Podcasts about avraham

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.…

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?

The voice from the flames declared: “I am the God of your forefathers, the God of Avraham, the God of Yitzhak, and the God of Ya'akov.” And then, this voice—the voice of Hashem—said something astonishing: “I have seen the plight of my people, and I am sending you.”

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.

Why was it longer?Source Sheet: https://drive.google.com/file/d/1Drqvw0b_ZU6IIxLqb08joRl86InYsOVz/view?usp=share_link

The Rebbe clarifies that Avraham Avinu's fulfillment of the mitzvah of milah was not only spiritual, like other pre-Sinai mitzvot, but also physical. This physical aspect was central to the mitzvah, as explained in Torah Or and Likutei Torah. https://www.torahrecordings.com/rebbe/igroskodesh/015/010/5565

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.  

Rinat Hitelman is the Co-Founder of Wide Therapy an online platform that empowers neurodiverse children to practice and master life skills—like potty training, transitions, or medical checkups—by seeing themselves succeed in personalized digital simulations before applying those behaviors in real life. Avraham sat down with Rinat in the offices of JMB Davis Ben-David to discuss how she came up with the idea, how she met her co-founder, got funded, the challenges she has faced, 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/wide-therapy. Listen to all of the episodes at https://jmbdavis.com/podcast.

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.

B"H Jews and Muslims share a common father, Avraham. While history has seen conflict between the children of Yitzchak and Yishmael, Jewish teachings hint at a future of unity. A time when the Ishmaelites will recognize the covenant with Yitzchak… And together, side by side, as family—usher in peace for the world. There's hope. And it's rooted in our shared beginnings. To watch Torah Thoughts in video format, click HERE Subscribe to the Torah Thoughts BLOG for exclusive written content! Please like, share and subscribe wherever you find this!

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.

Abraham Intercedes for Lot Starting in Genesis 18 On the hilltop, with sacred trees, we're eating a meal, God and humans, by the tent. How Wonderful We've got Avraham. Yahweh voice of God is appearing as a human, we've got Avraham, we've got Yahweh, we've got Sarah in the tent. And it was this whole…

Have any questions, insights, or feedback? Send me a text!Length of article: 2 pagesLength of audio: 8 minutes 15 secondsSynopsis: This is the audio version of the 2-page article I wrote and published on rabbischneeweiss.substack.com/ on 5/30/25, titled: Bamidbar: Dust, Sand, and Stars. Hashem reiterates His promise to multiply Avraham's offspring using three metaphors. What does each mean? How do they shed light on our present state?-----The Torah content from now through Isru Chag Shavuos is sponsored by Rabbi Chaim and Sara Weiss in honor of the yahrzeit of our beloved rebbi, Rabbi Morton Moskowitz zt"l (on the 28th of Iyyar). May his Torah continue to illuminate the minds and hearts of future generations.-----If you've gained from what you've learned here, please consider contributing to my Patreon at www.patreon.com/rabbischneeweiss. Alternatively, if you would like to make a direct contribution to the "Rabbi Schneeweiss Torah Content Fund," my Venmo is @Matt-Schneeweiss, and my Zelle and PayPal are mattschneeweiss at gmail. Even a small contribution goes a long way to covering the costs of my podcasts, and will provide me with the financial freedom to produce even more Torah content for you.If you would like to sponsor a day's or a week's worth of content, or if you are interested in enlisting my services as a teacher or tutor, you can reach me at rabbischneeweiss at gmail. Thank you to my listeners for listening, thank you to my readers for reading, and thank you to my supporters for supporting my efforts to make Torah ideas available and accessible to everyone.-----Substack: rabbischneeweiss.substack.com/Patreon: patreon.com/rabbischneeweissYouTube Channel: youtube.com/rabbischneeweissInstagram: instagram.com/rabbischneeweiss/"The Stoic Jew" Podcast: thestoicjew.buzzsprout.com"Machshavah Lab" Podcast: machshavahlab.buzzsprout.com"The Mishlei Podcast": mishlei.buzzsprout.com"Rambam Bekius" Podcast: rambambekius.buzzsprout.com"The Tefilah Podcast": tefilah.buzzsprout.comOld Blog: kolhaseridim.blogspot.com/WhatsApp Content Hub (where I post all my content and announce my public classes): https://chat.whatsapp.com/GEB1EPIAarsELfHWuI2k0HAmazon Wishlist: amazon.com/hz/wishlist/ls/Y72CSP86S24W?ref_=wl_sharel

