Podcasts about avraham

Welcome to Daily Bitachon . We have been discussing the concept that Sukkos is fundamentally an era of humility. Rav Avraham Schorr, in his Sefer Lekach VeHaLibov on Sukkos (page 20), teaches that the Yom Tov of Sukkos is intimately connected to Avraham Avinu. As the Midrash ( Bamidbar Rabbah, Nasso 14:2) notes, when Avraham invited the angels and said, "Hisha'anu tachas ha'etz" ("Rest beneath the tree"), it served as an allusion to the sukkah. Avraham Avinu is renowned for his defining middah : "V'anochi afar va'eifer" ("I am but dust and ashes")—the absolute pinnacle of humility. To genuinely build and inhabit that sukkah concept, one must embody humility. Why is this necessary? Rav Schorr explains that the sukkah is the dwelling place where Hashem's Shechinah is revealed. Hashem rests within the sukkah, and we enter to join Him. Yet, regarding someone lacking humility, the Gemara ( Sotah 5a) states that Hakadosh Baruch Hu proclaims: "Ein Ani v'hu yecholin ladur b'dira achas" ("I and he cannot dwell together in the same abode"), as it is written, "To'avas Hashem kol g'vah lev" ("Every haughty heart is an abomination to Hashem"). How can someone enter the sukkah while remaining self-absorbed? You can raise the physical walls and spread the sechach , but experiencing the true holiness of the sukkah—the intimate revelation of God—demands the character trait of Avraham Avinu. During the Hoshanos, we repeatedly plead, "Ani vahu hoshiah na" ("I and He, please save"). While this phrase carries many deep kabbalistic explanations, Rav Schorr interprets it along this theme: our prayer is to reach the spiritual standing where Ani v'Hu —man and God—can dwell together in one home. That humility is the primary objective of Sukkos. Uprooting the Idol Within Rav Schorr further cites the Alter of Kelm from Chochmah U'Mussar (Volume 1, Essay 10), who presents a penetrating insight: a person can navigate his entire life performing every mitzvah properly, yet remain completely self-serving. Our primary spiritual mission, he argues, is to uproot the idol residing within man. Where does the Torah speak of an internal idol? The Gemara ( Shabbos 105b) quotes the verse: "Lo yiheyeh b'cha eil zar, v'lo tishtachaveh l'eil neichar" ("There shall not be within you a strange god, nor shall you bow to an alien god"). Why does the verse use the seemingly repetitive terms eil zar and eil neichar , and why specifically "b'cha" ("within you")? The Gemara answers: What is the strange god that lives inside a person? That is the yetzer hara . Rav Shlomo Wolbe explains that eil zar literally signifies a "god of estrangement." The yetzer hara alienates you from Hashem until you become a stranger to Him, dissolving your genuine connection to the Divine. The Alter of Kelm takes this deeper: What is that inner eil zar ? It is ahavas atzmo —pure self-love. Self-absorption is modern avodah zarah . When a person serves only himself, he becomes a ba'al ga'avah (an arrogant individual). He transforms himself into the center of the universe; everything and everyone must revolve around his ego. Even his Torah and mitzvos risk becoming instruments of self-gratification. The Cure: Nosei B'Ol Im Chaveiro The Alter of Kelm emphasizes that nosei b'ol breaks the stranglehold of ahavas atzmo . By stepping into the lives of others, you dismantle your own self-centered existence. In the introduction to Sefer Nefesh HaChaim , Rav Yitzchak of Volozhin recounts a profound lesson from his father, Rav Chaim of Volozhin: "My father would frequently rebuke me whenever he noticed that I was not sufficiently sharing in the pain of others. He would constantly impress upon me: 'Zeh kol ha'adam' —this is the purpose of all mankind. 'Lo l'atzmo nivra' —man was not created for himself, 'rak l'ho'il l'acheirim, k'chol asher yimtza b'chocho la'asos' —but only to benefit others to the absolute limit of his ability." The root of his father's rebuke was simple: You are not partnering in the sorrow of your fellow man. This is the classic middah of nosei b'ol im chaveiro —bearing the yoke alongside one's friend. When someone else suffers, you must not stand by as an indifferent observer. You place your own neck under that yoke, feeling their distress as your own. This empathy is the ultimate antidote to ego. It pulls a person out of his narrow self-interest and forces him to acknowledge the world around him. This trait defined our greatest leaders: The Chafetz Chaim: Found sleeping on the hard floor one night, he was asked by his wife why he would not sleep in bed. He replied, "How can I sleep comfortably in a bed when Jewish soldiers are suffering in frozen trenches?" Reb Elimelech "Mike" Tress: Traveling with activists after World War II to visit displaced persons (DP) camps, he vanished from their hotel one evening. When he returned the next morning and was asked where he had been, he responded, "Where was I? I was sleeping on the floor of the camp with the survivors. We did not travel here to rest on comfortable hotel mattresses; we came to see and feel their pain." Moshe Rabbeinu: The Ultimate Model of Empathy It is no coincidence that the greatest exemplar of nosei b'ol was Moshe Rabbeinu. In Chochmah U'Mussar , the Alter of Kelm notes that the Torah introduces Moshe through consecutive acts of sharing the burden: He goes out to his brethren, sees an Egyptian striking a Jew, and intervenes. The next day, he sees two Jews fighting, and he steps in again—ultimately forcing him to flee Egypt. Arriving in Midian, he sees shepherds mistreating the daughters of Yisro, and once more, he stands up to protect them. Moshe Rabbeinu consistently shouldered the burdens of others. For this reason, the Torah crowns him as "anav mikol adam" —the humblest person on earth. Humility and empathy are inseparable: carrying another's yoke purges self-centeredness, allowing a person to live for those around him. Furthermore, when Hashem first appeared to Moshe at the burning bush, the message was: "Imo anochi b'tzarah" ("I am with them in their distress"). When an individual down below awakens his empathy for others, he mirrors and draws down Hashem's compassion into the world. Halachic Empathy in Practice In his pamphlet Mishnas Avraham (Year 3, Issue 3 for Sukkos), Rav Avraham Pam illustrates how this acute sensitivity to others consistently guided the greatest Torah luminaries: The Chafetz Chaim's Priority: During World War I, an entire community had access to only a single set of arba minim . During Hallel and na'anuim , the town sought to honor the Chafetz Chaim by giving him the set first. He adamantly refused, explaining: "There are other distinguished rabbis present. Am I to cause them heartache and public embarrassment merely to satisfy an individual minhag? Overlooking another's feelings borders on violating a Torah prohibition (d'oraita)!" The Rainy Sukkah: In Mishnah Berurah (639:35), the halachah addresses heavy rain on the first night of Sukkos. While some authorities suggest waiting until midnight ( chatzos ) in hopes that the rain will stop, the ruling is clear: if guests or family members are hungry, one may not wait. Causing others distress and hunger violates severe Torah principles, which take precedence over waiting for a more stringent performance of a mitzvah. Rav Chaim Volozhiner and the Shochet: When townspeople attempted to expel a local ritual slaughterer over a question regarding lung inspections, Rav Chaim intervened: "Checking the lungs is ultimately a Rabbinic requirement, as most animals are halachically assumed kosher. Are you going to violate explicit Torah prohibitions against lashon hara and machlokes (strife) to enforce a Rabbinic stringency?" Preserving Dignity: When a burial society refused to bury a deceased follower of the Radzyner Rebbe because the man wore techeiles (a custom not widely accepted in the town), they claimed that burying him with those tzitzis would cast aspersions on earlier generations buried without them. The Chafetz Chaim rebuked them sharply: "You are concerned about casting potential aspersions on the dead, yet you are willing to subject the living family to public humiliation and disgrace?" Conclusion These teachings bring us back to our essential Yom Tov task. Sukkos calls on us to strip away the internal idol of ahavas atzmo —self-absorption and ego. By genuinely caring for the dignity and needs of those around us, we merit the humility of Avraham Avinu and Moshe Rabbeinu, creating an abode where man and the Divine can dwell together.

Když bylo Josefu Sorbanovi pět let, zatkla Státní bezpečnost (StB) jeho rodiče. V roce 1954 byli ve vykonstruovaném politickém procesu odsouzeni k dlouholetému věznění. Ačkoli měl Josef další příbuzné, byl předán do dětského domova a prohlášen za sirotka. Matce nikdo nic neřekl, o místě pobytu svého dítěte se dozvěděla až poté, co začala ve věznici držet hladovku.

Patrocine uma aula e ajude a levar a Torá mais longe: shiurpix@gmail.comNeste shiur, a partir da presença de Avraham Avinu entre os Ushpizin de Sucot, refletimos sobre duas qualidades que marcaram a sua grandeza: a bondade e a agilidade em praticar o bem. A hospitalidade de Avraham não era apenas uma disposição interior; ela se expressava em iniciativa, prontidão e disposição para servir.A aula também traz a história de uma casa literalmente aberta a pessoas de diferentes situações e necessidades, mostrando como a hospitalidade pode ser vivida em escalas possíveis para cada família. Mesmo sem perder os cuidados necessários, somos convidados a abrir mais o coração, reconhecer o bem que pode existir por trás de uma aparência difícil e permitir que a nossa própria interioridade seja revelada por meio da Mitzvá.Siga nas redes para mais conteúdos:• Instagram: @rabinoavraham• YouTube: @KehilatKnessetIsrael• TikTok: @rabinoavraham• Spotify: Rabino Avraham#Torá #AvrahamAvinu #Sucot #Ushpizin #Hospitalidade #Mitzvá #RabinoAvraham

