4. Reading Nafelah in a New Light In Amos (5:2), there is a difficult verse that is omitted from the Ashrei prayer due to its negative association: נ פלה לא תוסיף קום בתולת ישראל ( "She has fallen, she will no longer rise, the maiden of Israel" ). However, Rabbi Menachem Mendel of Shklov ( Sefer Tmunat HaOtiot , p. 290) notes that the Sages read this verse with a different cadence and hope: נפלה, לא תוסיף [ לנפול ] — קום, בתולת ישראל ! ( "She has fallen, but she will fall no more—arise, maiden (Betulah/Elul) of Israel!" ). You have fallen to the lowest point possible; now, during the month of Betulah (Elul), it is time to arise and transform everything. 5. Spiritual Heart Surgery & Divine Assistance In Devarim (30:6), the Torah promises: ו מל ה ׳ א לוה i ך א ת ל בבך ו את ל בב ז רעך ( "And the Lord your God will circumcise your heart, and the heart of your offspring..." ). The initials of א ת ל בבך ו את ל בב spell ELUL ( אלול ). How does Elul connect to circumcising the heart? Rabbeinu Yonah ( Shaarei Teshuvah , Gate 1) opens his classic work by stating that God actively helps those who attempt to return beyond their natural capabilities, instilling in them a spirit of purity to reach true love of God. Non-Invasive Heart Surgery: God offers spiritual heart surgery—removing spiritual blockages and placing "stents" in our hearts. However, this process begins with our initiative: first, "And you shall return to the Lord your God," and then "God will circumcise your heart." The Magnet Analogy: A man is asked to jump high into the air. On his own, he can only jump so high—but as soon as he leaps, a powerful magnet above lifts him the rest of the way. When we make the initial move, God pulls us up. I Am My Beloved's: This echoes the iconic Elul acronym from Song of Songs (6:3): א ני ל דודי ו דודי ל י ( Ani LeDodi VeDodi Li — "I am my beloved's, and my beloved is mine" ). The Pri Tzaddik (Rosh Chodesh Elul, #2) explains: If I take the first step toward God ( Ani LeDodi ), then God responds by drawing close and refining my heart ( VeDodi Li ). The Hole of a Needle: As the Midrash ( Shir HaShirim Rabbah ) states in God's Name: "My children, open up for Me an opening of repentance as small as the eye of a needle, and I will open for you gates wide enough for wagons to enter." The Chofetz Chaim ( Zechor L'Miriam , Ch. 18) reassures us that God never places demands upon us that exceed our capabilities; He simply asks us to do what we can. 6. Lulei — Do Not Delay In Tehillim (27:13), recited throughout the High Holiday season, it says: לולא האמנתי לראות בטוב ה׳ בארץ חיים ( "Had I not (Lulei) believed that I would see the goodness of God in the land of the living..." ). The word Lulei ( לולא / לולי ) read backward spells Elul ( אלול ). Psalm 27 contains allusions to the entire season: "The Lord is my light" — Rosh Hashanah ; "And my salvation" — Yom Kippur ; "He will hide me in His pavilion" — Sukkot . To experience all these revelations, we need the preparation of Elul ( Lulei ). Furthermore, the Siftei Kohen (Rabbi of Aleppo, ~400 years ago) notes on Bereishit 44:14 that the word Lulei connects to Yehuda's words to Yosef: לולי התמהמהנו ( "Had we not delayed..." ). The Message of Lulei : Don't delay! When Elul arrives, do not wait until Rosh Hashanah or Yom Kippur to begin your spiritual work—start immediately. The Escaped Prisoner: Rabbeinu Yonah ( Shaarei Teshuvah , Letter 2) notes that when a person delays Teshuvah , their accountability increases. It is like a prisoner whose cell door is unlocked: if he remains inside, it shows he is comfortable in his captivity. The 40-Day Journey The 40 days of favor—from Rosh Chodesh Elul through Yom Kippur—begin at the very start of Rosh Chodesh (starting 30 Av / 1 Elul). An allusion to these 40 days is found in the final letters of אני לדודי ודודי לי : אנ י (10) + לד ود י (10) + ודוד י (10) + ל י (10) = 40 days. May we all take full advantage of these holy days of Elul and draw closer to Hakadosh Baruch Hu .

Welcome to Daily Bitachon The Gemara ( Berachot 31a ) tells us that the prophets always conclude their prophecies with words of praise and comfort; every book in Tanach ends on a positive note. This raises a famous question: If every book ends positively, why does Megillat Eicha end on such a dark note? כִּי אִם מָאֹס מְאַסְתָּנוּ, קָצַפְתָּ עָלֵינוּ עַד מְאֹד "For have You utterly rejected us? You have been extremely angry with us!" That certainly doesn't sound like a happy ending! (Note: While we customarily repeat the previous verse, "Hashiveinu," that is not how Yirmiyahu actually concluded the text.) Why would Yirmiyahu write an ending like that? Didn't he know the rule? Reading Eicha Through a New Lens The Reishit Chochma ( Sha'ar Ha'ahava, Perek 7 ) answers that we are actually misreading the pasuk. It isn't a statement of absolute rejection— it is a question : "Could it really be that You have utterly despised us? If You were truly angry enough to destroy us, You would have obliterated us completely by now!" The very fact that we are still around, enduring through exile and destruction, proves that Hashem is not out to destroy us. Rather, He is rousing us to do Teshuva . That is the ultimate goal: הֲשִׁיבֵנוּ ה' אֵלֶיךָ וְנָשׁוּבָה ( "Bring us back to You, Hashem, and we shall return" ). This aligns with Yeshayahu's prophecy: כִּי לֹא לְעוֹלָם אָרִיב, וְלֹא לָנֶצַח אֶקְצוֹף — "I will not contend forever, nor will I be angry for eternity." Hashem's anger is temporary, intended only to awaken our hearts. The Seven Weeks of Comfort ( Sheva D'nechemta ) This insight is crucial as we enter Shabbat Nachamu , ushering in the seven weeks of comfort. Many people are familiar with the "Three Weeks" of mourning, but fewer realize that they are followed by seven haftarahs of comfort ( Sheva D'nechemta ), corresponding to the three weeks of rebuke ( Tlata D'puranuta ). Rav Wolbe zt"l used to point out Hashem's incredible love for us: He gives us more than double the amount of comfort compared to the weeks of suffering! What Does Nechama Really Mean? We usually translate Nechama as "comfort" or "consolation." But to understand its true definition, we look to its first appearance in the Torah ( Bereishit 6:6 ): וַיִּנָּחֶם ה' כִּי עָשָׂה אֶת הָאָדָם בָּאָרֶץ "And Hashem repented/changed His mind that He had made man on the earth." Rashi explains that Nechama means a change of mind or perspective —recalculating one's approach. As Rashi notes: " וְכֵן כָּל לְשׁוֹן נִיחוּם שֶׁבַּמִּקְרָא " —this is the definition of Nechama throughout all of Tanach. Nechama means learning to view a situation through a completely different lens. Understanding the "Love Tap" There is a touching story about the Belzer Rebbe , who lost a child. Despite his tragic loss, he stayed remarkably strong. One of his friends asked him how he was able to maintain his fortitude. The Rebbe replied: "If a person is walking down the street and suddenly gets slapped on the back, he turns around ready to fight. But if he turns around and sees that it was his loving father giving him an affectionate pat, his entire reaction changes." When we realize that everything comes directly from Hakadosh Baruch Hu , we recognize that even the hardest moments are a "love tap" from our Father. That shift in perspective is Nechama . Masterclass in Perspective: Nachum & Rabbi Akiva 1. Nachum Ish Gamzu The master of this perspective shift was Nachum Ish Gamzu , whose very name shares the root of Nechama . On every single occurrence in his life, he declared: גַּם זוּ לְטוֹבָה ( "This too is for the best" ). He possessed the unique ability to reframe any situation and find the latent good within it. 2. Rabbi Akiva His prime student, Rabbi Akiva , famously taught: כָּל דְּעָבֵיד רַחֲמָנָא לְטָב עָבֵיד ( "Whatever the Merciful One does, He does for the good" ). When Rabbi Akiva traveled to a town and was refused entry, he was forced to sleep alone in the forest. One by one, his candle blew out, his rooster was eaten, and his donkey was killed. Yet, at every step, he maintained that it was for the good. The happy ending? Bandits attacked the town that very night; had he been in town, or had his candle or animals given away his position, he would have been captured. 3. Rabbi Akiva at the Temple Mount The famous Gemara at the end of Masechet Makkot relates that Rabbi Akiva and his colleagues walked past the destroyed Har HaBayit (Temple Mount) and saw a fox emerging from the site of the Holy of Holies. The Sages wept, but Rabbi Akiva laughed. The Sages asked: "Why are you laughing?" Rabbi Akiva responded: "Why are you crying?" They said: "A place so holy now has foxes walking through it—how can we not cry?" Rabbi Akiva explained: "Now that I see the prophecies of destruction fulfilled in full detail, I know with absolute certainty that the prophecies of ultimate redemption will be fulfilled as well!" On two separate occasions where Rabbi Akiva reframed a tragedy into hope, the Sages responded: עֲקִיבָא נִחַמְתָּנוּ, עֲקִיבָא נִחַמְתָּנוּ "Akiva, you have comforted us! Akiva, you have comforted us!" He didn't change the physical reality—he changed their perspective. Re-evaluating the Fall In Amos (5:2) , a verse states: נָפְלָה לֹא תוֹסִיף קוּם בְּתוּלַת יִשְׂרָאֵל (Superficially translated as: "The maiden of Israel has fallen and will never rise again.") However, the Gemara ( Berachot 4b ) offers an entirely different way to read the verse: "She has fallen, and she cannot fall any further—therefore, Rise, O Maiden of Israel!" The Iyor Devash explains this with a simple parable: If you trip while near a chair, you fall onto the chair. If you trip near a couch, you fall onto the couch. But once you hit the solid ground, you cannot fall any lower . The only option left is to get up! This is why we sit on the floor on Tisha B'Av: It symbolizes that we have hit rock bottom. From the floor, there is nowhere left to go but up. From the Floor to Rosh Hashanah Once we hit the bottom, we rise to the Betulah (the maiden)—which represents the Mazal of the upcoming month of Elul, a time of deep love between Hashem and the Jewish people. The Sefer Imrei Pinchas notes that sitting on the floor on Tisha B'Av is actually an Eit Ratzon (an auspicious time of favor), as it begins our spiritual construction toward Rosh Hashanah and Yom Kippur. The Ben Ish Chai ( Benayahu, Berachot 4b ) quotes the Zohar: When Israel falls so low that they cannot get up on their own, Hashem Himself steps in: בַּיּוֹם הַהוּא אָקִים אֶת סֻכַּת דָּוִיד הַנֹּפֶלֶת ( "On that day, I will raise up the fallen Tabernacle of David" ). This explains why Dovid HaMelech omitted the letter Nun (which stands for Nofel / falling) from the Ashrei prayer—so we would never think that a fall is permanent. Even though the very next verse provides comfort— סוֹמֵךְ ה' לְכָל הַנֹּפְלִים ( "Hashem supports all who fall" )—the Nun was omitted so nobody would misinterpret it and fall into despair ( Ma'ari Kair, Shemot 10:1 ). Hope Above All Else Avoiding despair is so critical that the Beit Yosef ( OC 554:24 ) records an ancient custom established by the early Sages ( Zekenim HaRishonim ): Women would wash their hair on Tisha B'Av after Chatzot (midday). This custom was based on the Yerushalmi's teaching that Mashiach is born on Tisha B'Av afternoon. Why introduce this practice on a fast day? כְּדֵי שֶׁלֹּא תִּתְיָאֲשׁוּ מִן הַגְּאֻלָּה "So that they should not give up hope in the Redemption!" The Sages specifically instituted this for women of that era who could not read the prophetic texts, ensuring they would not walk away from Tisha B'Av in despair. Although we do not follow this practice today, it highlights a profound principle: We must never leave Tisha B'Av on a down note. We Won the War: The Lesson of Gid HaNasheh The Zohar (cited in Melefet Sappirim ) hints that the four fast days are embedded in the commandment of Gid HaNasheh (the forbidden sciatic nerve): עַל כֵּן לֹא יֹאכְלוּ בְנֵי יִשְׂרָאֵל אֶת גִּיד הַנָּשֶׁה "Therefore the Children of Israel shall not eat the displaced sinew..." This prohibition stems from the nocturnal wrestling match between Yaakov Avinu and the Angel of Esav. Why does the Torah require us to remember this struggle for all eternity? The Sefer HaChinuch ( Mitzvah 3 ) explains: This mitzvah is a perpetual guarantee to the Jewish people. Even though we suffer through terrible hardships and persecutions at the hands of the nations, we are guaranteed that we will never be destroyed. We will endure forever, and the Redeemer will come. The angel ( Sar shel Esav ) tried to uproot Yaakov, injuring his thigh. Yet, as the Torah tells us, the sun rose and healed Yaakov. So too, no matter how much our enemies pain us, the sun of redemption will shine and heal us. When we reflect on our history, what should our ultimate takeaway be? We won the war. We struggled, we wrestled, but we survived—and we will prevail. Looking Forward This process culminates on Yom Kippur, when we take the Se'ir (representing Esav, the Ish Se'ir ) and push away the Se'ir La'Azazel . We emerge from these days stronger, purified, and resilient. When we comfort a mourner, we say: תְּנָחֲמוּ מִן הַשָּׁמַיִם, תִּרְאוּ בְּנֶחָמַת צִיּוֹן "May you be comforted from Heaven, and may you behold the consolation of Zion." This is not merely a wish for sadness to fade—it is a prayer for a new perspective . B'ezrat Hashem , as we move through these seven weeks of comfort, may the prophecies of נַחֲמוּ נַחֲמוּ עַמִּי ( "Comfort, comfort My people" ) penetrate our hearts and transform the way we view our lives and our future!

