Podcasts about avraham

In this chapter, Avraham challenges God.He says - You promised me offspring, and yet I cannot have children! - You promised a land. How will that ever happen?Avraham asks for assurances from God.And God understands that Avraham needs that reassurance. God offers a Brit - a pact, a contract, a covenant - and this covenant has some interesting imagery - animals cut in two, birds of prey, fire and smoke, a sky filled with stars. What does it all mean?Today we explore this dramatic exchange, and the meaning behind the imagery.

One of the Torah readings on Rosh Hashanah is the story of the Akedat Yitzchak. To this day, we continue to benefit from the eternal merits Avraham Avinu gained by his willingness to sacrifice his son at Hashem's command. But there was another profound accomplishment that day. The Torah commands, " תמים תהיה עם ה' אלקיך " — Tamim Tehiyeh Im Hashem Elokecha (Devarim 18:13). Rashi explains that this means: do not concern yourself with what the future holds. Rather, accept that Hashem is leading you exactly to the places and circumstances you are meant to be. Trust that whatever will happen will be for the best, and therefore there is no need to worry. The Passuk says in Tehillim, " ואני בתמי אלך " . Chazal teach that this pasuk was said regarding Avraham going to the Akedah. He walked with wholehearted trust in Hashem. The B'nei Yissaschar explains the depth of this trust: Avraham already had a prophecy from Hashem that his future offspring would come through Yitzchak. And yet, now he was being commanded to bring him as a korban ola — a direct contradiction to the earlier prophecy! It is forbidden to disbelieve a prophecy. That meant Avraham was required, all the way to Har HaMoriah, to continue believing both truths at once — that he must sacrifice Yitzchak, and yet that his children would still come through him. To human logic, it was an impossibility. But Avraham went betumo — with complete Emunah. He did not wrestle with the contradiction. He did not calculate or analyze. He placed everything in Hashem's hands and told himself: It's not my job to figure out how the future will work out. It's my job to trust that Hashem is in charge of the future. In the end, we see the perfection of Hashem's plan. Precisely because Yitzchak was placed on the Mizbeach, he became able to father children. The Or HaChayim HaKadosh explains: Yitzchak was born with the neshama of a female, and for the first 37 years of his life he had no zivug — because every couple is one neshama, half male and half female. Yitzchak's neshama had come down alone. At the moment of the Akedah, as his soul left him, Hashem gave him a new neshama — a complete male neshama. And at that very moment, Rivka, the other half of his soul, was born. What seemed the greatest contradiction turned out to be the greatest answer. This is the lesson for us. In our lives we also face contradictions, situations that make no sense, questions that seem unanswerable. Our avodah is to walk with Hashem with complete emunah, to trust that He will reveal the answers in the perfect time. A man shared his story: At eighteen, he began working in his father's retail stores. By the time he was twenty-eight, married with children, those stores collapsed. From a comfortable lifestyle, he suddenly could not pay even for basic expenses. With no business skills beyond retail, he felt lost. He clung to his learning, spending hours each day in Torah, though even concentrating became difficult. Then, one day, his father asked a real estate friend to involve him in handling their empty stores. The young man took on the project and showed surprising ability. Eventually, that friend called and invited him to partner with his son-in-law in a new real estate company. The business flourished, and the man today enjoys both a solid livelihood and more time for Torah and mitzvot. At first, he had asked: Why did Hashem take away the only work I knew? But in truth, the "problem" was the answer. Losing his old job was the key to discovering his true path in life — one far better than he ever imagined. So it is with all of us. The answers may not be immediate, but they are always the greatest possible answers. Those who walk with Hashem in trust will see blessing — in this world and the next.

Lot has traveled all the way from Mesopotamia at Avraham's side! Why do they split up now?And why choose Sedom?

Be My Burning Guest I have come into my garden, my sister, my bride; I have gathered my myrrh along with my balsam. I have eaten my honeycomb and my honey; I have drunk my wine and my milk. Eat, friends; drink and imbibe deeply, O lovers.” Last week, we learned: "Of all the righteous ones of Scripture, Avraham and Sarah were the best known for hospitality to strangers, especially when they received the three angels. (So 5:1) Good gardening is good hospitality to the voice of Adonai, His holy Presence. Because human beings, particularly believers walking in the Way of Yeshua, are in His image, practicing hospitality toward people of faith is an especially sweet fruit of the Ruach HaKodesh." Hospitality prepares us to be a part of the Garden of Eden conversation in the Scripture above. We can both invite the Bridegroom hospitably and remain in the Garden because we possess the vital character of hospitality without which a human cannot remain in the Garden. We can be a worthy guest...and friend...who will bless the Garden. To get a better handle on this trait, let's take a careful look at what hospitality is. What does the word mean? Hospitality: Middle English hospital, "residence for pilgrims and travelers, charitable institution providing residence for the poor and infirm," "guest accommodations" (probably by ellipsis from hospit?le cubiculum "sleeping room for guests"), noun derivative of hospit?lis "of a guest, of hospitality, hospitable” The Hebrew word for “guest” is kara ????? The KJV translates Strong's H7121 in the following manner: call (528x), cried (98x), read (38x), proclaim (36x), named (7x), guests (4x), invited (3x), gave (3x), renowned (3x), bidden (2x), preach (2x) Outline of Biblical Usage to call, call out, recite, read, cry out, proclaim (Qal) to call, cry, utter a loud sound to call unto, cry (for help), call (with name of God) to proclaim to read aloud, read (to oneself), read to summon, invite, call for, call and commission, appoint to call, name, give name to, call by The Book of Leviticus is "Vayikra" ["and called"], a book of holies, our calling to create a sanctuary of holiness for YHVH. This hospitality “preaches” His Presence to the earth and His desire to dwell with us. The Torah describes to us our holy "calling." Not only that, Adonai listens to the cries / proclamations of human beings, especially the poor and distressed. Somewhere in this world, your name can be proclaimed to Heaven, either in frustration, agony, and pain, or in gratefulness, relief, and consolation. How this works is that the needy “give name to” the situation in that home or community. A guest can “summon” Adonai's attention for blessing or chaos. He will actually come investigate the call for Divine help or proclamation of gratefulness! • Now the LORD appeared to Abraham by the oaks of Mamre, while he was sitting at the tent door in the heat of the day. When he raised his eyes and looked, behold, three men were standing opposite him; and when he saw them, he ran from the tent door to meet them and bowed down to the ground, and said, “My Lord, if now I have found favor in Your sight, please do not pass Your servant by. Please let a little water be brought and wash your feet, and make yourselves comfortable under the tree; and I will bring a piece of bread, so that you may refresh yourselves; after that you may go on, since you have visited your servant.” (Ge 18:1-5) Avraham understood what a special opportunity he had. Without a guest, who would bless? Righteous guests are given a Divine mandate to bless or destroy a home. It's an apocalyptic opportunity symbolic of the end of days. Washing feet and providing a safe place to rest with food is the ancient practice of hospitality to guests, especially honored guests. Yeshua told his disciples to honor one another, not a new commandment, but an affirmation and demonstration of an old pattern of hospitality.

We begin today with the Tower of Babel. What is wrong with building skyscrapers? Why did God intervene?

Sponsored by Mark and Tammy Friedman and family in memory of the 1st yartzeit of their father Marshall Friedman, Mutyah Yechezkel ben Shimon.

A Leaning Lady I have come into my garden, my sister, my bride; I have gathered my myrrh along with my balsam. I have eaten my honeycomb and my honey; I have drunk my wine and my milk. Eat, friends; drink and imbibe deeply, O lovers.” Of all the righteous ones of Scripture, Avraham and Sarah were the best known for the hospitality to strangers, especially when they received the three angels. (So 5:1) Good gardening is good hospitality to the voice of Adonai, His holy Presence. Because human beings, particularly believers walking in the Way of Yeshua, are in His image, practicing hospitality toward people of faith is an especially sweet fruit of the Ruach HaKodesh. “Given to hospitality” is not a light characteristic to the righteous. It is integral. It was incorporated into the believers' daily habits in the Books of Acts, and it is a vital quality for an elderwoman of the congregation... The number 60 is signified by the Hebrew letter samekh, which means to support, sustain, to lean upon, ordain: • "Moses did just as the LORD commanded him; and he took Joshua and set him before Eleazar the priest and before all the congregation. Then he laid his hands on him and commissioned him, just as the LORD had spoken through Moses." (Nu 27:22-23)  ??????????? ?????????? ?????? ???????????? ????????? ??????? ??????????????????? The appearance of the letter samekh is round, like a wheel. A burden may be moved more easily in a wheeled cart than dragged or carried, and to ordain someone for ministry is to infuse them with the spiritual strength to be that person who eases the burdens that others must carry for the Kingdom. The anointing of the ordination is to help that servant bear the suffering for that ministry in the Kingdom. As those who ordain must lean their hands upon the one receiving the ordination, so others will lean upon him or her to ease their suffering. Those who plead for an anointing may not understand exactly what they're asking for. With the anointing comes the suffering! By the age of 60, the individual is considered to have committed his or her best physical years to the royal priesthood, slightly different from the Levites, who formally served from ages 25 to 50 (Nu 8:23-26). This did not preclude them from assisting their younger brothers, serving as mentors. The holy Mishkan/Mikdash work was physically demanding as well as exacting. At the age of 60, a righteous woman has achieved an age where she needs physical support as her due for devoting her life as a royal priestess to the support of the righteous community and her family. She is still a teacher and mentor to the younger, but as others have leaned upon her, now she must lean upon others for physical support: • “A widow is to be put on the list only if she is not less than sixty years old, having been the wife of one man, having a reputation for good works; and if she has brought up children, if she has shown hospitality to strangers, if she has washed the saints' feet, if she has assisted those in distress, and if she has devoted herself to every good work.” (1 Ti 5:9-10) The age of 60 suggests that she has fulfilled the days of her ordination to every good work. Just as Levites were still entitld to portions from the Temple gifts after retirement, so a righteous elderwoman is entitled to eat from the common fund of the congregation she's served. Paul defines for Timothy the behaviors that are elderwoman good works according to the Word: 1 bringing up children 2 showing hospitality to righteous strangers 3 washing the feet of the righteous (extended hospitality as in #2) 4 recognizing and assisting those in distress A reputation is a “name,” and Ruach-filled women who demonstrated this vital attribute of a good name were entitled to full benefits from their congregations in old age. It was NOT the responsibility of the government, but her congregation if her family was unable to provide.