After the Tochacha, when we confess our sins, Hashem says He'll rememeber the bris with Yaakov, with Yitzchak, and with Avraham. Rashi (Vayikra 26:42) explains why it switches the order of the avos.

Fabian Trumper is the Co-founder and CEO of Arrakis Bio (arrakis.bio) an Israeli Startup company which is making human collagen, the most important human regenerative protein, from engineered cells, to give greater access to high quality collagen for use in the medical and esthetic industries. Avraham sat down with Fabian in the offices of JMB Davis Ben-David to discuss how he came up with the idea, how he built his team, got funded, the challenges he has faced, 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/arrakis-bio. Listen to all of the episodes at https://jmbdavis.com/podcast.

Ibu Rita Wahyu

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!

Have any questions, insights, or feedback? Send me a text!Length: 1 hour 30 minutesSynopsis: This Friday morning (5/16/25), in our tefilah-focused Machshavah Lab series for women, we finished our analysis of the first berachah! Not that anyone can truly finish it, but we completed THIS round. After a quick review, we spent the bulk of the time analyzing the penultimate clause in the berachah, and rode that momentum through the conclusion. I'll probably do one more recording to summarize everything, but for now, we're done with the series!-----מקורות:סידור ארבע כנפות הארץ - אבותראב"ןבראשית פרק ידרמב"ם - משנה תורה: ספר המדע, הלכות תשובה ט:בר"י בר יקרקרבן תודה - פסחים דף קיז עמוד ברמב"ם - מורה הנבוכים ג:יחאבודרהםרמב"ן - בראשית טו:ארלב"ג - דברים לג:כט-----SPECIAL OFFER: I'm planning to write more on my Substack this summer than I have in the past few years, including a ton of paid subscriber posts I've been eager to publish. From now until Shavuos, for every week of content you sponsor, I'll add a full month of paid subscription access. If you're interested in sponsoring, let me know!-----If you've gained from what you've learned here, please consider contributing to my Patreon at www.patreon.com/rabbischneeweiss. Alternatively, if you would like to make a direct contribution to the "Rabbi Schneeweiss Torah Content Fund," my Venmo is @Matt-Schneeweiss, and my Zelle and PayPal are mattschneeweiss at gmail. Even a small contribution goes a long way to covering the costs of my podcasts, and will provide me with the financial freedom to produce even more Torah content for you.If you would like to sponsor a day's or a week's worth of content, or if you are interested in enlisting my services as a teacher or tutor, you can reach me at rabbischneeweiss at gmail. Thank you to my listeners for listening, thank you to my readers for reading, and thank you to my supporters for supporting my efforts to make Torah ideas available and accessible to everyone.-----Substack: rabbischneeweiss.substack.com/Patreon: patreon.com/rabbischneeweissYouTube Channel: youtube.com/rabbischneeweissInstagram: instagram.com/rabbischneeweiss/"The Stoic Jew" Podcast: thestoicjew.buzzsprout.com"Machshavah Lab" Podcast: machshavahlab.buzzsprout.com"The Mishlei Podcast": mishlei.buzzsprout.com"Rambam Bekius" Podcast: rambambekius.buzzsprout.com"The Tefilah Podcast": tefilah.buzzsprout.comOld Blog: kolhaseridim.blogspot.com/WhatsApp Content Hub (where I post all my content and announce my public classes): https://chat.whatsapp.com/GEB1EPIAarsELfHWuI2k0HAmazon Wishlist: amazon.com/hz/wishlist/ls/Y72CSP86S24W?ref_=wl_sharel

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.