Welcome to Daily Bitachon The theme of the month of Av is based on a Pasuk (verse) in Ashrei : "Tov Hashem Lakol" —God is good to everybody. This is a critical concept. The Gemara ( Yoma 9b ) teaches that the primary difference between the first Beis Hamikdash (Temple) and the second Beis Hamikdash came down to Bitachon (trust in God). A lack of Bitachon was a core reason behind the destruction. The Foundation of True Reliance In Chovos HaLevavos ( Sha'ar Bitachon ), the author explains that to truly rely on someone, you must know that they possess ultimate, unceasing generosity and kindness—regardless of whether you are deserving or undeserving. No human fits this description. That quality belongs solely to Hakadosh Baruch Hu , God's generosity is all-inclusive, and His kindness surrounds all. The proof? "Tov Hashem Lakol." Furthermore, in Sha'ar HaBechina , the Chovos HaLevavos emphasizes that God's kindness includes everybody . "Everyone" doesn't mean "most"—it means every single creation. You can take that Pasuk to the bank. Yet, rabim k'ivrim me-hakirun —most people are blind to this reality. Even if they do realize it, mavin godel tovatan , they fail to grasp how immense it is. They don't truly delve into it ( ve'einam maskilim ) for three main reasons. Barrier #1: The Cycle of Desires and Arrogance What is the first major barrier that stops us from appreciating these three words, "God is good to all"? We are entirely consumed by worldly pleasures, personal desires, and a hyper-focus on what we lack. Instead of seeing what we do have, we are totally absorbed in the massive hope of fulfilling what we don't have. The Endless Chase: Whatever a person reaches, they immediately want the next level. The wonderful gifts they already possess become small and limited in their eyes. The Comparison Trap: A person begins to think that anything someone else possesses was somehow taken away from them. The underlying spiritual cause of this is sobering. Tehillim 10:4 states: "Rasha (the wicked one), kegovah apo (because of his arrogance), bal yidrosh (he is not searching for God)... God is not on his mind." Our innate arrogance makes us feel entitled to everything. When we feel entitled to everything, anything we lack feels like a deprivation. We look at others and think, "I was supposed to have that." Meanwhile, the staggering miracles we already possess are brushed aside: A beating heart? Meh. Working knees? Okay. Fully functioning kidneys? So does everybody else. On the black market, the organs inside your body right now would cost a fortune—yet we take them for granted. Rabbi Addis once noted that when you go grocery shopping on an empty stomach, you buy everything in sight because you feel empty inside. You think you need a lot to be happy. But once you eat just a little bit, you are satiated. The problem is we don't even focus on the "little bit" we already have. We adopt the attitude of Esav, who demanded, "Pour it down my throat." We search for treasures on the other side of the world when they are sitting right in our own homes. Two Lessons on Perspective 1. The Treasure Under the Sink There is a famous story about a poor man living in Yerushalayim (Jerusalem) who dreams of a pot of gold buried under a specific bridge in Vienna. He scrapes together his last coins and travels all the way to Vienna. As he paces back and forth by the bridge, a local guard stops him and asks what he's doing. The man confesses his dream. The guard laughs and says, "You Jews and your silly dreams! I had a dream last night that there was a pot of gold buried under the kitchen sink at Alfandari 18 in Yerushalayim. Do you think I'm going to travel all that way?" The man freezes. Alfandari 18 was his own address. He immediately travels back home, digs under his sink, and finds the treasure. The Message: People think they have to go to Vienna to find fulfillment, but the pot of gold is already inside their own home. 2. Rabbi Akiva and the Gift of Straw The Gemara ( Masechet Nedarim 50 ) tells of Rabbi Akiva and his wife, the daughter of Kalba Savua. Her father disowned her and cut off her inheritance for marrying Akiva. They were so poor they slept on a floor covered in straw. Every morning, Rabbi Akiva would gently pick the straw out of her hair and say with hope, "One day, I am going to give you a golden tiara." One day, there is a knock on the door. It is Eliyahu HaNavi (Elijah the Prophet) disguised as a regular beggar. He says, "Do you have any spare straw? My wife just gave birth, and I have absolutely nothing to put her on." They gladly gave him some of their straw. Afterward, Rabbi Akiva turned to his wife and said, "Look at that—that person doesn't even have straw, and we do." The Insight: Eliyahu HaNavi came down from heaven. Why didn't he just give them a gold coin instead of taking their straw? Because Eliyahu HaNavi was giving them something far more valuable than gold: a lesson in attitude. If he had given them gold, they simply would have wanted more gold. By showing them someone who lacked even the bare minimum, he taught them to appreciate the wealth they already had.

Welcome to the Daily Dose of Bitachon. As we prepare for the month of Av— Erev Rosh Chodesh Av ( ערב ראש חודש אב )—we carry with us the concept we introduced back at the beginning of Tammuz: that each of the twelve months of the year corresponds to a unique spiritual force. Today, we will explore this deeply through the lens of the Sefer Yetzirah , an ancient Kabbalistic text attributed by many to Avraham Avinu, which outlines how the twenty-two letters of the Hebrew alphabet serve as the spiritual building blocks of reality. The division of these twenty-two letters is beautifully elegant. First, the Sefer Yetzirah points to the three "Mother" letters ( Imahot ): Aleph ( א ), Mem ( מ ), and Shin ( ש ). These represent the foundational elements of physical matter itself. Aleph stands for Avir (air), Mem stands for Mayim (water), and because the Aleph is already claimed, Shin stands for Esh (fire). Next are the seven "double" letters, known by the acronym Beged Kaporet ( בגד כפרת ): Bet, Gimmel, Dalet, Chaf, Peh, Reish, and Tav. In the Zohar, these are identified as the letters that can receive a dagesh (the internal emphasis dot). While our grammatical tradition generally does not place a dagesh in the letter Reish, Kabbalistically it is included. These seven double letters correspond to dimensions of time and space, such as the seven days of the week, the seven classical planets, and the seven spiritual gateways of the soul. Subtracting these ten letters—the three Mothers of matter and the seven Doubles of time—leaves us with the twelve "Simple" letters. These twelve remaining letters correspond directly to the twelve months of the year, creating a cosmic map where each month is animated by its own letter. Our Rabbis reveal an incredible connection here: these twelve simple letters correspond sequentially to the verses of Ashrei (Psalm 145), aligning the spiritual theme of each month with the corresponding verse. We begin with the letter Heh ( ה ), which corresponds to Nissan . The verse for Heh is Hadar kevod hodacha... ("the glory of your honor, and the words of your wonders, I will speak about"). As Rabbeinu Bachya notes in the name of Rabbeinu Chananel, this refers directly to the wonders of Yetziat Mitzrayim (the Exodus), the central theme of Nissan. Following this is the letter Vav ( ו ) for Iyar . The Vav represents Vav Hachibur —the connecting "and"—which serves as the bridge linking the physical redemption of Nissan to the spiritual giving of the Torah in Sivan. Sivan is represented by the letter Zayin ( ז ), corresponding to the verse Zecher rav tuvcha yabiu... ("they shall utter the memory of Your great goodness"). In Jewish tradition, "good" ( Tov ) refers directly to the Torah, as we say, "I have given you a good acquisition, do not forsake My Torah." Then we reach the chidush , the deep spiritual renewal of our current season. The letter Chet ( ח ) belongs to Tammuz , which matches the verse Chanun verachum Hashem... ("Gracious and merciful is Hashem, slow to anger and great in kindness"). This is immediately followed by the letter Tet ( ט ) for Av , matching the verse Tov Hashem lakol... ("Hashem is good to all, and His mercy is upon all His works"). At first glance, one would think that Tov Hashem lakol —expressing God's absolute goodness—is the very last verse you would associate with the painful month of Av. Yet, this is a profound mystery. The letter Tet has a numerical value of nine, rooting the solemn Nine Days of mourning right here in its essence. This teaches us that everything happening in Galut (exile) is ultimately for our own good, whether we can perceive it or not. This is why Midrash Eicha (Lamentations) begins with a "good word" or a positive note; because at the core of Av's darkness lies the ultimate truth of Tov Hashem lakol . There is an incredible warning and opportunity hidden in this sequence. If you take the letter of Tammuz, Chet ( ח ), and place it next to the letter of Av, Tet ( ט ), they spell the word Chet ( חטא - sin) . These two months are historically prone to spiritual stumbling and tragedy. However, the spiritual work of this time is to take that very vulnerability and turn it around into a source of holiness. Moving past the summer, the letter Yud ( י ) corresponds to Elul . Our Sages teach that the letter Yud symbolizes pure thought. While this world ( Olam Hazeh ) was created with the letter Heh, the World to Come ( Olam Haba ) was created with a Yud. Elul is the month of deep contemplation, planning, and mental preparation for the year to come. Tishrei is represented by the letter Lamed ( ל ), matching the verse Lehodia livnei ha'adam... ("To make known to the sons of man His mighty acts, and the glory of the majesty of His kingdom"). This theme of Malchut (Kingship) is the very spiritual essence of Rosh Hashanah and Yom Kippur. Next is Cheshvan , represented by the letter Nun ( נ ). Remarkably, there is no verse starting with the letter Nun in Ashrei. King David omitted the Nun from the psalm because Nun represents Nofel (falling), and he did not want to evoke the painful verse from Amos, "Fallen ( Nafla ), she shall not rise again, the virgin of Israel." This directly mirrors Cheshvan, a month with no holidays where we experience a spiritual "fall" or quiet period after the heights of Tishrei. But we are not left in the fall. Teves is represented by the letter Samech ( ס ), matching the verse Somech Hashem lechol hanoflim... ("Hashem supports all who fall"). The Samech of Teves immediately follows and lifts up the fallen Nun of Cheshvan. The letter Ayin ( ע ) belongs to Kislev , the month of Chanukah, representing holy sight and the miracles we hold on display ( See Imrei Noam on Chanuka). Shevat is represented by the letter Tzadi ( צ ), corresponding to Tzaddik Hashem bechol drachav... ("Righteous is Hashem in all His ways"). Because Shevat is the time of Tu B'Shevat when we eat of the new fruits of the trees, it embodies the verse, "The righteous ( Tzaddik ) eats to satisfy his soul." Finally, the letter Kuf ( ק ) corresponds to Adar , aligning with the verse Karov Hashem lechol kor'av... ("Hashem is close to all who call upon Him in truth"). This is the ultimate message of Purim and Megillat Esther—that even when God seems completely hidden, He is intimately close to those who call out to Him with sincerity. This brings us back to our focus today. As we enter the month of Av, our main goal is to attune ourselves to this spiritual rhythm. By recognizing the hidden goodness ( Tov ) buried within the heavy days ahead, we can find the strength to transform these moments of vulnerability into a deep, lasting closeness to Hashem. We will continue to build on this, B'ezrat Hashem . Have a beautiful and meaningful day!

