Podcasts about beit hamikdash

It is customary to read the first chapter of Yehezkel (Ezekiel) as the Haftarah on Shabuot, a section known as Ma'aseh Merkava – the vision of the Divine Chariot. This profound and mysterious prophecy was revealed to Yehezkel while in exile by the River Kevar in Babylon. Despite being in galut, the Shechina appeared to him, teaching us that Hashem's presence remains with us even outside the Land of Israel. The imagery in the Haftarah is highly symbolic: four-faced angels, wheels of fire, and a glowing chariot representing the heavenly realms. The four faces—human, lion, ox, and eagle—symbolize dominion over different realms of creation. Above them all sits the Divine presence, symbolizing Hashem's supremacy over all. According to the Zohar, the human face seen in the vision is that of Yaakov Avinu , whose spiritual greatness earned him a place under the Heavenly Throne. The Haftarah is read on Shabuot because the revelation at Sinai was similarly accompanied by clouds, lightning, and thunder. Just as Matan Torah revealed Hashem's glory, so too does this vision reflect a celestial dimension of His presence. Although the details are esoteric and not meant to be publicly expounded, practical lessons emerge: Angels are stationary – they do not grow spiritually. Their legs are straight and fixed, teaching us that only humans can elevate themselves spiritually through effort, Torah, and mitzvot. Shabuot is the perfect time to recommit to personal growth. Angels of judgment travel slowly , while angels of mercy travel instantly. From this, we learn to pause before reacting in anger or judgment , giving ourselves time to calm down and choose a better path. Acting with patience brings mercy into our decisions. The vision also hints that the Shechina was departing from the Beit HaMikdash, a symbolic warning that without spiritual substance, even a holy building becomes just bricks and stone. Despite the complexity of this Haftarah, the overarching message is clear: Hashem is with us in every generation, in every place—even in exile—and our mission is to grow, learn, and draw closer to Him through Torah .

David HaMelech tells us in Tehillim, וצדקתך ירננו , which the Sha'arei Chaim explains to mean that even when we face difficulties, we are meant to respond by singing to Hashem. How is that possible? The pesukim before reveal the secret: דור לדור ישבח מעשיך —each generation should relate to the next the chesed they have seen from Hashem in their lives. ודברי נפלאותיך אשיחה —David HaMelech would constantly speak, even in everyday conversation, about the wonders of Hashem. וגדולתך אספרנה —he would speak of the endless greatness and kindness Hashem bestows upon the world. זכר רב טובך יביעו —our mouths should overflow with praise for Hashem's goodness like a spring that never runs dry. If a person constantly talks about Hashem's kindness, then when something happens that appears negative, it won't shake him. He'll already be fortified with the understanding that Hashem only does good. The Midrash says that from the day Hashem created the world, no one sang shirah until Bnei Yisrael sang אז ישיר at Keri'at Yam Suf. The Sfat Emet asks: we know Adam HaRishon sang shirah— מזמור שיר ליום השבת —as did others. What does it mean that no one sang until Az Yashir? He explains that until that moment, people only sang about the salvation after it came. But at Yam Suf, Bnei Yisrael reached a higher level—they sang about the difficulties too, because they saw that even the hardships were part of Hashem's goodness. אמר אויב ארדף אשיג —they sang about Pharaoh chasing them. מי כמוך באלים ה׳ —they declared; Who is like You among the mighty, Hashem? Chazal explain on this phrase: מי כמוך באלמים ה׳ —Who is like You, Hashem, who remains silent when the worst seems to be happening? How could Hashem be silent when the enemy entered the Beit HaMikdash to destroy it? When Titus HaRasha stabbed the parochet and blood came pouring out? When the resha'im tormented His beloved people in Mitzrayim and, centuries later, in Nazi Germany? At Yam Suf, Bnei Yisrael understood the greatness of Hashem: that He could remain silent because only He saw the ultimate good in every moment. Even the most painful events, seemingly caused by human actions, were all orchestrated by Hashem for our benefit. In the Haggadah, we say: לבן ביקש לעקור את הכל -וירד מצרימה . The mefarshim ask, what's the connection between Lavan wanting to destroy Yaakov and the descent to Mitzrayim? They explain that Lavan's switching of Rachel for Leah led to the shevatim being born from different mothers. Rachel, being the more beloved wife, caused the brothers to feel resentment toward her son, Yosef. That led to Yosef being sold—and eventually to the entire family descending to Egypt. This wasn't really Lavan's doing. Hashem had planned it from the time He told Avraham Avinu that his children would be strangers in a land not their own. Nothing is random. People are not in control—only Hashem is. And He does everything for our good. The more we speak about His hashgachah, His chesed, and His love for us, the more these truths will sink into our hearts. Then, when difficulties arise, we'll have the strength to sing even through the pain. In the future, Hashem will reveal to us all the good behind every event. But if we can trust Him now—before the light shines through—and sing in the darkness, we will reach the highest spiritual levels.

One who discovers that he is impure after entering the Beit HaMikdash needs to depart as quickly and/or directly as possible. But what if he used the shortest route, but took a long time to walk it (or a long route quickly)? Also, one who enters a home that is impure because of tzara'at, that same person stays pure - if he walks in differently from normal. Plus, the kohen's check of the house for tzara'at. Also, the positive mitzvah that is included in the sum total for which one is not liable.

expanding the holy space of Jerusalem and the Beit Hamikdash

Din & Daf: Conceptual Analysis of Halakha Through Case Study with Dr. Elana Stein HainMay We Offer Sacrifices without a Beit HaMikdash? 19th Century Religious & Zionist PolemicsShevuot 16a offers the possibility of giving sacrifices even without a standing mikdash. This served as the basis for a fascinating practical discussion among both Haredim and early Religious Zionists in the 19th century about the role of korbanot in Jewish life. Shevuot 16aDr. Elana Stein Hain – dinanddaf@hadran.org.ilFor more Din and Daf: https://hadran.org.il/channel/din-daf/

Source material: https://drive.google.com/file/d/1G8B-3PGqtwCPYeJBbObnkmk-N6-J0z3S/view?usp=drive_link

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

The end of the life and family of King Tzidkiyachu and the destruction of the Beit Hamikdash.

In the Haggadah, the Pasuk V'nitz'ak el Hashem Elokei Avoteinu refers to the Jewish people crying out to Hashem in prayer, a moment that occurred following the death of the King of Egypt. Immediately after this, the Pasuk states, Vayishma Hashem Et Kolenu —"And Hashem heard their voices," leading to their redemption. What is the connection between the king's death and the Jewish people's cries to Hashem? The Rashbatz offers an explanation: for many years, the Jewish people had anticipated that the death of the harsh king would ease their suffering. However, when a new king arose and the oppression became even more severe, they recognized that their only hope lay in Hashem's salvation. It was at that moment of realizing that only Hashem could help them, that their prayers became earnest, and they were answered. This serves as a valuable lesson. Often, when people face challenges, they devise multiple plans in their minds to address the situation. Even as they pray, they may subconsciously rely on these plans, leading to less sincere prayers. It is crucial to recognize that no matter how many potential solutions seem available, without Hashem's intervention, none are truly meaningful. It's easy to beg Hashem for help when there are no other apparent options, but the true test comes when multiple avenues appear open to us. If, in such moments, we can pray with the same sincerity as though no alternatives exist, our prayers hold greater value. This reflects true emunah — the realization that Hashem alone controls our fate. The effort lies in the mind; we must internalize the belief that Hashem, and only Hashem, has ultimate authority over all things. A man named Jack shared an interesting story that illustrates this concept. Just before Rosh Hashanah, he received an unexpected request from his mother. She asked him to arrange for his father to be a sandak (the person who holds the baby during a Berit Milah) for a third time that year, as she had heard that performing certain actions in pairs could be a bad omen. (Note: although the Gemara suggests that performing actions in pairs might expose one to negative influences, contemporary halachic authorities no longer consider this a concern.) Jack found himself at a loss. Being chosen as a sandak is an extraordinary honor, one that is rarely given. Great Torah sages would travel great distances for the privilege of this mitzvah. Halachic authorities even rule that the sandak holds greater honor than the mohel or the father of the newborn, granting him precedence for an aliyah on the day of the Berit Milah. The Zohar HaKadosh compares the act of performing a Berit Milah to bringing a korban to Hashem, with the sandak's lap serving as the altar upon which the korban is offered. The Maharil draws a comparison between the sandak and the kohen offering the ketoret in the Beit HaMikdash, while the Migdal Oz advises striving to perform the mitzvah of being a sandak, even at great personal expense. Some even suggest that being a sandak can be a segulah for wealth. Understanding the rarity and importance of this honor, Jack realized that finding an opportunity for his father to serve as a sandak, especially on such short notice, would be incredibly difficult. After hanging up with his mother, Jack turned to Hashem in prayer, saying, "I don't know how to make this happen, but I know that only You can help me. Please grant me success." That evening, Jack attended a simcha where he was unexpectedly approached by an old acquaintance. This man asked Jack if he knew anyone who would be willing to serve as a sandak at a Berit Milah the next day for a Baal Teshuvah. Jack, astonished, immediately responded that his father would be honored to take the role. The next day, Jack drove his father to the Berit Milah, fulfilling his mother's request. This story illustrates the power of sincere prayer. While prayer is always effective, it is especially potent when we approach it with the understanding that only Hashem can grant our requests. Such prayer carries immense spiritual value. May we all strive to pray with full emunah, trusting completely in Hashem's control over our lives.