The_kindness_of_Avraham_the_mark_of_a_righteous_man___Rabbi_David_Weissman

https://youtu.be/xjGEbVKuldw Audio: Play the audio class Download: Download this MP3 Topics: Morning Prayers Follow-Along Text: אֲבָל אֲנַֽחְנוּ עַמְּךָ בְּנֵי בְרִיתֶֽךָ, בְּנֵי אַבְרָהָם אֹהַבְךָ, שֶׁנִּשְׁבַּֽעְתָּ לּוֹ בְּהַר הַמֹּרִיָּה;זֶֽרַע יִצְחָק יְחִידוֹ, שֶׁנֶּעֱקַד עַל גַּבֵּי הַמִּזְבֵּֽחַ;עֲדַת יַעֲקֹב בִּנְךָ בְּכוֹרֶֽךָ, שֶׁמֵּאַהֲבָתְךָ שֶׁאָהַֽבְתָּ אוֹתוֹ, וּמִשִּׂמְחָתְךָ שֶׁשָּׂמַֽחְתָּ בּוֹ, קָרָֽאתָ אֶת שְׁמוֹ יִשְׂרָאֵל וִישֻׁרוּן:לְפִיכָךְ אֲנַֽחְנוּ חַיָּבִים לְהוֹדוֹת לְךָ, וּלְשַׁבֵּחֲךָ וּלְפָאֶרְךָ וּלְבָרֵךְ וּלְקַדֵּשׁ וְלִתֵּן שֶֽׁבַח וְהוֹדָיָה לִשְׁמֶֽךָ:אַשְׁרֵֽינוּ, מַה טּוֹב חֶלְקֵֽנוּ, וּמַה נָּעִים גּוֹרָלֵֽנוּ, וּמַה יָּפָה יְרֻשָּׁתֵֽנוּ;אַשְׁרֵֽינוּ, שֶׁאָֽנוּ מַשְׁכִּימִים וּמַעֲרִיבִים עֶֽרֶב וָבֹֽקֶר וְאוֹמְרִים פַּעֲמַֽיִם בְּכָל יוֹם:But we are Your nation, the people of Your covenant: the descendants of Avraham, who loved You, to whom You swore on Mount Moriah;the offspring of Yitzchak, his only son who was bound on the altar;and the congregation of Yaakov, Your son, Your firstborn, whom You named Yisrael and Yeshurun, out of Your love for him and Your delight in him.Therefore, we are obligated to thankfully acknowledge, praise and glorify You, and to bless, sanctify, and give praise and thankful acknowledgment to Your name.We are fortunate! How good is our portion! How pleasant is our lot! And how beautiful is our inheritance!Fortunate are we that, upon rising in the morning and again in the evening, we declare twice every day, evening and morning: PreviousClass 053: morning prayers: Aval Anachnu Amecha part 1 NextClass 055: morning prayers: Kriat Shema Ketana part 1 More in this section Class 058: morning prayers: Trumat Hadeshen part 2 Class 057: morning prayers: Trumat Hadeshen part 1 Class 056: morning prayers: Kriat Shema Ketana part 2 Class 055: morning prayers: Kriat Shema Ketana part 1 Class 053: morning prayers: Aval Anachnu Amecha part 1 Class 052: morning prayers: Leolam Yehei Adam part 2 Class 051: morning prayers: Leolam Yehei Adam part 1