Tune into the second episode of AJC's newest limited podcast series, Architects of Peace. Go behind the scenes of the decades-long diplomacy and quiet negotiations that made the Abraham Accords possible, bringing Israel, the United Arab Emirates, Bahrain, and later Morocco, together in historic peace agreements.  Former U.S. Ambassador to Israel David Friedman, U.S. Army General Miguel Correa, and AJC Chief Policy and Political Affairs Officer Jason Isaacson unpack the first Trump administration's Middle East strategy, share behind-the-scenes efforts to engage key regional players, and reveal what unfolded inside the White House in the crucial weeks before the Abraham Accords signing. Full transcript: https://www.ajc.org/news/podcast/behind-the-breakthrough-architects-of-peace-episode-2 Resources: AJC.org/ArchitectsofPeace - Tune in weekly for new episodes. AJC.org/AbrahamAccords - The Abraham Accords, Explained AJC.org/CNME - Find more on AJC's Center for a New Middle East Listen – AJC Podcasts: AJC.org/ForgottenExodus AJC.org/PeopleofthePod Follow Architects of Peace on your favorite podcast app, and learn more at AJC.org/ArchitectsofPeace You can reach us at: podcasts@ajc.org If you've appreciated this episode, please be sure to tell your friends, and rate and review us on Apple Podcasts or Spotify. Transcript: Donald Trump: I think we're going to make a deal. It might be a bigger and better deal than people in this room even understand. Manya Brachear Pashman: In September 2020, the world saw what had been years – decades – in the making: landmark peace agreements dubbed the Abraham Accords -- normalizing relations between Israel and two Arabian Gulf states, the United Arab Emirates and the Kingdom of Bahrain. Later, in December, they were joined by the Kingdom of Morocco. Five years later, AJC is pulling back the curtain to meet key individuals who built the trust that led to these breakthroughs. Introducing: the Architects of Peace. Shortly after he was elected in 2016 and before he took office, President Donald Trump nominated his company's former bankruptcy attorney David Friedman to serve as U.S. Ambassador to Israel. He gave Friedman two simple tasks.  Task No. 1? Build peace across the Middle East by normalizing relations between Israel and its Arab neighbors. Task No. 2? Solve the Israeli Palestinian conflict that a half dozen previous White House residents had failed to fix.  After all, according to conventional wisdom, the first task could not happen before the second. The future of cooperation between Israel and 20-plus other Arab countries hinged on peace between the Israelis and Palestinians.  Here's former Secretary of State John Kerry. John Kerry: There will be no advance and separate peace with the Arab world without the Palestinian process and Palestinian peace. Everybody needs to understand that. Manya Brachear Pashman: Ambassador Friedman disagreed with this conventional wisdom. David Friedman: We were told initially by most countries that the road to peace began with the Palestinians. This was a hypothesis that I rejected internally, but I thought: ‘OK, well, let's just play this out and see where this can go. And so, we spent a couple of years really working on what could be a plan that would work for Israel and the Palestinians. The Palestinians, you know, rejected discussions early on, but we had a lot of discussions with the Israelis. Manya Brachear Pashman: The son of a rabbi who grew up in Long Island, Ambassador Friedman had been active in pro-Israel organizations for decades, He had advised Trump on the importance of the U.S.-Israel bond during the 2016 presidential election and recommended nothing less than a radical overhaul of White House policy in the region. Not long after his Senate confirmation as ambassador, that overhaul commenced. In February 2017, President Trump invited Israeli Prime Minister Benjamin Netanyahu to the White House – his first invitation to a foreign leader —  and a symbolic one. After their meeting, they held a joint press conference. Donald Trump: With this visit, the United States again reaffirms our unbreakable bond with our cherished ally Israel. The partnership between our two countries, built on our shared values. I think we're going to make a deal. It might be a bigger and better deal than people in this room even understand. That's a possibility. So, let's see what we do.  He doesn't sound too optimistic. But he's a good negotiator. Benjamin Netanyahu: That's the art of the deal. Manya Brachear Pashman: Nine months later, President Trump made another symbolic gesture -- recognizing Jerusalem as Israel's capital city and moving the American embassy from Tel Aviv to Jerusalem. Though such a move had been approved by Congress in 1995, no president had ever acted upon it. When Trump's son-in-law, businessman, and senior White House advisor Jared Kushner opened conversations about that ‘bigger and better deal,' Palestinians refused to participate, using the pretext of the Jerusalem decision to boycott the Trump administration. But that didn't stop Ambassador Friedman and others from engaging, not only with Israel, but with Arab countries about a new path forward. AJC's Chief Policy and Political Affairs Officer Jason Isaacson, who has been building bridges in the region since the early ‘90s, recalls this strategy at the time. Jason Isaacson: It was very clear for many months, 2019 on into early 2020, that there was a team working under Jared Kushner in the White House that was going from country to country in the Gulf and North Africa, looking to make a deal, looking to make deals that would lead to normalization with Israel, would involve various benefits that the United States would be able to provide. But of course, the big benefit would be regional integration and a closer relationship with the United States. Manya Brachear Pashman: The pitch for a new path forward resonated in the United Arab Emirates, a Gulf country of 10 million residents, some 11% of whom are Emiratis — the rest expats and migrants from around the world. The UAE had designated 2019 the Year of Tolerance, an initiative aimed at promoting the country as a global capital for tolerance and respect between diverse cultures and nationalities. That year, the Emirates hosted a historic visit from Pope Francis, and 27 Israeli athletes competed in the 2019 Special Olympics World Games held in the capital city of Abu Dhabi.  The pitch also resonated in Bahrain. In June of that year, during a two-day workshop in Bahrain's capital city of Manama, the Trump administration began rolling out the results of its Middle East tour – the economic portion of its peace plan, titled "Peace to Prosperity." Jason Isaacson: The White House plan for Peace to Prosperity was a kind of an early set of ideas for Israeli Palestinian resolution that would result in a small, but functional Palestinian state, created in a way that would not require the displacement of Israelis in the West Bank, and that would involve large scale investment, mostly provided by other countries, mostly in the Gulf, but not only, also Europe, to advance the Palestinian economy, to integrate the Palestinian and Israelis' economies in a way that had never happened. And there was discussion that was taking place that all led up to the idea of a very fresh approach, a very new approach to the regional conflict. Manya Brachear Pashman: The 38-page prospectus set ambitious goals — turning the West Bank and Gaza into tourism destinations, doubling the amount of drinkable water there, tripling exports, earmarking $900 million to build hospitals and clinics. The Palestinians, angered by Trump's recognition of Jerusalem and viewing the Manama workshop as an attempt to normalize Arab-Israel ties while sidelining their national rights, boycotted the meeting and rejected the plan before ever seeing its details.  But the workshop's host Bahrain, as well as Egypt, Jordan, Morocco, Qatar, Saudi Arabia, and the Emirates participated, to varying degrees. Trump's team rolled out the rest of the plan in January 2020, including a map of land carved out for Palestinians and for Israel. The plan enabled Palestinians and Arab countries to expand economic opportunities. It enabled Israel to demonstrate that it was open to cooperation. It enabled the Trump administration to illustrate the opportunities missed if countries in the region continued to let Palestinian leadership call the shots. David Friedman: The expectation was not that the Palestinians would jump all over it. We were realistic about the possibility, but we did think it was important to show that Israel itself, under some circumstances, was willing to engage with the Palestinians with regard to a formula for peace that, you know, had an economic component, a geographic component, a governance component.  Manya Brachear Pashman: The Palestine Liberation Organization accused the United States of trying to sell a "mirage of economic prosperity.” Hamas leader Ismail Haniyeh criticized the Arab leaders attending the al-Manama conference, saying "The (Palestinian) people, who have been fighting for 100 years, did not commission anyone to concede or to bargain.” But that's the thing. Arab leaders weren't there solely on behalf of the Palestinians. They wanted to learn how their own countries' citizens could enjoy peace and prosperity too. David Friedman: The real point of all this that got the Abraham Accords jump started was not the fact that the Palestinians embraced this, but more so that they rejected it in such a way that enabled these other countries to say: ‘Look, guys, you know what? We can't be more pro-Palestinian than you.' Here you have, you know, the U.S. government putting on a table a proposal that gets you more than halfway there in terms of your stated goals and aspirations. Maybe you don't like all of it, that's fine, but you're never going to get everything you wanted anyway. And here's the first government in history that's willing to give you something tangible to talk about, and if you're not going to engage in something that they spent years working on, talking to everybody, trying to thread the needle as best they could. If you're not willing to talk to them about it, then don't ask us to fight your fight. There's only so far we can go. But we thought that putting this plan out on a table publicly would kind of smoke out a lot of positions that had historically been below the surface. And so, beginning right after the 28th of January of 2020 when we had that ceremony with the President's vision for peace, we began to really get serious engagement. Not from the Palestinians, who rejected it immediately, but from the countries in the region. And so that's how the Abraham Accords discussions really began in earnest. Manya Brachear Pashman: AJC had been saying for years that if Arab leaders truly wanted to foster stability in the region and help the Palestinians, engaging with Israel and opening channels of communication would give them the leverage to do so. Isolating Israel was not the answer. Nothing underscored that more than the COVID-19 pandemic, the worst global health crisis in a century. As everyone around the world donned N95 masks and went into self-imposed isolation, some governments in the Middle East concluded that isolating innovative countries like Israel was perhaps not the wisest or safest choice.  In May 2020, UAE Ambassador to the United Nations Lana Nusseibeh said as much during a virtual webinar hosted by AJC. Lana Nusseibeh: Of course, we've had Israeli medics participate in previous events in the UAE, that wouldn't be unusual. And I'm sure there's a lot of scope for collaboration. I don't think we would be opposed to it. Because I really think this public health space should be an unpoliticized space where we all try and pool our collective knowledge of this virus. Manya Brachear Pashman: A month later, UAE Minister of State for Foreign Affairs Dr. Anwar Gargash echoed that sentiment, during AJC Global Forum. Anwar Gargash: I think we can come to a point where we come to a given Israeli government and we say we disagree with you on this, we don't think it's a good idea. But at the same time there are areas, such as COVID, technology, and other things that we can actually work on together. Manya Brachear Pashman: Not surprisingly, the UAE was the first Arab country to begin negotiating with the White House to normalize relations with Israel. However, talks that summer hit a stalemate. Israel was moving forward with a plan to annex a significant portion of the West Bank, including Israeli settlements and the Jordan Valley. Even though President Trump himself had cautioned Prime Minister Netanyahu to hold off, Ambassador Friedman was not about to stop them.  David Friedman: I thought that the idea of Israel walking away from its biblical heartland. Anything that required Israel to make that commitment was something I couldn't support. I was so dead set against it. Israel cannot, as a price for normalization, as great as it is, as important as it is, Israel cannot agree to cede its biblical heartland. Manya Brachear Pashman: Not only was this personal for Ambassador Friedman, it was also a major incentive for Israel, included in the Peace to Prosperity plan. The ambassador didn't want to go back on his word and lose Israel's trust.  But annexation was a dealbreaker for the Emirates. In June, UAE's Ambassador to the U.S. Yousef Al Otaiba wrote a column speaking directly to the Israeli public. He explained that the UAE wanted diplomatic relations with Israel – it really did – but unilateral annexation of land that it considered still in dispute would be viewed as a breach of trust and undermine any and all progress toward normalization.  David Friedman: It was a kind of a tumultuous period, both internally within our own team and with others, about what exactly was going to happen as a result of that Peace to Prosperity Plan. And even if there was an agreement by the United States to support Israeli annexation, was this something that was better, at least in the short term? Manya Brachear Pashman: Otaiba's message got through, and the team ultimately agreed to suspend the annexation plan — not halt, but suspend — an intentionally temporary verb.  In addition to writing the column, Otaiba also recommended that a friend join the negotiations to help repair the trust deficit: General Miguel Correa, a U.S. Army General who had spent part of his childhood in the Middle East, served in the Persian Gulf War and as a peacekeeper maintaining the treaty between Israel and Egypt. General Correa had joined the National Security Council in March 2020 after serving as a defense attaché in Abu Dhabi. He had earned the respect of Emiratis, not as a dealmaker so much as a lifesaver, once orchestrating a secret rescue mission of wounded Emirati troops from inside Yemen. Among those troops, the nephew and son-in-law of Crown Prince Mohamed bin Zayed, the then-de facto ruler and now the current president of the UAE. Kushner and Friedman had never met Correa.  Miguel Correa: I didn't know them, and they didn't know me. No one else had any military experience on the team. I had a unique perspective of the Arab side of the equation.  And had relationships. So, it was a match made in heaven.  Jared, David Friedman, these guys obviously understood Israeli politics and understood the Israeli side, and somewhat Jewish American side. I could provide a different dynamic or a different view from the Arab side, as someone who's kind of grown up with this. It really got serious when the team came together and, and we could start working on real, concrete things. Manya Brachear Pashman: Months of negotiations had already unfolded. It was already late July, first of August, when General Correa became the last person to join the tiny circle of a half dozen negotiators – kept intentionally small to keep a lid on the conversations. It's hard to keep a secret in Washington. David Friedman: The secrecy here was very, very important, because to be honest with you, I think anything bigger than that group of six or seven, we would have put it in jeopardy. Manya Brachear Pashman: In this situation, leaks not only threatened the deal, they could threaten lives. Though word trickled out that a deal was in the works, no one guessed just how transformational the result might be. In General Correa's opinion, the UAE had the most to lose. Miguel Correa: That was the concern that, frankly, guys like me had, that, I hurt a nation of good people that is incredibly tolerant, that builds synagogues and churches and Sikh temples, or Hindu temples, and tolerance 101, that everybody can pray to who they would like to pray to.  And I was worried that all these extremists were going to come out of the woodwork and hurt that trajectory in the UAE, that was going to be a great nation with or without the normalization. But this ruler said: ‘No, no, it's the right thing to do. Peace is the right thing to do.' Manya Brachear Pashman: General Correa actually had quite a few concerns. He didn't want the negotiations to be hijacked for political gain. He wanted leaders to have a security and public relations response in place before anything was announced. And the agreement? It lacked a name. Miguel Correa: A lot of it has to do with my military side. We love to name cool task forces, and things like that. And then I felt like: ‘Hey, it has to be something that rolls off the tongue, that makes sense and that will help it, you know, with staying power. Let's do something that ties the people together. There was going to be a shock, a tectonic shock that was going to occur. From 1948, we're going to do a complete 180, and wow. So what do we do to take the wind away from the extremists? As a guy who's fought extremism, militant extremism, for most of his military career, I figured, hey, we've got to do what we can to frame this in a super positive manner. Manya Brachear Pashman: To the general's dismay, no one else shared his concern about what to call their project. A lot was happening in those last few weeks. Landing on a name – not a priority. On the morning of August 13, once all the details were hammered out, the team sat in the Oval Office waiting to brief the President before it was announced to the world. David Friedman: It came about 10 minutes before the end, we were all sitting around the Oval Office, waiting for this announcement about the UAE. And somebody, not me, said: ‘Well, we need a name for this,' and I said, why? And they said, ‘Well, you know, you have the Oslo Accords, you have the Camp David Accords. You need a name.' And I said, you know, Who's got an idea? And General Miguel Correa, he said: ‘How about the Abraham Accords?' And I said: ‘That's a great name.' And then we had a rush to call the Israelis and the Emiratis to make sure they were OK with it.  Five minutes later we're broadcasting to a few hundred million people this groundbreaking announcement. And the President looks at me and says, ‘David, explain why you chose the Abraham Accords?' So that was when we explained what the name was, which I hadn't really thought of until that point. We just thought it was a good name.  So at that point I said, ‘Well, you know, Abraham was the father of three great religions. He's referred to as Abraham in English, and Ibrahim in Arabic, and Avraham in Hebrew. And no single individual better exemplifies the opportunity and the benefits of unity among all peoples than Abraham.' And that was sort of on the fly how we got to the Abraham Accords. Manya Brachear Pashman: General Correa said he chose a name that would remind people of all faiths that what they have in common far outweighs what separates them. It was also important that the name be plural. Not the Abraham Accord. The Abraham Accords.  Even if only one country – the UAE – was signing on at that moment, there would be more to come. Indeed, Bahrain came on board within a month. Morocco joined in December.  Miguel Correa: I felt in my heart that this has to be more than one. As a guy that's been affected by this extremism and it allowed this, this craziness and that people decide who can get to know who and and I felt like, No, we can't allow this to be a one-shot deal. We have to prove that this is an avalanche. This could be sustained, and this is the way it should be. Everyone has to come into this one way or another. And it's not, by the way, saying that, hey, we're all going to walk lockstep with Israel. That's not the point. The point is that you have a conversation, the leaders can pick up the phone and have that conversation. So it has to be, has to be plural. By the way, this is the way that it was. This isn't new. This isn't like a crazy new concept. This is the way it was. It's not an introduction of Jews in this region, in society. This is a reintroduction. This is the way it's supposed to be. This is what's happened for thousands of years. So why are we allowing people to take us back, you know, thousands of years? Let's go back to the way things should be, and develop these relationships. It makes us all better. Manya Brachear Pashman: Next episode, we step out from behind the scenes and on to the South Lawn of the White House where leaders from the United Arab Emirates, Bahrain, Israel and the U.S. signed the Abraham Accords, while the world watched in awe. Atara Lakritz is our producer. T.K. Broderick is our sound engineer. Special thanks to Jason Isaacson, Sean Savage, and the entire AJC team for making this series possible.  You can subscribe to Architects of Peace on Apple Podcasts, Spotify, or wherever you listen to podcasts, and you can learn more at AJC.org/ArchitectsofPeace.  The views and opinions of our guests don't necessarily reflect the positions of AJC.  You can reach us at podcasts@ajc.org. If you've enjoyed this episode, please be sure to spread the word, and hop onto Apple Podcasts or Spotify to rate us and write a review to help more listeners find us. Music Credits: Middle East : ID: 279780040; Composer: Eric Sutherland Frontiers: ID: 183925100; Publisher: Pond5 Publishing Beta (BMI); Composer: Pete Checkley (BMI) Meditative: ID: 115666358; Composer: DANIELYAN ASHOT MAKICHEVICH (IPI NAME #00855552512), UNITED STATES BMI Arabian: Item ID: 214336423; Composer: MusicForVideos Arabian Strings: ID: 72249988; Publisher: EITAN EPSTEIN; Composer: EITAN EPSTEIN Desert: Item ID: 220137401; Publisher: BFCMUSIC PROD.; Composer: Andrei Marchanka Middle East Violin: ID: 277189507; Composer: Andy Warner Arabic Ambient: ID: 186923328; Publisher: Victor Romanov; Composer: Victor Romanov Oriental: Item ID: 190860465; Publisher: Victor Romanov; Composer: Victor Romanov Mystical Middle East: ID: 212471911; Composer: Vicher    