The prohibition to enter the area of the Beit Hamikdash while in a state of impurity - when does this prohibition apply?

We begin the Seder with the Ha Lachma Anya , which speaks about the matzah and ends with the words, "Now we are still in Galut. We hope to be in Eretz Yisrael with the Beit HaMikdash before next year's Seder." Rabbi Ronen Sharabani gave a beautiful explanation in his new Haggada Me'afar Kumi about why we begin with this. Chazal tell us that the final ge'ula will take place in the month of Nisan. So, when the month begins, all of Klal Yisrael is hoping to be in Yerushalayim with the Korban Pesach by the night of the Seder. However, if Lel HaSeder arrives and once again Mashiach has not come, it could cause a person to enter the Seder with feelings of despair, thinking: "We've made this request of L'shanah Haba'ah B'Yerushalayim every year of our entire lives—and it still hasn't happened. What's going to give us chizuk to think that things will ever change?" For this, the Rabbis tell us to begin the Seder speaking about the matza. The Seforno writes on the pasuk describing Yosef Hatzaddik being rushed out of prison that this is the way of all salvations that Hashem brings—they come in an instant. Even when it looks like there's no hope in sight, things can suddenly change. And this is what happened in Mitzrayim. The pasuk says they were rushed out of Egypt without enough time for their dough to rise. Matza is the symbol of an instant salvation. And so it says about the future geula : פתאום יבוא אל היכלו —Mashiach is going to come suddenly. When we internalize that the salvations of Hashem come in an instant, we will never despair, because we know everything can change in a moment's notice. What we see today has nothing to do with tomorrow—and the same applies to the difficulties people are currently experiencing. No matter how long it's been, no matter how dismal it seems, salvation can always come in an instant. A woman told me she got married about twenty years ago and was looking forward to a joyful home filled with children. After seven long years of waiting for their miracle, they were blessed with a precious daughter who indeed filled their hearts with the joy they had hoped for. For years after that, they tried every possible method to have another child, but it wasn't working. They delved deeply into learning and practicing emunah , and then, with the advice of their rabbi, they decided to take a pause from all their efforts and instead focus on enjoying the life they had. Especially since they were making so many efforts, they risked attributing success or failure to their own actions rather than to Hashem. They spent a year focusing more on spirituality, adopting a healthier lifestyle, eating better, exercising regularly, and appreciating everything Hashem had already given them. Then they went back to the doctor to try another treatment. Everything was looking good. They were awaiting results from a certain test, and when the results came back positive, they were thrilled. Even the doctor was elated. He told them they needed to repeat the test two more times. The second time, the numbers were even better. But on the third test, the results took a turn the other way. After eight long years of waiting for their second child, it appeared that once again they were going to be let down. That night, they called a hotline for emunah , and amazingly, there was a story shared about a childless couple who had been told by their doctor that they would never have children. The husband went for a drive afterward to clear his mind, and when he returned home, he found that his wife had set the table with their finest china. She told him, "We're going to celebrate all we have, despite the sorrowful news." The next morning, at 5 a.m., they received a phone call from the fertility clinic saying it had been a mistake—and that she actually was going to have a child after all. This woman and her husband took that story as a direct message from Hashem. They picked themselves up and enjoyed that Shabbat more than ever. They sang with their 8-year-old miracle girl. They expressed gratitude and celebrated all the blessings that Hashem had given them. That Motzaei Shabbat , they went for another test, and amazingly, everything changed for the better. Baruch Hashem , that year, they were blessed with their second miracle baby. The salvations of Hashem always come in an instant. This is the chizuk we give ourselves at the beginning of the Seder, and this is something we must always keep in mind. B'ezrat Hashem , we should see the Geula Shelema and celebrate this holiday in Yerushalayim with the Korban Pesach. But even if that doesn't happen— even then —it doesn't mean the geula can't come a second later. Shabbat Shalom and Chag Sameach.

This month's learning is sponsored by Linda and Jay Marcus in honor of the recent birth of their granddaughter; and the anniversaries and birthdays of their children and grandchildren during Nissan. "בניסן נגאלו ובניסן עתידין להיגאל. May we merit to see the גאולה שלמה במהרה בימינו." Today's daf is sponsored by Lisa Kolodny in honor of Nancy Kolodny's birthday! "So happy you are spending more time in Israel this year, spreading your light, your wisdom and your love to all those around you."  There is a debate about whether Menashe received a portion in the World-to-Come. Rabbi Yochanan brings three drashot in the name of Rabbi Shimon bar Yochai, each relating to different kings of the Judean kingdom, highlighting how far God goes to allow repentance. He also brought another drasha relating to the disgrace of the Sanhedrin at the time of the Babylonian exile. Rav Chisda says in the name of Rabbi Yirmia bar Abba three statements - one relating to the bad actions of some of the Judean kings, one relating to types of people who are not worthy of receiving the Divine Presence, and one explaining the verses in Tehillim 91:11-13 about evil not coming upon a person. Why is the letter ayin in 'reshaim' suspended above the other letters in the verse in Iyov 38:15? A braita explains that Menashe, Achav, and Yeravam all learned Torah, highlighting that their sins were worse, as they clearly understood the Torah and sinned nevertheless, with full intent. Other braitot suggest that other kings lost their portion in the World-to-Come. Descriptions are brought about some of the bad kings and how their action led to the destruction of the Beit Hamikdash.

This month's learning is sponsored by Linda and Jay Marcus in honor of the recent birth of their granddaughter; and the anniversaries and birthdays of their children and grandchildren during Nissan. "בניסן נגאלו ובניסן עתידין להיגאל. May we merit to see the גאולה שלמה במהרה בימינו." Today's daf is sponsored by Lisa Kolodny in honor of Nancy Kolodny's birthday! "So happy you are spending more time in Israel this year, spreading your light, your wisdom and your love to all those around you."  There is a debate about whether Menashe received a portion in the World-to-Come. Rabbi Yochanan brings three drashot in the name of Rabbi Shimon bar Yochai, each relating to different kings of the Judean kingdom, highlighting how far God goes to allow repentance. He also brought another drasha relating to the disgrace of the Sanhedrin at the time of the Babylonian exile. Rav Chisda says in the name of Rabbi Yirmia bar Abba three statements - one relating to the bad actions of some of the Judean kings, one relating to types of people who are not worthy of receiving the Divine Presence, and one explaining the verses in Tehillim 91:11-13 about evil not coming upon a person. Why is the letter ayin in 'reshaim' suspended above the other letters in the verse in Iyov 38:15? A braita explains that Menashe, Achav, and Yeravam all learned Torah, highlighting that their sins were worse, as they clearly understood the Torah and sinned nevertheless, with full intent. Other braitot suggest that other kings lost their portion in the World-to-Come. Descriptions are brought about some of the bad kings and how their action led to the destruction of the Beit Hamikdash.

The prohibitions of a kohen to serve in the Beit Hamikdash while missing an article of clothing or while wearing torn garments

B"H At Har Sinai, we received the Torah with open miracles. In the days of Achashverosh, we accepted it again-this time, with true free will. Megillat Esther teaches us to find Hashem even in hiddenness, but our hearts still long for the Beit HaMikdash and the return of open prophecy. Where do you see Hashem's hand in your life today? To watch Torah Thoughts in video format, click HERE Subscribe to the Torah Thoughts BLOG for exclusive written content! Please like, share and subscribe wherever you find this!