Welcome to Daily Bitachon and our final pre-Sukkot thought. As we all know and have mentioned before, our sukkah is a continuation of Yom Kippur, specifically in the realm of teshuvah . The Rambam, in the Laws of Teshuvah (2:4) and based on the Gemara in Rosh Hashanah 16b, outlines a sequence of steps to help a person achieve full teshuvah and kapparah . He concludes with the principle that one exiles himself, because exile brings atonement for sin by causing a person to become humble and low of spirit. Sukkah as Exile and the Path to Humility Humility leads directly to teshuvah . That is why the Pesikta DeRav Kahana teaches that Sukkot follows Yom Kippur: if exile was decreed upon us, dwelling in the sukkah serves as that exile. How does the sukkah accomplish this? Exile humbles us, and entering the sukkah instills that very humility. That humility is our ultimate goal. Rabbeinu Yonah in Shaarei Teshuvah (1:23) writes that humility is one of the fundamentals of teshuvah , citing Tehillim 90:3: "Tashev enosh ad daka" —"You return man to the point of being crushed," meaning until he is truly humble. This process began on Rosh Hashanah; as the Gemara in Rosh Hashanah 26b notes, the bent shofar symbolizes a bent, humble posture. Our primary focus throughout this entire season has been cultivating humility. On Rosh Hashanah, we emphasize humility. On Yom Kippur, fasting humbles us as we confront our frailty and powerlessness. The climax of Yom Kippur—Ne'ilah—centers on this realization: "Mah anu? Mah chayeinu?" What are we? What is our life? What is our strength? What is our power? Great leaders are as if they never existed, and the wise appear without wisdom. It is entirely about recognizing that we possess no independent power; we stand humbled before Hashem. Now, with Hashem's help, we can connect this theme to Chag HaAsif —the Festival of Ingathering—which traditionally refers to harvesting our grain and produce. The Furrows of Arrogance Rav Yerucham often noted that one can study a negative trait and apply its inverse to the positive. Rabbeinu Yonah in Shaarei Teshuvah (1:27) explains that arrogance causes numerous sins and grants the yetzer hara the strength to overpower a person. He cites Devarim 8:14: "Your heart will become haughty, and you will forget Hashem your God." He also brings Mishlei 21:4: "Haughty eyes and an arrogant heart are the furrow ( nir ) of the wicked for sin." What does this mean? Haughtiness functions like a furrow plowed by the wicked into their own hearts. Once someone adopts an arrogant mindset, sins take root and grow abundantly, just as crops thrive in the furrows of a plowed field. If a farmer sows an unplowed field, the seeds struggle to take root and yield a meager crop; but when the soil is well-plowed, seeds take root easily, producing a bountiful harvest. Rabbeinu Yonah is teaching us that the seeds of wrongdoing readily take root in a haughty heart and yield an abundance of sin. Those very same seeds of transgression would shrivel and die in a humble heart. The Beit HaLevi opens his essay on humility by stating that haughtiness is among the most severe sins in the Torah, leading a person toward every possible evil. He quotes the Midrash (Bereishit Rabbah 22:6): when the yetzer hara sees an arrogant person, he says, "This one belongs to me." Rabbeinu Yonah elaborates that just as a farmer plows furrows to produce an abundant yield and gather a large crop ( le'esof rov tevuot ), the wicked plow furrows of haughtiness to cultivate and gather sins. Notice his use of the root asifah (ingathering)—the exact terminology of Chag HaAsif . Plowing the Heart for Teshuvah In his commentary on Mishlei (21:4), Rabbeinu Yonah states what he said in Shaare Teshuvah and adds that this metaphor also works in the positive direction: a baal teshuvah must cultivate his heart for repentance. In Yirmiyahu 4:3, Hashem instructs the people of Yehudah and Yerushalayim: "Niru lachem nir ve'al tizre'u el kotzim" —"Plow for yourselves a furrow, and do not sow among thorns. Circumcise yourselves to Hashem, and remove the barriers of your hearts." (See Rabbenu Yonah Mishlei 24:30 more at length) Just as a farmer plows to soften the soil so seeds can take root, while uprooting thorns that would ruin the crop, a Jew must plow furrows in his heart. This allows the seeds of teshuvah to flourish while eliminating the destructive barriers of arrogance. This brings us to our main point: throughout the Yamim Noraim, we plowed our hearts to cultivate humility. Our Sages teach: "Kol shanah sherashah bit'chilatah, mit'asheret besofah" —a year that begins poor and humble ends in spiritual wealth, echoing the verse "Tachanunim yedaber rash" (the poor man speaks with supplication). After plowing our hearts, we arrived at Yom Kippur and planted the seeds of teshuvah —our positive commitments and resolutions for the new year. Miraculously, within just four days, a harvest begins to emerge. In many communities, the Yom Kippur liturgy around Kol Nidrei highlights the verse "Or zaru'a latzaddik u'leyishrei lev simchah" —light is sown for the righteous. On Rosh Hashanah, Hashem is our light ( Hashem ori ), and we sow those lights. These spiritual seeds sprout with extraordinary speed. Just as the Jewish people crossed the Jordan on the tenth of Nisan and miraculously harvested grain for the Korban HaOmer days later, Hashem fosters rapid growth in our hearts. By the time Sukkot arrives, we are ready for Chag HaAsif —the ingathering of the spiritual harvest cultivated within us. The True Meaning of Chag HaAsif The Rashbam (on Vayikra 23:43) explains why Sukkot occurs during this specific agricultural season. When a farmer gathers his grain into the silo, a natural sense of self-satisfaction and pride arises over his hard work and success. Hashem therefore commanded the mitzvah of sukkah to remind us that we once lived in the desert without permanent shelter, dwelling only in fragile booths. By reflecting on this, we recognize that every success is an unearned gift from Hashem, leading us to deep gratitude. This timing directly counteracts the haughtiness that material prosperity often generates. The sukkah instills humility so that we do not become arrogant and forget our Creator. This also explains why Sukkot is celebrated in Tishrei rather than in Nisan, when the Clouds of Glory ( Ananei HaKavod ) first appeared: we need this specific lesson at harvest time. In Moreh Nevuchim , the Rambam writes that Sukkot teaches us to remember difficult times while experiencing prosperity. This perspective inspires genuine gratitude and deepens humility. We leave our comfortable homes to dwell in temporary huts—just as our ancestors wandered in the wilderness—recalling our vulnerable beginnings. Any prosperity that followed was not achieved by our own power; it came through Hashem's kindness and the covenant He made with Avraham, Yitzchak, and Yaakov in honor of their righteousness. The Rambam notes that this is a foundational principle of the Torah: every blessing we receive comes through the merit of the Avot . This is the deeper message of the season. Sukkot is about harvesting what we have cultivated. We are presented with two paths: we can plow the heart with arrogance, sowing sin and harvesting its consequences; or we can plow with humility, softening our hearts to receive the seeds of teshuvah and gathering the beautiful spiritual harvest of our mitzvot during this festival.

Moti Margalit is the CEO and Co-Founder of SonicEdge, an Israeli startup reinventing the speaker for the first time in over a century. Instead of moving a large membrane to push air, their speakers generate ultrasound through structures the width of a human hair, delivering full-range, high-quality sound from a fraction of the size, with major applications in earphones, smart glasses, and eventually phones and cars. Avraham sat down with Moti to discuss how the idea grew out of a conversation about hearing aids, why the company built its electronics team in Denmark, the patent strategy behind a genuinely new concept, his advice for founders just starting out 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/sonicedge. Listen to all of the episodes at https://jmbdavis.com/podcast.

Learning Pri Tzaddik aka Rav Tzaddok Hakohen Sefer weekly at Shirat David Efrat - The Ushpizin (divine Holy Guests) & Sukkah of Emuna, No Fear as Zera Yisrael (Baal Shem Tov Hakodesh "descendents of Avraham, Yitzchak & Yaakov Avinu", plus Hoshana (Save us Prayers & Hakafot) & Shemini Atzeres (Shlomo Hamelech) Trust etc...Cover

To continue to receive updates from Selichot: New Apologies, subscribe here!In this piyyut said whenever selichot are recited we ask G-d to answer our prayers just as heanswered the prayers of our Biblical ancestors from Avraham to Mordechai and Esther.Fascinatingly, for many of those mentioned there is no indication in the text that they actuallyprayed.מִי שֶׁעָנָה לְאַבְרָהָם אָבִֽינוּ בְּהַר הַמּוֹרִיָּה הוּא יַעֲנֵֽנוּ:מִי שֶׁעָנָה לְיִצְחָק בְּנוֹ כְּשֶׁנֶּעֱקַד עַל גַּבֵּי הַמִּזְבֵּֽחַ הוּא יַעֲנֵֽנוּ:מִי שֶׁעָנָה לְיַעֲקֹב בְּבֵית אֵל הוּא יַעֲנֵנוּ:מִי שֶׁעָנָה לְיוֹסֵף בְּבֵית הָאֲסוּרִים הוּא יַעֲנֵֽנוּ:מִי שֶׁעָנָה לַאֲבוֹתֵֽינוּ עַל יַם סוּף הוּא יַעֲנֵֽנוּ:מִי שֶׁעָנָה לְמשֶׁה בְּחוֹרֵב הוּא יַעֲנֵֽנוּ: מִי שֶׁעָנָה לְאַהֲרֹן בַּמַּחְתָּה הוּא יַעֲנֵֽנוּ: מִי שֶׁעָנָה לְפִינְחָס בְּקוּמוֹ מִתּוֹךְ הָעֵדָה הוּא יַעֲנֵֽנוּ:מִי שֶׁעָנָה לִיהוֹשֻֽׁעַ בַּגִּלְגָּל הוּא יַעֲנֵֽנוּ: מִי שֶׁעָנָה לִשְׁמוּאֵל בַּמִּצְפָּה הוּא יַעֲנֵֽנוּ: מִי שֶׁעָנָה לְדָוִד וּשְׁלֹמֹה בְנוֹ בִּירוּשָׁלָֽיִם הוּאיַעֲנֵֽנוּ: מִי שֶׁעָנָה לְאֵלִיָּֽהוּ בְּהַר הַכַּרְמֶל הוּא יַעֲנֵֽנוּ: מִי שֶׁעָנָה לֶאֱלִישָׁע בִּירִיחוֹ הוּא יַעֲנֵֽנוּ: מִי שֶׁעָנָה לְיוֹנָה בִמְעֵי הַדָּגָה הוּאיַעֲנֵֽנוּ: מִי שֶׁעָנָה לְחִזְּקִיָֽהוּ מֶֽלֶךְ יְהוּדָה בְּחָלְיוֹ, הוּא יַעֲנֵֽנוּ: מִי שֶׁעָנָה לַחֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה בְּתוֹךְ כִּבְשַׁן הָאֵשׁ הוּא יַעֲנֵֽנוּ: מִישֶׁעָנָה לְדָנִיֵּאל בְּגוֹב הָאֲרָיוֹת הוּא יַעֲנֵנוּ: מִי שֶׁעָנָה לְמָרְדְּכַי וְאֶסְתֵּר בְּשׁוּשַׁן הַבִּירָה הוּא יַעֲנֵֽנוּ: מִי שֶׁעָנָה לְעֶזְרָא בַגּוֹלָה הוּאיַעֲנֵֽנוּ: מִי שֶׁעָנָה לְכָל הַצַדִּיקִים וְהַחֲסִידִים וְהַתְּמִימִים וְהַיְשָׁרִים הוּא יַעֲנֵֽנוּ:If you would like to partner with us to create more thoughtful and accessible jewish content, visit torahinmotion.org/donate, or email us at info@torahinmotion.org.Please send any questions, comments, or critiques to podcasts@torahinmotion.orgYou can find more thoughtful Jewish content at torahinmotion.org 