When a person faces a challenge — whether in health, parnasah, shidduchim, or family — of course tefillah is the first response. But sometimes, along with tefillah , a person needs additional zechuyot to open the gates of blessing. After all, the purpose of life is to reach our spiritual potential, and many times it is precisely life's challenges that bring us there. A man we'll call Avraham related that his business was extremely demanding. He was on the phone all day and constantly traveling. Slowly, he stopped praying daily with a minyan . At first, it was only Mincha that he prayed alone. Then it became Arbit as well. Finally, even Shaharit he was praying by himself. In the beginning he felt bad about it, but then he got used to it, and it became his new way of life. One day he closed on a huge business deal. He purchased an office building and paid for it with a mortgage-like loan. His plan was to rent out the offices, cover the mortgage from the rent, and keep the rest as profit. However, he was only able to rent out a few offices. Most of the building remained vacant, and the mortgage payments began draining his personal account. He was losing money every month and sinking into financial trouble. He prayed hard for Hashem's help, but no one responded to any of the advertisements he placed. Around this time, he met a friend who could see the pressure he was under. After hearing all the details, the friend told him he had an idea. He said: "In the sefer Ma'or VaShemesh there is a promise that whoever prays three times a day with a minyan will merit bountiful parnasah . Strengthen yourself in this area, and you will see a yeshu'ah ." Avraham replied that this was not simple for him. His schedule was already set, and it would be extremely difficult to change it around. He did try, but even with the knowledge that it would bring parnasah , he was unable to maintain it. Several months passed, and one summer day in July his friend reminded him that the yahrzeit of the Ma'or VaShemesh was approaching, and asked if he wanted to join him on a trip to Krakow to visit the kever . Avraham needed a salvation badly, so he agreed. He knew his friend would try to convince him to commit to praying with a minyan on the trip — and that's exactly what happened. Throughout the journey, his friend spoke only about this. At the end he told Avraham: "The parnasah will just be a side bonus. The real gain will be the serenity of tefillah , the connection with Hashem, and the constant reminder of your purpose in this world." By the time they arrived, Avraham was convinced. At the kever of the tzaddik, he accepted upon himself to pray all three tefillot every day with a minyan . He also prayed with great intensity that Hashem bless him with abundant parnasah . What happened next was astonishing. Before Avraham even left the cemetery, he received a phone call from a representative of a major company in the country. They were interested in renting out every available office in his building — for the next ten years!. A contract was drawn up and signed soon thereafter.. Avraham had made the best investment of his life: three tefillot a day with minyan . The financial salvation that followed was only the bonus. The true reward was that he reconnected with Hashem and grew immensely in his spiritual life. That, indeed, was the greatest deal he ever made.

In Loving Memory OfYosef SchreiberYosef Ben Aharon TzviMay the soul rest in peace, may Hashem bring comfort to the family.Why does the Torah redundantly say "the judge who will be in those days" - isn't it obvious? What's the Satan's secret weapon when he praises Avraham to Hashem? How does comparing current rabbis to past gedolim fall into this trap? Parshas Shoftim reveals the profound strategy behind Hashem's spiritual GPS system for every generation.

The Power to Rule Part 30 – WE HAVE THE POWER, AVRAHAM, DOVID, YOU & ME Host: Baruch Gartner | Living Aligned Podcast Discover how each generation, even those who "weren't successful," has been building towards redemption and how WE are empowered to finish the job. Learn the Hasidic secrets of Hatzos (midnight), the power to break darkness, and the cosmic significance this moment holds in Jewish history. Explore the stories of Avraham, Dovid, and Ruth, and how their struggles and hidden good points (nekudas tovas) show us the path from darkness to light. Hear how adversity and "big challenges" mean you have an even bigger and holier soul, and that your spiritual struggles are meaningful. Get inspired to fill the "empty space" with light, hope, and action, and see how grassroots efforts are already making a difference in communities from Jerusalem to Tzfat. Practical Hasidic teachings on finding the good in ourselves and others—no matter how hidden—and why NOW is our time to make a real impact. Subscribe for transformational teachings and tools for greater vitality, connection, and joy!

Full TorahAnytime Lecture Video or Audio More classes from R' Eliyahu Maksumov ⭐ 2,429

Nimrod Kor is the co-founder and CTO of Baz, an AI code agent that that helps teams ship better software faster by automating code reviews making software development smoother, faster, and more reliable. Avraham and sat down with Nimrod to discuss how their technology works, how he came up with the idea, how he got funded, how he's marketing their product, tips for startup founders and much more. Do you have a great innovation? We'd love to hear from you. Contact us by going to https://jmbdavis.com/startup/contact. Learn more at https://jmbdavis.com and https://jmbdavis.com/startup. Also available at https://soundcloud.com/jmbdavis/ nimrod-kor-of-baz. Listen to all of the episodes at https://jmbdavis.com/podcast.

We hope you enjoy this shiur. If you would like to sponsor or dedicate any of our shiurim or help with the running costs please do not hesitate to get in contact with us at office@rabbiroodyn.com or WhatsApp +447791221449May Hashem heal the wounded, free the captives and lead our soldiers to a swift and painless victory.#jew #jewish #torah #torahfortoughtimes #rabbiroodyn #bringthemhome #rabbi #torahanytime #Judaism #Israel #shiur #responsetotragictimes #jewishunderstanding #elul #elulvation

When tragedy strikes, what does true responsibility look like? In this episode, Zvi Hirschfield and Sefi Kraut explore Parshat Shoftim and the strange ritual of the eglah arufah—the ceremony performed when a murder goes unsolved. They discuss how Torah refuses to let society shrug off responsibility, insisting that leaders confront tragedy publicly. Drawing on rabbinic debate, they explore two visions of communal accountability: law and order versus meeting basic human needs, raising timeless questions about how justice is pursued and society protects the vulnerable. This week's episode is generously sponsored by Emily Simon, in memory of her very dear friend, Carolyn Mandel, Chana Rafaela bat Avraham v'Sara, who gave so much to her adopted homeland.

Send us a textFairfax, Virginia criminal defense lawyer Jonathan Katz's teacher Gerry Spence lived until 96 years, and transitioned from his body on August 13, 2025. Gerry has had a profound and lifelong impact on Jon Katz's personal and professional lives, as he has had on thousands of people's lives. Great public defender lawyer Shalev Ben-Avraham in this episode joins Jon Katz in diving deep in illustrating the great gifts from Gerry and in deeply thanking and bowing to him. No liner note substitute exists for listening to what Jon and Shalev have to say in this episode. This video is also available on YouTube and on Apple Podcasts. https://www.youtube.com/watch?v=rk_U4BajNnI https://podcasts.apple.com/us/podcast/gerry-spences-gifts-live-on-talk-by-his-students-jon/id1721413675?i=1000722965208This video is also available on YouTube and on Apple Podcasts. https://www.youtube.com/watch?v=rk_U4BajNnI https://podcasts.apple.com/us/podcast/gerry-spences-gifts-live-on-talk-by-his-students-jon/id1721413675?i=1000722965208This podcast with Fairfax, Virginia criminal / DUI lawyer Jon Katz is playable on all devices at podcast.BeatTheProsecution.com. For more information, visit https://KatzJustice.com or contact us at info@KatzJustice.com, 703-383-1100 (calling), or 571-406-7268 (text). If you like what you hear on our Beat the Prosecution podcast, please take a moment to post a review at our Apple podcasts page (with stars only, or else also with a comment) at https://podcasts.apple.com/us/podcast/beat-the-prosecution/id1721413675