https://youtu.be/BkQtVQzaAE4 Audio: Play the audio class Download: Download this MP3 Topics: Morning Prayers Follow-Along Text: אֲבָל אֲנַֽחְנוּ עַמְּךָ בְּנֵי בְרִיתֶֽךָ, בְּנֵי אַבְרָהָם אֹהַבְךָ, שֶׁנִּשְׁבַּֽעְתָּ לּוֹ בְּהַר הַמֹּרִיָּה;זֶֽרַע יִצְחָק יְחִידוֹ, שֶׁנֶּעֱקַד עַל גַּבֵּי הַמִּזְבֵּֽחַ;עֲדַת יַעֲקֹב בִּנְךָ בְּכוֹרֶֽךָ, שֶׁמֵּאַהֲבָתְךָ שֶׁאָהַֽבְתָּ אוֹתוֹ, וּמִשִּׂמְחָתְךָ שֶׁשָּׂמַֽחְתָּ בּוֹ, קָרָֽאתָ אֶת שְׁמוֹ יִשְׂרָאֵל וִישֻׁרוּן:לְפִיכָךְ אֲנַֽחְנוּ חַיָּבִים לְהוֹדוֹת לְךָ, וּלְשַׁבֵּחֲךָ וּלְפָאֶרְךָ וּלְבָרֵךְ וּלְקַדֵּשׁ וְלִתֵּן שֶֽׁבַח וְהוֹדָיָה לִשְׁמֶֽךָ:אַשְׁרֵֽינוּ, מַה טּוֹב חֶלְקֵֽנוּ, וּמַה נָּעִים גּוֹרָלֵֽנוּ, וּמַה יָּפָה יְרֻשָּׁתֵֽנוּ;אַשְׁרֵֽינוּ, שֶׁאָֽנוּ מַשְׁכִּימִים וּמַעֲרִיבִים עֶֽרֶב וָבֹֽקֶר וְאוֹמְרִים פַּעֲמַֽיִם בְּכָל יוֹם:But we are Your nation, the people of Your covenant: the descendants of Avraham, who loved You, to whom You swore on Mount Moriah;the offspring of Yitzchak, his only son who was bound on the altar;and the congregation of Yaakov, Your son, Your firstborn, whom You named Yisrael and Yeshurun, out of Your love for him and Your delight in him.Therefore, we are obligated to thankfully acknowledge, praise and glorify You, and to bless, sanctify, and give praise and thankful acknowledgment to Your name.We are fortunate! How good is our portion! How pleasant is our lot! And how beautiful is our inheritance!Fortunate are we that, upon rising in the morning and again in the evening, we declare twice every day, evening and morning: PreviousClass 052: morning prayers: Leolam Yehei Adam part 2 NextClass 054: morning prayers: Aval Anachnu Amecha part 2 More in this section Class 058: morning prayers: Trumat Hadeshen part 2 Class 057: morning prayers: Trumat Hadeshen part 1 Class 056: morning prayers: Kriat Shema Ketana part 2 Class 055: morning prayers: Kriat Shema Ketana part 1 Class 054: morning prayers: Aval Anachnu Amecha part 2 Class 052: morning prayers: Leolam Yehei Adam part 2 Class 051: morning prayers: Leolam Yehei Adam part 1

This week on Shtark Tank, we bring you a special megapod in honor of Yom Hazikaron and Yom Ha'atzmaut — a deep, emotional journey through stories of sacrifice, strength, and national pride.In this episode:Yakir and Josh Hexter's Story: Why one bereaved father turned down a public interview — and the lesson we all need to hear.Avraham and Daniel Colthuf: Two brothers, lawyers and reserve soldiers, who serve as chazanim for IDF funerals, standing by families in their darkest moments.Collection of Israel Stories:Jeff Swartz, former CEO of Timberland, on falling in love with Israel (from Invested podcast).Nobel laureate Professor Yisrael Aumann on losing his son and a powerful shiva visit.Highlights from Michael Eisenberg on making Aliyah and building a career in Israel.A personal reflection from my father about how a fallen soldier shaped our Aliyah story.Subscribe to our newsletter at ⁠shtarktank.org⁠ for more from working Bnei Torah around the world.Join our ⁠quiet whatsapp group ⁠for episode updates, event invites and exclusive bonus content.Thank you for listening.If this episode moved you, please take a moment to rate and review — it helps us bring more meaningful conversations to more people.Subscribe to Shtark Tank for thoughtful interviews, honest reflections, and real conversations for Bnei Torah navigating the modern world.00:00 Intro02:16 Yakir Hexter HY"D and Silent Grief07:30 Interview with Colthof Brothers54:56 Short Stories

Shiur given by Rabbi Ben Zion Bamberger on Parsha. Dvar Torah is L'ilui Nishmas Yisroel Zev ben Avraham & Mira Rochel bas Yosef Yaakov.