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.

This class explores why Ashrei is recited three times daily, its unique structure, and its spiritual significance according to the Rebbe. We learn how Ashrei connects to the daily prayers, why it is not said at Ma'ariv, and the importance of intention when reciting it. https://www.torahrecordings.com/classes/by_parsha/004_bamidbar/008_pinchas/021

What is your word cloud? What are the leading words that take in how you feel about your life? Our reading this week reminds us of the very intimate connection between word and world. The words we speak create the world we live in. Our word cloud becomes us, who we are. The Israelites' word cloud: “Why did you take us out of Egypt? We used to eat fish for free in Egypt, cucumbers, melons, leeks, onions and garlic. Our gullets are shriveled. Nothing but manna.” Their negative energy word cloud reinforces and deepens their negative energy world. Our complaints are not costless but spread negative energy to the people in our life. Moses is driven to a meltdown. “I cannot carry all this people by myself, for it is too much for me. If You would deal thus with me, kill me rather, I beg You, and let me see no more of my wretchedness!” There is a straight line from their negative energy this week to their negative energy next week in refusing to enter the promised land.  But what are we supposed to do with our negative energy if we feel it, especially if we feel it for a good reason, if our negative energy is well earned? What if we are depressed or anxious or worried for good reason? Surely Judaism does not counsel us to repress and suppress hard emotions. We will look at an old friend, one of the prayers that is most familiar to us, which suffers precisely for its familiarity: Ashrei. The Talmud teaches that if we say Ashrei three times a day, every day, we gain a portion in the world to come. Ashrei is an alphabetical acrostic poem about abundance, blessing, generosity, goodness, radiant positive energy. Say it every day, three times a day, every day, and we begin to feel it. But is it even possible to offer a positive energy Ashrei word cloud if we feel anxious, depressed, worried? What is an example of a real person with real worries, eschewing the negative word cloud of the Exodus generation for the positive world view of the psalmist? Can we do that?

Welcome to Day 2865 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom. Day 2865 – Wisdom Nuggets – Psalm 125:1-6 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2865 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2865 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. The title for today's Wisdom-Trek is: The Blessed Hearth – Cultivating Cosmic Peace in the Home In our previous episode on this ancient pilgrim path, we climbed through the eighth Song of Ascent, Psalm One Hundred Twenty-Seven. That profound psalm, written by King Solomon, delivered a striking warning about the total futility of human ambition. We learned that unless the Lord builds the house, and unless the Lord guards the city, our frantic, anxious, early-morning-to-late-night labor is completely wasted. We explored the beautiful martial metaphor of children being shaped like arrows in the hands of a warrior, designed to be launched directly into the cultural battlefield to push back the darkness. We resolved to surrender our personal blueprints to the Divine Architect, resting securely in His sovereign provision. Today, we take our next rhythmic, joyful steps up the trail toward the Holy City. We are immersing ourselves in the ninth Song of Ascent: Psalm One Hundred Twenty-Eight, verses one through six, in the New Living Translation. This psalm serves as the perfect, beautiful twin to the one we just left behind. If Psalm One Hundred Twenty-Seven warned us against the dangerous traps of building an autonomous empire, Psalm One Hundred Twenty-Eight shows us the breathtaking, positive reality of what happens when a household is properly aligned with the cosmic order of the Creator. We are moving from the construction site, and the battlefield, directly into the warmth of the family hearth. Let us step onto the trail, and discover the true anatomy of a blessed life. The first segment is: The True Anatomy of Joy and Uncorrupted Labor Psalm One Hundred Twenty-Eight: verses one and two. How joyful are those who fear the Lord— all who follow his ways! You will enjoy the fruit of your labor. How joyful and prosperous you will be! The psalm opens with a resounding, universal declaration of flourishing. “How joyful are those who fear the Lord—all who follow his ways!” The Hebrew word used here for “joyful,” or “blessed,” is Ashrei. As we have discovered on our long trek through the Psalter, Ashrei is not a fleeting, superficial happiness. It is not an emotional high based on good luck, or comfortable circumstances. Ashrei is a state of deep, structural well-being. It is the profound satisfaction of a human life that is working exactly the way the Designer intended it to work. And how do you achieve this state of cosmic alignment? The psalmist gives a dual-sided answer: by fearing the Lord, and by following His ways. The “fear of the Lord” is not the cowering, paralyzed terror of a slave shrinking from a cruel tyrant. It is the deep, trembling reverence of a creature who recognizes the supreme, unrivaled majesty of the Creator. We must view this through the lens of the Ancient Israelite worldview, specifically regarding the Divine Council theology taught by Dr. Michael S. Heiser. The surrounding pagan nations lived in constant, anxious terror of their localized deities. The rebel gods of Canaan, Babylon, and Egypt were capricious, demanding, and unpredictable. The pagans had to constantly manipulate these spiritual forces through frantic sacrifices, just to avoid their wrath. But Yahweh is entirely different. He is the Holy, Righteous Sovereign. To fear Him means to recognize His ultimate authority, to reject the deceptive claims of the rebel principalities, and to lock your loyalty exclusively onto His covenant. This internal reverence naturally manifests in external action: you follow His ways. You map your daily footsteps according to the cosmic blueprint of His Torah. When your life is properly aligned with the King, the blessing immediately overflows into your daily work. Verse two promises, “You will enjoy the fruit of your labor. How joyful and prosperous you will be!” This is a profound, beautiful reversal of the ancient curse of Genesis Chapter Three. After the rebellion in Eden, human labor was corrupted. The ground was cursed, yielding thorns and thistles, and humanity was condemned to eat their food through anxious, sweat-soaked sorrow. Furthermore, in a chaotic world ruled by rebel spirits, a farmer could work hard all season, only to have a hostile foreign army raid his fields and steal his entire harvest right before his eyes. But under the protective, sovereign guard of Yahweh, the curse is neutralized. The pilgrim who fears the Lord is granted a rare, magnificent privilege: he actually gets to sit down, rest, and enjoy the direct fruit of his own hard work. Your labor is no longer an exercise in futility. It becomes meaningful, productive, and deeply satisfying. You become prosperous, not necessarily in the shallow, materialistic sense of amassing millions in gold, but in the true, biblical sense of having more than enough to sustain a joyful, flourishing life. The second segment is: The Living Metaphors of the Fruitful Hearth Psalm One Hundred Twenty-Eight: verses three and four. Your wife will be like a fruitful grapevine, flourishing within your home. Your children will be like vigorous young olive trees as they sit around your table. That is the Lord's blessing for those who fear him. The psalmist moves from the public sphere of the fields and the marketplace, and walks right into the private sanctuary of the home. He uses two of the most powerful, evocative agricultural metaphors in the entire ancient Near East to describe the inner circle of the family. First, he declares, “Your wife will be like a fruitful grapevine, flourishing within your home.” In the ancient Mediterranean world, the grapevine was the ultimate symbol of joy, celebration, and abundant life. Wine was not just a beverage; it was the essential element that gladdened the human heart during feasts and covenant celebrations. A grapevine required careful, long-term cultivation, pruning, and protection. By comparing a wife to a fruitful grapevine flourishing within the innermost parts of the home, the psalmist is painting a picture of deep intimacy, security, and intoxicating joy. She is not a slave, or a piece of property, as women often were in the surrounding pagan empires. She is the very source of life, beauty, and relational warmth at the center of the household. Her presence fills the domestic sanctuary with a rich, nourishing vitality that causes the entire family structure to blossom. Second, he looks down at the next generation: “Your children will be like vigorous young olive trees as they sit around your table.” Think about the unique nature of the olive tree. In ancient Israel, the olive tree was the absolute cornerstone of the economy. Olive oil was used for cooking, for fueling the lamps that pushed back the darkness, and for anointing priests and kings. But an olive tree is an exercise in extreme, multi-generational patience. A newly planted olive shoot can take anywhere from ten to fifteen years before it begins to bear a significant harvest of fruit. However, once that tree matures, its root system becomes virtually indestructible. It can live, flourish, and produce rich, valuable oil for centuries. When the psalmist looks at the children sitting around the family dinner table, and calls them “vigorous young olive shoots,” he is looking far past the present moment. He is describing a generational investment. These children are currently small, requiring constant watering, protection, and pruning according to the wisdom of God's Word. They are the arrows we learned about in Psalm One Hundred Twenty-Seven. But because they are being raised within the secure perimeter of a household that fears Yahweh, they are developing deep, unshakeable spiritual roots. They are being prepared to stand firm against the chaotic storms of the culture, ensuring that long after the parents have returned to the dust, the family legacy will continue to produce the rich oil of truth, light, and righteousness in a dark world. The psalmist pauses to secure this domestic imagery with a final, sealing declaration in verse four: “That is the Lord's blessing for those who fear him.” He wants to make sure we do not miss the connection. This beautiful, flourishing picture of a joyful wife and vigorous children is not an accident. It is not a stroke of good luck. It is the direct, intentional, and covenantal reward...