We sit down with Professor Berel Dov Lerner, finalist for the Rabbi Sacks Book Prize, to explore his phenomenal book Human–Divine Interactions in the Hebrew Scriptures: Covenants and Cross-Purposes. With a background in philosophy, Prof. Lerner examines how God's project—creating a worthy world—intersects with humanity's project of making life in this world more livable. How do divine and human interests become intertwined? How does God take human concerns into account? And how do we, in turn, project our own moral frameworks onto God, expecting to relate to Him on our terms? Our conversation ranges widely: from negative theology to the Ramḥal's vision of humanity's role in drawing divine abundance into the world through covenants and moral action. We ask whether God's plan would be acceptable if it belonged to a human being, and we explore how the Flood and Sodom narratives reveal God “tying His hands” with moral imperatives. Why does God honor His covenant with Avraham even when Sodom fails to uphold the Noahide baseline? And how does the Berit Ben HaBetarim (Covenant of the Pieces) differ from other, more reciprocal covenants? We tackle imitatio Dei (imitation of God) in the context of Korah's rebellion, and Rambam's provocative claim that we must emulate the God of nature—not the God of history—while still confronting the reality of destruction in the natural world. Prof. Lerner offers a close reading of the seemingly genocidal command to wipe out Amalek, revealing that it may not mean what it appears to. We turn to Jonah's inner conflict—his fear for Israel's future under Assyrian oppression—and consider whether God's use of the kikayon plant is a moment of divine sarcasm. Finally, we grapple with the Akeidah: Why does Avraham argue for Sodom but not for Yitzḥak? And what does his silence tell us about the real nature of this test? Tune in for Prof. Lerner's surprising take.---*This episode is dedicated to the refua shelema of Sarah Miriam bat Tamar, Binyamin ben Zilpa, and our dear friend Yaakov ben Haya Sarah Malakh---• Bio: Dr. Berel Dov Lerner is an Associate Professor of Philosophy at Western Galilee College in Akko, Israel. He earned his BA in Social and Behavioral Sciences from Johns Hopkins University in 1980, his MA in Philosophy from the University of Chicago in 1982, and his PhD in Philosophy from Tel Aviv University in 1999. Born and raised in Washington, D.C., he has lived for decades in Kibbutz Shluhot in Israel's Beit She'an Valley. He is married to Batheva Yaffa Lerner and has five children and several grandchildren. His areas of expertise include philosophy of religion, Jewish thought, philosophy of social science, biblical studies, and Jewish studies.---• Get his book here: https://www.amazon.com/Human-Divine-Interactions-Hebrew-Scriptures-Interdisciplinary-ebook/dp/B0CCZCNJLK---• Welcome to JUDAISM DEMYSTIFIED: A PODCAST FOR THE PERPLEXED | Co-hosted by Benjy & Benzi | Thank you to...Super Patron: Jordan Karmily, Platinum Patron: Craig Gordon, Rod Ilian, Gold Patrons: Dovidchai Abramchayev, Lazer Cohen, Travis Krueger, Vasili Volkoff, Vasya, Silver Patrons: Ellen Fleischer, Daniel M., Rabbi Pinny Rosenthal, Fred & Antonio, Jeffrey Wasserman, and Jacob Winston! Please SUBSCRIBE to this YouTube Channel and hit the BELL so you can get alerted whenever new clips get posted, thank you for your support!

Elohim Ro'a - The G_d who seesWebsite: http://www.battle4freedom.com/Network: https://www.mojo50.comStreaming: https://www.rumble.com/Battle4Freedomhttps://www.youtube.com/@_battle4freedomhttps://www.biblegateway.com/passage/?search=Psalm%20139%3A7&version=CJBPsalm 139:7Where can I go to escape your Spirit? Where can I flee from your presence?Exodus 22 A man from the family of Levi took a woman also descended from Levi as his wife. 2 When she conceived and had a son, upon seeing what a fine child he was, she hid him for three months. 3 When she could no longer hide him, she took a papyrus basket, coated it with clay and tar, put the child in it and placed it among the reeds on the riverbank. 4 His sister stood at a distance to see what would happen to him.5 The daughter of Pharaoh came down to bathe in the river while her maids-in-attendance walked along the riverside. Spotting the basket among the reeds, she sent her slave-girl to get it. 6 She opened it and looked inside, and there in front of her was a crying baby boy! Moved with pity, she said, "This must be one of the Hebrews' children." 7 At this point, his sister said to Pharaoh's daughter, "Would you like me to go and find you one of the Hebrew women to nurse the baby for you?" 8 Pharaoh's daughter answered, "Yes, go." So the girl went and called the baby's own mother. 9 Pharaoh's daughter told her, "Take this child away, and nurse it for me, and I will pay you for doing it." So the woman took the child and nursed it. 10 Then, when the child had grown some, she brought him to Pharaoh's daughter; and she began to raise him as her son. She called him Moshe [pull out], explaining, "Because I pulled him out of the water."11 One day, when Moshe was a grown man, he went out to visit his kinsmen; and he watched them struggling at forced labor. He saw an Egyptian strike a Hebrew, one of his kinsmen. 12 He looked this way and that; and when he saw that no one was around, he killed the Egyptian and hid his body in the sand. 13 The next day, he went out and saw two Hebrew men fighting with each other. To the one in the wrong he said, "Why are you hitting your companion?" 14 He retorted, "Who appointed you ruler and judge over us? Do you intend to kill me the way you killed the Egyptian?" Moshe became frightened. "Clearly," he thought, "the matter has become known." 15 When Pharaoh heard of it, he tried to have Moshe put to death. But Moshe fled from Pharaoh to live in the land of Midyan.One day, as he was sitting by a well, 16 the seven daughters of the priest of Midyan came to draw water. They had filled the troughs to water their father's sheep, 17 when the shepherds came and tried to drive them away. But Moshe got up and defended them; then he watered their sheep. 18 When they came to Re‘u'el their father, he said, "How come you're back so soon today?" 19 They answered, "An Egyptian rescued us from the shepherds; more than that, he drew water for us and watered the sheep." 20 He asked his daughters, "Where is he? Why did you leave the man there? Invite him to have something to eat."21 Moshe was glad to stay on with the man, and he gave Moshe his daughter Tzipporah in marriage. 22 She gave birth to a son, and he named him Gershom [foreigner there], for he said, "I have been a foreigner in a foreign land."23 Sometime during those many years the king of Egypt died, but the people of Isra'el still groaned under the yoke of slavery, and they cried out, and their cry for rescue from slavery came up to G_d. 24 G_d heard their groaning, and G_d remembered his covenant with Avraham, Yitz'chak and Ya`akov. 25 G_d saw the people of Isra'el, and G_d acknowledged them.Credit to:https://unsplash.com/photos/person-holding-magnifying-glass-near-desk-globe-b5S4FrJb7yQ

In this episode of the Parsha Review Podcast, Rabbi Aryeh Wolbe introduces Parshas Va'eschanan, which follows Tisha B'Av, a day of mourning for the destruction of the two Temples and other tragedies in Jewish history. The episode focuses on Moses' heartfelt pleas—515 prayers—to enter the Land of Israel, which God ultimately denies, commanding him to stop to avoid compelling divine acquiescence. Rabbi Wolbe is joined by his nephew, Avram Blackman, a seventh-grader from Toronto, who shares a profound insight on the parsha. Avram highlights Moses' resilience, noting that despite his unanswered prayers, Moses continued to teach and strengthen the Jewish people, delivering the Shema and Torah without complaint. Avram connects this to a personal story about his rebbe, who, unable to speak due to a medical procedure, wrote personalized, heartfelt letters to each student on the last day of school, pouring his love and pride into words that carried lasting impact. Avram compares this to the Torah itself, likening it to a divine letter from Hashem, written to endure beyond spoken words, ensuring an eternal connection. He addresses the question of why Moses prayed 515 times if his request was denied, explaining that prayer is about building a relationship with God, not just achieving desires. Each prayer brought Moses closer to Hashem, just as his rebbe's letters deepened the bond with his students. Rabbi Wolbe reinforces this, emphasizing that prayer elevates us spiritually, regardless of the outcome, and encourages listeners to see every prayer as a step toward divine closeness. The episode concludes with a blessing for fulfilled prayers and a meaningful Shabbos._____________This episode (Ep 7.41) of the Parsha Review Podcast by Rabbi Aryeh Wolbe on Parshas Va'eschanan is dedicated in honor of our Holy Soldiers in the Battlefield and our Torah Scholars in the Study Halls who are fighting for the safety of our nation!Download & Print the Parsha Review Notes:https://drive.google.com/drive/folders/1ncaRyoH5iJmGGoMZs9y82Hz2ofViVouv?usp=sharingRecorded at TORCH Studios (C) to an online TORCHzoom.com audience on August 4, 2025, in Passaic, New Jersey.Released as Podcast on August 4, 2025_____________Subscribe: Apple Podcasts (https://podcasts.apple.com/us/podcast/parsha-review-podcast-rabbi-aryeh-wolbe/id1651930083)Spotify (https://open.spotify.com/show/22lv1kXJob5ZNLaAl6CHTQ) to stay inspired! Share your questions at awolbe@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Subscribe and Listen to other podcasts by Rabbi Aryeh Wolbe: NEW!! 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, #Parsha, #Deuteronomy, #Prayer, #Moshe, #Va'esHanan, #Rebbe, #Torah, #Leadership, #Love, #Connection, #Spiritual, #God, #Relationship ★ Support this podcast ★

In this episode of the Parsha Review Podcast, Rabbi Aryeh Wolbe introduces Parshas Va'eschanan, which follows Tisha B'Av, a day of mourning for the destruction of the two Temples and other tragedies in Jewish history. The episode focuses on Moses' heartfelt pleas—515 prayers—to enter the Land of Israel, which God ultimately denies, commanding him to stop to avoid compelling divine acquiescence. Rabbi Wolbe is joined by his nephew, Avram Blackman, a seventh-grader from Toronto, who shares a profound insight on the parsha. Avram highlights Moses' resilience, noting that despite his unanswered prayers, Moses continued to teach and strengthen the Jewish people, delivering the Shema and Torah without complaint. Avram connects this to a personal story about his rebbe, who, unable to speak due to a medical procedure, wrote personalized, heartfelt letters to each student on the last day of school, pouring his love and pride into words that carried lasting impact. Avram compares this to the Torah itself, likening it to a divine letter from Hashem, written to endure beyond spoken words, ensuring an eternal connection. He addresses the question of why Moses prayed 515 times if his request was denied, explaining that prayer is about building a relationship with God, not just achieving desires. Each prayer brought Moses closer to Hashem, just as his rebbe's letters deepened the bond with his students. Rabbi Wolbe reinforces this, emphasizing that prayer elevates us spiritually, regardless of the outcome, and encourages listeners to see every prayer as a step toward divine closeness. The episode concludes with a blessing for fulfilled prayers and a meaningful Shabbos._____________This episode (Ep 7.41) of the Parsha Review Podcast by Rabbi Aryeh Wolbe on Parshas Va'eschanan is dedicated in honor of our Holy Soldiers in the Battlefield and our Torah Scholars in the Study Halls who are fighting for the safety of our nation!Download & Print the Parsha Review Notes:https://drive.google.com/drive/folders/1ncaRyoH5iJmGGoMZs9y82Hz2ofViVouv?usp=sharingRecorded at TORCH Studios (C) to an online TORCHzoom.com audience on August 4, 2025, in Passaic, New Jersey.Released as Podcast on August 4, 2025_____________Subscribe: Apple Podcasts (https://podcasts.apple.com/us/podcast/parsha-review-podcast-rabbi-aryeh-wolbe/id1651930083)Spotify (https://open.spotify.com/show/22lv1kXJob5ZNLaAl6CHTQ) to stay inspired! Share your questions at awolbe@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Subscribe and Listen to other podcasts by Rabbi Aryeh Wolbe: NEW!! 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, #Parsha, #Deuteronomy, #Prayer, #Moshe, #Va'esHanan, #Rebbe, #Torah, #Leadership, #Love, #Connection, #Spiritual, #God, #Relationship ★ Support this podcast ★

Rabbi Avraham Arieh Trugman has nearly 50 years of experience in the field of Jewish education. He was a founding family of Mevo Modiim, Israel in 1976, where he served as the Director of the Center for Jewish Education, which successfully ran programs for over 5,000 participants yearly from over 25 countries. In 1988, Rabbi Trugman took the position of Regional Director of NCSY in Denver, Colorado. He returned to Israel in 1995 and became director of VISA (Visiting Israel Student Association), running programs on five campuses. Rabbi Trugman is now the Director of Ohr Chadash: New Horizons in Jewish Experience, a dynamic program he created that has run programs for tens of thousands of participants.Rabbi Trugman has written twenty-three books and produced nine music discs of original music. To see a full description of the books and music go to http://thetrugmans.com/bookstore/ and  http://thetrugmans.com/musicstore/---Please rate and review the Empowered Jewish Living podcast on whatever platform you stream it. Please follow Rabbi Shlomo Buxbaum and the Lev Experience on the following channels:Facebook: @ShlomobuxbaumInstagram: @shlomobuxbaumYouTube: @levexperienceOrder Rabbi Shlomo' books: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠The Four Elements of an Empowered Life: A Guidebook to Discovering Your Inner World and Unique Purpose⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠---⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠The Four Elements of Inner Freedom: The Exodus Story as a Model for Overcoming Challenges and Achieving Personal Breakthroughs⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ You can order a copy on⁠ Amazon⁠ or in your local Jewish bookstore.