At the beginning of this week's parasha , Titzaveh , Bneh Yisrael were commanded to bring שמן זית זך —pure olive oil—to light the menorah . Only the very first droplets from each olive were permitted for this purpose. Chazal tell us that although only 12 hours' worth of oil was placed in the lamps, the flames miraculously burned for a full 24 hours—demonstrating Hashem's presence among the Jewish people. The menorah represented the light of Torah. The Gemara states that whoever wishes to attain wisdom in Torah should face slightly southward while reciting the Amida , because the menorah , which symbolizes Torah wisdom, stood in the southern part of the Beit HaMikdash . The power of Torah is far beyond our comprehension. The Midrash tells us that Shlomo HaMelech constructed ten menorot for the Beit HaMikdash , each with seven lamps, totaling 70 flames—corresponding to the 70 facets of Torah. Chazal further teach that as long as those flames were burning, the 70 nations of the world remained subservient to Am Yisrael . But from the day those flames were extinguished, those nations gained power over us. All of our strength comes from Torah. The Sefer Sas Be'Imratecha records a powerful story about Rabbi Moshe Chevroni, the former Rosh Yeshiva of Yeshivat Chevron . At one point, he wasn't feeling well and went to the doctor for an evaluation. After running tests, the doctor informed him that he had been diagnosed with a serious illness and had only three months left to live. His family and talmidim were devastated. But instead of falling into despair, the Rosh Yeshivah made a firm decision—he would dedicate these final months to learning Torah without interruption , stopping only for the most basic necessities. And so he did. He immersed himself in Torah study, and Baruch Hashem , instead of living for just three more months, he lived for another 20 years. The Steipler Gaon , upon hearing this, remarked in amazement, "Hashem gave him a blow, but instead of breaking from it, he elevated himself—and the merit of his Torah added 20 years to his life." What was even more astonishing was that throughout those two decades, he never required treatments that would prevent him from learning. He continued delivering his regular shiurim and prayed with the yeshiva minyan every single day. The Chozeh of Lublin once had a long line of people waiting to see him for berachot and advice. Suddenly, in the middle of his appointments, he asked everyone to step out of the room for a few moments. Once the room was empty, he locked the door. One of his chasidim , eager to learn from the Rebbe , hid inside the room to see what he was going to do. To his astonishment, he saw the Rebbe take out a Mishnayot and begin learning a perek . Unable to contain his curiosity, the chasid revealed himself and asked, "Rebbe, why did you send everyone out just to learn a perek of Mishnayot?" The Chozeh replied, "The last few people who came to me shared their suffering and begged for salvation. I felt that in order to give them a proper beracha, I needed the strength of Torah within me—so I paused to learn first." All of our great rabbanim who had the power to give berachot drew that strength from their Torah learning and purity of character. We must treasure the Torah we have and use our time wisely to learn it in depth. It provides us with the spiritual energy we need to succeed in this world. Shabbat Shalom.

Teruma | From the Mishkan, by Rav Yair Kahn To the Beit HaMikdash

Learning emunah means learning about who Hashem is and how He interacts with us. If we truly want to understand Hashem, we must also learn what His will is. Often, we make assumptions about what Hashem wants, but in most cases, His will is not something we can determine on our own—it must be taught to us. For example, a person might think that giving large amounts of money to tzedakah justifies earning that money even at the expense of hurting others. However, this is entirely against Hashem's will. Withholding money that is rightfully owed to others violates several negative commandments in the Torah. No matter how much tzedakah one gives, it can never justify wrongdoing. The Gemara in Bava Batra states that stealing from a person is worse than stealing from the Beit HaMikdash . In Bava Kama , the Gemara teaches that if a person's ox damages an ox belonging to the Beit HaMikdash , he is exempt from payment. However, if his ox damages another person's ox, he is fully responsible. The Tiferet Shmuel derives from these sugyot that Hashem considers our friend's money even more important than money designated for the Beit HaMikdash . This teaches us that it is Hashem's will for us to be extremely careful with other people's money— even more so than we would be with money designated for holy purposes. Taking from one person and giving that money to charity is not only unjust—it is counterproductive. The greatest tzedakah one can do is conducting business with chesed and ensuring that our fellow Jews can earn a livelihood with dignity. The Rambam lists eight levels of tzedakah , and the highest form is helping someone become self-sufficient. How, then, can a person damage another's livelihood and justify it by giving the money to charity? The Chafetz Chaim , in Ahavat Chesed , writes that the Torah is filled with lessons teaching us to perform chesed . Hashem created us in His image, meaning that we are meant to reflect His middot . Just as Hashem loves to give and help others, we are naturally inclined to do the same. When a person develops a giving nature—both in thought and in action—he emulates Hashem and, in doing so, draws close to Him. Conversely, when someone acts selfishly, stepping on others to raise himself up, he removes the tzelem Elokim within him, thereby distancing himself from Hashem. The purpose of our journey through this world is to accustom ourselves to cling to Hashem in this world so we will be able to bask in the radiance of His Shekhinah in the Next. Hashem is חפץ חסד —He desires that we do chesed for one another. If someone wants to cling to Hashem, he must be careful with other people's money. If ever presented with an opportunity to take advantage of another financially, a person should stop and remind himself: "I want to cling to Hashem. I have the opportunity to do the greatest tzedakah—to help my friend stay on his feet and ensure his business succeeds. That is the will of Hashem, and that is what will make me truly great."

1106 Inauguração do Beit Hamikdash II. Ciclo Tanach

1104 Inauguração do Beit Hamikdash I. Ciclo Tanach

What is wrong with Lot?  As we read the events in Genesis 13 without the understanding of the background of the ancient Near East, we do not grasp the full understanding of the answer to the question.  Yes.  Most agree Lot chose poorly; Lot decided to live in Sodom and Gomorrah.  But, is there more to these events that we can't see?  Once again, if you have been part of our journey through the Torah, the 1st five books of the Bible, with are focus on Genesis, you know that as we put the Bible in its historical context, we “see” things in a whole different manner.  It then helps us through the Holy Spirit understand His Word in a more expanded way. I mentioned a website one can go to study the ancient family structure called the בית אב - Beit Av – the house of the father – the extended family structure lead by the patriarch.  Here's the link to the article - https://www.jewishvirtuallibrary.org/family By studying the concept of the Beit Av we can perhaps get a better understanding of what we call the family of God.  We as disciples of Yeshua live in His House, the House of the Father, the Temple.  In Hebrew the Temple in Jerusalem was never called the Temple.  It was called the בית המקדש - Beit HaMikdash – the holy dwelling house of Adonai.  So, we are God's Temple, His בית המקדש - Beit HaMikdash - as Paul teaches in 1 Cor. 3:16. Rev. Ferret - who is this guy?  What's his background?  Why should I listen to him?  Check his background at this link - https://www.dropbox.com/s/ortnret3oxcicu4/BackgrndTeacher%20mar%2025%202020.pdf?dl=0

We're thrilled to welcome Reb Zvi Goldstein to the podcast for an in-depth exploration of three monumental topics in Jewish thought: Mashiach, Olam Haba, and Techiyat HaMetim. These concepts are often conflated, particularly in discussions about reuniting with loved ones who've passed away. The Rambam delves deep into each category, and we're here to untangle these ideas and gain a clearer understanding of his views. We start with the Rambam's take on Mashiach, delving into what it means for Mashiach to be the natural consequence of mitzvot and the proof required to recognize him. Is Mashiach an actual king, a political leader, or something else? How do Eliyahu HaNavi, the rebuilding of the Beit HaMikdash, and the Sanhedrin fit into this vision? And what about resurrection—does it precede or follow Mashiach's arrival? Reb Zvi helps us piece together these intricate layers of Jewish eschatology. We also explore the Rambam's perspective on Olam Haba, including his view of the eternal soul as pure information and the urgency of maximizing our one chance at life. We discuss the risks of literalism in mystical texts like the Zohar and how Lurianic Kabbalah has reshaped perceptions of Jewish esotericism. Finally, we tackle the controversial topic of korbanot in the Messianic era. The Rambam's view—that animal sacrifices serve an essential psychological and spiritual purpose—has been the dominant position in Jewish tradition. In contrast, Rav Kook's vision of evolving toward vegetarian offerings stands as a modern and less widely accepted perspective. Together, we examine the tension between these views, the enduring relevance of sacrifices, and the profound lessons they teach about human nature and divine law. This episode will challenge your assumptions and provide plenty of food for thought. --- • Bio: Zvi Goldstein, known by his pen name xvi Kaizen, is a distinguished thinker at the intersection of traditional Jewish scholarship and contemporary rational thought. As the Principal of Ontic Capital, an algorithmic trading firm, Zvi combines analytical rigor and economic insight with his philosophical pursuits. Zvi holds a BA from Hebrew Theological College and an MBA from the University of Chicago Booth School of Business. His academic journey is enriched by Talmudic studies at Yeshiva University, Yeshivat Har Etzion, Hebrew Theological College, and Yeshivat Maor Tuvia in Mitzpe Yericho. Zvi teaches a rational approach to Judaism, drawing inspiration primarily from Maimonides' Guide for the Perplexed. His notable work, "Summary of the Guide for the Perplexed," aims to make Maimonides' ideas accessible by distilling the main points of the work into clear and concise discussions. Zvi argues that this philosophy offers relevant approaches to many contemporary issues of faith in the modern world. Zvi finds personal fulfillment in his life with his wife Sari and their children in Puerto Rico. --- • Welcome to JUDAISM DEMYSTIFIED: A PODCAST FOR THE PERPLEXED | Co-hosted by Benjy & Benzi | Thank you to...Super Patron: Jordan Karmily, Platinum Patron: Craig Gordon, Gold Patrons: Dovidchai Abramchayev, Lazer Cohen, Travis Krueger, Vasili Volkoff, Rod Ilian, Silver Patrons: Ellen Fleischer, Daniel Maksumov, Rabbi Pinny Rosenthal, Fred & Antonio, Jeffrey Wasserman, and Jacob Winston! Please SUBSCRIBE to this YouTube Channel and hit the BELL so you can get alerted whenever new clips get posted, thank you for your support!