In our new series, we will examine the laws of Tefillah.  May our learning be a merit for our brave soldiers in the IDF, and for full healing for our brothers and sisters in Israel. In our next lesson we discuss Ashrei and Lamnatzeach. Our learning is dedicated L'Iluy Nishmat Captain Daniel Perez HY"D who was killed in battle on October 7th, 2023.

Welcome to Day 2822 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom. Day 2822 – Wisdom Nuggets – Psalm 119:33-40 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2822 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day two thousand eight hundred twenty-two 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. The Title for Today's Wisdom-Trek is: The Directed Gaze – Turning Our Eyes from Worthless Things In our previous episode, we crawled through the dust of the fourth stanza of Psalm One Hundred Nineteen, the Dalet section. We stood beside the psalmist as he confessed his profound, crushing depression. His soul was melting from heavy grief, and the gravitational pull of death was trying to drag him down into the dirt. Yet, in that dark place, he made a fierce, stubborn choice. He chose the way of truth. He asked the Creator to revive him, to remove the deceptive lies of the enemy, and to enlarge his constricted heart. The stanza ended with a glorious, triumphant picture: a man, previously paralyzed in the dust, suddenly standing up and running freely in the wide-open spaces of God's grace. Today, we take our next stride along this majestic, alphabetical trail. We are entering the fifth stanza of Psalm One Hundred Nineteen, which corresponds to the fifth letter of the Hebrew alphabet, the letter "He." We will be immersing ourselves in verses thirty-three through forty, in the New Living Translation. If the previous stanza was about getting up from the dust and finding the energy to run, this stanza is about finding the right direction. A runner with a massive, enlarged heart, and boundless energy, is entirely useless if he is running on the wrong path, or looking in the wrong direction. The psalmist realizes that he has the motivation to obey, but he desperately needs divine supervision to keep his eyes, and his heart, from being hijacked by the glittering, deceptive idols of the surrounding culture. Let us step onto the trail, and listen to this urgent, beautiful prayer for guidance. Psalm One Hundred Nineteen: verses thirty-three through thirty-five. Teach me, O Lord, to follow your decrees; then I will keep them to the end. Give me understanding and I will obey your instructions; I will put them into practice with all my heart. Make me walk along the path of your commands, for that is where my happiness is found. The stanza opens with a rapid-fire sequence of urgent requests. "Teach me," "Give me understanding," and "Make me walk." The psalmist recognizes a fundamental truth about human nature: we are not naturally prone to walking in the cosmic order of Yahweh. Left to our own devices, our default setting is to wander. Therefore, he cries out, "Teach me, O Lord, to follow your decrees; then I will keep them to the end." The Hebrew word for "teach" used here is yarah, which is actually the root word for Torah, or instruction. It literally means to point out, to aim, or to shoot an arrow in a specific direction. The psalmist is essentially saying, "Lord, aim my life. Point me down the exact corridor of Your decrees. If You set my trajectory, I will stay on it all the way to the finish line." But he knows that blind obedience is not the ultimate goal of the Creator. God does not want mindless robots; He wants wise, discerning imagers. So, the psalmist adds, "Give me understanding and I will obey your instructions; I will put them into practice with all my heart." Understanding is the bridge between knowing the rules, and loving the Lawgiver. When we truly understand the architectural brilliance of God's commands—when we see that they are designed to protect us, and to cause human flourishing—our obedience shifts from begrudging duty, to wholehearted passion. We do not just do the bare minimum; we put the instructions into practice with every ounce of our being. Yet, even with a willing heart, the physical execution can be difficult. So, he asks for a gentle, divine push: "Make me walk along the path of your commands, for that is where my happiness is found." It is a fascinating paradox. He asks to be made to walk, to be compelled, or guided by a firm hand. In the modern, Western world, we often equate being compelled with oppression. We think true happiness is found in absolute, unrestricted autonomy, where we can invent our own morality, and forge our own paths. But the ancient, biblical mind knew better. Absolute autonomy in a fallen, dangerous world simply leads to chaos, destruction, and the grave. The psalmist declares that true happiness, true Ashrei, or flourishing joy, is only found inside the boundary lines of God's commands. He wants God to act like a loving shepherd, using the staff to nudge him back onto the safe, narrow path, because he knows that stepping off the path means stepping into the jaws of the wolves. Psalm One Hundred Nineteen: verses thirty-six and thirty-seven. Give me an eagerness for your laws rather than a love for money! Turn my eyes from worthless things, and give me life through your word. As the psalmist asks to be kept on the path, he identifies the two greatest threats to his spiritual trajectory: internal greed, and external distractions. He prays, "Give me an eagerness for your laws rather than a love for money!" Other translations render this as, "Incline my heart to your testimonies, and not to selfish gain." The Hebrew word is betsa, which implies covetousness, dishonest gain, or an obsessive craving for material wealth. We must view this through the lens of the Ancient Israelite worldview. The surrounding pagan nations were ruled by rebel spiritual principalities from the Divine Council. The primary way these dark, rebellious entities lured humanity into idolatry, was by promising material prosperity, fertile lands, and excessive wealth. The worship of Baal, for example, was an economic transaction. You sacrificed to the storm god so that he would send rain, make your crops grow, and increase your bank account. The psalmist recognizes that his own human heart is incredibly susceptible to this exact temptation. It is so easy to stop desiring the wisdom of God, and start desiring the comforts of the world. He asks Yahweh to perform a supernatural tilt. "Incline my heart toward Your laws. Bend my affections away from the hollow promise of wealth, and force them to lock onto the enduring riches of Your covenant." But the battle is not just in the heart; it is also in the eyes. He pleads, "Turn my eyes from worthless things, and give me life through your word." This is perhaps the most critical, and desperately needed, prayer for our modern age. The Hebrew phrase for "worthless things" is shav, which means vanity, emptiness, falsehood, or a mirage. In the context of the Old Testament, shav was frequently used as a derogatory term for pagan idols. An idol was a worthless thing. It looked shiny, it was covered in silver and gold, but as we saw in Psalm One Hundred Fifteen, it had no breath, no life, and no power. The rebel gods of the nations constantly parade their glittering, worthless idols in front of the believer, trying to hijack our gaze. If they can capture our eyes, they can capture our imagination, and eventually, our feet will follow. Today, we may not walk past bronze statues of Baal, but our eyes are constantly assaulted by worthless things. We stare at screens filled with superficial vanity, cultural outrage, and the endless pursuit of status. These are the modern idols, and they are expertly designed to steal our gaze. The psalmist knows he cannot always trust himself to look away. The hypnotic power of the world is too strong. So, he asks the Creator to physically intervene: "Turn my eyes." Literally, "Make my eyes pass over, or avert my gaze." He asks God to snap his head back toward the Torah. He knows that staring at worthless things brings spiritual death, but looking at the Word of God brings abundant, eternal life. Psalm One Hundred Nineteen: verses thirty-eight through forty. Reassure me of your promise, made to those who fear you. Help me abandon my shameful ways; for your regulations are good. I long to obey your commandments! Renew my life with your goodness. Having asked for his heart to be inclined, and his eyes to be averted, the psalmist now asks for emotional stabilization. "Reassure me of your promise, made to those who fear you." Or, as it can be translated, "Establish your word to your servant, which produces reverence for you." When we turn our eyes away from the glittering promises of the culture, we can sometimes feel a sense of loss, or vulnerability. The world tells us that if we do not chase after money, status, and vanity, we will be left behind. In those moments

Welcome to Day 2815 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom. Day 2815 – Wisdom Nuggets – Psalm 119:1-8 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2815 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day two thousand eight hundred fifteen 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. The title for today's Wisdom-Trek is: The Aleph of Obedience – Walking in the Cosmic Order In our previous trek, we concluded the magnificent Egyptian Hallel with Psalm One Hundred Eighteen. We marched in a triumphant, royal procession. We saw the stone that the builders rejected become the glorious cornerstone. We shouted, "Hosanna!" and stepped through the gates of righteousness, moving out of the chaotic, hostile world and into the sacred presence of Yahweh. We bound the festival sacrifice to the horns of the altar, and we celebrated the unfailing, eternal love of God. But now that we are inside those gates, a profound question arises. How are we supposed to live? How do the citizens of God's Kingdom conduct themselves in a world that is still contested by rebel spiritual forces? To answer this, we turn to the Mount Everest of the Psalter: Psalm One Hundred Nineteen. Psalm One Hundred Nineteen is the longest chapter in the Bible. It is a masterpiece of Hebrew poetry, constructed as an intricate acrostic. It contains twenty-two stanzas, matching the twenty-two letters of the Hebrew alphabet. Each stanza has eight verses, and every single verse within a stanza begins with that specific Hebrew letter. Today, we are exploring the very first stanza, the "Aleph" section, covering verses one through eight, in the New Living Translation. This entire, massive psalm is dedicated to one singular theme: the beauty, authority, and life-giving power of God's Word—His Torah. In the Ancient Israelite worldview, the Torah was not merely a list of restrictive rules. It was the architectural blueprint of the cosmos. While the surrounding pagan nations stumbled in the dark, manipulated by the deceptive, rebel gods of the Divine Council, Israel was given the ultimate gift. They were given the very mind of the Creator. To follow God's instructions was to align oneself with the grain of the universe, stepping out of chaos and into cosmic order. Let us begin our ascent up this great mountain of wisdom. Psalm One Hundred Nineteen: verses one through three. Joyful are people of integrity, who follow the instructions of the Lord. Joyful are those who obey his laws and search for him with all their hearts. They do not compromise with evil, and they walk only in his paths. The psalm opens with a double declaration of blessing. "Joyful are people of integrity... Joyful are those who obey his laws." The Hebrew word translated here as "joyful" is Ashrei. It can also be translated as "blessed," "happy," or "flourishing." It describes a life that is deeply rooted, stable, and completely satisfied, regardless of external circumstances. It is the exact same word that opens the entire book of Psalms in Psalm Chapter One. But who gets to experience this profound, flourishing joy? The psalmist tells us it is the "people of integrity, who follow the instructions of the Lord." The word for "instructions" is Torah. For the ancient Israelite, the Torah was the loving, fatherly guidance of Yahweh. It was the boundary line that kept them safe from the destructive, degrading practices of the surrounding nations. To follow these instructions requires a specific posture of the heart. The psalmist says that these joyful people "search for him with all their hearts." Obedience to God is never meant to be mindless, robotic compliance. It is a passionate pursuit. You cannot accidentally stumble into a life of integrity; you must hunt for it. You must desire the presence of the Lawgiver even more than you desire the law itself. This wholehearted pursuit leads to a radical separation from the ways of the world. "They do not compromise with evil, and they walk only in his paths." When we consider the Divine Council worldview, this idea of walking "only in his paths" is a statement of fierce, exclusive loyalty. The pagan world was filled with alternative paths. The rebel spiritual principalities constantly offered shortcuts to power, wealth, and pleasure through idolatry and compromise. But the person of integrity refuses to negotiate with chaos. They will not mix the holy with the profane. They recognize that any path other than Yahweh's path inevitably leads to the realm of death. Psalm One Hundred Nineteen: verse four. You have charged us to keep your commandments carefully. The psalmist shifts his focus directly toward God, acknowledging the divine mandate. "You have charged us to keep your commandments carefully." God did not offer His Word as a series of helpful suggestions or optional lifestyle upgrades. He "charged" us. He commanded it. Why? Because He is the Sovereign King, and we are His earthly representatives. We are His imagers. If we are going to accurately reflect His character to a dark, rebellious world, we must handle His instructions with extreme care and diligence. The word "carefully" implies diligence, vigilance, and strict attention. Imagine you are carrying a priceless, fragile vessel through a crowded, dangerous marketplace. You would not swing it around carelessly; you would hold it tightly to your chest, watching every step you take. That is how the believer is commanded to handle the Word of God. The instructions of Yahweh are the most valuable possession humanity has ever received, and they must be guarded and obeyed with absolute vigilance. Psalm One Hundred Nineteen: verses five through six. Oh, that my actions would consistently reflect your decrees! Then I will not be ashamed when I compare my life with your commands. Here, the tone of the psalm suddenly changes. We move from the objective, lofty heights of the divine mandate, down to the gritty, frustrating reality of human weakness. The psalmist lets out a deep, heartfelt sigh: "Oh, that my actions would consistently reflect your decrees!" This is the great, agonizing tension of the spiritual life. The psalmist knows what the law says. He knows that the Torah is beautiful, perfect, and life-giving. He wants to obey it with all his heart. But he is painfully aware of his own inconsistency. He knows how prone his feet are to wander off the path, and how easily his heart can be distracted by the compromises of the world. We all feel this tension. We read the Scriptures, and we are inspired by the standard of holiness. We want to be patient, generous, pure, and courageous. But then the pressure of daily life hits, and we find ourselves reacting with anger, selfishness, or fear. Like the Apostle Paul in Romans Chapter Seven, we cry out, "I want to do what is right, but I don't do it. Instead, I do what I hate." The psalmist's sigh is the universal groan of the redeemed soul, longing for complete transformation. And why does he want this consistency so desperately? "Then I will not be ashamed when I compare my life with your commands." In the ancient Near Eastern culture, honor and shame were the primary forces that drove human behavior. Shame was not just a private feeling of guilt; it was a public loss of face, a devastating failure to live up to the standards of your community and your God. When we hold our lives up to the perfect, unyielding mirror of God's Word, the cracks and blemishes become glaringly obvious. The Word of God exposes our mixed motives and our hidden sins. But the psalmist realizes that the antidote to this shame is not to throw away the mirror, or to lower the standard. The antidote is to align his life so closely with the decrees of God, through the empowering grace of the Holy Spirit, that when the comparison is made, there is harmony, rather than hypocrisy. Psalm One Hundred Nineteen: verses seven through eight. As I learn your righteous regulations, I will thank you by living as I should! I will obey your decrees. Please don't give up on me! The Aleph stanza concludes with a beautiful promise of gratitude, followed by a desperate plea for grace. "As I learn your righteous regulations, I will thank you by living as I should!" Notice the order of operations here. First comes the learning. We have to immerse ourselves in the Word of God to understand His character and His expectations. We have to study the rulebook of the cosmos. But the learning is never meant to stay trapped in our intellect. The ultimate expression of gratitude to God is not merely singing a song, or offering a verbal prayer. The highest form of thanksgiving is an obedient life. "I will thank...