One of the reasons we blow the shofar on Rosh Hashanah is to, so to speak, remind Hashem of Akedat Yitzchak and the great mesirut nefesh of Avraham Avinu. And in that zechut, Hashem has extra mercy upon us. One of the ways in which we can bring more of Hashem's mercy upon us now is through mesirut nefesh. But what exactly does it mean to show self-sacrifice? Rabbeinu Bachya describes how unfathomable the test of Avraham Avinu was. He waited one hundred years to finally have the child he had been waiting for, and it came about through the greatest miracle. Avraham loved Yitzchak so much. He taught him all of his Torah, and with every passing year, his love for him grew even more. Avraham knew Yitzchak was going to be his future and was going to continue the job that he had started. And then, when Yitzchak was thirty-seven years old, at the prime of his life, when everything Avraham had worked for was right there in front of him, Hashem told Avraham to bring his son as a korban. At that moment, Avraham had to overcome his natural will and desire, put it aside, and focus on one thing: What is Hashem's will? What does Hashem want? Avraham understood that our main purpose in this world is to do the will of Hashem. And therefore, as difficult as it was, he was prepared to put aside everything he had worked for. He said, "Hashem, I want to do what You want." That is mesirut nefesh—putting aside our will and focusing on what Hashem's will is. This year, we had an opportunity to do that ourselves on the first day of Rosh Hashanah. The Gemara tells us how powerful the blowing of the shofar is, how it causes Hashem to go from the Kisei HaDin and sit upon the Kisei HaRachamim. We need the shofar so much. We want every possible zechut to bring us a happy and blessed year. Yet this year, on the first day of Rosh Hashanah, which was Shabbat, because of a rabbinical decree, we did not blow the shofar. We were saying, "Hashem, it's not about what we want. We don't want Your Torah to possibly be violated by someone carrying a shofar on Shabbat. Even though we would love to have the great zechut of shofar, Your will is more important to us than our will." We put aside what we wanted for what Hashem wanted. That is mesirut nefesh, and that mesirut nefesh, be'ezrat Hashem, brought about an outpouring of love and mercy from Hashem. Now, during the Aseret Yemei Teshuvah, part of our avodah has to be having more mesirut nefesh in our own lives. There are so many times when doing what Hashem wants conflicts with what we want. Maybe we want to say something, but we know Hashem doesn't want us to say it. Maybe we want to do something, but we know Hashem doesn't want us to do it. At that moment, we can ask ourselves the same question: What is the will of Hashem? And if we put aside our will for Hashem's will, then we are practicing mesirut nefesh. There is another area in which this can be very difficult. There are people who are not happy with the way their lives are going. Maybe they did not get what they wanted so badly. Maybe they have been waiting such a long time for something that's so important to them. Here, there is a great opportunity to say, "Hashem, my will is to live the life that You want me to live. As long as my life is meant to be like this, without having what I want right now, I'm going to be happy to live it. I'm going to continue serving You with happiness. I'm going to continue growing and doing everything I can in avodat Hashem, because what matters to me most is what You want from me." That is tremendous mesirut nefesh—living the life Hashem wants us to live, even though it may not necessarily be the life that we want for ourselves at this moment. To continue on strong, to serve Hashem with happiness and joy, and to continue committing ourselves to growing stronger and stronger. And with Hashem's help, if we focus on the will of Hashem and what He wants from us, it will arouse an abundance of mercy from Hashem upon us.

Welcome to Daily Bitachon. Today, we are going to discuss Sefer Yonah. We read Yonah for the Maftir on Yom Kippur afternoon, and it carries profound lessons for our lives. The Timeline and the Turnaround In chapter three, verse four, the verse states: "Vayachel Yonah lavo va'ir mahalach yom echad..." Yonah entered Nineveh, walked a day's journey, cried out, and said: "Od arba'im yom veNineveh nehepachet" ("In forty days, Nineveh will be overturned"). The Vilna Gaon notes that Yonah began this mission on the first day of Elul. He warned them that forty days remained until the decree would be sealed on Yom Kippur. The Rishonim raise a famous question: Nineveh was never destroyed, so was Yonah a false prophet? The answer is that Nineveh was overturned: they turned over a new leaf. Because of their internal turnaround, the physical destruction was averted. Every person faces this choice: what kind of turnaround will you choose? The Wake-Up Call: From Elul to Yom Kippur This connection begins right on Rosh Chodesh Elul. For Sephardic communities, Selichot begin the very next day. In Sefer Yonah, when Yonah flees Hashem on the ship, a storm erupts. Yonah retreats down to the hull to sleep, and the captain confronts him: "Mah lecha nirdam? Kum kera el Elokecha!" ("What are you doing sleeping? Get up and call out to your God!"). This directly mirrors the opening line of Selichot: "Ben adam, mah lecha nirdam? Kum kera betachanunim" ("Son of man, why do you sleep? Arise with supplication!"). Yonah was asleep, we are asleep, and we must be awakened. The Allegory of the Soul (Zohar II, 199b) The Zohar explains that the story of Yonah is an allegory for human life in this world: Yonah (The Soul): Yonah boarding the ship represents the soul descending into the body. Yonah shares a root with hona'ah (oppression/distress), reflecting how the soul endures the constraints and spiritual distress of this world. (Parenthetically, Rishonim note that the dove is vulnerable and has no natural defenses, which is why it is offered on the Mizbe'ach —just as the Jewish people are perpetually vulnerable and afflicted in exile). The Ship and the Sea: The ship navigating the turbulent sea represents a person navigating life, constantly on the verge of breaking apart. The Storm: The storm represents divine judgment. When a person sins and attempts to flee from their Master, ignoring the World to Come, Hashem sends a storm of strict judgment—a spiritual wake-up call demanding an accounting of deeds. Yonah Asleep: This represents someone struck by crisis or illness who remains spiritually unconscious, failing to awaken and repent even from their sickbed. The Captain (The Yetzer HaTov ): The shipmaster represents the good inclination, shaking the soul awake to say: "There is no time to sleep. You are being summoned to judgment for everything you have done. Repent!" The captain's interrogation of Yonah mirrors the ultimate soul-reckoning: "What is your occupation?" Reflect on how you have spent your life, and confess it before your Master. "Where do you come from?" Remember your humble physical origin so you do not stand before Hashem in arrogance. "What is your country?" Remember you were formed from dust and will return to dust. Where do you truly come from, and where are you going? "From what people are you?" You descend from Avraham, Yitzchak, and Yaakov. Reconnect to your heritage and ask yourself: "When will my deeds reach the deeds of my forefathers?" The Illusion of Sleep This recurring theme of awakening bridges the entire season: Rosh Hashanah: The Rambam explains that while the shofar is a divine decree ( gezerat hakatuv ), it carries a clear hint: "Uru yeshenim mishnatchem, vehanirdamim hakitzu mitardematechem" ("Awake, you sleepers, from your sleep; and you who slumber, arise from your slumber; inspect your deeds, repent, and remember your Creator"). The Yerushalmi: The Talmud Yerushalmi cautions against sleeping on Rosh Hashanah day, teaching that if a person sleeps, their Mazal (spiritual advocate above) sleeps. It is a tangible reminder to stay spiritually alert. Yom Kippur: The season culminates at Minchah with the reading of Yonah—the ultimate cry to wake up. What does it actually mean to be "asleep"? The Rambam explains that the "sleepers" are those who forget truth in the vanities of time, squandering their lives on emptiness that cannot save them. They are physically awake, but living in a fantasy. Rav Tzadok HaKohen writes in Machshavat Charutz that anyone immersed in this world's illusions is effectively sleeping while awake. Just as a sleeping person experiences vivid, fake dreams, an unconscious person walks through life wearing virtual reality glasses—seeing an illusion instead of truth. On Rosh Hashanah, three books are opened: the tzaddikim (the living), the resha'im (the dead), and the beinonim (those in the middle—all of us). What sits directly between life and death? Sleep. Chazal teach that sleep is one-sixtieth of death. The beinoni is neither fully alive nor dead; we are spiritually asleep. The entire mission of the Aseret Yemei Teshuvah—beginning on Rosh Chodesh Elul, moving through Rosh Hashanah, and culminating in the Minchah Maftir of Yonah on Yom Kippur—is to shake off the illusion, heed the call, and finally wake up.

This shiur explores the meaning of 'Tamim Tihyeh' as explained by the Alter Rebbe, focusing on teshuvah that comes through sincerity. It discusses various levels of sincerity, concluding that the highest is wholeheartedness—earnestness—exemplified by Avraham. https://www.torahrecordings.com/hayom-yom/001/004

Saul, David, and Solomon are among the most influential—and most contested—figures in the Hebrew Bible. The biblical narratives portray them as rulers of an expanding Israelite polity that eventually divided into the kingdoms of Israel and Judah. Yet how much of these accounts reflects historical reality? Did the United Monarchy truly exist, and what can archaeology tell us about Israel's earliest kings?In The Bible's First Kings: Uncovering the Story of Saul, David, and Solomon (Cambridge UP, 2025), archaeologist Avraham Faust and biblical scholar Zev I. Farber enter one of the most vigorously debated areas of biblical scholarship. Against the growing skepticism surrounding the historicity of the United Monarchy, they argue that Saul, David, and Solomon were real rulers of consequence and that the early Israelite kingdom developed into a regional “mini-empire”—even if the biblical authors later reshaped the memories of these kings in order to glorify, criticize, or vilify them.Combining recent archaeological discoveries with close and critical readings of Samuel and Kings, Faust and Farber reconstruct the rise, development, and collapse of this short-lived ancient polity. Their study examines settlement patterns, fortifications, demographic change, relations between Israelites and Philistines, copper production in Edom and Timna, and the complex relationship between material evidence, historical memory, and biblical narrative.In this interview, Professor Avraham Faust discusses what archaeology can—and cannot—tell us about Saul, David, and Solomon; why the scholarly consensus concerning the United Monarchy has changed so dramatically; how biblical traditions preserve genuine historical memories while also reshaping the past; and why a kingdom that lasted for less than a century left such an extraordinary religious and cultural legacy.The interview was conducted by Željko Stanojević of the Institute for Hebrew Language and Literature, with invaluable assistance from his colleague Mila Lekić. The Institute publishes the Diamond Open Access European Hebrew Journal and organizes the EHJ International Scholarly Online Conference 2026, at which Professor Faust will present “The Archaeology of the Return to Zion and the Achaemenid Economic Revolution.” Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Saul, David, and Solomon are among the most influential—and most contested—figures in the Hebrew Bible. The biblical narratives portray them as rulers of an expanding Israelite polity that eventually divided into the kingdoms of Israel and Judah. Yet how much of these accounts reflects historical reality? Did the United Monarchy truly exist, and what can archaeology tell us about Israel's earliest kings?In The Bible's First Kings: Uncovering the Story of Saul, David, and Solomon (Cambridge UP, 2025), archaeologist Avraham Faust and biblical scholar Zev I. Farber enter one of the most vigorously debated areas of biblical scholarship. Against the growing skepticism surrounding the historicity of the United Monarchy, they argue that Saul, David, and Solomon were real rulers of consequence and that the early Israelite kingdom developed into a regional “mini-empire”—even if the biblical authors later reshaped the memories of these kings in order to glorify, criticize, or vilify them.Combining recent archaeological discoveries with close and critical readings of Samuel and Kings, Faust and Farber reconstruct the rise, development, and collapse of this short-lived ancient polity. Their study examines settlement patterns, fortifications, demographic change, relations between Israelites and Philistines, copper production in Edom and Timna, and the complex relationship between material evidence, historical memory, and biblical narrative.In this interview, Professor Avraham Faust discusses what archaeology can—and cannot—tell us about Saul, David, and Solomon; why the scholarly consensus concerning the United Monarchy has changed so dramatically; how biblical traditions preserve genuine historical memories while also reshaping the past; and why a kingdom that lasted for less than a century left such an extraordinary religious and cultural legacy.The interview was conducted by Željko Stanojević of the Institute for Hebrew Language and Literature, with invaluable assistance from his colleague Mila Lekić. The Institute publishes the Diamond Open Access European Hebrew Journal and organizes the EHJ International Scholarly Online Conference 2026, at which Professor Faust will present “The Archaeology of the Return to Zion and the Achaemenid Economic Revolution.” Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Saul, David, and Solomon are among the most influential—and most contested—figures in the Hebrew Bible. The biblical narratives portray them as rulers of an expanding Israelite polity that eventually divided into the kingdoms of Israel and Judah. Yet how much of these accounts reflects historical reality? Did the United Monarchy truly exist, and what can archaeology tell us about Israel's earliest kings?In The Bible's First Kings: Uncovering the Story of Saul, David, and Solomon (Cambridge UP, 2025), archaeologist Avraham Faust and biblical scholar Zev I. Farber enter one of the most vigorously debated areas of biblical scholarship. Against the growing skepticism surrounding the historicity of the United Monarchy, they argue that Saul, David, and Solomon were real rulers of consequence and that the early Israelite kingdom developed into a regional “mini-empire”—even if the biblical authors later reshaped the memories of these kings in order to glorify, criticize, or vilify them.Combining recent archaeological discoveries with close and critical readings of Samuel and Kings, Faust and Farber reconstruct the rise, development, and collapse of this short-lived ancient polity. Their study examines settlement patterns, fortifications, demographic change, relations between Israelites and Philistines, copper production in Edom and Timna, and the complex relationship between material evidence, historical memory, and biblical narrative.In this interview, Professor Avraham Faust discusses what archaeology can—and cannot—tell us about Saul, David, and Solomon; why the scholarly consensus concerning the United Monarchy has changed so dramatically; how biblical traditions preserve genuine historical memories while also reshaping the past; and why a kingdom that lasted for less than a century left such an extraordinary religious and cultural legacy.The interview was conducted by Željko Stanojević of the Institute for Hebrew Language and Literature, with invaluable assistance from his colleague Mila Lekić. The Institute publishes the Diamond Open Access European Hebrew Journal and organizes the EHJ International Scholarly Online Conference 2026, at which Professor Faust will present “The Archaeology of the Return to Zion and the Achaemenid Economic Revolution.” Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Rabbi Shulman explains the Gemara's practice of eating symbolic foods on Rosh Hashanah and addresses the obvious concern: isn't this superstition and therefore a form of **דרכי האמורי**? He develops two approaches—first, that the effectiveness of **simanim** depends on **תשובה** and inner intention expressed through **יהי רצון**; second, that physical symbols can serve as an “anchor” for spiritual ideas, following the Ramban's principle seen throughout prophetic actions. Rabbi Shulman then presents the Maharal's deeper framing: the simanim are meant to awaken **זכות אבות**, and each food corresponds to a distinct quality associated with Avraham, Yitzchak, and Yaakov. Outline: https://danielggordon.github.io/ateresami/rosh-hashanah-simanim-leavos-20260911-030331-outline-20260911-030358.pdf