In this transformative episode, part two of our seven-part Merkavah series, Rabbi Meisel explores Yitzchak as the embodiment of Gevurah, the divine quality of discipline, restraint, and the power to transform potential into reality. Building on the foundation of Avraham's Chesed, we uncover how Yitzchak's very existence, and especially the Akeidah, reveals a spiritual blueprint for personal growth, resilience, and the miracle of becoming. Through deep Torah insights, metaphors of birth and laughter, and the cosmic resonance of the shofar, this conversation draws a powerful connection between Gevurah and the hidden strength in navigating life's challenges.Join the Conversation! Be part of our growing community—join the Shema Podcast for the Perplexed WhatsApp group to share feedback, discuss episodes, and suggest future topics. Click here to sign up.Want to keep going deeper? Explore Revealing the Hidden with Rabbi Gershon Meisel—uncovering the depth behind Torah, life, and the spiritual reality beneath it all.

Avner Spector is the founder of Curespec, a MedTech company that developed a non-invasive device using low-intensity acoustic shockwaves to restore kidney function and lower blood pressure. Avner brings over 30 years of medical technology experience and has led advanced R&D in leading medical instrument companies worldwide. Avraham and sat down with Avner to discuss how their technology works, how he came up with the idea, how he got funded, how he's marketing their product, tips for startup founders and much more. Do you have a great innovation? We'd love to hear from you. Contact us by going to https://jmbdavis.com/startup/contact. Learn more at https://jmbdavis.com and https://jmbdavis.com/startup. Also available at https://soundcloud.com/jmbdavis/ avner-spector-of-curespec. Listen to all of the episodes at https://jmbdavis.com/podcast.

In this episode of the show, I schmooze with Shifra Ruth Corrigan (Christa), who is a convert to Judaism. Shifra is an ebullient, articulate person who expresses with great verve her passion for becoming a Jew and the beauty of the Jewish people and Israel. We discuss, her decision to convert which she describes as simply, “coming home.” She talks about her family and friend's response to she becoming a Jew, and how she lost many friends after October 7th. Shifra expresses her great love of the mitzvoth (commandments), her favorite being Shabbat. She also talks to me about her business, ‘Hey Chai Hello,' a Jewish and pro-Israel apparel brand that she says, “feels like a daily hug for your identity.” She says she doesn't have a historic lineage of recipes or heirlooms, so she created her own – “something entirely new as a way to honor my soul's journey back to HaShem (God).” She added, “That's why every tee, sweatshirt, or art print is meaningful to me—it's part of that reclamation and celebration.” Shifra is a life coach, a huge hockey fan (Go Knights), animal love and says, “I'm a big believer that life's best lived barefoot and on purpose. She says, “At the core of everything I do is this simple truth: I'm a coach. I'm an artist. I'm a designer. I'm a small business owner. My name is Shifra Ruth bat Avraham v'Sarah, and I am a proud Jewish woman.”

In this episode of the show, I schmooze with Shifra Ruth Corrigan (Christa), who is a convert to Judaism. Shifra is an ebullient, articulate person who expresses with great verve her passion for becoming a Jew and the beauty of the Jewish people and Israel. We discuss, her decision to convert which she describes as simply, “coming home.” She talks about her family and friend's response to she becoming a Jew, and how she lost many friends after October 7th. Shifra expresses her great love of the mitzvoth (commandments), her favorite being Shabbat. She also talks to me about her business, ‘Hey Chai Hello,' a Jewish and pro-Israel apparel brand that she says, “feels like a daily hug for your identity.” She says she doesn't have a historic lineage of recipes or heirlooms, so she created her own – “something entirely new as a way to honor my soul's journey back to HaShem (God).” She added, “That's why every tee, sweatshirt, or art print is meaningful to me—it's part of that reclamation and celebration.” Shifra is a life coach, a huge hockey fan (Go Knights), animal love and says, “I'm a big believer that life's best lived barefoot and on purpose. She says, “At the core of everything I do is this simple truth: I'm a coach. I'm an artist. I'm a designer. I'm a small business owner. My name is Shifra Ruth bat Avraham v'Sarah, and I am a proud Jewish woman.”

In this episode we explore the life of Avraham Avinu as the embodiment of Chesed (loving-kindness) and the first to crown Hashem as King. Joined by Rabbi Meisel, we discuss how Avraham's spiritual journey, marked by courage, isolation, and unwavering faith, serves as a model for those navigating their own path back to truth, often feeling alone or disconnected from their past communities. Through his story, we gain insight into the deeper meaning of divine kingship, personal transformation, and the sacred role each individual plays in bringing holiness into the world. This episode is an invitation to recognize the Avraham within, and to embrace the unique purpose Hashem has placed in each of us.Join the Conversation! Be part of our growing community—join the Shema Podcast for the Perplexed WhatsApp group to share feedback,  discuss episodes, and suggest future topics. Click here to sign up.Want to keep going deeper? Explore Revealing the Hidden with Rabbi Gershon Meisel—uncovering the depth behind Torah, life, and the spiritual reality beneath it all.

Abraham's Covenant with Abimelech Today we are going through the second half of Genesis 21 which happens in two parts The first part is focused on Hagar and Yishmael, which makes sense. That's what flows right out of it. But next is gonna come another round of interactions between Avraham and Abimelech.…

This upcoming Shabbos presents a unique event: a meeting between the weekly Torah Parsha and the date of the day itself; we will read in the Torah about the very day on which the Parsha is being read. This Shabbos will be Rosh Chodesh Av, and in the Parsha we will read about the death of Aharon, which occurred “in the fifth month, on the first of the month”—on Rosh Chodesh Av.This rare alignment invites us to explore the enigma of Aharon's yahrzeit: What merit did Aharon have to be the only person in the entire Tanakh—throughout thousands of years of history—whose date of death is explicitly stated in the Torah?The Tanakh does not record the death dates of any of humanity's great figures - not Avraham nor Sarah, not Yoseph nor David. Now although we do know many of their yahrtziets by inference or calculations, but the Torah itself does not mention them - besides for one exception: Aharon's death.This exception becomes even more intriguing when we consider where the Torah chooses to mention the date of Aharon's death: in our portion, even though it has no relevance to the portion's content.

In the beginning of this week's parasha , Pinchas, we read about the great rewards Pinchas received for doing the will of Hashem under very difficult circumstances. The Midrash at the end of parashat Balak asks how could it be that Moshe Rabbenu forgot the halacha of what was supposed to be done with Zimri and Kozbi? Thr Midrash answered, it was מן השמים, in order to give Pinchas the ability to get what Hashem wanted to give him. Although when we read the pesukim it seems like everything happened in the natural course of events, in actuality, it was Hashem pulling the strings. Now was Pinchas's time and if, in order for that to happen, the greatest Rabbi in history needed to forget a halacha , then that's what was going to happen. But it goes even further. Every person's tests and opportunities for growth have already been mapped out for them way before they were even born. Hashem knows what each person needs to fulfill his mission and He sets each person up with the tests that they need to accomplish that mission. The Vilna Gaon writes, Bilaam was being tested by Hashem to see if he would go to curse the Jews against His will. Hashem sent him many obstacles to give him help with that test and he failed each time. That story, as well, seemed very natural. The nation of Moav became afraid of the Jews after they conquered Sichon and Og, and so they hired someone who seemed capable of cursing them to remove the threat. Chazal tell us, one of the things Hashem created on the sixth day of Creation during bein hashemashot was the פי האתון – the mouth of the donkey who tried to dissuade Bilaam from continuing on. This means, already from the beginning of time, Hashem was preparing the tests that Bilaam needed to go through. Korach was tested when he didn't receive the position he wanted. His job was to say, "It's מן השמים ," and accept it. But instead, he made a revolt against Moshe and Aharon. There as well, everything seemed very natural, but Chazal tell us, the spot of the earth which swallowed up the eida of Korach was created already on bein hashemashot during the six days of Creation. At that time, when Hashem was creating the world, He was already preparing the necessary components for the test he was going to give Korach thousands of years later. Avraham Avinu's tenth test of Akedat Yitzchak , which we are still benefiting from today, did not just happen at that time. That ram that he slaughtered instead of Yitzchak was created during the six days of Creation. Already from then, Hashem was planning out every single nisayon that Avraham would need to go through. And the same is true of every single individual. Sometimes we find ourselves in situations we don't want to be in and we start trying to figure out how we got there. Our job is not to backtrack and see how we could have avoided it. Our job is to do what Hashem wants us to do in that very situation. Every circumstance we find ourselves in had been carefully planned out for us to achieve our purpose here. What may seem to be a bunch of natural happenings is nothing other than the yad Hashem. In life, we need to pass each test as it comes. We don't know how much is riding on each one of them. The next test could be what we need that will make us zocheh to the beracha that we have been seeking. Every one is necessary for us to pass and b'ezrat Hashem, if we do, then we will be fulfilling the purpose of our creation. Shabbat Shalom.

Legacy learner and leader - Trendsetting ObedienceWebsite: http://www.battle4freedom.com/Network: https://www.mojo50.comStreaming: https://www.rumble.com/Battle4Freedomhttps://www.youtube.com/@_battle4freedomhttps://www.biblegateway.com/passage/?search=Deuteronomy%206%3A6-7&version=CJBDeuteronomy 6:6-7These words, which I am ordering you today, are to be on your heart; and you are to teach them carefully to your children. You are to talk about them when you sit at home, when you are traveling on the road, when you lie down and when you get up.Genesis 50:1 Yosef fell on his father's face, wept over him and kissed him. 2 Then Yosef ordered the physicians in his service to embalm his father. So the physicians embalmed Isra'el. 3 Forty days were spent at this, the normal amount of time for embalming. Then the Egyptians mourned for him seventy days.Genesis 50:4 When the period of mourning was over, Yosef addressed to the household of Pharaoh: "I would like to ask a favor. Tell Pharaoh, 5 `My father had me swear an oath. He said, "I am going to die. You are to bury me in my grave, which I dug for myself in the land of Kena`an." Therefore, I beg you, let me go up and bury my father; I will return.'" 6 Pharaoh responded, "Go up and bury your father, as he made you swear."Genesis 50:7 So Yosef went up to bury his father. With him went all Pharaoh's servants, the leaders of his household and the leaders of the land of Egypt, 8 along with the entire household of Yosef, his brothers and his father's household; only their little ones, their flocks and their cattle did they leave in the land of Goshen. 9 Moreover, there went up with him both chariots and horsemen — it was a very large caravan.Genesis 50:10 When they arrived at the threshing-floor in Atad, beyond the Yarden, they raised a loud and bitter lamentation, mourning for his father seven days. 11 When the local inhabitants, the Kena`ani, saw the mourning on the floor of Atad they said, "How bitterly the Egyptians are mourning!" This is why the place was given the name Avel-Mitzrayim [mourning of Egypt], there beyond the Yarden.Genesis 50:12 His sons did to him as he had ordered them to do — 13 they carried him into the land of Kena`an and buried him in the cave in the field of Makhpelah, which Avraham had bought, along with the field, as a burial-place belonging to him, from `Efron the Hitti, by Mamre.Genesis 50:14 Then, after burying his father, Yosef returned to Egypt, he, his brothers and all who had gone up with him to bury his father.Genesis 50:15 Realizing that their father was dead, Yosef's brothers said, "Yosef may hate us now and pay us back in full for all the suffering we caused him." 16 So they sent a message to Yosef which said, "Your father gave this order before he died: 17 `Say to Yosef, "I beg you now, please forgive your brothers' crime and wickedness in doing you harm."' So now, we beg of you, forgive the crime of the servants of the G_d of your father." Yosef wept when they spoke to him; 18 and his brothers too came, prostrated themselves before him and said, "Here, we are your slaves." Genesis 50:19 But Yosef said to them, "Don't be afraid! Am I in the place of G_d? 20 You meant to do me harm, but G_d meant it for good — so that it would come about as it is today, with many people's lives being saved. 21 So don't be afraid — I will provide for you and your little ones." In this way he comforted them, speaking kindly to them.Genesis 50:22 Yosef continued living in Egypt, he and his father's household. Yosef lived 110 years. 23 Yosef lived to see Efrayim's great-grandchildren, and the children of M'nasheh's son Makhir were born on Yosef's knees.Genesis 50:24 Yosef said to his brothers, "I am dying. But G_d will surely remember you and bring you up out of this land to the land which he swore to Avraham, Yitz'chak and Ya`akov." 25 Then Yosef took an oath from the sons of Isra'el: "G_d will surely remember you, and you are to carry my bones up from here." 26 So Yosef died at the age of 110, and they embalmed him and put him in a coffin in Egypt.https://www.biblegateway.com/passage/?search=Proverbs%2022%3A6&version=CJBProverbs 22:6Train a child in the way he [should] go; and, even when old, he will not swerve from it.Credit to:Photo by Melvin Matute from Pexels: https://www.pexels.com/photo/close-up-of-parents-and-child-palms-together-6211446/Photo by RDNE Stock project from Pexels: https://www.pexels.com/photo/close-up-shot-of-a-tombstone-6841236/