"Exodus, Exile and Redemption" is a study of the profound significance of Judaism's history. Written essays are published bi-weekly ⁠⁠⁠⁠⁠⁠⁠here⁠⁠⁠⁠⁠⁠⁠. Please subscribe!This series is made possible by the Jacob Lights Foundation. To support this and other ongoing foundation initiatives, please consider becoming a paid subscriber to the Substack newsletter or making a tax-deductible donation via Zelle to jacoblightsfoundation@gmail.com.

What happened to all the students of Avraham and Sarah? This episode unpacks that question and the surprising depth behind the answer—revealing a timeless lesson about the limits of inspiration without structure. Through the lens of gevurah (discipline), we explore how to anchor our growth in action, support others without fostering dependence, and move from emotional sparks to lasting spiritual foundations. Drawing from Chazal and modern thinkers like Rav Dessler and Rav Soloveitchik, this is a call to turn inspiration into real, lasting change—one mitzvah at a time.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.

Today's daf is sponsored by Shulamith and Joel Cohn for a refuah shleima for Phyllis Hecht, Gittel Pesha bat Masha Rachel. Today's daf is sponsored by Batsheva Pava for a refuah shleima for Phyllis Hecht, Gittel Pesha bat Masha Rachel. "To my wonderful neighbor and dear friend, Phyllis, who is the person who sends me daily lists of shiurim that range from Daf Yomi, to Navi, to Parshat Hashavua, and Chaggim. She is a 24-hours-a-day Torah learning source. We cannot forget that it is the month of miracles and kriyat yam suf. May Phyllis continue to see many miracles. May our learning be for her zechut!" For what cases is a ger toshav allowed to go to a refuge city? Contradictory sources are brought and the contradictions are resolved. There is a debate one who killed someone and claimed "I thought it was allowed" - is that considered close to intentional or is it considered circumstances beyond one's control? Potential proofs are brought from the Torah for each position from the story of Avimelech when he took Sarah from Avraham. Does a blind person go to a city of refuge? What is the halakha if the accidental murderer hated the one who was murdered? How many refuge cities were there and where were they located?  

Are people responsible for doing the wrong thing when they thought it was permitted at the time that they did it, or to what extent is a person responsible for making sure he or she has knowledge of those permitted/prohibited actions? The example is a ger toshav - and the question of when punishing consequences kick in. That is, when does it seem close to deliberate, in contrast to the consequences all being left to God. With examples from the Torah where people were held responsible for transgressions they hadn't known they were committing (for example, Avimelech when he thought Sarah and Avraham were siblings, leaving her permitted for Avimelech to take as a wife - though she wasn't really). Also: 2 mishnayot - on the cities of refuge, and who can and cannot take refuge there. For example, a blind person cannot. An enemy of an "unintentional" killing cannot usually go to exile (and might be put to death for murder instead). Plus, the location of the 6 cities of refuge. Plus, initially, the killer ran to a city of refuge before the court judgement.