התוכן 1) לילה זו נק' "זכור ברית" מצד הפזמון "זכור ברית אברהם וכו'" שי"א בסליחות דער"ה. ואע"פ שלפי מנהגנו אין אומרים זה, אבל "שמא מילתא היא": קשר של "ברית" הוא למע' מטו"ד ולא משתנה, וכך צ"ל הקשר עם ה'. ויה"ר שה"זכור ברית אברהם וכו'" כשלעצמו ימשיך ענין זה בפועל כבר ביום א' דר"ה (שבש.ז. חל בשבת והענינים נפעלים מצד עצם קדושת השבת), שמיד אחרי הזמן דתק"ש (אם זה הי' ביום חול) כבר תתקיים הענין ד"מתעשרת בסופה" וכו'. וזה נמשך בכוח"ט לשנה טובה ומתוקה בבני חיי ומזוני רוויחי. 2) סיום חמישי דפ' האזינו הוא "וכפר אדמתו עמו", ופרש"י – פשש"מ – "וכפר לשון ריצוי ופיוס... כשעמו מתנחמים ארצו מתנחמת וכה"א רצית ה' ארצך, במה רצית ארצך, שבת שבית יעקב". דהקב"ה מביא הגאולה באופן של ריצוי ופיוס. דמכיון ש"אנו עמך ואתה אלקינו וכו'" מגיע לבנ"י כל ענינים הטובים באופן של ריצוי ופיוס, כפשוטו! ויה"ר שהיציאה מש.ז. תהי' בשמחה עד ל"שמחת עולם על ראשם" וכו' בעגלא דידן! (והתחיל לנגן:) "כי בשמחה תצאו וגו'".1) משיחת יום ה', אור לכ"ט אלול ה'תשכ"ב 2) משיחת אור לכ"ט אלול ה'תשל"ט ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=10-09-2026 Synopsis (1) The night before Rosh Hashanah is called Zechor Bris (“Remember the Covenant”), after the pizmon beginning “Remember the covenant of Avraham...” recited in some communities in Erev Rosh Hashanah Selichos. Although it is not our custom to recite it, nevertheless, a “name has significance”: The bond formed by a covenant transcends intellect and is not subject to change – a quality that must be reflected in our own connection with Hashem as well. May it be Hashem's will that the very “Remembrance of the covenant of Avraham” bring this quality to practical expression, already on the first day of Rosh Hashanah (which this year falls on Shabbos, when the spiritual effect usually caused by shofar is accomplished by the sanctity of Shabbos itself) so that immediately after the time when the shofar would have been sounded, we merit the promise that “it becomes rich at its end,” in the form of a good and sweet year with children, life, and sustenance in abundance. (2) Chamishi of parashas Haazinu concludes with the words “וכפר אדמתו עמו”, which means “…He will appease His land and His people” (according to Rashi, who provides the plain meaning of the verse). As Rashi writes: “וכפר – Denotes reconciliation and appeasement…When His people are comforted, His land is also comforted. Similarly, it says: ‘G-d, You have appeased Your land'; and how have You appeased Your land? ‘You have brought back the exiles of Jacob.'” Since the Jewish people are Hashem's people, they deserve all good things in a manner of reconciliation and appeasement; and may it be His will that we depart from the outgoing year with joy, including “everlasting joy upon their heads” with the coming of Moshiach speedily in our days. (The Rebbe concludes with the niggun Ki Vesimcha Setze'u...”)Excerpts from sichos of 29 Elul 5722 and 29 Elul 5739 For a transcript in English of the Sicha: https://thedailysicha.com/?date=10-09-2026 לזכות דבורה לאה בת מושקא שתחי' ליום ההולדת שלה כ"ח אלוללשנת ברכה והצלחה, ואריכות ימים ושנים טובות*לעילוי נשמת הרב משה יצחק בן הרב לוי ע"ה פארסט שלוחו של הרבי למדינת הולנד ליום היאָרצייט שלו כ"ח אלול. ת.נ.צ.ב.ה.

Before Avraham became the father of the Jewish people, he was born into a world that had almost completely forgotten its Creator. This episode traces the rise of idolatry, the extraordinary story of Chanoch, Noach's connection to the garments of Adam, and the emergence of the powerful King Nimrod. We then meet Terach ben Nachor and enter the dangerous world into which his son Avram was born.On the night of Abram's birth, mysterious signs convince Nimrod that this newborn child will one day threaten his kingdom. A deadly decree follows, forcing Avram's mother to hide her infant son inside a cave. Growing up entirely alone, with no teacher to guide him, Avram begins observing the world around him and searching for the One who created it.00:00 - Intro 01:52 - The History of Idolatry 06:21 - The Story of Chanoch 16:44 - Noach and the Garments of Adam 18:22 - King Nimrod 22:13 - Terach Ben Nachor 24:50 - Birth of Avram and Nimrod's Decree 29:20 - The Night Avram was Born 35:09 - Avram is Hidden in a Cave 37:03 - Avram Discovering God 43:16 - Avram's Mother Returns for her Son

החמור של אברהם, משה ומשיח: זיכוך החומריותThe Donkey of Avraham, Moshe, and Mashiach: Refinement of MaterialityThis shiur explores Rashi's commentary on the 'specific donkey' in Shemos, analyzing its connection to Avraham, Moshe, and Mashiach. It discusses the spiritual significance of the donkey as a symbol for refining materiality and the stages of redemption throughout Jewish history.

Dedicado à elevação da alma de Perl bat Avraham z´´lPatrocine uma aula e ajude a levar a Torá mais longe: shiurpix@gmail.comMuitas vezes buscamos a tranquilidade como o único objetivo para vencer a ansiedade, mas a Torá nos ensina que confiar em Hashem é, antes de tudo, uma mitsvá e uma obrigação do coração. Nesta aula baseada no Shaar HaBitachon, entenda como a verdadeira fé nos liberta da dependência de aprovação dos outros, traz paz real para a alma e fortalece nossa conexão com o Criador no dia a dia.Siga nas redes para mais conteúdos:• Instagram: @rabinoavraham• YouTube: @KehilatKnessetIsrael• TikTok: @rabinoavraham• Spotfy: Rabino Avraham#Torá #Bitachon #Emuná #Judaísmo #SabedoriaJudaica #CrescimentoPessoal #Espiritualidade #DesenvolvimentoPessoal #FeEmDeus #Superação #PazInterior

Dedi Haziza is the CEO and Founder of NexTenna, an Israeli company building the antenna technology behind the next generation of satellite internet. As networks like Starlink, OneWeb, and Amazon's upcoming Leo constellation race to connect the whole planet, NexTenna has developed a terminal that uses a fraction of the power and cost of existing options, and unlike closed networks, works with any satellite system out there. Avraham sat down with Dedi to discuss how he built the core technology from the ground up, why he moved the company back to Israel after years at Google, the tradeoffs of building deep tech here, what's next for NexTenna, the future of data centers in space, 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/ nextenna. Listen to all of the episodes at https://jmbdavis.com/podcast.

Amalek and Avraham

What if the difference between righteousness and corruption is not action, but something else? Gila Ross unpacks a surprisingly unsettling comparison between Avraham and Bilaam that reveals why two seemingly similar journeys lead to radically different spiritual outcomes.The real revelation comes when the episode traces their parallel journeys, their repeated conversations with God, and the subtle difference between truly seeking truth and merely trying to get permission. You'll discover:How Avraham struggled with HashemWhy Bilaam's “I'm listening” is so infuriatingHow Satan often shows up Gila also connects these ancient stories to a modern problem you know well - the gap between saying you want the truth and actually wanting to hear it when it costs you something. That tension is what makes this teaching so sharp, so relevant, and so hard to shake.If you've ever wrestled with a hard decision, questioned what God wants from you, or wondered why two people can look equally “religious” on the surface but live in completely different worlds underneath, this conversation will hit home. It's thoughtful, challenging, and full of insights that change how you read the Torah - and how you read yourself.