Yahrtzeit Yomi #1553!!כ תמוזRav Avraham Chaim Na'ehרב אברהם חיים ב״ר מנחם מנדל נאהקצות השלחןשיעורי תורה(1890 - 1954)

Rabbi Meir Kahane represents strength and Judean values to Zionists, and an 'extremist' to antisemites of all stripes, which includes self-hating Jews. But who really was Kahane? Why the relentless negative smearing of his accomplishments from the Establishment Jewish organizations and 'leaders'? Please join TBTN's conversation featuring Yisrael Yaacob ben Avraham, JDL 613's (https://www.jdl613brotherhood.com/) President as we discuss all the aforementioned plus numerous other supporting topics - from ancient Judean history, to what actually are Judean values, where did Israel go wrong on Arab occupier policies, and why exactly is Kahane fully vindicated today, post the Jewish genocide, which occurred not even two years ago. www.tbtnisrael.com

Exit stage right - The Chief End of ManWebsite: http://www.battle4freedom.com/Network: https://www.mojo50.comStreaming: https://www.rumble.com/Battle4Freedomhttps://www.youtube.com/@_battle4freedomhttps://www.biblegateway.com/passage/?search=Ecclesiastes%2012%3A14&version=CJBEcclesiastes 12:14For God will bring to judgment everything we do, including every secret, whether good or bad.[Here is the final conclusion, now that you have heard everything: fear God, and keep his mitzvot; this is what being human is all about.]The Westminister Shorter Catechism asks the question, "What is the chief end of man?” Many of us know the answer. "Man's chief end is to glorify G_d, and to enjoy him forever.Genesis 49:1 Then Ya`akov called for his sons and said, "Gather yourselves together, and I will tell you what will happen to you in the acharit-hayamim. 2 Assemble yourselves and listen, sons of Ya`akov; pay attention to Isra'el your father.Genesis 49:3 "Re'uven, you are my firstborn, my strength, the firstfruits of my manhood. 4 Though superior in vigor and power you are unstable as water, so your superiority will end, because you climbed into your father's bed and defiled it — he climbed onto my concubine's couch!Genesis 49:5 "Shim`on and Levi are brothers, related by weapons of violence. 6 Let me not enter their council, let my honor not be connected with their people; for in their anger they killed men, and at their whim they maimed cattle. 7 Cursed be their anger, for it has been fierce; their fury, for it has been cruel. I will divide them in Ya`akov and scatter them in Isra'el.Genesis 49:8 "Y'hudah, your brothers will acknowledge you, your hand will be on the neck of your enemies, your father's sons will bow down before you. 9 Y'hudah is a lion's cub; my son, you stand over the prey. He crouches down and stretches like a lion; like a lioness, who dares to provoke him? 10 The scepter will not pass from Y'hudah, nor the ruler's staff from between his legs, until he comes to whom [obedience] belongs; and it is he whom the peoples will obey. 11 Tying his donkey to the vine, his donkey's colt to the choice grapevine, he washes his clothes in wine, his robes in the blood of grapes. 12 His eyes will be darker than wine, his teeth whiter than milk.Genesis 49:13 "Z'vulun will live at the seashore, with ships anchoring along his coast and his border at Tzidon.Genesis 49:14 "Yissakhar is a strong donkey lying down in the sheep sheds. 15 On seeing how good is settled life and how pleasant the country,he will bend his back to the burden, and submit to forced labor.Genesis 49:16 "Dan will judge his people as one of the tribes of Isra'el. 17 Dan will be a viper on the road, a horned snake in the paththat bites the horse's heels so its rider falls off backward. 18 I wait for your deliverance, Adonai.Genesis 49:19 "Gad [troop]— a troop will troop on him, but he will troop on their heel. 20 "Asher's food is rich — he will provide food fit for a king. 21 "Naftali is a doe set free that bears beautiful fawns.Genesis 49:22 "Yosef is a fruitful plant, a fruitful plant by a spring, with branches climbing over the wall. 23 The archers attacked him fiercely, shooting at him and pressing him hard; 24 but his bow remained taut; and his arms were made nimble by the hands of the Mighty One of Ya`akov, from there, from the Shepherd, the Stone of Isra'el, 25 by the G_d of your father, who will help you, by El Shaddai, who will bless you with blessings from heaven above, blessings from the deep, lying below, blessings from the breasts and the womb. 26 The blessings of your father are more powerful than the blessings of my parents, extending to the farthest of the everlasting hills; they will be on the head of Yosef, on the brow of the prince among his brothers. Genesis 49:27 "Binyamin is a ravenous wolf, in the morning devouring the prey, in the evening still dividing the spoil.”Genesis 49:28 All these are the twelve tribes of Isra'el, and this is how their father spoke to them and blessed them, giving each his own individual blessing. 29 Then he charged them as follows: "I am to be gathered to my people. Bury me with my ancestors in the cave that is in the field of `Efron the Hitti, 30 the cave in the field of Makhpelah, by Mamre, in the land of Kena`an, which Avraham bought together with the field from `Efron the Hitti as a burial-place belonging to him — 31 there they buried Avraham and his wife Sarah, there they buried Yitz'chak and his wife Rivkah, and there I buried Le'ah — 32 the field and the cave in it, which was purchased from the sons of Het.”Genesis 49:33 When Ya`akov had finished charging his sons, he drew his legs up into the bed, breathed his last and was gathered to his people.Credit to:https://unsplash.com/photos/an-empty-road-in-the-middle-of-a-wooded-area--YV0Zkh2jRMhttps://unsplash.com/photos/a-yellow-road-sign-sitting-on-top-of-a-sandy-beach-__HDU6msgQ4https://unsplash.com/photos/black-flat-screen-computer-monitor-uGqrMOHlkl0https://unsplash.com/photos/white-printer-paper-with-black-text-1UDjq8s8cy0https://unsplash.com/photos/red-theater-curtain-WW1jsInXgwM

Why does Bilaam say he wants to have his death be in the lot of Avraham, Yitzchak, and Yaakov?

Bilaam and Avraham. Similar but Different?

Shalom Truth-Seekers in Yeshua Messiah. This is the first installment in a series of detailed teaching on the Hebrew concept of “covenant” (or “Berit”) and its foundational role in the faith and salvation of God's (i.e. Yehovah's) chosen ones. In this installment we introduce the Hebrew concept of covenant by exploring the term's meaning. We also emphasize its significance as a sacred, legally binding relationship between Yehovah (God) and His chosen people, Yisra'el/Yasharal, with its physical and spiritual implications for all humanity. The teaching critiques denominational misunderstandings and highlights covenant's Torah roots and its wider scriptural (i.e. both Tanach and Brit HaDashah) importance. Introduction to the Covenant Series We begin by recalling a previous post on Genesis 12:3. The title of that post is: Does "I Will Bless Those Who Bless and Curse Those Who Curse," Apply to the Modern Nation of Israel? (If you've not had the opportunity to listen to or read that post, we humbly invite you to do so by clicking this link https://www.themessianictorahobserver.org/2025/06/28/does-i-will-bless-those-who-bless-and-curse-those-who-curse-apply-to-the-modern-nation-of-israel/) In that post we clarified that the verse is not a command to bless the modern nation-state of Israel. But rather the verse is a prescriptive covenant provision. This provision states that those who treat God's chosen people, according to Torah principles, receive Yah's favor, while those who mistreat them face divine harm. And thus, covenant is central to God's relationship with His covenant people, Israel/Yisra'el/Yasharal. And it was that post that has prompted this covenant teaching series. In this series, we will explore the refined and broader principles of covenant that link it to God's/Yah's Grand Plan of Salvation, Restoration, and Redemption through the Person and Ministries of Yeshua HaMashiyach. Also in this post, we stress that denominational Christianity often fails to grasp the true Hebrew concept of covenant's significance because of their overall rejection of Torah and Hebraic principles. Because of denominationalism's wholesale rejection of Torah and Hebraic principles, they fail to recognize that the covenant is the sole pathway to a true relationship with God/Yehovah. That God-human relationship was established originally with Abraham and came to its fullest realization in the Person and Ministries of Yeshua Messiah. We will see that faithfulness to Torah and covenant obedience are essential for salvation and entry into the Kingdom of Heaven (Mat 7.22-23). Understanding the Hebrew Concept of Covenant Covenant, or "Berit" (in Hebrew), is a set apart, legally binding relational agreement between God/Yehovah and His chosen people. (Later on in this series we will see that Yah's chosen people are not limited to just the biological descendants of Avraham, Yitschaq, and Ya'achov.) But covenant frames the established relationship between God and His chosen ones with rules/behavioral expectations, obligations, and promises. Secularists may view a covenant much like a contract. But we will see as we delve deeper into the covenant Yah established/cut with His chosen ones that the concept of covenant is deeper. It's akin to a marriage-like partnership that is characterized by love, grace, and mercy. Both parties of the relational covenant agreement are bound to uphold the tenets of the established covenant. But God's faithfulness ensures the covenant's integrity, even when the covenant's human-signatory to the covenant, fail to keep their end of the covenant agreement. This faithfulness on God's/Yehovah's part is an immutable trait of God. Moseh described this character trait accordingly:  “Yehovah/God is not a man that He should lie, nor a son of man (i.e. a human being) that He should repent (i.e. change His mind). Has He said and will He not do it? Or has He spoken, and will He not establish it?” (Numbers 23:19; LSB) The covenant (sometimes referred to as a blood covenant) is solemnly "cut" or established through an ancient middle eastern ritual that involves animal sacrifices. This bloody, solemn act symbolizes the serious and binding nature of the agreement (Gen 15). The Hebrew word "Berit" pictographically combines elements representing family, leadership, work, and consent. These elements underscore the covenant's relational and purposeful dimensions. Key Biblical Covenants We furthermore outline the five major expansions of Yah's covenant with His chosen ones: The Noahic Covenant (Genesis 6 and 9) The Patriarchal Covenant with Abraham and his descendants (Genesis 12, 15, 17) The National Covenant given through Moses at Sinai (Exodus 19-24) The Davidic Covenant with King David (2 Chronicles, Psalms, Isaiah) The New or Renewed Covenant prophesied by Jeremiah and Ezekiel (Jeremiah 31:31-34; Ezekiel 36:26-38) Each covenant expansion reveals aspects of God's/Yah's immutable character and the love He has for His set apart people. These expansions include expectations Yah for His covenant people. These expansions of covenant shape Israel's identity and sacred mission on the earth. The Commonness and Uniqueness of Covenants While covenants were common in the ancient Near East, often understood by scholars as treaties that various kings established with their vassals, the Hebrew covenant is unique. For we find that it is initiated solely by God acting from a position of sovereignty. God/Yah offers to His chosen ones a non-negotiable invitation to enter into a relationship with Him that is based on grace and love. Humans may accept or reject that invitation, but they cannot alter the terms of that covenant. Why? Because it is God/Yah Who carries the covenant's weight. Not from a position of subjugating His people, but from an expression of His desire for loving communion with His people. The covenant is thus a sacred bond with rules that both parties must honor. Those who accept the terms of the covenant commit to loving God (and loving God/Yah comes through faithful obedience to Him) and loving one another (Luk 10:27). The prophet Jeremiah's words to the Babylonian captives illustrate God's faithfulness to His covenant despite Israel's failures (chapter 29). Because of Yah's steadfastness to His Covenant, He promises Judah restoration and a future of peace. Greek Understanding of Covenant and Terminology In this teaching we also contrast the Hebrew "Berit" with the Greek "diatheke" that is used in the New Testament and in the LXX/Septuagint. While "diatheke" can refer to a “will” or “testament,” the Greek version of covenant does not capture the rich spiritual depth of the Hebrew, which involves an enduring, intimate relationship that has far-reaching implications for humanity's salvation. Varying Definitions of Covenant We list several scholarly definitions for covenant, some of which emphasize covenant as an alliance, compact, treaty, or sacred kinship bonds. The Hebrew understanding of covenant, however, centers on relationship, promises, and expectations established uniquely by God/Yehovah with Israel/Yisra'el/Yasharal. Conclusion We conclude our discussion by emphasizing the necessity of understanding covenant from a Hebrew perspective that is rooted in Torah, the Prophets, and the Writings. A Greek-only or New Testament-only view limits comprehension of this critical concept and the one that embraces it from that Greek perspective risks missing the covenant's full significance for individual believers and the collective identity of Israel. The covenant remains the foundation for humanity's salvation and our entry into the Kingdom of God (i.e. the Malchut Ahlohim).  