Learning in the Office Weekly we discussed The 10th Tevet, Hilula Yahrzeit of Rebbe Natan of Breslov, Shabbat Chazak, Teshuva of Shovavim and Bringing the Connection back in all way to Hashem, Beit Hamikdash, Shalom Bayit, & Mashiach... PLEASE KEEP

Today's daf is sponsored by the Hadran Women of Long Island in honor of the birth of a grandson to our friend and co-learner Suri Davis. "May she and her family enjoy much nachat from the new arrival as he grows l'Torah (& daf), l'chupa and l'maasim tovim, and may his birth be the harbinger of smachot for all." Palti ben Layish is praised for refraining from relations with Michal, his wife, as she was still married to King David. His self-restraint is considered greater than Joseph and Boaz, who also overcame their desires. Regarding unique laws pertaining to kings: Their mourning practices are distinct. A king does not leave his palace to attend burials. However, Rabbi Yehuda challenges this, citing that King David accompanied Avner ben Ner's body. The rabbis explain that David did this specifically to prove to the people that he had not ordered Avner's death. During the seudat havra'a (mourner's meal), while the people sit on the floor, the king sits on a dargash. The Gemara presents two interpretations of what constitutes a dargash. The first interpretation is rejected. Concerning funeral processions, there is a question about whether women should follow or precede the bier. The rabbis defer to local custom, while Rabbi Yehuda cites King David's example to prove that women should walk in front. The rabbis' response to his proof is discussed. For what action was Avner punished? Rav explains that Avner could have protested King Saul's decision to kill the inhabitants of Nov (or King Saul's many attempts to kill David) but failed to do so. Rabbi Yitzchak contends that Avner did protest, but Saul did not listen. According to this interpretation, his sin was crowning Ish Boshet as king, which delayed David's reign over all of Israel by two and a half years. The requirement that a king must obtain permission from the Great Sanhedrin before engaging in optional warfare is restated here, despite being mentioned in the first chapter of Sanhedrin. A king has the right to create a path through private property. During wartime, when spoils are collected, the king claims his portion first, before the people may take their share. Shmuel and Rav debate whether a king is permitted to exercise all the powers that the prophet Shmuel warned about when the people requested a king (taking their sons, cattle, etc.). Was this a genuine description of royal prerogatives, or merely a warning to instill fear of the monarchy? This discussion parallels a debate between the tannaim Rabbi Yosi and Rabbi Yehuda. Rabbi Nehorai offers a third view: Shmuel's words were meant to discourage the request for a king. Rabbi Eliezer takes a middle ground, suggesting that while the elders' request for a king was appropriate, the amei haaretz sought one for improper reasons—to emulate other nations. Rabbi Yehuda and Rabbi Yosi explain that upon entering the land, the Jews received three commandments: to establish a king, to destroy Amalek, and to build the Beit haMikdash. Rabbi Yosi derives this sequence from verses in the Tanach. King Solomon initially ruled over both the celestial and terrestrial realms, but his marriage to non-Jewish wives diminished his authority in both spheres. There is disagreement about whether he regained his full authority after his downfall.

Today's daf is sponsored by the Hadran Women of Long Island in honor of the birth of a grandson to our friend and co-learner Suri Davis. "May she and her family enjoy much nachat from the new arrival as he grows l'Torah (& daf), l'chupa and l'maasim tovim, and may his birth be the harbinger of smachot for all." Palti ben Layish is praised for refraining from relations with Michal, his wife, as she was still married to King David. His self-restraint is considered greater than Joseph and Boaz, who also overcame their desires. Regarding unique laws pertaining to kings: Their mourning practices are distinct. A king does not leave his palace to attend burials. However, Rabbi Yehuda challenges this, citing that King David accompanied Avner ben Ner's body. The rabbis explain that David did this specifically to prove to the people that he had not ordered Avner's death. During the seudat havra'a (mourner's meal), while the people sit on the floor, the king sits on a dargash. The Gemara presents two interpretations of what constitutes a dargash. The first interpretation is rejected. Concerning funeral processions, there is a question about whether women should follow or precede the bier. The rabbis defer to local custom, while Rabbi Yehuda cites King David's example to prove that women should walk in front. The rabbis' response to his proof is discussed. For what action was Avner punished? Rav explains that Avner could have protested King Saul's decision to kill the inhabitants of Nov (or King Saul's many attempts to kill David) but failed to do so. Rabbi Yitzchak contends that Avner did protest, but Saul did not listen. According to this interpretation, his sin was crowning Ish Boshet as king, which delayed David's reign over all of Israel by two and a half years. The requirement that a king must obtain permission from the Great Sanhedrin before engaging in optional warfare is restated here, despite being mentioned in the first chapter of Sanhedrin. A king has the right to create a path through private property. During wartime, when spoils are collected, the king claims his portion first, before the people may take their share. Shmuel and Rav debate whether a king is permitted to exercise all the powers that the prophet Shmuel warned about when the people requested a king (taking their sons, cattle, etc.). Was this a genuine description of royal prerogatives, or merely a warning to instill fear of the monarchy? This discussion parallels a debate between the tannaim Rabbi Yosi and Rabbi Yehuda. Rabbi Nehorai offers a third view: Shmuel's words were meant to discourage the request for a king. Rabbi Eliezer takes a middle ground, suggesting that while the elders' request for a king was appropriate, the amei haaretz sought one for improper reasons—to emulate other nations. Rabbi Yehuda and Rabbi Yosi explain that upon entering the land, the Jews received three commandments: to establish a king, to destroy Amalek, and to build the Beit haMikdash. Rabbi Yosi derives this sequence from verses in the Tanach. King Solomon initially ruled over both the celestial and terrestrial realms, but his marriage to non-Jewish wives diminished his authority in both spheres. There is disagreement about whether he regained his full authority after his downfall.

If a person is going through a difficulty and he feels like his world is crashing down around him, the best thing he could do is strengthen himself like a lion and go on with life happily. Hashem is the One who has brought about the difficulty for the person's benefit. If he believes that, it would give him the strength he needs to move on. Initially the person may feel that he has nothing to look forward to and would rather just stay home and mope around. However, usually, there are hidden presents waiting to be given by Hashem in those situations, but in order to access them, we need to do our part first. Although the Greeks tried to defile every jug of oil in the Beit HaMikdash, Hashem hid one from them. That was the hidden present waiting for us to discover. If the Jewish People would make teshuva and want to serve Hashem like they were supposed to, Hashem had that miracle jug sitting and waiting for them. A young woman who grew up in a certain part of Canada went to seminary in Israel after she graduated high school and became very friendly with a nice group of girls from Brooklyn, New York. Many of her siblings had already moved to Brooklyn, and that's where she wanted to be as well. After she finished seminary, she found a job in Brooklyn and a place to live, but she was not yet a U.S. citizen. She would periodically travel back to Canada to visit her parents. The last time she tried to come back into the U.S., she was stopped at the border. She was questioned as to why she had been spending so much time in the U.S. The last time she was there it was for over six months straight. They were not happy with her answers, and they ended up putting her in handcuffs. After a lot of questioning, they eventually let her go, but said she would never be allowed into the U.S. again until she could prove that she was actually living in Canada. They wanted pay-stubs from a job in Canada which she did not have. At that point, her heart dropped. Her whole life was in Brooklyn – her job, her friends, and she was currently trying to find a shidduch there as well. Where she was from there were not so many religious Jews on her level and, besides, she didn't want to live there anyway. She did have one sister who lived in Montreal, and she decided to go live with her until she could figure things out. While at her sister's house, she was very depressed. She didn't want to do anything productive because she thought, what was the point, she didn't want to be there. After two weeks, somebody gave her a lot of chizuk in emunah, and that gave her the strength to pick herself up and continue living life the way she is supposed to. She found a job in the neighborhood there which she enjoyed very much. At that job, she met a woman who suggested a relative of hers as a shidduch . The woman said he is currently in Toronto, but he has dual citizenship, and his life is in Brooklyn. The young woman looked into it and accepted the offer. Last week she got engaged to this boy. Now, she's going to be allowed back into America through marriage. She is going to live in the exact place she wants to be, she is getting her old job back and she is looking forward to being happily married. What she thought was the worst possible thing for her was actually Hashem leading her to the hidden present He had waiting. She needed to pick herself up first to access it. It was the chizuk in emunah which gave her the strength that she needed. It was specifically her getting up and moving on with life that led her to meet the person who would eventually suggest the shidduch she is going to marry. There are hidden presents waiting for us all the time. Very often, it's our emunah in those times of difficulty which help to lead us to finding those presents.