Send us Fan MailAfter ten classes exploring the language and ideas of Kabbalah, we finally step back and ask the most basic question: What is Kabbalah?In this lesson, Rabbi Yisroel Bernath traces the inner tradition of Torah from Avraham and Sinai through the Zohar, the Ramak, the Arizal, the Baal Shem Tov, and Chabad Chassidus. More importantly, we uncover the common thread running through it all: Kabbalah teaches us that reality has an inside.The visible world is real, but it is never the whole story. Torah has an inner dimension. A mitzvah has an inner dimension. The soul has an inner structure. Creation itself carries hidden Divine meaning.This class brings the entire Kabbalah for Everyone journey together and gives you a simple framework for recognizing what makes an idea truly Kabbalistic and how to bring that wisdom into ordinary life.Key PointsKabbalah means “received wisdom”an inner Torah transmitted through generations.Jewish mystical tradition reaches back to Avraham and Sinai, and unfolds through the prophets, the Zohar, the Ramak, the Arizal, the Baal Shem Tov, and Chabad Chassidus.Kabbalah teaches that reality has an inside. What we see on the surface is real, but it is not the whole story.Kabbalah asks how the Infinite relates to the finite, how Divine unity appears as multiplicity, and how G-d can be hidden while remaining fully present.Kabbalah gives us the architecture; Chassidus teaches us how to live inside the building.The concepts we have studied throughout the series all share one movement: hidden becoming revealed, soul entering body, meaning entering action, heaven entering earth.The ultimate goal is not to escape the physical world, but to uncover the Divine depth already within it.The simplest definition: Kabbalah teaches us to see reality from the inside out.And the practical question remains: Becheyn? What changes in my life because I know this?#KabbalahForEveryone #Kabbalah #jewishmysticism #chassidus #chabad #zohar  #Arizal #baalshemtov #Tanya #JewishWisdom #Spirituality #InnerTorah #Nistar #Atzmus #DirahBetachtonim #Tzimtzum #sefirot #soul #divinepurpose #Becheyn #Rabbiyisroelbernath #JewishLearning #Torah #spiritualgrowth Rabbi Yisroel Bernath's New Book The Forgiveness Experiment is Available now:Paperback: https://www.amazon.com/Forgiveness-Experiment-What-Would-Your/dp/1069217638Kindle: https://www.amazon.com/dp/B0FR2QNJL6Audiobook: https://bit.ly/4tPFZhVSupport the showGot your own question for Rabbi Bernath? He can be reached at rabbi@jewishndg.com or http://www.theloverabbi.comSingle? You can make a profile on www.JMontreal.com and Rabbi Bernath will help you find that special someone.Donate and support Rabbi Bernath's work http://www.jewishndg.com/donateFollow Rabbi Bernath's YouTube Channel https://www.youtube.com/user/ybernathAccess Rabbi Bernath's Articles on Relationships https://medium.com/@loverabbi

Full TorahAnytime Lecture Video or Audio More classes from R' Chaim Rosenfeld ⭐ 2,670

En quoi le chiffre 40 est-il lié à la notion de pallier ? Pourquoi est-il important de se connaître, surtout en Eloul ? Comment comprendre que chaque détail de notre vie est voulu par Hachem ? En quoi est-il si important de le réaliser ? Quelle différence y a-t-il entre un Tsadik et un Racha' ? Quel est le premier des Dix Commandements ? En quoi rappelle-t-il l'unicité de chaque individu ? Sommes-nous perdants lorsque nous donnons ? Pourquoi certains ont-ils peur de partager ? Dans quelle mesure Noa'h a-t-il fait comprendre à Avraham la nécessité d'être bon ? Est-il souhaitable d'être trop bon ? Pourquoi le mois d'Eloul est-il propice au changement ? En quoi le fait d'accuser les autres empêche-t-il d'évoluer ?

The Shomer Emunim writes in his ma'amar on hashgacha peratit ( perek 6), any suffering that a person bears in this world, especially if he believes that it's coming from Hashem and doesn't question Him, then it will cleanse him from endless potential suffering in the Next World. If a person was able to see what he was gaining through each suffering in this world, he would dance with the greatest joy, realizing the unbelievable kindness that Hashem is bestowing upon him. The greatest gains from any affliction come about if the person accepts it with love. Fortunate is the person who accepts his suffering with love. Aside for the tremendous benefit it brings him, the Gemara in Ta'anit says, it is so powerful, it brings about salvations to the entire world. The Shomer Emunim writes further, if a person gets even a small affliction and instead of attributing it to happenstance, he recognizes it was from Hashem and he says, "I deserve this because of my sins," and he asks Hashem to be forgiven, that would bring him forgiveness for all of the blemishes he created in the Upper Worlds, and all the judgments would then become sweetened for him and it will be considered as if he received much more suffering than he actually did. The angel that used to learn Torah with the Bet Yosef told him, on one occasion, the reason why his wife wasn't having children. It had something to do with her neshama having a male element to it. But then he was told, because she went through certain sufferings and she accepted them happily, that made her soul so pure. Through that, she was zocheh to have children. A man once came to the Steipler Rebbe in need of chizuk due to all the problems he was experiencing. The Steipler told him not to dwell too much on the problems of this world. He went on to tell that man about all the problems he had. He said if he would have paid attention to all of his suffering, he would have remained an am ha'aretz , not learning even one page of Gemara . He said some of his problems were so great they could have been distributed to a hundred people and there would have been enough for all of them. Yet, because of his emunah, he knew all of his problems were sent by his loving Father Hashem, for his benefit, and that enabled him to move on each time with happiness. He grew in Torah, amidst the suffering, until he became the Gadol Hador. If people keep saying they are waiting for this problem to end, for that issue to become easier, they will be forfeiting their greatest opportunities for spiritual growth. We do hope the problems will become easier and go away, but in the meantime, if we persevere and continue fulfilling our roles as ovdei Hashem happily, we could reach the greatest heights. There are also great segulot involved in a person accepting what is happening to him with love. It brings about Heavenly mercy, it makes a person more fit for salvation, and most importantly, it purifies him and brings him to great spiritual levels. Chazal tell us, if Iyov wouldn't have complained about his suffering, he would have risen to the level of our holy Avot, Avraham, Yitzchak and Yaakov. This is the awesome value of not complaining, and rather accepting that whatever is happening is happening because of Hashem and it is for our best. If when a person is going through troubles, he is able to continue on living happily and serving Hashem to the best of his ability, his rewards will be endless.

Maharal Netzach Yisroel: Chapter 19 Part 1 (The defense of Avraham Avinu) by Rabbi Avi Zakutinsky

The Time Traveler’s Quick Guide to Armageddon       Over the last several months, we have done some deep dives into the principalities and powers in high places, the beast kingdoms, and then more particularly, into the kings of the east, another category that intersects with the beast kingdoms, including the Persian bear.   In term of their proto-prophecies in the Torah, we’ve been all over the place because prophecy is cyclical, even though not identical, from generation to generation. When we read of events in the Psalms, Writings, Prophets, and New Testament, the writers expect us to already be familiar with those proto-prophecies.   It was important to establish the earmarks of the battles with the kings of the east in Torah because Adonai declares the end from the beginning. If we want to have the basic understanding of the sixth and seventh bowls of wrath in the end and how they lure in the nations to Armageddon (Har-Megiddo), then we familiarize ourselves with them at the beginning:   “The sixth angel poured out his bowl on the great river, the Euphrates; and its water was dried up, so that the way would be prepared for the kings from the east. And I saw coming out of the mouth of the dragon and out of the mouth of the beast and out of the mouth of the false prophet, three unclean spirits like frogs; for they are spirits of demons, performing signs, which go out to the kings of the whole world, to gather them together for the war of the great day of God, the Almighty. (“Behold, I am coming like a thief. Blessed is the one who stays awake and keeps his clothes, so that he will not walk about naked and men will not see his shame.”)   And they gathered them together to the place which in Hebrew is called Har-Magedon.   Then the seventh angel poured out his bowl upon the air, and a loud voice came out of the temple from the throne, saying, “It is done.” And there were flashes of lightning and sounds and peals of thunder; and there was a great earthquake, such as there had not been since man came to be upon the earth, so great an earthquake was it, and so mighty.” (Re 16:12-18)   Har is “mountain,” and Megiddo is “a place of crowds,” so important in its military situation that it has been destroyed and built over numerous times. It overlooks the Jezreel Valley's flat, agriculturally fertile abundance as well as the road to the Western Sea, or Mediterranean, an excellent place to monitor the coastal trade route that connected continents from ancient times. John prophesies of a final crowd that will be drawn to this ancient hill in the ol’ breadbasket of Israel.   Rather than review some of the many points from our Heaven Shaking the Bear series, I will use them to augment some additional points in this newsletter. You can always go back and access the transcripts (thank you, volunteers!) or videos for little details, such as why even Canaanite kings are considered kings of the east. I'd rather add some new information for your handy time travel guide to Armageddon. We'll be half Marty McFly and half Indiana Jones on our hunt for clues to Armageddon.   Let's take a seat in our time machine, the Word, and travel back to our familiar story in Judges 4-5, the story of Deborah, Barak, and Sisera with his 900 iron chariots. A little clue is in Sisera's 900 chariots. It links the ancient with the future. Nine hundred years (plus some) is the typical age of the pre-flood notables from Adam to Noah. In human history, they are the ancients. It was an era marked by the rebellion of the “sons of Elohim” who provoked human beings to such a violence.   Sisera's chariots were iron, denoting the Roman beast kingdom that is mingled with clay in the feet of his image. In other words, something of Deborah's story will establish a template for understanding the final defeat of the Red One, who appears in Revelation as the chosen steed for the Great Harlot Babylon. The nine-hundred-year era of the days of Noah and its violence will link to the end time of Armageddon.   Every time I see the word “Babylonian,” my mind says, “babaloney.” Don't know why. But ick.   Okay, now let's power up the time machine. We need to visit Abraham's time during the battle for Sodom among the kings of the east, the Covenant Between the Pieces, and then visit Moses in the wilderness.   Ready? Push the Abraham button. It might say, Avram, but you'll recognize it. Here we go.   Wait, wait. First, tape a copy of Judges 4-5 and a map of Israel on your steering wheel. We'll need to compare what we see with the first battle of Armageddon that Deborah fought against Sisera to our past future locations.   Okay, here we come, Abrahamic period. We are landing among the four kings of the east, led by Amraphel (perhaps Nimrod), who marched through and defeated territories east of the Jordan. The five kings of the Sodom coalition have quit paying their taxes, so the four kings are on their way to collect plus interest.   Even though those cities of Sodom are situated mostly to the east of the Salt Sea, after the four kings first march and defeat cities east of the Jordan and in the highlands of Bashan, they are continuing as far as the Negev near Kadesh, En-Mishpat, and Hazazon-Tamar. By bypassing the Sodom coalition cities, the four kings are giving the five kings time to muster before the four kings turn back east and meet them near the Salt Sea in battle. Do you see this? Inexplicably, Sodom's five kings are falling into tar pits! Shouldn't they know about those tar pits? After all, this is their territory! How strange!   And there goes Lot and his family as captives. And there…someone escapes and runs to tell Abraham. Okay, we don't have to follow them up to Damascus. We know how this ends. Check your Judges 4-5 Scriptures and map. They're taped to your steering wheel, remember?   Something similar happened to Sisera's iron chariot. Like Pharaoh drove his chariots into the Reed Sea and there his chariot wheels became “confused,” so Sisera drove his chariots into the mud of the Kishon, which he should have known about because he was a Canaanite.   Although Pharaoh was not a “king of the east,” he is the dragon, and his authority was passed to them. This suggests that our soggy bottom boys are experiencing a Divine intervention, not just a human battle. Something flies in their brains, stings them, and causes confusion…perhaps the tzirah, the supernatural hornet of Moses and Joshua?   The tzirah went before the armies of Israel, and it helped Moses conquer on the east side of the Jordan and Joshua on the west side of the Jordan. It first causes confusion, and then it cuts off root and fruit. It is the supernatural bug described as being released from the King of Abaddon in Revelation.   Not so coincidentally, Deborah's name means “bee” in Hebrew, and “hornet” in Aramaic. The root of her name is “word,” as in Devarim, the fifth book of the Torah and perhaps the most apocalyptic since it is the little scroll of Torah. There was a reason Barak would not take his soldiers into battle without her; she represented the Divine power of the Word going before them!   How does Deborah know to tell Barak that he needs exactly 10,000 soldiers mustered from a place named “Kedesh”?   Deborah judged Israel under the “palm tree of Deborah.” A palm tree is a tamar:   “She used to sit under the palm tree of Deborah between Ramah and Bethel in the hill country of Ephraim; and the sons of Israel came up to her for judgment (mishpat ????????????).”   Can you see Deborah studying the scrolls of Torah? Those scrolls are rolling her right into the time of Avraham, and she sees the conquests of Moses and Joshua in the wilderness, such as Amalek. She recognizes the conquests of the four kings as having the same names that are in the hill country of Ephraim near Har-Megiddo: From Kadesh to Kedesh. From Hazazon-Tamar to the tamar providing her shade to read the scroll. From En-Mishpat to her job rendering mishpat for Israel.   We know Deborah has spent time scroll-rolling back to Abraham's time because she mentions something specific in her Judges Five song. The Song of Deborah mentions the courage of the tribe of Ephraim in the defeat of Sisera's chariots:   “From Ephraim, those whose root is in Amalek came down…”   If you need to, program in “Amalek in the Wilderness,” and travel there to see a bit of the battle. This “root in Amalek” is thought to refer to the wilderness battle under Moses in which the Ephraimite Joshua defeated Amalek. The tribe of Ephraim is rooted in its leadership in the victory in the wilderness in Israel's first encounter with Amalek.   Deborah knows Amalek is enticed to attack when its opponent looks weak, so that gives her a Divine strategy in enticing this king of the east Sisera to his Armageddon. Okay, now travel back to the battle between the four kings and the five kings. The four kings of the east also conquered Amalek before turning back to battle the five kings of Sodom.   While the battle continues, let's return to this question (you already know how that battle ends): How does Deborah know to tell Barak that he needs exactly 10,000 soldiers mustered from a place named “Kedesh”?   We've only partially answered it. And our answer is based on the battle between bad kings of the east vs worse kings of the east. We don't want to take this as the only source of Deborah's inspired strategy to lure Sisera to Har-Megiddo. Deborah is scrolling through the rolls of the Torah, and she must have some even better prophecies on which she bases her battle with Sisera. Let's leave these guys for Avraham to deal with and travel forward and back to Deborah's palm tree for more clues.   Yes, time travelers. Next week we'll go back to the future with Deborah and spend some more time with Avraham and Moses. There must be a connection between Deborah's forty years of peace in Israel and Moses' forty years in the wilderness. Deborah has the handy traveler's guide to help her map it all out. We'll see her secret of selecting 10,000, and we might even take a peek inside Yael's tent to find that she knew the Torah, and it guided her hand when she drove the tent peg into Sisera's head.   Oh, dear, oh dread. Sandals muddy like heavy lead. Some yogurt he was fed. Then he went to bed. Now Sisera is dead. A tent peg's in his head.   Okay, Deborah is better at composing songs than I am. I gave it a shot. Roll your time travel machines to Judges 4-5, and we'll see you next week.   Please SUBSCRIBE to our newsletter to get new teachings.