Today's daf is sponsored by Samuel Berlad in honor of Esther Sarah bat Sarah to get good passing grades in the exams and parnassah tova. Also in loving memory of Devorah bat Avraham, for the refuah shleima of Shmuel Lev ben Bracha.  Today's daf is sponsored by Audrey and Jake Levant in honor of Deborah and Michael Dickson. "Wishing you a huge mazel tov  on the engagement of Dalia to Yared Posnasky." Rav Yehuda said in the name of Rav that a conspiring witness pays according to his share. After four unsuccessful attempts to explain the meaning of his statement, they explain it to be a case where the witness said he was convicted and charged money in a court for being a conspiring witness. Based on his testimony, he can be obligated to pay his share, even though his testimony cannot incriminate the other witness. If conspiring witnesses testify that a man divorced his wife and did not pay her the ketuba money, how is the payment for their punishment assessed, as they tried to obligate him to pay money that he may have had to pay later if he predeceases his wife or divorces her? If conspiring witnesses testify that a debtor who had a ten-year loan had a thirty-day loan, how is the payment for their punishment assessed? Both these cases are explained in the Mishna. Rav Yehuda says in the name of Rav that a ten-year loan is canceled when the shmita year arrives. Rav Kahana raises a difficulty on his statement from the Mishna as it implies that a ten-year loan can be collected. Rava resolves the contradiction. According to an alternative version of the sugya, Rav Yehuda said in the name of Rav the opposite - that a ten-year loan is collected. Rav Kahana supported his statement from our Mishna.Rava rejects the support from the Mishna. Rav Yehuda says in the name of Shmuel that if one loans another upon the condition that the shmita year not cancel the loan, the loan is canceled anyway as the condition is invalid. However, this contradicts a different statement of Shmuel regarding ona'ah, that a condition that goes against the Torah is valid if the issue relates to money. How is this resolved? Two other statements are brought by Rav Yehuda says in the name of Rav and Rav Kahana raises a difficulty against them - one about laws of Shabbat and one about laws of mikveh.

What is the difference between fantasy, myth and Torah? How does the sacred imagination serve as a vessel for prophecy? What are we meant to be doing on Seder night? Hear about these questions and more as Rav Mike and Eitan engage in a deep conversation about this unique human capacity.

 Today's daf is sponsored by Mitzi and David Geffen in loving memory of Mitzi's mother, Ruth Toll Lock, Rut bat Miriam and Avraham z"l on her 39th yahrzeit. "She was a loving wife, mother, and mother-in-law; a devoted Zionist and wonderful educator in Harrisburg, PA. All 4 of her children made Aliyah and her many grandchildren and great-grandchildren, as well as her great-grandchild, all live in Israel." The Mishna lists groups of people throught our early history that do not have a share in the World-to-Come and deliberates about whether they will be ressurected.  Arrogance caused the sin of the generation of the flood, as they had everything and therefore thought that they didn't need God. Was Noah a real righteous peerson or just in relation to his generation? How did Noah try before the flood to get the poeple to repent and what was their reposnse? What was the purpose of the seven days before the flood? How did they deal with animals while they were in the ark? These and other issues related to the flood are discussed. 

A story is brought of Nahum ish Gamzu and how he is saved from death by the Romans on account of magical dirt that came from the dirt that Avraham used against the four kings, which magically turned into swords. What was the generation of those who built the Tower of Bavel try to accomplish? What were the acts of Sodom? God gave them everything they could want, which made them self-sufficient, leading to arrogance, which led to their isolationist policy.    They mainly engaged in two categories of trangressions - not treating guests properly and perverting justice.  There is a debate about Korach and his followers - whether they are deserving of the World-to-Come. The Gemara extrapolates the names of the people in Korach's group and explains how On ben Pelet didn't rejoin Korach's group on account of his wife's actions.