This morning we discuss why, among all the Jewish holidays, Chanukah is the most focused on our home, not synagogue. Based on an insight from Rabbvi Michael Rosenzweig, we explore how the Chanukah conflict, which took place on the battlefield and in the Beit HaMikdash, was essentially a conflict over what would be the values of the Jewish home. Chanukah teaches us that the Jewish home, properly constituted, is the most powerful and successful means of transmitting Judaism. Michael Whitman is the senior rabbi of ADATH Congregation in Hampstead, Quebec, and an adjunct professor at McGill University Faculty of Law. ADATH is a modern orthodox synagogue community in suburban Montreal, providing Judaism for the next generation. We take great pleasure in welcoming everyone with a warm smile, while sharing inspiration through prayer, study, and friendship. Rabbi Whitman shares his thoughts and inspirations through online lectures and shiurim, which are available on: YouTube: https://www.youtube.com/channel/UC5FLcsC6xz5TmkirT1qObkA Instagram: https://www.instagram.com/adathmichael/ Podcast - Mining the Riches of the Parsha: Apple Podcasts: https://podcasts.apple.com/ca/podcast/mining-the-riches-of-the-parsha/id1479615142?fbclid=IwAR1c6YygRR6pvAKFvEmMGCcs0Y6hpmK8tXzPinbum8drqw2zLIo7c9SR-jc Spotify: https://open.spotify.com/show/3hWYhCG5GR8zygw4ZNsSmO Please contact Rabbi Whitman (rabbi@adath.ca) with any questions or feedback, or to receive a daily email, "Study with Rabbi Whitman Today," with current and past insights for that day, video, and audio, all in one short email sent directly to your inbox.

The Gemara says in Masechet Berachot that a person is not allowed to make personal requests during the first three berachot of the Amida which are designated for praise, nor during the last three berachot which are designated for thanking. Rabbi Menashe Reizman noted, it is only forbidden to add requests during those sections, but it is not forbidden to make additions that have to do with the beracha being said. In fact the Shut HaRambam discusses an instance in which a questioner asks if he is allowed to make additions after Retzeh which have to do with the topic of that beracha , and the Rambam answered yes. Therefore, knowing how great thanking Hashem is and how great the beracha of Modim is, a person is encouraged to add his own thank yous in the same place that we add Al HaNisim on Purim and Chanukah. A person who was given a salvation should add his own words, something like the following: רבונו של עולם אתה ידעת שהייתי במיצר– Master of the Universe, You know how much distress I was in – לא ידעתי איך להסתדר – And I didn't know what to do to get out of it – פניתי לימין ואין מציל – I turned to the right and I did not find anyone to help me – ולשמאל ואין מושיע– and I turned to the left and there was no savior for me – ואתה הושעתני ברוב רחמיך וחסדיך– but You were there to save me, Hashem, in Your abundant kindness and mercy. And then proceed to describe what Hashem did and thank Him for it. This is just one example. We are encouraged to specify all of the blessings for which we feel gratitude for and describe them in detail. There is something very special about thanking Hashem specifically in Modim . The Da'at Zekenim writes, In general, after a person thanks Hashem, he should also make a request to keep the blessing coming. The Chovot HaLevavot , however, warns us not to thank Hashem just with the intention to receive more, but rather we should thank Hashem wholeheartedly for everything He has given us already. Being that we are not allowed to make personal requests in Modim , there we can comfortably thank Hashem without any ulterior motives of asking for more. Rabbi Moshe Shlesinger said he was once praying next to his Rebbe, Rav Yechezkel Abramski, and in the Rabbi's old age, he needed to whisper loudly for his ears to hear what he was saying. After he said Modim with great kavana , before he began ועל כולם , he started thanking Hashem in Yiddish for so many things, one of which was for giving him the zechut of sending money to the young Rav Chaim Kanievsky, to help support him when he was learning in kollel. At that time, he was not well known and he was going through a very difficult time with poverty. Rabbi Abramski saw his greatness and had the zechut to keep him learning, with his support. The beracha of Modim is so powerful. There are opinions who say that if a person did not have kavana during the first beracha of the Amida , he can still make it up if he has kavana in Modim . The Belzer Rebbe said, when a Jew thanks Hashem properly in his tefila , no prosecuting angels can hold back that tefila. The Mabit writes in his sefer Derech Hashem that the main part of the entire Amida is Modim . The Radbaz asks, how can Chazal tell us that the last three berachot of the Amida are all reserved for thanking Hashem? We understand Modim is thanking, but Retzeh is full of requests, as well as Sim Shalom. The Radbaz answered something amazing. He said the last three berachot are all collectively called the beracha of Modim . That is the main beracha, to thank Hashem. The beracha is so powerful, the Rabbis wanted to honor it by putting a beracha before it and after it, similar to Shema where we have berachot before and after it. The beracha of Retzeh is related to Modim because we know when we get back the Beit HaMikdash , we'll be able to thank Hashem there with the ultimate thank yous and with a true recognition of what He does for us. And Sim Shalom as well. When we have peace and blessing, we're in the best frame of mind to thank Hashem properly. Let us utilize every Amida to thank Hashem more and fulfill one of the main purposes that we were put on this earth, like it says, עם זו יצרתי לי תהילתי יספרו

The Hesed L'Avraham, (Mysical work by R. Avraham Azulai, grandfather of the Rav Chida, Ch. 55), discusses various materials that a menorah should be made of. He lists them in the preferred order of hashivut. 1. Gold 2. Silver 3. Golden Bronze 4. Copper 5. Iron 6. Tin 7. Lead 8. Glass 9. Wood 10. Bone 11. Glazed Porcelain 12. New Unglazed Porcelain 13. Pomegranate Shell 14. Coconut Shell 15. Acorn Shell Rav Shlomo Zalman Orbach (Renowned Posek, 20th Century Jerusalem) was asked: If a person has a silver menorah but uses glass cup inserts for the oil-is that considered silver or glass? Does a person lose the high-level hidur of silver because of the convenience of glass? Rav Orbach answered that since that is the normal way to use a silver menorah, the glass is batel to the silver, and therefore it is considered silver. Another issue that arises today is the pre-filled solid oil cups. Does the coagulating agent added to the oil render the oil unfit for lighting? Rav Elyashiv (Renowned Posek, 20th Century Jerusalem) ruled that it is permitted since the coagulant is less than one sixtieth of the total oil; it is batel b'shishim. Rabbi Bitan in the Yalkut Yosef (p.118) brings an interesting proof that coagulated oil is permitted. He quotes the Teshuva Me'Ahava who claims that the oil that they found in the times of the Hashmonaim was solidified oil. Halachically, it had to have a status of "food" and not "liquid". If it was used in the Beit HaMikdash, then clearly we can use it. SUMMARY: Using class inserts in a silver menorah is considered a preferred level of beautifying the misva. It is permitted L'Hathila to use coagulated oil for lighting.