In this lesson from the Gate of Torah (Shaar HaTorah), Rabbi Aryeh Wolbe explains that Torah studied purely for the sake of Heaven transforms the person who learns it. Drawing upon the example of our forefather Avraham, who discovered the Torah through his yearning to connect with Hashem, the Orchot Tzaddikim teaches that sincere devotion to Torah opens the wellsprings of Divine wisdom. The Crown of Torah is not merely earned through information, but through a heart that seeks closeness with the Creator.Rabbi Wolbe emphasizes that Torah is unlike any other field of knowledge. While trades, professions, and academic subjects can often be remembered after years of neglect, Torah must be reviewed constantly. Through inspiring stories of Rabbi Moshe Feinstein and his own teachers, he demonstrates that greatness in Torah is not the product of photographic memory but of relentless review. Every repetition deepens understanding, internalizes the lessons, and allows Torah to become part of one's very identity.The lesson then explores one of the greatest obstacles to Torah study: the distractions of the yetzer hara. The moment a person opens a sefer, countless unrelated thoughts suddenly flood the mind. This is not accidental—it is evidence of how precious Torah learning truly is. Success requires focused attention, repeated review, and the determination to resist the endless mental diversions that attempt to pull us away from spiritual growth.Rabbi Wolbe concludes by explaining that Hashem intentionally created human forgetfulness so that Torah would become a lifelong pursuit rather than a one-time accomplishment. Constant study keeps a person connected to Hashem, inspired toward mitzvah observance, and protected from spiritual decline. Whether walking, traveling, resting, or listening to Torah while commuting, every opportunity to engage with Torah strengthens the soul and fulfills the Torah's command to occupy ourselves with it day and night._____________This Podcast Series is Generously Underwritten by Peter & Becky BotvinRecorded at TORCH Centre in the Levin Family Studios (B) to a live audience on February 9, 2026, in Houston, Texas.Released as Podcast on July 31, 2026_____________This series on Orchos Tzadikim/Ways of the Righteous is produced in partnership with Hachzek.Join the revolution of daily Mussar study at hachzek.com.We are using the Treasure of Life edition of the Orchos Tzadikkim (Published by Feldheim)_____________Listen, Subscribe & Share: Apple Podcasts: https://podcasts.apple.com/us/podcast/jewish-inspiration-podcast-rabbi-aryeh-wolbe/id1476610783Spotify: https://open.spotify.com/show/4r0KfjMzmCNQbiNaZBCSU7) to stay inspired! Share your questions at aw@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, please email: awolbe@torchweb.org_____________Support Our Mission:Our Mission is Connecting Jews & Judaism. Help us spread Judaism globally by sponsoring an episode at torchweb.org.Your support makes a HUGE difference!_____________Listen MoreOther podcasts by Rabbi Aryeh Wolbe: NEW!! Hey Rabbi! Podcast: https://heyrabbi.transistor.fm/episodesPrayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.orgv_____________Keywords:#JewishInspiration, #Mussar, #MasterClass, #GateOfTorah, #TalmudTorah, #TorahStudy, #CrownOfTorah, #JewishLearning, #DailyTorah, #TorahLife, #EffortMatters, #NeverStopLearning, #LearningEveryDay, #ChooseTorah, #TorahFirst ★ Support this podcast ★

In this lesson from the Gate of Torah (Shaar HaTorah), Rabbi Aryeh Wolbe explains that Torah studied purely for the sake of Heaven transforms the person who learns it. Drawing upon the example of our forefather Avraham, who discovered the Torah through his yearning to connect with Hashem, the Orchot Tzaddikim teaches that sincere devotion to Torah opens the wellsprings of Divine wisdom. The Crown of Torah is not merely earned through information, but through a heart that seeks closeness with the Creator.Rabbi Wolbe emphasizes that Torah is unlike any other field of knowledge. While trades, professions, and academic subjects can often be remembered after years of neglect, Torah must be reviewed constantly. Through inspiring stories of Rabbi Moshe Feinstein and his own teachers, he demonstrates that greatness in Torah is not the product of photographic memory but of relentless review. Every repetition deepens understanding, internalizes the lessons, and allows Torah to become part of one's very identity.The lesson then explores one of the greatest obstacles to Torah study: the distractions of the yetzer hara. The moment a person opens a sefer, countless unrelated thoughts suddenly flood the mind. This is not accidental—it is evidence of how precious Torah learning truly is. Success requires focused attention, repeated review, and the determination to resist the endless mental diversions that attempt to pull us away from spiritual growth.Rabbi Wolbe concludes by explaining that Hashem intentionally created human forgetfulness so that Torah would become a lifelong pursuit rather than a one-time accomplishment. Constant study keeps a person connected to Hashem, inspired toward mitzvah observance, and protected from spiritual decline. Whether walking, traveling, resting, or listening to Torah while commuting, every opportunity to engage with Torah strengthens the soul and fulfills the Torah's command to occupy ourselves with it day and night._____________This Podcast Series is Generously Underwritten by Peter & Becky BotvinRecorded at TORCH Centre in the Levin Family Studios (B) to a live audience on February 9, 2026, in Houston, Texas.Released as Podcast on July 31, 2026_____________This series on Orchos Tzadikim/Ways of the Righteous is produced in partnership with Hachzek.Join the revolution of daily Mussar study at hachzek.com.We are using the Treasure of Life edition of the Orchos Tzadikkim (Published by Feldheim)_____________Listen, Subscribe & Share: Apple Podcasts: https://podcasts.apple.com/us/podcast/jewish-inspiration-podcast-rabbi-aryeh-wolbe/id1476610783Spotify: https://open.spotify.com/show/4r0KfjMzmCNQbiNaZBCSU7) to stay inspired! Share your questions at aw@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, please email: awolbe@torchweb.org_____________Support Our Mission:Our Mission is Connecting Jews & Judaism. Help us spread Judaism globally by sponsoring an episode at torchweb.org.Your support makes a HUGE difference!_____________Listen MoreOther podcasts by Rabbi Aryeh Wolbe: NEW!! Hey Rabbi! Podcast: https://heyrabbi.transistor.fm/episodesPrayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.orgv_____________Keywords:#JewishInspiration, #Mussar, #MasterClass, #GateOfTorah, #TalmudTorah, #TorahStudy, #CrownOfTorah, #JewishLearning, #DailyTorah, #TorahLife, #EffortMatters, #NeverStopLearning, #LearningEveryDay, #ChooseTorah, #TorahFirst ★ Support this podcast ★

Mitzvahs that klal yisroel was zoche to becaus avof Avraham,the contrast of gedula by yidden and goyim,the maila of shtika,and the case of the mishna that there is a issue gid by kodshim

What if lasting change doesn't come from shame or punishment—but from knowing there's nothing fundamentally wrong with you?In this thought-provoking conversation, Mussi and Coach Abe explore the deeper message of the Nurtured Heart Approach: separating a person's worth from their behavior. They discuss why shame keeps us stuck, how inner worth creates lasting transformation, and what it means to become "unshakable" in parenting, relationships, and everyday life.If you've ever wondered how to hold boundaries while staying deeply connected, this episode offers a powerful new perspective.Avraham's contact informationPhone number: 201-870-1770Website: coachabel.com For more from me visit my website MussiDiskin.com or email me at EnergizingHearts@gmail.com Check out my free parenting course called Parenting 101 at MussiDiskin.com/freecontent

Pourquoi Hachem a-t-Il tellement aimé Avraham, Its'hak et Ya'acov ? Que peut-on faire pour leur ressembler ? Quand est-ce qu'on connaît vraiment une personne ? Comment comprendre que l'homme a été créé à l'image de D.ieu ? Quelle incidence cela peut-il avoir dans notre vie quotidienne ? Titus a-t-il réellement détruit le Beth Hamikdach ? Pourquoi ? Lorqu'Hachem a détruit le Beth Hamikdach, a-t-Il fait preuve de cruauté, ou plutôt d'amour ? Réponse à travers des propos du Ram'hal, du Néféch Ha'haïm et du Chem Michmouel.