In Tehillim 1:1, the verse begins with "ashrei ha'ish," happy is the man. According to Rabbi Yonantan, the man is Avraham, who did not associate himself with the dor haflaga, the people of Sodom and the Philistines. A similar verse in Tehillim 112:1 employs the same phrase "ashrei ish" who fears God. Why is the masculine form used and not the feminine? Two explanations are offered: happy is the person who repents when still young or happy is the person who can control one's evil inclination like a man, i.e., a warrior overcoming his enemies. The continuation of the verse is, "He delights in God's mitzvot." This is explained as one who does mitzvot for the sake of doing a mitzva and not for receiving a reward. In Tehillim 1:1-2, the verse says that instead of being with evildoers, happy is the person who desires the Torah of God. Rebbi derives from this verse that a person can only learn Torah from the parts of the Torah that one desires to study. Rava extrapolates the verse in the same way and derives other concepts about stages of learning Torah and best practices of learning Torah from these verses and others. What are the rewards received for learning Torah? The Mishna forbids building the area in the bathhouse that was built for an idol. Rabbi Elazar in the name of Rabbi Yochanan explains that if one got paid, the money is permitted for use. How is this explained? The Mishna does not permit making jewelry for idol worship, but Rabbi Eliezer rules that one could get paid for doing that. Since one cannot sell land to gentiles in Israel, one can also not sell items that are attached to the ground, unless they are already detached. Rabbi Yehuda permits them if they are being sold to be detached after the sale.      

In Tehillim 1:1, the verse begins with "ashrei ha'ish," happy is the man. According to Rabbi Yonantan, the man is Avraham, who did not associate himself with the dor haflaga, the people of Sodom and the Philistines. A similar verse in Tehillim 112:1 employs the same phrase "ashrei ish" who fears God. Why is the masculine form used and not the feminine? Two explanations are offered: happy is the person who repents when still young or happy is the person who can control one's evil inclination like a man, i.e., a warrior overcoming his enemies. The continuation of the verse is, "He delights in God's mitzvot." This is explained as one who does mitzvot for the sake of doing a mitzva and not for receiving a reward. In Tehillim 1:1-2, the verse says that instead of being with evildoers, happy is the person who desires the Torah of God. Rebbi derives from this verse that a person can only learn Torah from the parts of the Torah that one desires to study. Rava extrapolates the verse in the same way and derives other concepts about stages of learning Torah and best practices of learning Torah from these verses and others. What are the rewards received for learning Torah? The Mishna forbids building the area in the bathhouse that was built for an idol. Rabbi Elazar in the name of Rabbi Yochanan explains that if one got paid, the money is permitted for use. How is this explained? The Mishna does not permit making jewelry for idol worship, but Rabbi Eliezer rules that one could get paid for doing that. Since one cannot sell land to gentiles in Israel, one can also not sell items that are attached to the ground, unless they are already detached. Rabbi Yehuda permits them if they are being sold to be detached after the sale.      

Dans ce nouvel épisode de Panim El Panim

Is Bilaam a villain—or a mirror? In this episode, Zvi Hirschfield and Rabbi Mike Feuer dive into Parshat Balak to explore the figure of Bilaam—an outsider prophet with powerful words and a dangerous gaze. They discuss what makes Bilaam a spiritual counterpoint to Avraham, why God turns his curses into blessings, and how ayin tova (a good eye) can transform how we see the world.

Rabbi Vann

This week's learning is sponsored anonymously in gratitude to Rabbi Carl Perkins, a learned and compassionate rabbi, a gifted teacher, whose love of Judaism inspires all who are blessed to know him. Today's daf is sponsored by Paul and Danielle Nacamuli. "Mazel tov to our daughter and son-in-law on their marriage, may you enjoy many years of joy together!" Today's daf is sponsored by Natanya Slomowitz in loving memory of her mother, Haviva Lilka bat Necha and Avraham. Onkelos converted to Judaism. The emperor sent three different groups of troops to seize him, but he convinced each group to convert to Judaism by explaining to them that God takes care of his people better than the Roman leaders. The prophecy told to Rivka when she was pregnant with Esau and Yaakov, "There are two nations in your womb," is explained as meaning "two proud/great ones" and refers to Rebbi and Antoninus, who were both blessed with plenty. What is the basis of the argument between Rabbi Meir and the rabbis regarding whether it is forbidden to do business with idol worshippers on the day of the death of their king, only if there is burning or even if there is not? How does that connect with the braita that says the Jews burn the items of a king, and it is not forbidden because it is the way of the non-Jews? They would burn items not only when kings died, but also heads of the Sanhedrin. What types of items would be burned? The Mishna mentions the day of shaving his beard and his locks. Is this referring to two separate days - one of shaving the beard and one of shaving the locks on the back of his neck to be offered to the idol, or the day where one shaved his beard, but kept his locks to grow, to later be offered to the idol? The Gemara concludes that both answers are correct. Another Roman holiday is described where they would celebrate their dominion over the Jews. This one is not listed in the Mishna as it happened only once in a lifetime, or very infrequently. What were the Babylonian and Persian holidays? Rav Huna son of Rav Chisda listed several pagan temples with which it was forbidden to ever do business, as they offered sacrifices daily to the idols. Shmuel was lenient with holidays in the Diaspora and forbade only the day of the holiday itself.

This week's learning is sponsored anonymously in gratitude to Rabbi Carl Perkins, a learned and compassionate rabbi, a gifted teacher, whose love of Judaism inspires all who are blessed to know him. Today's daf is sponsored by Paul and Danielle Nacamuli. "Mazel tov to our daughter and son-in-law on their marriage, may you enjoy many years of joy together!" Today's daf is sponsored by Natanya Slomowitz in loving memory of her mother, Haviva Lilka bat Necha and Avraham. Onkelos converted to Judaism. The emperor sent three different groups of troops to seize him, but he convinced each group to convert to Judaism by explaining to them that God takes care of his people better than the Roman leaders. The prophecy told to Rivka when she was pregnant with Esau and Yaakov, "There are two nations in your womb," is explained as meaning "two proud/great ones" and refers to Rebbi and Antoninus, who were both blessed with plenty. What is the basis of the argument between Rabbi Meir and the rabbis regarding whether it is forbidden to do business with idol worshippers on the day of the death of their king, only if there is burning or even if there is not? How does that connect with the braita that says the Jews burn the items of a king, and it is not forbidden because it is the way of the non-Jews? They would burn items not only when kings died, but also heads of the Sanhedrin. What types of items would be burned? The Mishna mentions the day of shaving his beard and his locks. Is this referring to two separate days - one of shaving the beard and one of shaving the locks on the back of his neck to be offered to the idol, or the day where one shaved his beard, but kept his locks to grow, to later be offered to the idol? The Gemara concludes that both answers are correct. Another Roman holiday is described where they would celebrate their dominion over the Jews. This one is not listed in the Mishna as it happened only once in a lifetime, or very infrequently. What were the Babylonian and Persian holidays? Rav Huna son of Rav Chisda listed several pagan temples with which it was forbidden to ever do business, as they offered sacrifices daily to the idols. Shmuel was lenient with holidays in the Diaspora and forbade only the day of the holiday itself.

This post discusses the implications of Genesis 12:3 regarding the relationship between the United States and Israel, particularly in the context of recent conflicts involving Israel. I question whether the passage is a biblical command that believers to bless the modern nation state of Israel. I also explore the concept of covenant as it relates to this blessings and curses provision of the Abrahamic Covenant. Covenant Significance: We look at the importance of the covenant established between Yah and Avraham, which extends to his descendants, influencing how nations interact with Israel.   Interpretation of Genesis 12:3: I argue that Genesis 12:3 is a prescription rather than a command, suggesting it reflects a reality of blessings for those who support Israel and curses for those who oppose the covenant relationship that exists between Abba Yah and Israel.   Modern Political Context: I seek to highlight the divided opinions in the U.S. regarding support for Israel, particularly in light of recent statements from political figures referencing biblical support for Israel.   Broader Implications: The blessings and curses mentioned in the covenant are seen as applicable not only to Israel but to all who enter a covenant relationship with Yah, emphasizing the need for obedience to Yah's Torah.   Covenant Relationship with Yah: I stress that the covenant relationship is pivotal for understanding the dynamics of blessings and curses, which are tied to how individuals and nations treat Israel. Conclusion on Support for Israel: Ultimately, I conclude that support for Israel should be aligned with the principles of Yah's Torah and the teachings and example of Yeshua Messiah and reflect a genuine love for His chosen people as expressed in His covenant relationship with them, rather than blind political allegiance.  

Remembering grace - Strolls and Memory LaneWebsite: http://www.battle4freedom.com/Network: https://www.mojo50.comStreaming: https://www.rumble.com/Battle4Freedomhttps://www.youtube.com/@_battle4freedomhttps://www.biblegateway.com/passage/?search=Isaiah%2026%3A8&version=CJBIsaiah 26:8Following the way of your judgments, we put our hope in you. The desire of all our soul is to remember you and your name.Genesis 48:1 Awhile later someone told Yosef that his father was ill. He took with him his two sons, M'nasheh and Efrayim. 2 Ya`akov was told, "Here comes your son Yosef." Isra'el gathered his strength and sat up in bed. 3 Ya`akov said to Yosef, "El Shaddai appeared to me at Luz in the land of Kena`an and blessed me, 4 saying to me, `I will make you fruitful and numerous. I will make of you a group of peoples; and I will give this land to your descendants to possess forever.' 5 Now your two sons, who were born to you in the land of Egypt before I came to you in Egypt, are mine; Efrayim and M'nasheh will be as much mine as Re'uven and Shim`on are. 6 The children born to you after them will be yours, but for purposes of inheritance they are to be counted with their older brothers.Genesis 48:7 "Now as for me, when I came from Paddan, Rachel died suddenly, as we were traveling through the land of Kena`an, while we were still some distance from Efrat; so I buried her there on the way to Efrat (also known as Beit-Lechem)."Genesis 48:8 Then Isra'el noticed Yosef's sons and asked, "Whose are these?" 9 Yosef answered his father, "They are my sons, whom G_d has given me here." Ya`akov replied, "I want you to bring them here to me, so that I can bless them." (ii) 10 Now Isra'el's eyes were dim with age, so that he could not see. Yosef brought his sons near to him, and he kissed them and embraced them. 11 Isra'el said to Yosef, "I never expected to see even you again, but G_d has allowed me to see your children too!" 12 Yosef brought them out from between his legs and prostrated himself on the ground. 13 Then Yosef took them both, Efrayim in his right hand toward Isra'el's left hand and M'nasheh in his left hand toward Isra'el's right hand, and brought them near to him. 14 But Isra'el put out his right hand and laid it on the head of the younger one, Efrayim, and put his left hand on the head of M'nasheh — he intentionally crossed his hands, even though M'nasheh was the firstborn. 15 Then he blessed Yosef: "The G_d in whose presence my fathers Avraham and Yitz'chak lived, the G_d who has been my own shepherd all my life long to this day, 16 the angel who has rescued me from all harm, bless these boys. May they remember who I am and what I stand for, and likewise my fathers Avraham and Yitz'chak, who they were and what they stood for. And may they grow into teeming multitudes on the earth."Genesis 48:17 When Yosef saw that his father was laying his right hand on Efrayim's head, it displeased him, and he lifted up his father's hand to remove it from Efrayim's head and place it instead on M'nasheh's head. 18 Yosef said to his father, "Don't do it that way, my father; for this one is the firstborn. Put your right hand on his head." 19 But his father refused and said, "I know that, my son, I know it. He too will become a people, and he too will be great; nevertheless his younger brother will be greater than he, and his descendants will grow into many nations." 20 Then he added this blessing on them that day: "Isra'el will speak of you in their own blessings by saying, `May G_d make you like Efrayim and M'nasheh.'" Thus he put Efrayim ahead of M'nasheh.Genesis 48:21 Isra'el then said to Yosef, "You see that I am dying, but G_d will be with you and will bring you back to the land of your ancestors. 22 Moreover, I am giving to you a sh'khem [shoulder, ridge, share, city of Sh'khem] more than to your brothers; I captured it from the Emori with my sword and bow."