In this episode of Daily Zohar, Rabbi Amichai Cohen explores a healing teaching from the Zohar in Parashat Pinchas on the prayer of Ashrei and the deeper nature of sustenance. What does it mean that G-d “opens His hand and satisfies every living being”? This episode unpacks the difference between outer wealth and inner abundance, and how self-worth, gratitude, and spiritual openness shape our ability to receive blessing. A deep reflection on an abundance mindset through the lens of the Zohar.

In this moving and heartfelt conversation, Rabbi Shlomo Landau sits down with Rabbi Paysach Krohn to explore his newly released volume, The Maggid on Tefillah. Together they journey through the rich terrain of daily prayer—starting from Modeh Ani and Ashrei, through the berachos of Shemoneh Esrei—and uncover how the simple words we recite each day can open our hearts to a deeper relationship with Hashem. Drawing from Rabbi Krohn's own battles with illness and recovery, the interview reveals how life's challenges became a powerful teacher, uplifting his tefillah and inspiring his message: that genuine connection to Hashem is both possible and transformative. Beyond the mechanics of prayer, the discussion moves into the realm of compassion and chessed, particularly through the lens of bikur cholim. Rabbi Krohn reflects on his time in rehabilitation and the humanity and kindness he witnessed there, showing how the act of visiting the sick and offering genuine empathy is itself a form of tefillah—a bridge between the human and the Divine. Warmly conversationa, this interview invites viewers to not only understand their daily davening in a new light but to live it more fully, more mindfully, and more connected than ever before.

BEGINNING ANEW 28 ASHREI

Welcome to our Bitachon series. We were going through Sha'ar HaBechina now, and he's bothered by why is it that we're not all jumping for joy over all the great things that are in the world, if tov Hashem lakol . And his third reason was that things don't always go right, and we don't appreciate that and therefore, we don't see the goodness. And today we'll spend some time on appreciating when things don't go right. The Ramchal in his sefer Derech Hashem , volume two, chapter eight, says, we all know that all God wants to do is good. That's why He created the world. And He loves us like a father loves his son. But this very love sometimes brings with it a need for discipline. Like the pasuk says, כי כאשר ייסר איש את בנו, like a man chastises his son, Hashem Elokecha meyasreka , God chastises you. And therefore, we have to realize, he says, that the judgment and the justice is coming from a source of love. And God is not coming like an enemy that has a vengeance, but like a father that wants the best for his son. In his sefer Da'at Tvunot , the Ramchal writes in letter 154 that because it comes for love, God's musar , even when it's done, is always softened and sweetened. It doesn't come in cruelty in an overpouring of wrath. But God tempers it in a way that it's palatable. The Reishit Chochma in the section on Anava , chapter five, quotes the pasuk in Iyov where Iyov says, Hashem natan , God gave, v'Hashem lakach , and God took. יהי שם השם מבורך, God should be blessed. And he makes a diyuk and he says, Hashem took and Hashem ... Hashem gave and Hashem took. It should say, Hashem gave, Hashem took. What do we need the 'and' for? And he says when Hashem gave, it was just He gave without any questions. When he takes, and Hashem means He and His court of judgment, which means God has a whole court of judgment to decide whether He should take. It's much harder to take than it is to give. And therefore, we have to bless Hashem and understand, in his words, משפטיו עמנו הוא לטוב לנו. All of God's judgments are for our best interest, l'taher nafshoteinu , to purify us. And he quotes our pasuk again of tov Hashem lakol . And that's why Nachum Ish Gamzu used to always say, gam zu l'tova , because he understood that even the judgment is ultimately for good when you realize that, when you realize it's coming from a good source. I want to end with something that's a little kabbalistic but it's a very nice piece. There's a sefer called Sefer Yetzirah . Some say it was written by Avraham Avinu , that goes through the 22 letters of the alphabet. And it breaks it down to the following three units. The first three letters are the unit of the mass that created the world, Alef Mem Shin , which stands for Alef , avir ; Mem is mayim , and Shin is for eish . Those are the building blocks of the world: water, wind, and fire, leaving out earth. The next letters are what he calls the seven kefulot , the seven letters that have a dagesh in them, which is beged keferet . Even when we don't have a dagesh in the Reish , the Zohar has it as that. That's my second unit, which is the seven days of the week. The third unit is the 12 months of the year. So if I subtract my Alef Mem Shin , which was the first three letters used for the mass, I subtract the next seven, ten, seven letters: Beis , Gimmel , Dalet , Chaf , Pey , Reish and Taf , I subtract the 10, I'm left with 12 letters of the alphabet, 22 letters of the Hebrew alphabet. So I start with a Hey . That's the first letter that hasn't been used yet. And the next 12 letters, starting with the Hey , correspond to the months of the year. Hey is Nissan , Vav is Iyar , Zayin is Sivan , Ches is Tammuz , Tes is Av , Yud is Elul , Lamed is Tishrei , Nun is Cheshvan , Samech is Kislev , Ayin is Teves , Tzadi is Shvat , and Kuf is Adar . We can give a whole class on this, to whet your appetite. We know Nun , these also corresponds to the letter, the letters in Ashrei . We know there's no nun in Ashrei , because nun refers to nefila . falling. Cheshvan has no holidays, it's the nun letter. Nissan , which is a time we talk about God's greatness, Hagadol , הדר כבוד הודך ודברי נפלאותיך אשיחה we speak about the wonders of God, Haggadah shel Pesach . Now, what is Av ? Av is tet . What's what is the pasuk of Av ? Of all the psukim of Ashrei , the last thing you would think of is our pasuk we've been talking about from the beginning, טוב ה' לכל ורחמיו על כל מעשיו. The month of Av is symbolized by Tov Hashem lakol . And even the number nine is the nine days of Av , which are seen the worst nine days of the year, are really tov . They're the nine of the tet of the letter tov . Because even the worst of times, it's the month of Av . Av is our father. כאשר ייסר איש את בנו, ה' אלוקיך מיסרך like a father chastises his son. So this is the final hurdle that we have in being happy people. Either A, we always want more. B is that we we are used to the goodnesses. And C is we have the difficult challenges. And we have to overcome all three.

Welcome to daily Bitachon . We are now in our Sha'ar HaBechinah series, trying to figure out why we're not all jumping for joy if Tov Hashem l'kol , God is good to everybody. Why is it that most people don't realize it? And we gave two reasons. Reason number one is we're always looking for more. Reason number two, we're just used to it. And reason number three, because things don't always go right. And we have financial losses, we have physical ailments and we don't understand how these can possibly be good for us. We don't get the benefit of nisayon , tests. We don't have the benefits of musar . That means anything that goes wrong in our life is for one of two reasons: it's a test, means we didn't do anything wrong, Hashem's testing us, or it's for musar purposes to give us rebuke, to change. And he quotes a pasuk in Tehillim , Ashrei ha'gever , fortunate is the man, asher t'yasrenu Kah , that God rebukes him, u'mTorascha tolamdenu , and he learns from the Torah, which means he gets the message. And we forget that we and everything that we have are nothing more than gifts of God. That's all we are. Our existence and everything we have are all gifts of God. Generous, kind gifts. And everything that he gives us is b'tzedek . Everything he gives us is done with a just approach based on what God's wisdom feels is right. And we are not accepting of that justice. And not only do we not praise him when God reveals his kindness on us, we actually deny the good to begin with. And he says that this denial is rooted in foolishness. And it comes to the point that people think that they could be smarter than God in how they run the world and how they make things happen. And this is a famous, great Chassidic Rebbe that they asked him the question, if you were God, how would you run the world? If you could change things, what would you do? If you ask people around the table now, someone would say, well, I would find the new mayor for New York, or I would stop the terrorist attacks in Israel, or whatever else I would do. I would heal all the sick. I would get matches for all those without shidduchim and cure all mental health illnesses in the world. And the Rabbi answered, I wouldn't do anything any different than's going on right now because God knows exactly what he's doing and I don't think I could do anything better than he can. And it's really, in a sense, it's a sense of arrogance where we think, well, we could do better. We have better ideas for how to run the world than God does. And he gives a mashal of a group of blind people that were brought into a hospital, a center that was made specifically for them and all their needs. And every possible machine was there, every possible comfort was there, perfectly made for them, rails that they could hold on to when they walk, blinking, you know, beeping noises that they know what if things are safe or unsafe, all types of medicines and pharmacies and doctors. And they didn't pay attention to any of the rules, any of the regulations, didn't follow any doctor's instructions. And they walked through the hospital without listening to the beeps. They tripped, they fell, they banged into the machine that was there to fix them. They broke their arms, they were in pain, they were crying. And they said, who built this place? It's a disaster. We're falling all over the place. He doesn't know what he's doing. He's not a good doctor. He doesn't know how to run anything. And they don't realize that everything here was set up for kindness and goodness, not to paint anybody. And if anything, the one that caused the pain was the person themselves. And they now go deny the benefit and the goodness of the one that helped them. And he quotes a pasuk in Kohelet to this effect. The path that the fool takes is without heart and he announces to the world that he's a fool. Which means that's the person that goes through this world in a foolish way, and by denying God, announces to the world that he's foolish. So that's the first important premise in appreciating our lives is to understand that there's a lot of things that we're not gonna understand. I once heard a beautiful line, I don't know who said it. that the difference between the atheist and the believer. The believer has one thing to deal with. They don't understand why righteous people suffer. That's the question that Moshe Rabbeinu asked. That's the one thing that believing people don't understand. Atheists? They don't understand where a flower came from, where an eye came from, where a heart came from, where the Swiss Alps came from, where air came from. They don't understand anything. We have one thing. We don't understand exactly how God deals with us. Okay. Well, if anything, as we'll see later on, the very fact that we see such wonders of creation tells us how smart and understanding God is. And therefore, we'll tell ourselves, if we don't understand how to create a embryo, we don't know how to make a fly, well, shows God pretty smart. And if he could make a fly, he could probably