Why does the Haggadah begin by reminding us that our ancestors were idolaters?What is the secret sin of Avraham Avinu, and why did he ask for it to remain hidden?This shiur explores the tension between freedom and servitude, the esoteric struggle with idolatry in every generation, and how the Torah guides us through an annual Exodus that is far from over.Uncover true liberation develops from avodah itself.us #slavery #sacrifice #death #avrahamavinu #AbrahamWhy does the Haggadah begin by reminding us that our ancestors were idolaters?What is the secret sin of Avraham Avinu, and why did he ask for it to remain hidden?This shiur explores the tension between freedom and servitude, the esoteric struggle with idolatry in every generation, and how the Torah guides us through an annual Exodus that is far from over.Uncover how true liberation develops from avodah itself.0:00 The overall structure of the Haggadah: https://www.youtube.com/watch?v=J7p74lusVF8&t=1s1:00 The question the Haggadah is answering: Why is the past relevant to today?2:45 The two narratives the Haggadah tells: We were once slaves, and Hashem freed us; we once served idols, and now we serve Hashem6:00 The first narrative explains freedom from slavery; the second narrative explains the purpose of slavery itself8:00 The exile in Egypt as a result of Avraham's doubt; Jewish history as recurring opportunities to recognize Hashem through redemption from suffering16:30 The wicked son doesn't understand that there are moments in history that are crucial for long-term destiny25:45 Both narratives involve escape from servitude, but the second narrative involves escape from one form of servitude to another: from serving idols to serving Hashem30:00 Rambam and Avodas HaKodesh argue whether Avraham himself worshipped idolatry32:45 Avraham Avinu was worried about the idol worship he engaged in as a youth, and Hashem promised him that his sin will disappear like the evaporating dew35:00 The verse written awkwardly to conceal the fact that Avraham worshipped idolatry40:30 The influence of idolatry on the Torah and on how we worship Hashem; the Guide of the Perplexed on sacrificial worship43:00 The purpose of the Torah is to make worship easy45:20 The psychological need that people have for servitude48:00 The link between freedom and being familiar with Hashem53:15 Because we struggle with serving idols, we require servitude directed to Hashem57:30 Why monotheism is the key to achieving world peace59:40 Will the Torah forever contain an element of servitude?1:01:30 The meaning of Avraham Avinu's concern about the idol worship he engaged in as a youth1:08:00 The Torah will never change, but sacrifices will eventually not involve the element of servitude1:08:45 The Rambam's reason for mitzvahs are dynamic and can change over time: https://open.spotify.com/episode/0XAcZW9hUZHAEoteTjjmQL1:13:40 When the Messiah comes, we will find new reasons for the mitzvah of sacrifices, such that they won't involve the element of servitude1:16:15 Every year, we undo somewhat the inclination to idolatry and servitude within ourselves1:20:00 Chad Gadia as explaining why we didn't bring the korban pesach1:22:00 Why the suffering in exile makes us opposed to bringing sacrifices1:23:30 Hashem killing indicates that death is not an evil1:25:00 Sacrifices will not involve an element of servitude when death is viewed as a good that Hashem himself effectsThis lecture is a project of the Jacob Lights Foundation

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Today's daf is sponsored by Dina Kaufman and Rob Ginsburg to celebrate the wedding of their son Aaron to Dana Houri. "So good to have a simcha in these difficult times. Mazal tov!" Today's daf is sponsored by Mark and Rena Septee Goldstein in loving memory of Moe Septee, on his 28th yahrzeit. "A truly wonderful man."  Sancheriv's humiliation by God after he fails in the battle of Jerusalem and his death by the hands of his sons is explained in detail. How did Avraham beat the four kings? He was also helped by an angel, according to one interpretation, just as Chikiyahu was. Yirmiyahu asked God: why do evil people live good lives? God answers, using Nevuchadnetzer as an example. Nevuzaradin, the army officer of the Babylonians, was intimidated while trying to conquer Jerusalem as he was concerned he would meet the same end as Sancheriv. However, he was encouraged by a heavenly voice. When he entered the Temple, he saw the blood of Zecharia boiling. As a result, he killed many Jews, but eventually called on Zecharia to stop causing so many people to die. When that happens, he is so amazed that he converts to Judaism. There were others as well whose descendants converted to Judaism, including Sanheriv. God wanted Nevuchadnetzer's descendants to convert, but the angels stopped him.  How did Nevuchadnetzer decide to go conquer Jerusalem?  He was encouraged by Israel's neighbors Amon and Moab who gave him inside information that the time was right. Even so, he was very hesitant, after what happened to Sancheriv, but was encouraged that he would be successful.