The pasuk in this week's Parashat Shelach tells us that the Meraglim (spies) came to a place called נחל אשכול , the Valley of the Cluster, and there they removed a massive cluster of grapes. This enormous cluster was later used to frighten the Jewish people, as the spies described the giants who inhabited the land and implied that Bnei Yisrael had no chance of conquering it. Then the pasuk says the place was named אשכול —"Cluster"—because of the cluster they took. But the Sefer Minchat Ani asks an important question: it seems the place was already called נחל אשכול before the cluster was taken, as the Torah says they arrived at the Valley of Eshkol before picking the grapes. The Midrash resolves this by explaining that the place was already called Eshkol, all the way back to the time of Avraham Avinu. The Midrash quotes the pasuk " מגיד מראשית אחרית "—Hashem reveals the end from the beginning—and teaches us that Hashem sees the past, present, and future all at once. One of Avraham's close companions was named Eshkol, and Hashem placed that name in the minds of Eshkol's parents because of the future cluster that would be taken by the Meraglim in that very location. But this raises an obvious question: why? Why would Hashem cause a man to be named "Eshkol" because of an event that would occur hundreds of years later? The Minchat Ani brings another Midrash that sheds light on this. When Avraham was commanded to perform a brit milah , he consulted his three friends. Aner told him not to do it—he was too old to harm himself. Eshkol warned that if he did it, he would be weakened and vulnerable to attack. But the third friend, Mamre, encouraged him, saying: "The same Hashem who saved you from the fiery furnace, from the four kings, from famine—He is now commanding you. He will protect you." This powerful moment became a lesson passed down through generations. Every Jewish child would grow up learning how Avraham courageously performed the brit milah , how Mamre showed emunah , and how Aner and Eshkol doubted. And now, centuries later, that same test returned. The Meraglim echoed the voices of Aner and Eshkol, casting doubt on Hashem's power to bring them safely into Eretz Yisrael. They cut the Eshkol—the very cluster that symbolized the mistake of the man Eshkol from generations before. And just like Mamre, Caleb stood up and proclaimed his emunah , telling the people that Hashem, who had always protected them, would continue to do so. Hashem arranged it all—placing the Meraglim at the same site as Eshkol's legacy, giving them a chance to correct the mistake of the past. This wasn't random. Their test had been developing for centuries. Nothing in this world happens by chance. Every test a person faces is custom-designed by Hashem, planned with precision before that person even enters the world. We have no idea how much our actions matter, how intentional each situation is, and how carefully Hashem prepares our challenges. In the case of the Meraglim , Hashem gave them every opportunity to succeed. He placed them at Nachal Eshkol , at the exact site where history had already taught the lesson they needed to learn. But they failed. Still, the message for us remains: Tests are given to make us great. Hashem not only gives us challenges, but also provides us with the strength, wisdom, and circumstances to overcome them. Every test we face is hand-tailored to help us grow, elevate ourselves, and earn eternal reward. If we internalize this, we'll face our own tests with clarity and strength. And with Hashem's help, we'll overcome them—and fulfill our unique mission in this world. Shabbat Shalom.

Title: The Messianic Torah Observer: Reflections on Torah Reading 33   Description: Join Rod Thomas as he delves into Torah Reading 33, exploring the transformative journey of Ya'achov (Jacob) and the reaffirmation of the covenant by Yehovah. This episode covers the significance of Ya'achov's encounters, the importance of supporting Israel, and the lessons we can learn from the patriarchs. Rod also shares updates on the Qumran Family Foundation's efforts in Kenya and invites listeners to support the ministry.   Key Points:   Ya'achov's journey from Paddan Aram to Canaan and his divine encounters. The reaffirmation of the covenant and the significance of Ya'achov's name change to Yisra'el. The importance of supporting Israel in times of conflict. Updates on the Qumran Family Foundation's educational programs in Kenya. Encouragement to support the ministry through prayers and financial contributions.   Call to Action: Visit [https://themessianictorahobserver.org](https://themessianictorahobserver.org) for more information and to support the ministry. Subscribe to our YouTube and Rumble channels for more content.

In this episode, Avraham Fixsler shares the painful and powerful story of his daughter Alta, and the legal battle he and his wife fought to keep her alive. He opens up about the emotional toll, the courtroom setbacks, and the unwavering faith that guided them. This isn't just a story about medical ethics - it's about a father's fight for his child's dignity. Listen to understand what it means to hold onto your values when the world says to let go.Trigger Warning: This episode has heavy conversations about child death.Contact Avraham or donate to his sefer torah here: Altafixsler@gmail.com✬ SPONSORS OF THE EPISODE ✬► Naki: The Best Jewish Devices for Your ChildrenNaki is a filtered audio entertainment system with an expanding library of wholesome content for the discerning family. It's the best devices on the market. And got brand new options!FREE Shipping with code: LCHAIM:Get Here → https://bit.ly/44BXQyJ► BitBean: Smart Custom SoftwareReally great way to take your business to the next level.Contact Bitbean today for a FREE CONSULTATIONReach Out Here → https://bitbean.link/MeEBlY► PZ DEALS: Never Pay Full Price AgainAn epic app that tracks deals for you.Download here → https://app.pz.deals/install/iftn► Wheels To Lease: Trust Me Get Your Car With ThemFor over 35 years, Wheels To Lease has offered stress-free car buying with upfront pricing, no hidden fees, and door-to-door delivery. Call today!→ CALL/TEXT: 718-871-8715→ EMAIL: inspire@wheelstolease.com→ WEB: https://bit.ly/41lnzYU→ WHATSAPP: https://wa.link/0w46ce► Koren: Create Memories for your KidsReally cute and well-done books you and your kids will cherish.Use Code LCHAIM10 for 10% OFFGet here → My First Tanach Stories: https://bit.ly/3GSLzft→ The Parsha: https://bit.ly/4mkHXmo✬ IN MEMORY OF ✬This episode is in memory of:​ Shimon Dovid ben Yaakov Shloima​ Miriam Sarah bas Yaakov Moshe​ Alta bas Avraham✬ Donate and Inspire Millions (Tax-Deductible) ✬Your generous donation enables us at Living Lchaim to share uplifting messages globally, enrich lives, and foster positive change worldwide! Thank you!https://www.LivingLchaim.com/donateOur free call-in-to-listen feature is here:​ USA: (605) 477-2100​ UK: 0333-366-0154​ ISRAEL: 079-579-5088Have a specific question? email us hi@livinglchaim.comWhatsApp us feedback and get first access to episodes: 914-222-5513Lchaim!

Parashat Acharei Mot begins by telling us that Hashem spoke to Moshe after the tragic deaths of Nadav and Avihu, who died while attempting to draw closer to Hashem. Though their death was a colossal tragedy, the Torah teaches us how to view it—and more broadly, how to understand when tragedy befalls righteous individuals especially when they are engaged in holy pursuits. At that time, the Jewish people were yearning for the Shechina to dwell in the Mishkan they had built. After the sin of the Egel , they were unsure whether Hashem would rest His presence among them. On the day of the inauguration, Aharon offered multiple korbanot as instructed, but still, the Shechina did not descend. Only after Moshe and Aharon entered the Ohel Mo'ed to pray did a heavenly fire come down and consume the offerings. The people rejoiced—Hashem had forgiven them and chosen to dwell among them. In their deep yearning and love for Hashem, Nadav and Avihu brought the Ketoret on their own initiative. Then, the unimaginable happened: another fire came down and consumed them. Everyone was in shock. Was this a sign of Hashem's anger? Did it mean the forgiveness was rescinded? Moshe then told Aharon that Hashem had previously said He would be sanctified through the deaths of great people—and Nadav and Avihu were those chosen Tzaddikim. The Torah testifies that when Aharon heard this, " וידם אהרן "—he remained silent , accepting Hashem's will without protest. As a reward for his profound emunah and submission, Hashem then spoke directly to him. What appeared to be divine punishment was, in fact, a great Kiddush Hashem . The Or HaChayim explains that Nadav and Avihu became so spiritually elevated that their souls desired only closeness to Hashem and no longer wished to remain in the physical world. Today, we lack prophets to explain tragedies, but we have the Torah—eternal and unchanging—to guide us in how to view them. Our greatest strength lies in trusting Hashem and using pain as a catalyst for growth. We are reminded that this world is temporary, and every moment here is an opportunity to serve and connect with our Creator. The Rashbam writes that the greatest Kiddush Hashem on that day was not the death of the tzadikim , but Aharon's silent acceptance. Seeing his beloved sons die before him, he continued to serve Hashem with unwavering devotion. That act sanctified the Mishkan more than any offering brought that day. When a person accepts Hashem's judgment with love, he elevates not only himself but also the space around him. Such acceptance carries a powerful spiritual energy, capable of invoking blessing and even salvation. The sanctity of Har HaBayit , where the Beit HaMikdash would one day stand, was similarly established through Avraham Avinu's loving acceptance of Hashem's will. When commanded to offer Yitzchak as a korban, despite the contradiction to Hashem's earlier promise that his future offspring would come through Yitzchak, Avraham did not question. The Targum Yonatan on the passuk יראה ויקרא שם המקום ה ' explains that Avraham prayed not to harbor any complaints, fully submitting himself to Hashem's will. His wholehearted obedience imbued the mountain with eternal holiness. Just as the Mishkan was sanctified through Aharon's faith, and the Beit HaMikdash through Avraham's, so too can we infuse holiness into our lives and surroundings by accepting Hashem's decrees with love and trust. Whenever a person accepts the will of Hashem with love, although it's difficult, he elevates himself and the place around him. Our job is to trust Hashem and always continue growing in our Avodah no matter what happens.

One of the reasons that people may lose energy and excitement in their avodat Hashem is that they misunderstand the way Hashem deals with them. It makes logical sense that when a person is doing what Hashem wants, he should feel a certain spiritual elevation and receive some type of reciprocation which shows that Hashem is appreciating what he is doing. And so, when those things don't happen, people may begin to lose the enthusiasm that they once had. If they only knew how much Hashem appreciates what they are doing, and how much they are gaining every second of it, they would happily increase their enthusiasm. Let us analyze the way that Hashem dealt with Avraham Avinu. Hashem promised him a baby boy when he was 70 years old, but he did not see the fulfillment of that promise for another 30 years. Then, when Yitzchak was 37, Hashem commanded Avraham to offer him up as a korban . One would think, being that this was arguably the greatest mitzvah ever performed, that Avraham should have felt a connection to Hashem like no other on his way to do the Akeda . He should have felt an incredible spiritual feeling beyond imagination. Yet, it says וירא את המקום מרחוק – and he saw the place from afar. Chazal tell us that means he saw the מקומו של עולם - HaKadosh Baruch Hu – very distant from him. He did not feel any spiritual elevation, nor did he feel any connection to Hashem. It was actually just the opposite, a feeling of being distanced from Hashem. And one would think, after Avraham passed this monumental nisayon , Hashem should have showered him with blessing and showed him how great he became as a result. Yet that is not what happened. Rather, Avraham discovered that his wife had passed away, and he had to go deal with finding her a burial plot. This is precisely what made Avraham's deed as great as it was. The entire Jewish Nation is still benefiting from that one deed until today. Avraham knew that what he was doing was what Hashem wanted and that's all he needed to know. Going there without the spiritual feelings made the avodah even more precious. Not seeing Hashem patting him on the back, kavayachol , afterward made the avodah even more valuable. This world is the world of work. We need to toil in our avodat Hashem and the rewards come later. If someone has been praying for something for years without seeing results, he may feel that Hashem is not listening to him. Yet our Chazal teach us otherwise. Our Imahot prayed for years without seeing any results and that is precisely what made them as great as they became, continuing to push themselves without seeing the reciprocation. We know what Hashem wants from us. He told us in the Torah. And we know He appreciates every little move we make. When we continue growing and serving Him to the best of our ability, without the spiritual feelings and without the immediate rewards, it makes our service infinitely greater. If someone starts learning more or going to shul more, his natural expectations are that he will see more open blessing in his life from it. That may happen and it may not, depending on what Hashem knows is good for him. But if it doesn't happen and he continues learning and continues going to shul more, it makes those efforts so much more valuable and it raises him to such a higher level. He will most probably not feel any more spiritual from what he is doing, but that will just add to the potential levels he could reach. Akedat Yitzchak was done without any special feeling and without any immediate reciprocation. And we know that Hashem appreciated that act more than we could imagine. It made Avraham so great and the rewards of it are still being paid until today. This should be a model for us to understand that the greatness of our avodah does not depend on how spiritual we feel or how quickly Hashem gives us what we want afterwards. It's actually just the opposite. The more we persevere without the feeling and without the reciprocation, the greater the avodah becomes.