Rav Yitzchak Zilberstein told a story in his Sefer בך בטחנו about a great Admor who appeared to his son in a dream a year after he passed away to give him a message. The son asked his father to tell him what it's like in the upper world. His father was not able to reveal too much, but he did tell him that the reward for every little deed that we do is tremendous, even for little things like getting a chair for someone to sit on, serving a cup of water or giving someone directions. We have no comprehension of how great the reward for these minor deeds are, all the more so for deeds that are more difficult to do. He said further, if someone sings a song of praise to Hashem, even if he's sitting at a Shabbat table all alone, it is as precious to Hashem as the Leviyim singing to Him in the Beit Hamikdash. We can't imagine how great even one Amen is. A man by the name of Mati had to deliver an envelope to someone who worked in a bank in Tel Aviv. When he arrived he was told the person he needed was in a meeting. In the meantime he sat down to eat an apple. He was accustomed to always saying all of his berachot slow and loud, so right there in the bank he made the beracha out loud. One of the bankers there went over to him and said, "What are you yelling? This is not Bnei Brak, please talk quietly." A few days later he returned to that bank with another letter to deliver and once again he had to wait. This time he said his beracha quietly. The same banker saw him and said, "Why did you say the beracha so low? I wanted to hear it." Mati told him he was only following orders. The banker then told him he used to be religious but he lost everything. Last week when he berated him for saying the beracha out loud, his mother came to him in a dream very angry saying how much suffering he was causing her in the upper world. She then said, "If you would have answered Amen to that beracha, it would have elevated my soul so much. But instead, you yelled at the person for doing it." The banker then told Mati he couldn't believe that even an amen from someone like him would be meaningful. The banker then apologized and gave Mati something else to make a beracha on so he could answer Amen. Hashem appreciates every little deed that a person does and will reward him greatly for every one of them. How much more so if the deeds are difficult to do. A rosh kollel in Lakewood recently told the following story about one of the students who learned in his kollel who we'll call Yehuda. Lo aleinu, Yehuda's wife had a miscarriage at a late stage. The rosh kollel told Yehuda to take off as much time as needed to be with his wife and give her support. This was on a Friday. On Sunday morning Yehuda was back in the kollel learning the full day. The rosh kollel asked him about it. Yehuda told him they were inspired by a statement from the Zohar: " חזו בני חביבי דמשכחין בצערא דילהון ועסקין בחדוותא דילי - Hashem says, "Look at my precious children. They forget about their own sorrows and they take delight in my Torah." They wanted to fulfill that precept and bring pleasure to HaKadosh Baruch Hu. So the man's wife encouraged him to go learn. The very next day Yehuda received a call from a cousin of his asking if he could borrow his violin. The cousin came to pick it up. Before leaving, he wanted to test it out. This cousin had no idea what was going on in Yehuda's life with the miscarriage. He then started playing a song and the words were " חזו חזו בני חביבי "- the very same words that had just inspired Yehuda and his wife to go learn. They felt Hashem was talking to them directly telling them how much He appreciated that sacrifice. Our deeds are so valuable, and therefore we should do every one of them happily and enthusiastically.

Ty Hashem for The New Trump Presidency 2024-28 Cover Pic: Elon and Trump's Jump Towards Victory - strong people experiencing the Miracles Chanukah style... learning Hilchos Chanukah from the Kitzur Shulchan Aruch & Bnei Yissacher - on Cheshvan towards the 3rd Temple - Weekly Learning in the Office! DON'T FORGET THE GISHMEI BRACHA OF ותן טל ומטר לברכה - together in the home too... deep lights ✨️ building towards the 3rd Beit Hamikdash... United Souls - Extracts from New Book Section 2 - by Eli Goldsmith - 48 - The World is on Fire, The Soul Consciousness is Higher, The Importance of Collaboration & The Only Comfort is the Soul Level! https://eligoldsmith.substack.com/p/united-souls-extracts-from-new-book-e3b #unitedsouls #fire #higher #collab #comfort #thesoul PLEASE KEEP

2 mishnayot! First, wine that goes sour is not the seller's responsibility, unless he knew it would sour. Plus other cases where it turns out that the seller is in fact responsible (e.g., if he brags about how great the wine is before the sale and then it goes bad). Also, the difference between "old wine" and "aged wine" and "cooking wine," in terms of caliber. Second, in the event of building a small home, with modeling on the Beit HaMikdash. Plus, mention of the Wisdom of Ben Sira.

As we get Missiles and Terrorist attacks from the Evil Source in Iran, we learn in Likutei Moharan 35 8 about the 3 Mitzvos we do once we enter Israel together! Melech aka King is Emuna, Destroying our Enemies releases Sparks clarifying the Truth, & Together we Build the Place for Hashem's Kingship to manifest... ty Breslov.org, Rebbe Nachman zya, cover pic

How many keruvim where there in the Beit Hamikdash?

What is Mashiach? What is the Beit HaMikdash (the temple in Jerusalem)? What is the Kotel (Western Wall)? Learn about God's home in Jerusalem, where the Jewish temples used to stand, and where we are waiting for the temple to be rebuilt once again. This is a very comforting story to help children understand the progression of history from the challenging times that we find ourselves in now to a time of peace and healing for the world.

TISHA B'AV: What's Holding Back The Building of Beit HaMikdash https://youtu.be/rx4W-VIxY1E Although it seems like most Jews want the rebuilding of Beit HaMikdash and the ultimate salvation of arrival of the MaShiach, it is clear as day that something is holding it back. Of course we heard about the sinat chinam then and now, but perhaps it's time we look deeper into the meanings of the holy words of the sages so we can know once and for all what we have to do.

We are now in the shavuah shechal bo Tisha B'Av and it is incumbent upon us to try to feel some of the pain of the Shechina that is still in exile after so many years. Chazal tell us Hashem was forced, kavayachol , to destroy His own home because of our sins, primarily sinat chinam . And we are still preventing Him from building it. The Chafetz Chaim writes in his sefer Shmirat Halashon in the name of Rishonim , if baseless hatred caused the destruction of the built Beit HaMikdash , surely it will not be rebuilt so long as the hatred continues. The sefer Aleh Ayin writes, when Yaakov Avinu wanted to reveal to his children the date of the Final Geula , he told them האספו, which means you must gather together and be united in order for it to take place. There are people who don't talk to each other because of monetary disputes or because one insulted the other. The Peleh Yoetz writes, whatever the reason for the hatred, it is still called baseless because Hashem is really the one who brings about everything. If we got insulted or lost money, it's because it was the will of Hashem for us. And it is Hashem's will that we don't hate anyone, even in our hearts. There are family members who don't speak to each other, lo alenu . Even children who refuse to talk to their parents, Rachmana letzlan . The Final Redemption is in our hands. No one should ever say, what is my forgiving going to help, there are still thousands of people who hate? First of all , we don't know the value of each person's deeds and secondly, we are not obligated to do the entire job ourselves, but have to do at least our part. If the only incentive in forgiving people and uprooting the hatred would be that we are doing the will of Hashem and enabling Him to bring the Geula , it would be more than enough. But there's more. Hashem loves when we make peace so much, He also gives it side rewards in this world as well. Rabbi Yitzchak Zilberstein told a story about a woman whose name is Rachel who had a good job working in a certain children's center. One day, her friend Rivka was pleading with her to get her a job in the same center. She acquiesced and Rivka got hired. A few months later, Rachel was doing construction on her home which was close to where she worked, and so, from time to time, she would leave work for a few minutes to make sure the construction was being done properly. On one occasion, the manager of the center came to speak to Rachel while she was on one of those quick visits. The manager asked Rivka, "Where is Rachel?" Rivka told her the truth. The manager became furious and, when Rachel came back, she fired her saying, "You can't just leave work whenever you want." When Rachel found out that Rivka told her where she was, she became livid. She yelled at her saying, "This is the thank you I get for getting you this job? Couldn't you just have said that I stepped out for a minute?" From that day on, Rachel stopped talking to Rivka. She couldn't forgive her, especially since she got fired at a time that she needed the money so much to pay for her construction. Some time later, Rachel was on a bus traveling from Bnei Brak to Elad with a friend, and Rivka was on that same bus. Rivka went over to her to say hello, but Rachel completely ignored her. Rachel's friend asked her who that person was and why she ignored her. Rachel then told her the story. The friend said, "Please, do me a favor. I have a sister who's married for sixteen years without children. I've heard so many stories about the power of blessing that a person receives when she forgives. Please forgive Rivka now and then ask Hashem to give my sister a child. Rachel said, "I'm sorry, I can't forgive her. I can't even look at her." But as the bus ride progressed, Rachel began to think about it more. She herself had a 27 year old son who was having an extremely hard time in shidduchim . She told her friend, "I'm going to go right now and forgive her and then, b'ezrat Hashem, I'll pray that your sister has a child and that my son gets married. Rachel went over to Rivka, and they made up right there on the spot. Rabbi Zilberstein paused the story and said he has heard many stories like this, but each one of them is so special because it shows how much Hashem loves when His children forgive each other and make up. Baruch Hashem, this time as well, the yeshuot were not delayed in coming, Rachel's son got engaged within the next few months, and her friend's sister made a Brit Milah for a healthy baby boy on the 3 rd day of Cheshvan, which was within a year of her forgiving, less than 2 years ago from today. Let us end the fighting. Do it because it is the will of Hashem and then, b'ezrat Hashem we'll be able to enjoy the rebuilding of the Beit HaMikdash . Amen .