In this episode of the Everyday Judaism Podcast, Rabbi Aryeh Wolbe concludes the discussion of Siman 26 of the Kitzur Shulchan Aruch, covering halachot 14–22 of the mourner's Kaddish, completing the first book of the Kitzur Shulchan Aruch. He emphasizes the spiritual significance of Kaddish in elevating the deceased's soul by declaring Hashem's oneness, while noting that modern practice of all mourners reciting Kaddish together reduces the relevance of precedence rules but underscores communal unity. Key points include:Recap of Kaddish's Purpose: Kaddish, recited by descendants, elevates the deceased's soul, as per Midrashic stories, by glorifying Hashem's name. The mourning stages—shiva (7 days, most intense), shloshim (30 days), the first year, and yahrtzeit (annual anniversary)—dictate Kaddish priorities, with shiva mourners taking precedence.Halacha 14–15 (Chazan Priorities): Leading prayers as chazan provides greater merit for the deceased than Kaddish alone, originally instituted for minors unable to lead. Shiva or shloshim mourners have precedence in leading services, except on Shabbos/Yom Tov unless they were the regular chazan. If two equally entitled mourners are capable chazans, they cast lots, splitting the service (one leads until Ashrei, the other from Ashrei onward). A chazan doesn't forfeit Kaddish rights but should yield to minors or less capable mourners.Halacha 16–18 (Multiple Mourners): Mourning for both parents on the same day doesn't grant extra Kaddish rights; one Kaddish covers both. Kaddish is recited for 11 months, not 12, to avoid implying the deceased was a great sinner (judged for 12 months in Gehenna). Counting starts from burial, not death, with adjustments for leap years (e.g., stopping on the 9th of Kislev). Rabbi Wolbe shares his grandfather's request for 12-month Kaddish, approved by Rabbi Elyashiv, reflecting humility, and notes his grandfather's rejection of eulogies to avoid exaggerated claims, as eulogies are scrutinized in heaven.Halacha 19–21 (Community and Women): If no parental mourners are present, someone who previously lost parents recites Kaddish for all deceased Jews. Other relatives (e.g., grandparents, siblings without children) may recite Kaddish if permitted by parental mourners. Women typically don't recite Kaddish in synagogue but can do so in a home minyan, ideally with others. A yahrtzeit observer unable to recite Kaddish (e.g., while traveling) can recite it at the next Ma'ariv, as Rabbi Wolbe illustrates with an email about arranging a minyan in Galveston for a cruise passenger's yahrtzeit.Halacha 22 (Greatest Merit): The greatest merit for parents is not just Kaddish but children living Torah-observant lives daily, honoring parents posthumously (per the Zohar, citing Exodus 20:12). Rabbi Wolbe emphasizes actions like keeping kosher or Shabbos as greater than Kaddish, sharing a story of a bumper sticker (“good” above grass, “bad” below) to highlight the opportunity to do good while alive for ancestors' merit.Community and Sensitivity: Rabbi Wolbe stresses avoiding disputes over Kaddish precedence, as fights dishonor the deceased. He praises communal efforts, like arranging minyans for travelers, and reflects on the psychological benefits of shiva for healing, noting the custom of walking around the block post-shiva to reenter life._____________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. #63) 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 September 14, 2025, in Houston, Texas.Released as Podcast on October 9, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Halacha, #Jewishlaw, #Mourning, #Kaddish, #Mourner, #Shiva, #Yartzeit, #Condolences, #Grief, #Sensitivities, #etiquette ★ Support this podcast ★

In this episode of the Everyday Judaism Podcast, Rabbi Aryeh Wolbe concludes the discussion of Siman 26 of the Kitzur Shulchan Aruch, covering halachot 14–22 of the mourner's Kaddish, completing the first book of the Kitzur Shulchan Aruch. He emphasizes the spiritual significance of Kaddish in elevating the deceased's soul by declaring Hashem's oneness, while noting that modern practice of all mourners reciting Kaddish together reduces the relevance of precedence rules but underscores communal unity. Key points include:Recap of Kaddish's Purpose: Kaddish, recited by descendants, elevates the deceased's soul, as per Midrashic stories, by glorifying Hashem's name. The mourning stages—shiva (7 days, most intense), shloshim (30 days), the first year, and yahrtzeit (annual anniversary)—dictate Kaddish priorities, with shiva mourners taking precedence.Halacha 14–15 (Chazan Priorities): Leading prayers as chazan provides greater merit for the deceased than Kaddish alone, originally instituted for minors unable to lead. Shiva or shloshim mourners have precedence in leading services, except on Shabbos/Yom Tov unless they were the regular chazan. If two equally entitled mourners are capable chazans, they cast lots, splitting the service (one leads until Ashrei, the other from Ashrei onward). A chazan doesn't forfeit Kaddish rights but should yield to minors or less capable mourners.Halacha 16–18 (Multiple Mourners): Mourning for both parents on the same day doesn't grant extra Kaddish rights; one Kaddish covers both. Kaddish is recited for 11 months, not 12, to avoid implying the deceased was a great sinner (judged for 12 months in Gehenna). Counting starts from burial, not death, with adjustments for leap years (e.g., stopping on the 9th of Kislev). Rabbi Wolbe shares his grandfather's request for 12-month Kaddish, approved by Rabbi Elyashiv, reflecting humility, and notes his grandfather's rejection of eulogies to avoid exaggerated claims, as eulogies are scrutinized in heaven.Halacha 19–21 (Community and Women): If no parental mourners are present, someone who previously lost parents recites Kaddish for all deceased Jews. Other relatives (e.g., grandparents, siblings without children) may recite Kaddish if permitted by parental mourners. Women typically don't recite Kaddish in synagogue but can do so in a home minyan, ideally with others. A yahrtzeit observer unable to recite Kaddish (e.g., while traveling) can recite it at the next Ma'ariv, as Rabbi Wolbe illustrates with an email about arranging a minyan in Galveston for a cruise passenger's yahrtzeit.Halacha 22 (Greatest Merit): The greatest merit for parents is not just Kaddish but children living Torah-observant lives daily, honoring parents posthumously (per the Zohar, citing Exodus 20:12). Rabbi Wolbe emphasizes actions like keeping kosher or Shabbos as greater than Kaddish, sharing a story of a bumper sticker (“good” above grass, “bad” below) to highlight the opportunity to do good while alive for ancestors' merit.Community and Sensitivity: Rabbi Wolbe stresses avoiding disputes over Kaddish precedence, as fights dishonor the deceased. He praises communal efforts, like arranging minyans for travelers, and reflects on the psychological benefits of shiva for healing, noting the custom of walking around the block post-shiva to reenter life._____________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. #63) 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 September 14, 2025, in Houston, Texas.Released as Podcast on October 9, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Halacha, #Jewishlaw, #Mourning, #Kaddish, #Mourner, #Shiva, #Yartzeit, #Condolences, #Grief, #Sensitivities, #etiquette ★ Support this podcast ★

In the 14th episode of the Ask Away series on the Everyday Judaism Podcast, Rabbi Aryeh Wolbe addresses a range of student questions with a focus on ethical speech, charity, and prayer. Marilyn's questions on Lashon Hara (evil speech) prompt Rabbi Wolbe to recommend the Chafetz Chaim's book, emphasizing the prohibition against negative speech unless addressing known evil, like ruthless dictators, for educational purposes, and urging caution in the age of social media and AI-generated misinformation, where the Talmud's insistence on sourced information serves as a model. Marilyn also inquires about speaking out against evil or hate crimes, to which Rabbi Wolbe advises leaving such matters to authorities while judging actions, not people, and avoiding judgment unless one fully understands another's circumstances. Bruce questions the ethics of charities sending solicitation items or small amounts of money, and Rabbi Wolbe agrees that sharing donor information is inappropriate and potentially theft, finding such marketing tactics distasteful, though permissible, and advises individuals to choose charities freely without guilt. Eric asks about Psalms for the current war in Israel, leading Rabbi Wolbe to praise Psalm 100 for gratitude and encourage heartfelt personal prayers, and explains Poteach Et Yadecha in Ashrei (Psalm 145) as a reminder of human dependence on Hashem's provision, fostering trust (bitachon) and calm by recognizing that all needs are met in their proper time. Rabbi Wolbe concludes by urging mindful recitation of prayers to alleviate stress and cultivate happiness, trusting in Hashem's care.In this episode of Ask Away we address these questions and topics:Marilyn: Musar teaches us silence, which means guarding our tongue, a tool to consider the potential impact of our words. In today's world, with technology and war, and we are not face-to-face with people, when is it appropriate to speak, even when it may cause harm, and what is an example, please?Marilyn: In today's war, is it appropriate to stand up for yourself and speak out against a person who is evil?Marilyn: What about people who are physically harming Jews as hate crimes?Bruce: When charities send money or items like nickels, cards, or tote bags in solicitation letters, or ask to match a small amount like $3, is it appropriate to throw these out, and is it wrong for charities to use donated funds for such marketing tactics?Eric: Regarding the situation in Israel with the multi-front war, what is the best Psalm to say every morning for spiritual connection, given that I say Shema and Psalm 23 daily?Eric: What should I think about when I say Poteach et Yadecha in the Ashrei prayer?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. #59) 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 June 22, 2025, in Houston, Texas.Released as Podcast on September 15, 2025_____________Connect with Us:Subscribe to the Everyday Judaism Podcast on Apple Podcasts (https://podcasts.apple.com/us/podcast/everyday-judaism-rabbi-aryeh-wolbe/id1600622789) or Spotify (https://open.spotify.com/show/3AXCNcyKSVsaOLsLQsCN1C) to stay inspired! Share 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!! Prayer 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, #Halacha, #Speech, #Mussar, #Silence, #Words, #ChafetzChaim, #LashonHara, #Relationships, #Ethical, #Business, #Charitable, #Integrity, #Honesty, #Prayer, #Intention, #Gratitude, #Connection, #Well-being, #Peace, #Happiness, #Mindfulness, #DailyLife ★ Support this podcast ★