Gilad Luria is the CEO of Scenera sceneratech.com, an Israeli deep tech company solving a critical blind spot in advanced chip manufacturing. As chipmakers stack layers of silicon to pack in more power, billions of tiny connections link those layers together, and until now, there was no way to check that all of them actually work. Scenera's technology inspects every single one, catching defects that would otherwise make it all the way to a finished device. Avraham sat down with Gilad to discuss how the idea and technology evolved to fit the right problem, the challenges of building a deep tech startup in Israel, the importance of IP strategy, his advice for founders just starting out 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/ scenera. Listen to all of the episodes at https://jmbdavis.com/podcast.

In this lesson from the Gate of Repentance (Shaar HaTeshuvah), Rabbi Aryeh Wolbe continues discussing the importance of building personal safeguards to protect ourselves from sin. The Orchot Tzaddikim teaches that every person possesses a unique set of strengths and weaknesses. One individual's greatest challenge may be material temptation, while another struggles with inappropriate sights, gossip, anger, excessive entertainment, or other distractions. The path to spiritual growth begins with honest self-awareness. Rather than pretending every temptation affects us equally, we must identify our personal vulnerabilities and proactively create boundaries that keep us from stumbling. A central theme of the episode is that true wisdom lies in avoiding temptation, not merely resisting it. Rabbi Wolbe explains that the righteous throughout Jewish history understood their own nature and deliberately structured their lives to avoid situations that could compromise their spiritual integrity. Applying this principle to modern life, he discusses practical examples such as internet use, pornography, gambling, compulsive shopping, unhealthy entertainment, and excessive time spent on sports or other distractions. The Yetzer Hara is highly personal—it attacks each individual differently. Therefore, each person must build customized spiritual "fences" designed specifically for their own challenges rather than someone else's. The lesson concludes by contrasting Avraham Avinu and King David, illustrating that even the greatest spiritual giants battled the Yetzer Hara in different ways. Avraham's evil inclination eventually "made peace" with him because of his unwavering discipline and consistency, while King David faced an ongoing, intense struggle that required constant vigilance and self-mastery. Rabbi Wolbe shares a beautiful story about Rabbi Aharon Leib Steinman, who humorously referred to his Yetzer Hara as his lifelong companion, reminding us that the battle never truly ends. Victory does not come from pretending temptation doesn't exist, but from recognizing it, respecting its power, and consistently choosing holiness over impulse. Every Jew is called to know their Yetzer Hara, prepare for it, and ultimately overcome it through wisdom, discipline, and closeness to Hashem._____________This Podcast Series is Generously Underwritten by Peter & Becky BotvinRecorded at TORCH Centre in the Levin Family Studios (B) to a live audience on November 24, 2025, in Houston, Texas.Released as Podcast on July 16, 2026_____________This series on Orchos Tzadikim/Ways of the Righteous is produced in partnership with Hachzek.Join the revolution of daily Mussar study at hachzek.com.We are using the Treasure of Life edition of the Orchos Tzadikkim (Published by Feldheim)_____________Listen, Subscribe & Share: Apple Podcasts: https://podcasts.apple.com/us/podcast/jewish-inspiration-podcast-rabbi-aryeh-wolbe/id1476610783Spotify: https://open.spotify.com/show/4r0KfjMzmCNQbiNaZBCSU7) to stay inspired! Share your questions at aw@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, please email: awolbe@torchweb.org_____________Support Our Mission:Our Mission is Connecting Jews & Judaism. Help us spread Judaism globally by sponsoring an episode at torchweb.org.Your support makes a HUGE difference!_____________Listen MoreOther podcasts by Rabbi Aryeh Wolbe: NEW!! Hey Rabbi! Podcast: https://heyrabbi.transistor.fm/episodesPrayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.orgv_____________Keywords:#JewishInspiration, #Mussar, #MasterClass, #Repentance, #Teshuva ★ Support this podcast ★

In this lesson from the Gate of Repentance (Shaar HaTeshuvah), Rabbi Aryeh Wolbe continues discussing the importance of building personal safeguards to protect ourselves from sin. The Orchot Tzaddikim teaches that every person possesses a unique set of strengths and weaknesses. One individual's greatest challenge may be material temptation, while another struggles with inappropriate sights, gossip, anger, excessive entertainment, or other distractions. The path to spiritual growth begins with honest self-awareness. Rather than pretending every temptation affects us equally, we must identify our personal vulnerabilities and proactively create boundaries that keep us from stumbling. A central theme of the episode is that true wisdom lies in avoiding temptation, not merely resisting it. Rabbi Wolbe explains that the righteous throughout Jewish history understood their own nature and deliberately structured their lives to avoid situations that could compromise their spiritual integrity. Applying this principle to modern life, he discusses practical examples such as internet use, pornography, gambling, compulsive shopping, unhealthy entertainment, and excessive time spent on sports or other distractions. The Yetzer Hara is highly personal—it attacks each individual differently. Therefore, each person must build customized spiritual "fences" designed specifically for their own challenges rather than someone else's. The lesson concludes by contrasting Avraham Avinu and King David, illustrating that even the greatest spiritual giants battled the Yetzer Hara in different ways. Avraham's evil inclination eventually "made peace" with him because of his unwavering discipline and consistency, while King David faced an ongoing, intense struggle that required constant vigilance and self-mastery. Rabbi Wolbe shares a beautiful story about Rabbi Aharon Leib Steinman, who humorously referred to his Yetzer Hara as his lifelong companion, reminding us that the battle never truly ends. Victory does not come from pretending temptation doesn't exist, but from recognizing it, respecting its power, and consistently choosing holiness over impulse. Every Jew is called to know their Yetzer Hara, prepare for it, and ultimately overcome it through wisdom, discipline, and closeness to Hashem._____________This Podcast Series is Generously Underwritten by Peter & Becky BotvinRecorded at TORCH Centre in the Levin Family Studios (B) to a live audience on November 24, 2025, in Houston, Texas.Released as Podcast on July 16, 2026_____________This series on Orchos Tzadikim/Ways of the Righteous is produced in partnership with Hachzek.Join the revolution of daily Mussar study at hachzek.com.We are using the Treasure of Life edition of the Orchos Tzadikkim (Published by Feldheim)_____________Listen, Subscribe & Share: Apple Podcasts: https://podcasts.apple.com/us/podcast/jewish-inspiration-podcast-rabbi-aryeh-wolbe/id1476610783Spotify: https://open.spotify.com/show/4r0KfjMzmCNQbiNaZBCSU7) to stay inspired! Share your questions at aw@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, please email: awolbe@torchweb.org_____________Support Our Mission:Our Mission is Connecting Jews & Judaism. Help us spread Judaism globally by sponsoring an episode at torchweb.org.Your support makes a HUGE difference!_____________Listen MoreOther podcasts by Rabbi Aryeh Wolbe: NEW!! Hey Rabbi! Podcast: https://heyrabbi.transistor.fm/episodesPrayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.orgv_____________Keywords:#JewishInspiration, #Mussar, #MasterClass, #Repentance, #Teshuva ★ Support this podcast ★

This episode opens as the three guests rise from Avraham's table and set out toward Sodom. G-d then tells Avraham about the impending destruction of Sodom. Avraham prays to save the city, but his prayer will not work. G-d knows this before Avraham opens his mouth.Minutes later, Lot asks G-d for a much smaller favor and gets an immediate yes. A better man's prayer gets refused. A weaker man's prayer gets answered on the spot. Rabbi Epstein brings a teaching from the Dubno Maggid that flips this around entirely, and it reshapes how you think about every prayer that seems to go unanswered.The episode also covers why some of the angels turn back before reaching Sodom while others continue on, the ancient custom of walking a guest partway down the road, and the single incident of cruelty that ended fifty-two years of divine patience with the city.

This episode is the beginning of The Greatest Converts in Jewish History, a series exploring the extraordinary men and women whose decision to join the Jewish people helped shape Jewish history forever.In this first episode, we ask a fascinating question: Was Avraham the first convert? What does it mean to choose Hashem before there was a Jewish nation? And what can Avraham's journey teach us today about faith, covenant, and the calling to bring holiness into the world?Whether you are Jewish, a convert, considering conversion, or simply interested in Torah, I hope this series deepens your appreciation for the remarkable souls who chose the path of Judaism and left an eternal legacy.Thank you for learning Torah with me.#Judaism #Torah #JewishHistory #Avraham #Abraham #JewishConversion #ConversionToJudaism #Ger #JewishLearning #JewishSpirituality #Bible #Rabbi

Ofer Barshem is the Co-Founder and CEO of CellLipo, an Israeli medtech company developing a breakthrough technology that transforms a patient's own fat into a stem cell-rich therapy for regenerative medicine. The technology has the potential to make regenerative treatments more consistent, accessible, and ready for immediate use in both aesthetic and orthopedic medicine. Avraham sat down with Ofer to discuss the future of regenerative medicine, how CellLipo's technology works, the journey from hospital innovation to startup, fundraising challenges, the Israeli biotech ecosystem, the company's roadmap to clinical trials and FDA approval, tips for 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/ cell-lipo. Listen to all of the episodes at https://jmbdavis.com/podcast.

The Henry and Lisa Manoucheri Parsha Shiur Parshiyos Chukas - Balak    To Regenerate a Degenerate Society & The Majesty of Service   Month of Tamuz classes are sponsored in memory of Doris Lombardi by Brittany and Daniel Lombardi. Grandma Doris was strong, warm, giving, loving, hilarious, and full of life. She was an ardent lover and supporter of the Jewish people and Israel and she constantly conveyed those values to her family. The fullness with which she lived and loved us inspires our family regularly and we hope that we continue to carry on her legacy in our actions and in the way we raise our children.   This week's class is also dedicated in loving memory of Dr Frederica Muller; Frieda Bracha bas Aharon HaKohen. Her strength, brilliance, courage, and resolute conviction, established her family on principles of Judaism and passionate love for the Jewish People and HaShem. Through her descendants her legacy continues to profoundly benefit our nation with Torah, community building, and exemplary dignity. May her memory be blessed and her soul constantly elevated.    This week's class is also dedicated for the merit of an Aliyas Neshama for Avraham moshe Ben Yosef HaKohen - a man who loved to give Tzedakah and help any Jewish stranger. He was fascinated by every Jew an he treated them respectfully and kindly regardless of status.

Last episode, Avraham sent a messenger to bring his guests water. Everything else, he did himself. This episode picks up where that left off, as Avraham runs to prepare a full meal for the three guests waiting under his tree.The errand takes a strange detour first. The calves meant for the meal run away, and Avraham chases them into a cave. Inside are Adam and Eve, buried in the same ground that will one day hold himself, Sarah, Yitzchak, Rivka, Yaakov, and Leah. We now know this as Me'aras HaMachpela.The heart of this episode is what happens when the guests talk about Sarah. Told that she will have a son within the year, Sarah laughs to herself in her tent. G-d hears that laugh and brings it straight to Avraham, except He doesn't repeat her words exactly. One detail gets left out. Rabbi Epstein unpacks why G-d Himself would edit the truth rather than report it word for word, and what that choice teaches about protecting peace between a husband and wife, even when the truth is on the line.The episode also tackles a question that's been building for weeks: how did Avraham already know laws of the Torah that wouldn't be given until Sinai, generations later?