NA'ALEH YOGA: Yoga Nidra Journeys for Deep Rest+ Close Your Eyes and Stay Awake...   This week's Yoga Nidra practice is dedicated to the first 9 days of Av and the day of Tisha b'Av, a time for reflection, accountability, hope, and renewal.  The 9th of Av is a day for the commemoration of the ancient Temple, the Beit Hamikdash, of which today only the Western Wall remains.  The Temple symbolizes the connection with the Divine Source Consciousness, which is reflected in the body. The human body is like a moving, living temple through which life serves. The Temple is a place of compassion, connection, creativity, and blessings.  This practice of Yoga Nidra invites you to turn attention inward in safe, relaxing conditions where you can pay attention to your inner world and reconnect with your spiritual self.  During this session, we'll explore the sacred architecture of your physical form, mirrored by the architecture of the ancient Tabernacle (the movable Temple). Because YOU are a holy, moving, living temple. You deserve to care for yourself and the body you inhabit. By tuning in and paying attention, you can create yourself into a home of connectedness, abundant blessings, and good deeds.  So, lie back, relax, and allow my voice to guide you. Remember, you can always return to this practice whenever you need a moment of calm and connection. Thank you for joining me, and don't forget to subscribe, share, and leave a comment. Your support means the world to me! Sending you all my love and best wishes. Stay safe, stay healthy, and stay connected. Until next time!   Episode summary: Intro Preparation: Ensure a comfortable and safe spot before starting this journey, with your body straight from head to toe preparing to relax. Intention Setting: Setting your intentions for today's practice... Detailed Body Scan: Journey through a detailed body scan inspired by the architecture of the temple Return to your intention: Returning to your the sankalpa/kavanah/intention set earlier in the practice and letting it integrate Externalization: Returning back to the ordinary waking state and taking your practice with you Outro As you emerge from this meditative experience, I'd love to hear your reflections and feedback.   Subscribe to Na'aleh Yoga for more transformative journeys and feel free to share this podcast with a friend. Take a moment to review and share your thoughts—your insights might inspire others on their journey to self-discovery.    Feel free to reach out to me. I'd love to connect with you so don't be shy!  Biosite: https://bio.site/ruthieayzenberg YouTube Channel: @naalehyoga Email: naalehyoga@gmail.com     May you be peaceful and safe!  DISCLAIMER: This practice is NOT a medical treatment and NOT a replacement for medical treatment. Although this is a very safe, non-invasive meditative practice, this podcast does not take responsibility for any undesired experiences. This is a holistic psychospiritual practice that can be a beneficial adjunct to other treatment methods.   

Chazal tell us, from the moment the Jewish People went into exile, the Shechina Hakedosha also went into exile. When we mourn over the destruction of the Beit HaMikdash , we are mourning over the pain of the Shechina . I heard a mashal to explain of a prince who was caught committing a terrible crime. He was brought to court and found guilty on all charges and sentenced to five years in prison, having to sleep on the floor and eat only bread and water. When the king heard about what his son did and his sentencing, he had to sign on it, following the rules of the kingdom. That night, when they were ready to serve the king dinner, they brought before him a meal fit for a king, as usual. But the king said, "I can't eat this. My son is in jail having bread and water, how could I enjoy a luxurious meal?" And he refused to eat it, only eating bread and water. Later that night, when he was getting ready to go to sleep, his servants prepared his royal bed for him to sleep on. But he said, "My son is sleeping on the floor, how could I sleep on a bed?" And he lied down on the floor instead. This repeated itself day after day, week after week and month after month. One day, the prince asked, "Where's my father? Why didn't he get me out of this prison yet?" Then the prince was told how much agony his father was in over his circumstance and how he was sleeping on the floor and only eating bread and water from the day he was put into jail. The prince couldn't believe what he was hearing. He felt worse for his father than he did for himself. He knew he acted foolishly, but what did his father do to deserve this? From that day on, he tried his hardest to act as best as he could to try to get out earlier to end the suffering of his father. This is how we are supposed to feel about the tza'ar of our Father, the Shechina . Especially during this time of year. We are the ones causing the pain because if the Beit HaMikdash was not rebuilt yet it's like it was destroyed in our days as well. Someone who cares about Hashem does not have hatred towards others. The reason is simple, Hashem is the focus of his life and he lives to do the will of Hashem. Just like he's careful to do all the mitzvot the best way possible, he's careful to do the mitzvah of not hating as well. Someone who is truly a yireh Shamayim does not differentiate between mitzvot , saying this one I do but this one I don't do. He only sees ratzon Hashem and he knows, no matter what another person does to him, he is never justified in hating him because Hashem commanded לא תשנא אחיך בלבבך . If his emunah in Hashem is complete, he would understand that people have no power to hurt him, they are just acting as His messengers. We need to overcome what meets the eye. The Gemara says at the end of days, the face of the generation will be like the face of a dog and Rav Chaim Volozhiner explained, if you hit a dog with a stick, the dog will try to bite the stick, even though it's the man holding the stick who's really hitting him. The final generation will have the same foolishness. A person may harm another individual and that individual will harbor ill feelings towards that person, even though the person was just a rod in the hands of Hashem. If we would just believe in Hashem more, we would live a more elevated life. A man who had great difficulty with his temper once went to ask a great Rebbe for advice on how to control it. The Rebbe told him to wait outside in the waiting room while he thinks about it. Then, the Rebbe told his gabai in a loud voice, he wanted to see this man in anger, so he told him to do things that will bring him to anger. The gabai then went outside and "accidentally" spilled his coffee all over this man, and then apologized. The man said, "Don't worry, I'm fine." And was completely calm and cool about it. The gabai then tried doing a few more things to anger him and, each time, the man was composed. The Rebbe then called the man back and said, "Seems like you're cured. So many things just happened that would normally agitate people, but you didn't budge." The man replied it's because he knew it was a set-up. He overheard the Rebbe telling the gabai of what he was about to do. The Rebbe then told him, "That's how it always is. Hashem is setting up every potentially aggravating circumstance and it's up to us to know we are being tested and overcome it. The more we care about the tza'ar of the Shechina , the harder we'll try to end this galut . If we could elevate ourselves to live above the pettiness of this world and only focus on ratzon Hashem, b'ezrat Hashem we will be zocheh to the בנין בית המקדש במהרה בימינו אמן Shabbat Shalom.

Tisha BeAv | Why Were the Keruvim Hugging at the Time of the Churban? by Rav Dovid Gottlieb The Romans couldn't understand why they found the keruvim in a loving embrace when they destroyed the Beit HaMikdash. As a result they ridiculed us for this seemingly base display of affection.  How do WE understand this phenomenon?  What should we know that they were missing? A number of new approaches to understand the symbolism of the keruvim's embrace at the time of the churban: Hashem's enduring love of the Jewish people, Hashem comforting us - and us comforting Him, advice about the need to be active, mindful and serious about Yiddishkeit in galut.

The Shmuze - Rabbi Karlinsky - Mourning The Beit Hamikdash, Building The Beit Hamikdash by Shapell's Rabbeim

The Holy Temple was not built on flat ground but rather atop a storied structure on a mountain. Was this just an architectural marvel, or is there a deeper significance?

O que eu poderia fazer pra aproximar a REDENÇÃO? O Rebe nos ensinou que os estudos sobre Mashiach e e Redenção, aproxima a Era Messiânica. Esperamos que esse ciclo de aulas traga Mashiach imediatamente! #chassidut #mistica #judaismo #judeu #Israel #tora #rebe #gueula #redenção #moshiach #Messias #mashiach #beithamikdash #templosagrado #jerusalem #yerushalayim #gueula #ressureição #techiathametim Curtiu a aula? Faça um pix RABINOELIPIX@GMAIL.COM e nos ajude a darmos sequência neste projeto!

Torah Class - The Beit Hamikdash: The Raised Temple The Holy Temple was not built on flat ground but rather atop a storied structure on a mountain. Was this just an architectural marvel, or is there a deeper significance?