In the 14th episode of the Ask Away series on the Everyday Judaism Podcast, Rabbi Aryeh Wolbe addresses a range of student questions with a focus on ethical speech, charity, and prayer. Marilyn's questions on Lashon Hara (evil speech) prompt Rabbi Wolbe to recommend the Chafetz Chaim's book, emphasizing the prohibition against negative speech unless addressing known evil, like ruthless dictators, for educational purposes, and urging caution in the age of social media and AI-generated misinformation, where the Talmud's insistence on sourced information serves as a model. Marilyn also inquires about speaking out against evil or hate crimes, to which Rabbi Wolbe advises leaving such matters to authorities while judging actions, not people, and avoiding judgment unless one fully understands another's circumstances. Bruce questions the ethics of charities sending solicitation items or small amounts of money, and Rabbi Wolbe agrees that sharing donor information is inappropriate and potentially theft, finding such marketing tactics distasteful, though permissible, and advises individuals to choose charities freely without guilt. Eric asks about Psalms for the current war in Israel, leading Rabbi Wolbe to praise Psalm 100 for gratitude and encourage heartfelt personal prayers, and explains Poteach Et Yadecha in Ashrei (Psalm 145) as a reminder of human dependence on Hashem's provision, fostering trust (bitachon) and calm by recognizing that all needs are met in their proper time. Rabbi Wolbe concludes by urging mindful recitation of prayers to alleviate stress and cultivate happiness, trusting in Hashem's care.In this episode of Ask Away we address these questions and topics:Marilyn: Musar teaches us silence, which means guarding our tongue, a tool to consider the potential impact of our words. In today's world, with technology and war, and we are not face-to-face with people, when is it appropriate to speak, even when it may cause harm, and what is an example, please?Marilyn: In today's war, is it appropriate to stand up for yourself and speak out against a person who is evil?Marilyn: What about people who are physically harming Jews as hate crimes?Bruce: When charities send money or items like nickels, cards, or tote bags in solicitation letters, or ask to match a small amount like $3, is it appropriate to throw these out, and is it wrong for charities to use donated funds for such marketing tactics?Eric: Regarding the situation in Israel with the multi-front war, what is the best Psalm to say every morning for spiritual connection, given that I say Shema and Psalm 23 daily?Eric: What should I think about when I say Poteach et Yadecha in the Ashrei prayer?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. #59) 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 June 22, 2025, in Houston, Texas.Released as Podcast on September 15, 2025_____________Connect with Us:Subscribe to the Everyday Judaism Podcast on Apple Podcasts (https://podcasts.apple.com/us/podcast/everyday-judaism-rabbi-aryeh-wolbe/id1600622789) or Spotify (https://open.spotify.com/show/3AXCNcyKSVsaOLsLQsCN1C) to stay inspired! Share 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!! Prayer 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, #Halacha, #Speech, #Mussar, #Silence, #Words, #ChafetzChaim, #LashonHara, #Relationships, #Ethical, #Business, #Charitable, #Integrity, #Honesty, #Prayer, #Intention, #Gratitude, #Connection, #Well-being, #Peace, #Happiness, #Mindfulness, #DailyLife ★ Support this podcast ★

Chapter 3 - with a new mishnah! (on the bottom of the previous daf) - the anointed kohen who sins unwittingly because of his own erroneous ruling, and then he leaves that standing of anointed kohen before he has brought his atonement offering -- that is, he steps down because of some blemish unrelated to the erroneous ruling... What animal does he bring if he is no longer the anointed kohen? (In fact, there's no change at this time). Note the attention to the structure of the mishnah. And another new mishnah! On the order of stature of the anointed kohen or the king and a sin and sin-offering (is the sin before they achieve the status, for example?). Also, a shift to focus on the king (nasi) and his offering. Plus, a story of Rabban Gamliel traveling with Rabbi Yehoshua, who had brought flour, and using the stars for navigation. Also, a discussion of "asher" and "ashrei," which have dramatically different meanings. With more in the moral/ethical plane - focusing on the intent of the person who sins, but might have intended to fulfill a mitzvah (to wit, see the story of Lot and his daughters).

In this Radio Feature, Rabbi Gary discusses Psalms 1 & 2. This 1 minute episode will air on KKLA 99.5 in Los Angeles, beginning August 22, 2025, on Fridays during rush hour.Send us a text

https://youtu.be/QBZsC_7bBCM Audio: Play the audio class Download: Download this MP3 Topics: Morning Prayers Follow-Along Text: :יְיָ צְבָאוֹת, אַשְׁרֵי אָדָם בֹּטֵֽחַ בָּךְ:יְיָ הוֹשִֽׁיעָה, הַמֶּֽלֶךְ יַעֲנֵֽנוּ בְיוֹם קָרְאֵֽנוּוְעָרְבָה לַייָ מִנְחַת יְהוּדָה וִירוּשָׁלָֽיִם, כִּימֵי עוֹלָם  וּכְשָׁנִים קַדְמוֹנִיּוֹתGod, Commander of legions, fortunate is the man who places his trust in You.God, deliver us. May the King answer us on the day we callThen the offering of Judah and Jerusalem will be pleasingto God, as in the days of yore and as in bygone years. PreviousClass 065: morning prayers: Hashem Tzevakot Imanu NextClass 067: Abbaye Hava Mesader More in this section Class 068: Ana Bechoach, Ribon Haolamim Class 067: Abbaye Hava Mesader Class 065: morning prayers: Hashem Tzevakot Imanu Class 064: morning prayers: Ketoret part 4 Class 063: morning prayers: Ketoret part 3 Class 062: morning prayers: Ketoret part 2 Class 061: morning prayers: Ketoret part 1 Class 060: morning prayers: Karban Tamid part 2 Class 059: morning prayers: Yehi Ratzon, Karban Tamid part 1 Class 058: morning prayers: Trumat Hadeshen part 2 Class 057: morning prayers: Trumat Hadeshen part 1 Class 056: morning prayers: Kriat Shema Ketana part 2

Maharal Netzach Yisroel Chapter 13 Part 2 (The depth of Ashrei) by Rabbi Avi Zakutinsky

Have any questions, insights, or feedback? Send me a text!Length: 1 hour 1 minutesSynopsis: This Wednesday evening (6/11/25), in our last Tehilim shiur of the 2024-2025 season, we ended up doing a chaotically orderly experimental Chumash exploration instead of Tehilim. If you've ever looked at English translations of the siddur, you may have noticed that the word "Ashrei" is translated differently by different people in different contexts. Tonight, we conducted a survey of the various sources at our disposal to see if we might be able to get at "the real meaning." Our analysis focused on the first instance (or instances) of Ashrei in the Chumash, and we went through a ton of meforshim, classifying each of their interpretations. Did we arrive at a conclusion? Not exactly, but we DID walk away with a set of findings, some old and some new.-----מקורות:תהלים א:א; פד:ה-ו; קמד:טו; קיט:א-בBDBArtscrollKorenRabbi Lord Jonathan SacksRobert AlterJPS (1985)Everett FoxKlein Dictionaryמנחם בן סרוקר' יונה אבן ג'אנח - ספר השורשיםרד"ק - ספר השורשיםבראשית ל:יגתרגום אונקלוספשיטתארס"ג תפסירר' יהודה אבן בלעםרשב"םאברבנאלספורנור' נ"ה וויזלר' י"ש ריגייוהכתב והקבלהשד"לר' ש"ר הירשמלבי"םנצי"בר' דוד צבי הופמןרש"י - תהלים א:א-----Summer is almost here, and I'm planning to level up my Substack game. In addition to my weekly article on the parashah, I've got a ton of other topics I want to write about, many of which are experimental (or spicy) enough to keep behind the paywall. I'm looking for sponsors and I'm willing to offer an insane deal: for every WEEK of Torah content you sponsor, I'll comp you a full YEAR of paid subscriber access to my Substack. This offer is good through the end of June or until all my summer content is sponsored, whichever comes first.-----If you've gained from what you've learned here, please consider contributing to my Patreon at www.patreon.com/rabbischneeweiss. Alternatively, if you would like to make a direct contribution to the "Rabbi Schneeweiss Torah Content Fund," my Venmo is @Matt-Schneeweiss, and my Zelle and PayPal are mattschneeweiss at gmail. Even a small contribution goes a long way to covering the costs of my podcasts, and will provide me with the financial freedom to produce even more Torah content for you.If you would like to sponsor a day's or a week's worth of content, or if you are interested in enlisting my services as a teacher or tutor, you can reach me at rabbischneeweiss at gmail. Thank you to my listeners for listening, thank you to my readers for reading, and thank you to my supporters for supporting my efforts to make Torah ideas available and accessible to everyone.-----Substack: rabbischneeweiss.substack.com/Patreon: patreon.com/rabbischneeweissYouTube Channel: youtube.com/rabbischneeweissInstagram: instagram.com/rabbischneeweiss/"The Stoic Jew" Podcast: thestoicjew.buzzsprout.com"Machshavah Lab" Podcast: machshavahlab.buzzsprout.com"The Mishlei Podcast": mishlei.buzzsprout.com"Rambam Bekius" Podcast: rambambekius.buzzsprout.com"The Tefilah Podcast": tefilah.buzzsprout.comOld Blog: kolhaseridim.blogspot.com/WhatsAp

Unlock the profound layers of the morning prayers with us, as we journey through the intricate teachings of the Kitzur Shulchan Aruch. Get ready to enrich your understanding of Ashrei and Uva Letzion, two pivotal components of the Jewish prayer service. We'll take you through the flow of the morning prayers, from the initial blessings to the powerful verses of Shema and Amidah, culminating in the deep reflections on the recitation of Ashrei. Special emphasis is placed on the verse "Potach Eet Yadecha," where we encourage you to elevate your concentration and intention. Together, let's uncover the nuances of Psalm 20, L'menatzach, learning when and why it is omitted, especially in the poignant setting of a mourner's house.As we conclude our exploration of Siman 25, we'll highlight the spiritual weight of the Kedusha in Uvaletzion and why it is essential to recite it with the congregation. Understand the rituals that preserve the sanctity of this prayer, including maintaining silence and the importance of not leaving the synagogue prematurely._____________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. #29) of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on March 2, 2025, in Houston, Texas.Released as Podcast on March 9, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Halacha, #Jewishlaw, #Jewishtradition, #Concentration, #Intention, #Psalm20, #Ashrei, #Kedusha, #AskAway ★ Support this podcast ★

Unlock the profound layers of the morning prayers with us, as we journey through the intricate teachings of the Kitzur Shulchan Aruch. Get ready to enrich your understanding of Ashrei and Uva Letzion, two pivotal components of the Jewish prayer service. We'll take you through the flow of the morning prayers, from the initial blessings to the powerful verses of Shema and Amidah, culminating in the deep reflections on the recitation of Ashrei. Special emphasis is placed on the verse "Potach Eet Yadecha," where we encourage you to elevate your concentration and intention. Together, let's uncover the nuances of Psalm 20, L'menatzach, learning when and why it is omitted, especially in the poignant setting of a mourner's house.As we conclude our exploration of Siman 25, we'll highlight the spiritual weight of the Kedusha in Uvaletzion and why it is essential to recite it with the congregation. Understand the rituals that preserve the sanctity of this prayer, including maintaining silence and the importance of not leaving the synagogue prematurely. _____________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. #29) of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on March 2, 2025, in Houston, Texas.Released as Podcast on March 9, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Halacha, #Jewishlaw, #Jewishtradition, #Concentration, #Intention, #Psalm20, #Ashrei, #Kedusha, #AskAway ★ Support this podcast ★

In this class we discuss the last official section of Shacharit, which includes Ashrei, Psalm 20, and U'Va LeTzion.