Avraham rushes to host three strangers and personally oversees every detail. Everything, that is, except the water. For that, he sends a messenger.Rabbi Bentzi Epstein and Tom unpack a chain of cause and effect that stretches from Avraham's tent to the rock that Moshe struck, and from there to a question: when you delegate a mitzvah, does something get lost?There is also a tree. One planted by Avraham for the shade of passing strangers. The same wood, centuries later, would be used to build the Mishkan, the portable Tabernacle where the Divine presence rested in the desert. What you do with your hands in this world, it turns out, leaves a longer trail than you think.

Send us Fan MailPDF WORKSHEET HERE https://www.dropbox.com/scl/fi/euwxk4fy1yzrnskwp3vx2/Lesson-3-Kabbalah-for-Everyone-Sechel-Middot.pdf?rlkey=d8c74r14gkmqmtxidzdwtx9gu&dl=0In Lesson 3 of Kabbalah for Everyone, Rabbi Yisroel Bernath explores one of the most practical ideas in Kabbalah: the relationship between Sechel and Middot — the mind and the emotions.We all know the struggle. Sometimes our mind knows the right thing, but our heart is not interested in attending the meeting. Other times, our emotions are so strong that our mind becomes the intern in the back of the room taking notes. Kabbalah teaches that healthy living is not about shutting down emotion, and it is not about letting feelings run the show. The goal is Middot Al Pi Sechel, emotions guided by wisdom. In this class, we'll learn how intellect can give direction to emotion, how emotion can give warmth and life to intellect, and how real spiritual maturity happens when the mind and heart stop fighting and start becoming partners. Based on the chapter “Sechel and Middos: Intellect and Emotions.”Key Takeaways1. Sechel means the mind: Sechel is our ability to think clearly, step back, analyze, and ask: What is true? What is right? What is really happening here?2. Middot means the heart: Middot are our emotions and character traits — love, fear, anger, compassion, desire, excitement, frustration, and kindness.3. The mind alone can become cold: A person can understand something intellectually and still not be moved by it. Knowing the truth is important, but it has to become alive in the heart.4. Emotions alone can become messy: Feelings are powerful, but without guidance they can go too far. Even love can become unhealthy when it has no boundaries.5. Kabbalah wants partnership, not domination: The goal is not for the mind to crush the heart or for the heart to hijack the mind. The goal is for the mind to guide the heart, and the heart to energize the mind.6. Real love is not always giving someone what they want: Sometimes love says yes. Sometimes love says no. The parent taking a dangerous object away from a child is not being cruel; that is love guided by wisdom.7. Avraham's kindness was not wild kindness: Avraham Avinu embodied chesed, but his kindness was guided by truth and purpose. That is the model of healthy emotion: warm, powerful, and directed.8. Emotional maturity means pausing before reacting: Before we act from a feeling, we ask: Is this feeling true? Is it proportionate? Is it helping me become the person Hashem wants me to be?#KabbalahForEveryone #Rabbiyisroelbernath #SechelAndMiddot #Sechel #Middot #MindAndHeart #chassidus #ChabadChassidus #JewishWisdom #PracticalKabbalah #EmotionalGrowth #spiritualgrowth #InnerWork #Kabbalah #KabbalahForRealLife #kabala #qabbalaAvailable now:Paperback: https://www.amazon.com/Forgiveness-Experiment-What-Would-Your/dp/1069217638Kindle: https://www.amazon.com/dp/B0FR2QNJL6Audiobook: https://bit.ly/4tPFZhVSupport the showGot your own question for Rabbi Bernath? He can be reached at rabbi@jewishndg.com or http://www.theloverabbi.comSingle? You can make a profile on www.JMontreal.com and Rabbi Bernath will help you find that special someone.Donate and support Rabbi Bernath's work http://www.jewishndg.com/donateFollow Rabbi Bernath's YouTube Channel https://www.youtube.com/user/ybernathAccess Rabbi Bernath's Articles on Relationships https://medium.com/@loverabbi

BH The enemy of the right idea is a "better idea".In memory of Avraham ben Zecharya zl

In this shmooze, delivered at the final Mishmar of the year in Mevaseret, Rav Burg explores the inner meaning of Techeiles and why Chazal connect it specifically to Avraham Avinu's refusal to accept even “a thread or a shoelace” from the King of Sodom.Why would Avraham accept gifts from Pharaoh and Avimelech, yet refuse anything from Sodom? What is the deeper connection between Sodom's worldview and the mitzvah of Techeiles? And why does the Gemara describe such a long visual process — Techeiles resembles the sea, the sea resembles the sky, the sky resembles sapphire, and sapphire resembles the Kisei HaKavod — instead of simply saying that Techeiles reminds us of Hashem's throne?The answer opens a powerful window into the psychology of possession, desire, and spiritual vision.Sodom represents a world of dry land: what you see is all there is. My possessions are mine, my success is self-made, resources are finite, and therefore even giving without loss feels threatening. Avraham Avinu refuses that consciousness. He raises his hand to Hashem, declaring that even the power of his hand comes only from above.Techeiles is the reward because Techeiles trains the Jewish eye to see differently. The sea teaches us that beneath the surface of reality there is a hidden world. The sky teaches us that beyond what we see, there is height, vastness, and purpose. Sapphire teaches us that when the physical world is used for Hashem, Divine presence becomes crystallized within creation. And from there, the eye is lifted toward the Kisei HaKavod itself.This is the secret of Techeiles: not merely to remind us of Heaven, but to teach us how to look at earth until Heaven becomes visible within it.

#482> To purchase "The Making of the Siddur": https://amzn.to/4dYUdWG>Episode sponsored by Tehillim Unveiled podcast: Apple Podcasts: https://itl.ink/LechuNeranenaApple, Spotify: https://itl.ink/LechuNeranenaSpotify> For update and bonus content: https://qrl.is/Tehillim> Episode sponsored by Mordechai and Michal Neuman in memory of their parents Shimon ben Michoel, Rachel bas Avraham, Dovid ben Shmuel, and Tzirel Mindel bas Pesachya> To join the SeforimChatter WhatsApp community: https://chat.whatsapp.com/DZ3C2CjUeD9AGJvXeEODtK> To join the SeforimChatter WhatsApp status: https://wa.me/message/TI343XQHHMHPN1>  To support the podcast or to sponsor an episode follow this link: https://seforimchatter.com/support-seforimchatter/or email seforimchatter@gmail.com (Zelle/QP this email address)Support the show

#481> To purchase "The Making of the Siddur": https://amzn.to/4dYUdWG> Episode sponsored by Tehillim Unveiled podcast: Apple Podcasts: https://itl.ink/LechuNeranenaApple, Spotify: https://itl.ink/LechuNeranenaSpotify> For update and bonus content: https://qrl.is/Tehillim> Episode sponsored by Mordechai and Michal Neuman in memory of their parents Shimon ben Michoel, Rachel bas Avraham, Dovid ben Shmuel, and Tzirel Mindel bas Pesachya> To join the SeforimChatter WhatsApp community: https://chat.whatsapp.com/DZ3C2CjUeD9AGJvXeEODtK> To join the SeforimChatter WhatsApp status: https://wa.me/message/TI343XQHHMHPN1>  To support the podcast or to sponsor an episode follow this link: https://seforimchatter.com/support-seforimchatter/or email seforimchatter@gmail.com (Zelle/QP this email address)Support the show

It's been three days since Avraham's circumcision. He is in pain, sweating in the midday heat, when G-d comes to visit him. Then three strangers appear in the distance, and Avraham runs toward them, brings them into his tent, and spends hours hosting them. G-d waits.The question at the center of this episode is how that is anything other than a profound act of disrespect towards the Creator. Rabbi Epstein traces what Avraham's actions actually mean.

Full TorahAnytime Lecture Video or Audio More classes from R' Shlomo Landau ⭐ 2,616

The Midrash says at the beginning of Parashat Tazriya, regarding a woman giving birth to a baby boy: give praise to the name of Avraham Avinu, who came from afar, as it says, וַיִּרְא אֶת הַמָּקוֹם מֵרָחֹק . The Mefarshim are bothered: what does Avraham Avinu have to do with this parasha, and why do Chazal refer to him as "the one who came from afar"? The Chidushei Harim explains that starting with the woman who gives birth, the parasha speaks about different individuals who may feel pushed away by Hashem. The woman who gives birth to a boy has a certain form of tum'a. She is not allowed to eat korbanot for forty days, which means if she gave birth before Pesach, she would not be able to bring the korban Pesach—not on Pesach Rishon, nor on Pesach Sheni. She may think to herself: I was involved in performing a great mitzvah, and now I am banned from the Beit HaMikdash. The next parasha speaks about someone who contracts tzara'at. The Gemara says tzara'at is a mizbe'ach kapara—a mizbe'ach that gives the person kapara. Some explain that it is yesurin shel ahava —afflictions of love. Not every case of tzara'at comes as a result of a sin. When a person is suspected of having tzara'at, he must be in quarantine for a week or two. If it is confirmed, he must be isolated away from everyone. He cannot attend shul, pray with a minyan, or answer Kaddish. He may feel: why is Hashem pushing me away like this? Further on, the parasha speaks about other people who become tameh through no fault of their own. They may feel the same sentiments. Imagine a family on their way up to Yerushalayim for one of the shalosh regalim, attempting to bring a korban to Hashem on the Chag, and after their long travels, they arrive at the Beit HaMikdash and discover that the man of the house has become tameh and cannot participate at all. It will definitely feel like Hashem is rejecting him. For those instances, the Midrash tells us to see what Avraham Avinu would do under such circumstances. Avraham spent his entire life teaching the world about Hashem. All he wanted was a child who would continue in the same path. After decades of waiting, he finally received a miracle child at an advanced age. Imagine the love Avraham had for this child. As the child grew, Avraham was able to teach himTorah and the ways of Hashem. Imagine the love Avraham had for Yitzchak at age five—much greater than at his birth. The love he had at age ten was even greater. He invested so much time and energy into Yitzchak, who was to continue his life's mission. Then, when Yitzchak was thirty-seven, in the prime of his life, Hashem told Avraham to slaughter him. In one second, all of Avraham's hopes and dreams were being denied. All of the love he had for his son was about to make this task extraordinarily difficult. He could have felt, "All I am trying to do is promote the name of Hashem in the world, and now He is pushing me away." Yet Avraham said to himself: if this is what Hashem wants me to do, then this is what I want. Instead of feeling rejected, he marched forward with zerizut and did Hashem's will to the best of his ability. This was one of the greatest acts of service of all time. Hashem was not distancing Avraham. He was elevating him. Hashem never distances anyone. A person may feel distanced, but that is only because he does not understand the ways of Hashem. When a person becomes tameh, it is not Hashem saying, "I do not want your korban." It is Hashem saying: "I want a different service from you now. I want you to accept that this is what is best for you, and serve Me from the place I have placed you." For that, a person will gain far more than he would have from bringing the korban. When people feel that Hashem is not interested in their service, yet they still do the best they can, that service elevates them enormously. Hashem may appear to be far from us at times, but He is always close. He always wants our avodah, no matter how it may seem. If we strengthen ourselves during those times and continue to serve Him joyfully, to the best of our ability, we will rise to the greatest levels.