This evening we discuss the prayer Ashrei which is our best, thrice-daily preparation for meaningful prayer. We demonstrate that the Ashrei prayer anticipates every major question about prayer, and provides the answer. Ashrei makes prayer possible. We examine both the structure and content of this prayer to explain why it is the necessary prerequisite to prepare ourselves for meaningful prayer. 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 (rabbi@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.

Evanjelium podľa svätého Matúša - reflexie nad veršami piatej kapitoly sú prípravou na formačné stretnutia v našej farnosti. Svätý Ignác Brjančaninov tlmočí výzvu svätých učiteľov duchovného života slovami: „Každý kresťan skrze sľub daný pri svätom krste berie na seba zodpovednosť byť otrokom a sluhom Pána Ježiša Krista. Každý kresťan absolútne musí nasledovať Pána Ježiša Krista.“ Preto spoznávanie evanjeliových prikázaní a duchovných zákonitostí je nevyhnutnou súčasťou duchovného života.  

We say in Ashrei that Hashem is משביע לכל חי רצון . The Seforno explains this to mean that Hashem gives everyone chesed because that is His desire. This should give us a lot of chizuk knowing that Hashem's desire is to give every one of us chesed all day long. Everyone has different needs and Hashem gives everyone what they need when it's good for them. A young man who will call Zevulun told me that there's an older man who we'll call Yosef who eats by one of his relatives every Shabbat lunch. If those relatives are ever away for Shabbat, they inform Yosef in advance so he can make other plans. A couple of weeks ago, those relatives went away and totally forgot to tell Yosef. That Shabbat morning, Zevulun was walking to shul as usual. This time, for some inexplicable reason, he decided to cross the large highway-like street much earlier than he normally does on his way to shul. A minute after that, for the first time ever on that walk, he bumped into Yosef. He asked Yosef where he was eating that day and Yosef mentioned the name of the relative that he always goes to. Zevulun then told him that they were away, but it would be his honor if he would come to him for lunch and he happily accepted. Zevulun said he saw openly how Hashem was so concerned about where Yosef would eat his Shabbat lunch that day that He orchestrated that highly unlikely meeting. A few years ago, a young orphan asked Zevulun to get him a candy/toy bag from the minyan he attends on Simchat Torah. They both pray in the same shul, but Zevulun's minyan gives out much better bags. Zevulun was unable to get him a bag that day and he felt very bad about it. He has since moved to a different shul. This year, a couple of days before Simchat Torah, he bumped into the man who was in charge of giving out the bags at that other minyan. He asked him if he could please set aside a bag for the orphan who prays in a different minyan in that shul and find him to give him one. That Simchat Torah, this man searched the building for the young orphan, but he wasn't there. As he was giving out the bags to the rest of the children there, someone came over and asked him for an extra one for someone else. That was against the rules, so he immediately said no. And then he thought about it and asked that person who the bag was for. The person mentioned the name of that young orphan. The man couldn't believe it and happily gave him a bag. Hashem made sure to give this orphan the toy and candy bag that he wanted so badly. He caused Zevulun to meet the man who gave them out. And even though the orphan wasn't even in the shul that day, He sent a messenger to get one for him. Another man told me his mother had a brain operation scheduled for 9am one day, but they had to reschedule it for 1pm. It was a two hour surgery and Baruch Hashem it was a success. While her family was in the waiting room, they saw another family saying Tehillim. Then the doctor called that family and they all huddled around to hear what he had to say. Baruch Hashem, their father was doing well after they successfully removed a tumor in a 10 hour brain surgery. The doctor said during the surgery they found a major issue. There was a very dangerous aneurysm behind the tumor. They only found it because of the tumor. The doctor operating on him was not an aneurysm specialist and wasn't able to do the surgery on it. But they needed to take care of it immediately. The doctor in the very next room who just finished operating on this other family's mother was considered a top neurologist whose expertise was in aneurysms. He went right in and saved that man's life. He was only there at that time because the surgery was postponed for that woman for over four hours. Hashem takes care of every single person's needs, billions of people, all at the same time. Whether it's finding someone a place to eat Shabbat lunch, or bringing joy to a young orphan, or saving someone's life, He is always taking care of us. This knowledge should bring us so much serenity and joy.

HAKAFA 5 - 5Kadshenu Ashrei Mi - Jonathan Kassin by TALMUD TORA MONTE SINAI

HAKAFA 4 - 5Kadshenu Ashrei Mi - Jonathan Kassin by TALMUD TORA MONTE SINAI

Chapter 145 a.k.a "Ashrei" is THE "Tehilla Le-David. It is the ultimate praise of God. But paradoxically, it doesn't give us earth-shattering depictions of God, but rather the image of a caring, nurturing deity.

Host Tim Rush sits down with Dr. James Henderson, missionary and co-Founder and Director of Ashrei, a center for Spiritual Formation in Mexico City to discuss cross-cultural leadership, priorities, and balance. "Jesus has this extraordinary balance of God pouring into Him and then Jesus is able to pour Himself out to others and respond to whatever is the need right in front of Him with just the right energy and tone and strength. To learn to be balanced like Jesus - can you imagine the freedom, joy, and strength in that?"Here are some of the topics we cover in our podcast episodes:Radical honesty and graceSpiritual growthDiscipleshipMentorshipPersonal developmentLife transformationChristian men's ministryChristian women's ministryFaith-based retreatDiscover our other resources:Our Main WebsiteOur BlogOnline Life CoachingChristian Men's RetreatsChristian Women's RetreatsAll content © 2024 The Crucible Project Podcast.

James Henderson, co-Founder and Director of Ashrei, a center for Spiritual Formation in Mexico City, shares his Crucible testimony with host Andy Spell. When asked what brought him to his Crucible retreat, James shares, "I didn't like the man that I saw in the mirror. I was doing mission work and I felt like I was called to serve in the world that God loves and to do it cross-culturally, and so I had big dreams and a vision for loving and serving the world but I don't think I had the character to support that kind of dream. My character needed to catch up to the life I wanted to live in God's world." Here are some of the topics we cover in our podcast episodes:Radical honesty and graceSpiritual growthDiscipleshipMentorshipPersonal developmentLife transformationChristian men's ministryChristian women's ministryFaith-based retreatDiscover our other resources:Our Main WebsiteOur BlogOnline Life CoachingChristian Men's RetreatsChristian Women's RetreatsAll content © 2024 The Crucible Project Podcast.

Hacham Moshe Rahamim Shayo, in his Mehkerei Eretz (v. 8 Orah Haim 41), discusses the following question: Is a person who prays a different prayer with the congregation considered to be praying with the community (tefilla b'tzibur)? The Shulhan Arukh (Orah Hayim 90:9) writes that "A person should do his best to pray in the Beit Kenesset with the community." What if the person is saying a different Amida than the community? For example, what if on Rosh Hodesh, the community is praying Musaf and he is praying Shaharit (or the opposite)? Similarly, often during the summer, a person comes late to synagogue, and wishes to pray Minha while the community is praying Arbit. Is that considered to be communal prayer? Hacham Shayo cites the rest of the passage from the Shulhan Arukh, cited above, which teaches that if a person is unable to come to synagogue, he should pray at the time at which the community prays. If the community says the Amida each morning at 9:00am, then one who prays at home should also try to say his Amida at 9:00 am. However, the Magen Avraham (17) comments that if one prays Musaf while the congregation is praying Shaharit, that is not considered to be similar to one who prays at the same time that the congregation prays. Although one might infer from this Magen Avraham that one who prays a different Amida than the community is not considered to be praying with the community, the Mishna Berura explains that if one is actually praying Musaf in the synagogue with those who are praying Shaharit, that is indeed similar to one who prays at the same time as the community. Hacham Shayo initially suggested, based upon this Mishna Berura that one who prays a different prayer than the community is considered to be part of the communal prayer (tefilla b'tzibur). The questioner, however, challenges Hacham Shayo and insists that while he may be considered like one who prays at the same time as the community, which is itself a higher level of prayer, his prayer is not considered to be communal prayer. Hacham Shayo accepts this argument and concludes that while not actually considered to be tefilla b'tzibur, there is a value of praying, even a different prayer, while the community is praying. Afterwards, he cites the Slah (R. Yehezkel Landau, known as the Noda BiYehuda), in his commentary to Berachot 6a, who explains that if an individual prays in a synagogue while the tzibur is still there, even if they have concluded their prayers but they are still saying praises to God, such as Ashrei and Uva LeSion, "the prayers of the individual who prays there are heard." He writes, based upon the verse "lishmo'a el harina ve'el hatefilla" (to hear the praise and the prayer), that once God hears the praises of the community, He also hears the prayers of the individual. He concludes by adding that "this is certainly true regarding one who prays Shaharit in a synagogue why the congregation is saying Musaf." In conclusion, we see that even one who wakes up late, or is late for prayers, should still come to synagogue and pray while the congregation is saying other prayers, as this is considered a higher level of prayer (even if it is not actually considered to be tefilla b'tzibur).

An expert practitioner in the art of Jewish chant, Rabbi Shefa Gold describes to Rabbi Andrew Kaplan Mandel how her now-famous setting of "Ashrei" from Psalm 84 helps her enter the house of the Eternal.

Anyone who recites Tehilla L'David three times a day merits Olam Haba!

Discover the profound impact of prayer in shaping our lives and our relationship with the divine from this soul-stirring conversation. Prayer transcends simple acts and offerings, we explain, as it fosters an intimate bond with Hashem that eclipses even the most benevolent deeds. We delve into the rituals that enrich our daily lives, such as the profoundly symbolic act of washing hands before breaking bread, a gesture that acknowledges our reliance on God's grace. Listen closely and uncover how these moments of humility and trust are the true core of prayer, more significant than any physical offering we could present.In our heartfelt dialogue, we share touching tales of children in Yeshivas who pray for our IDF soldiers during this war, underscoring the miraculous nature of collective prayer. The power of words spoken with genuine hope and faith can yield astounding outcomes; this is evident in the way their prayers coincided with unexpected low casualty statistics. Furthermore, we touch upon the daily practice of reciting the Ashrei prayer (Psalm 145), a thrice-daily ritual that serves to remind us of our roles as grateful recipients of God's endless generosity. Join us and let this episode be a gateway to building your personal spiritual sanctuary, where your connection with Hashem can deepen and flourish.This episode (Ep. #3) of the Prayer Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated my dearest friends, Dr. Leonard Goldberg! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Studio B to a live audience on January 19, 2024, in Houston, Texas.Released as Podcast on January 21, 2024_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area! ★ Support this podcast ★