Some people feel cheated when it comes to the abilities they were given in the realms of spirituality. They say, "If Hashem would have given me more money, I could be giving so much more tzedaka . If Hashem would have given me a bigger house, I could be excelling in the mitzvah of hachnasat orchim . If Hashem would have made me smarter, I would be becoming great in Torah...and the list goes on. These sound like lofty complaints, but they are nothing more than the ploy of the evil inclination. Korach felt that if he would have had a better position, he would have been able to accomplish more in his avodat Hashem, but that turned out to be his downfall. We have everything we need to perform our jobs properly. The Sefer Chassidim in siman 530 writes, a person should never say, if I would have had something.... – כי רחמנא ליבא בעי- because Hashem wants our hearts. How much money you have has nothing to do with you. How smart you are has nothing to do with you. But your heart is fully under your jurisdiction. A person's job in this world is to want to give tzedaka and attempt to do it in whatever way he can. To desire to learn Torah and attempt to do it the best way he can. The pasuk says ובחרת בחיים – we are to choose life. The main avodah here is to make the decision in our hearts to want to do Torah and mitzvot . The Chovot HaLevavot in Shaar HaBitachon, perek 4 discusses our role in the performance of mitzvot . And because the topic is so delicate, he begins with a small tefila to Hashem to guide him to saying the right words. He writes there, every mitzvah requires three steps – one, the desire to perform it; two, the commitment to carry it out; and three, the actual performance. The third part is beyond our control. Our role is in the first two parts – the desire and commitment. A person does not need any money to desire to give tzedaka. He doesn't need to be a genius to desire to learn Torah. If someone has, let's say, a desire to build a yeshiva, but he has no money to do it, he is rewarded for his desire alone. If he makes some phone calls and tries to raise money to build a yeshiva, then he is rewarded for his commitment and effort as well. Whether the yeshiva gets built is beyond his control. The Ohr Avigdor tells the story of Rav Yisrael Salanter, who was once seen talking to an older man for a long time explaining to him the importance of establishing a Kollel for higher learning. His students assumed that the old man was wealthy enough to warrant so much effort. When they found out he was poor, they asked the Rabbi why he seemingly wasted his precious time on that poor man. The Rabbi replied, "Doesn't he need to want a Kollel too?" Which means, to have a desire in one's heart to serve Hashem is a major accomplishment and it was worth the great Rabbi's time to give somebody that desire. If someone has a yearning for the Beit HaMikdash to be rebuilt, he's rebuilding the Mikdash in his heart and receiving untold rewards for that desire. If someone desire's Mashiach, he is being rewarded for the desire alone. Hashem wants our hearts and every Jew is equal in what he could accomplish with his heart. Hashem knows our intentions and when we have the right ones very often, He will also bring them to fruition and give us the additional reward of having our intentions accomplished in the form of a deed. Rabbi Yosef Yitzchak Rabinowitz told that he has a custom of lighting Shabbat candles even when he's away from home in circumstances when he is exempt. Of course, in those circumstances he lights without a beracha , but he said his strong desire to light candles for Shabbat pushes him to make sure he always does. On one occasion, he was in Meron for Shabbat and wanted to light like he always did, but every place he thought he could light in had a sign saying "No candles allowed". He went to the cave and tried to light there, yes, without a beracha of course, but there as well there was a sign saying "no candles". He kept searching. He went up a staircase that led to an area above the cave and there he saw some bedrooms. He knocked on one of the doors and asked if he could light his Shabbat candles there. The man replied, "I can't believe you are here right now. I was just searching through my suitcase and I realized I didn't have candles to light for Shabbat. You are like an angel that was sent to save me." Rav Yosef was so excited to give him his candles. A great Rabbi pointed out, you see from this story when someone has a good intention like this man who wanted to light even though he wasn't obligated, Hashem takes those good intentions and brings them to action. He helped this man by having his candles be used in the real performance of a mitzvah, with a beracha . Hashem wants our hearts. Everyone could give them to Him. If we will have a yearning to do every mitzvah in the best way, and we will do what we can to perform them, then we know we are doing our job in this world the best way possible.

Torah Class - Ethics Of Our Fathers Chapter 5: Miracles Of Yesteryear Ethics of The Fathers tells of the miraculous phenomena in the Beit Hamikdash. What's their contemporary message for us?

Today is Yom Yerushalayim where we celebrate the unification of Jerusalem and the miracles of the Six Day War. Following the War of Independence in 1948 when the Arab countries surrounding Israel rejected the partition plan and sought to annihilate the 600,000 Jewish residents of the new State, the Jewish people won a resounding victory, but Jordan took possession of the Old City of Jerusalem. Those who had been living in the Old City, lost their homes. Synagogues and Yeshivot were destroyed and the area around the Wall was stripped of Jews who had been living there for decades and centuries. We could no longer worship at the Kotel. 19 years later the voice of Motta Gur, commander of the paratrooper's brigade, rings in our ears and we can all hear his historical announcement: “Har Ha-bayit be-yadeinu!” “The Temple Mount is in our hands!” ... It is this we celebrate with Hallel and praise for Hashem's miracles. We read each day in the Amida: תִּשְׁכּוֹן בְּתוֹךְ יְרוּשָׁלַֽיִם עִֽירְךָ כַּאֲשֶׁר דִּבַּֽרְתָּ, וְכִסֵּא דָוִד עַבְדְּךָ מְהֵרָה בְּתוֹכָהּ תָּכִין, וּבְנֵה אוֹתָהּ בִּנְיַן עוֹלָם בִּמְהֵרָה בְיָמֵֽינוּ Dwell within Jerusalem Your city, as You spoke about, & the throne of David, Your servant, speedily prepare it within it, & build it an eternal structure speedily in our days. We mention the throne of David. Some compare the throne below with the throne above and just as we long for the throne below to be re-established, we realize that in some ways, the throne above is not whole. We read each Friday morning, Friday afternoon, evening and Shabbat: נָכ֣וֹן כִּסְאֲךָ֣ מֵאָ֑ז מֵעוֹלָ֣ם אָֽתָּה׃ Your throne stands firm from of old; from eternity You have existed. Again the throne! When Amalek attacks Benai Yisrael after leaving Egypt, Moshe sends Joshua to fight them. It is there we are commanded never to forget what Amalek does and Moses builds an alter and says וַיֹּ֗אמֶר כִּֽי־יָד֙ עַל־כֵּ֣ס כַּהּ מִלְחָמָ֥ה לַהֹ' בַּֽעֲמָלֵ֑ק מִדֹּ֖ר דֹּֽר׃ He said, “It means, ‘Hand upon the throne of Hashem, Hashem will be at war with Amalek throughout the ages.” Rashi asks: And what is the force of כס — why does it not say as usual (throne or chair) כסא? And the Divine Name, also, is divided into half (Kah is only the half of the Tetragrammaton)! The Holy One, blessed be He, swears that His Name will not be perfect nor His throne perfect until the name of Amalek be entirely blotted out. And I would venture to put forward based on this that Amalek and the establishment and rebuilding of Jerusalem and the Temple are diametrically opposed. Although Jerusalem is mentioned in Tanach in some way between 700 and 800 times, it is not mentioned at all in the Torah itself. We do have a verse in Devarim which states: כִּ֠י אִֽם־אֶל־הַמָּק֞וֹם אֲשֶׁר־יִבְחַ֨ר הֹ but look only to the site that Hashem will choose amidst all your tribes as Hashem's habitation, to establish the divine name there. There you are to go, Rabbeynu Bachya writes: The place in question is Mount Moriah; it is well known among the Goyim. They know of its spiritual advantages through tradition. There is no need to mention this location by name. The people all had a tradition that this was where their ancestor Yitzchak had lain bound on the altar. Maimonides writes in his Moreh Nevuchim (3,45) that there were three reasons why the location of the future Temple was not spelled out at this point. 1) If the nations of the world had known that in that location prayers are answered positively by G'd and sacrifices are welcome to Him, every nation would have made a supreme effort to take possession of that site. This would have resulted in untold slaughter among the nations and ongoing strife among them. 2) If the Canaanites who dwelled in the land at the time Moses spoke these words had heard of them and they had realized that the Israelites would dispossess them and take over that site they would have utterly destroyed it before the Jewish people had a chance to conquer it. 3) Even the tribes of the Israelites would have argued among themselves in whose territory this site, would be located at the time the land was distributed among the tribes. Such a division among the people would have been even worse than the rebellion of Korach when the people were not prepared to recognize the preferred hereditary status of the Priests. For all these reasons Moses preferred not to spell out the exact location of where the Temple would be built in the future. If even the Jews did not know the location, it is clear that the Gentiles did not know it either. Although everyone knew of the significance of Mount Moriah in the past, they had no idea of what this meant in terms of its future religious significance, in terms of the place G'd would choose. We know that even King David did not know that Har HoMoriah was the mount to build the Temple on. He originally selected the tallest mountain in Yehuda and only after learning in detail with Samuel the prophet, did they ascertain that the choice from the sacrifice was the shoulder and thus chose the second highest spot. If I have not lost you yet, a couple of more facts and then, let's try to put the pieces together. Rabbi Ari Kahn writes: The Shulchan Aruch, section 580, reports that on the 28th day of the month of Iyar a fast day is observed, marking the anniversary of the death of Shmuel HaNavi (Samuel the Prophet). In antiquity this day was widely celebrated. The Radbaz teaches that the tomb of Shmuel HaNavi was a site of pilgrimage. People would take their young sons and travel to the burial place of Shmuel to cut the child's hair for the first time. When it became dangerous to travel to Jerusalem, the custom evolved to travel to meron on the 18th of Iyar and thus we have the custom to go on Lab LaOmer to the Kever of Rashbi (as cutting hair on Lag makes no sense to Sephardim who don't cut until the 34th). Still we see that the 28th day of Iyar was, in antiquity, a day of pilgrimage as well as the yearly remembrance of Shmuel HaNavi. On that day, of all the days in the calendar, Jerusalem was the destination. We might even venture to say that the power of the prayers uttered all those years ago on this day by the pilgrims at the end of their arduous journey contributed to Jerusalem's liberation on the very same date, causing it to once again become the day when people venture up to Jerusalem. But something else occurred on the 28th of Iyar. According to Seder HaOlam. The battle with Amalek took place on the 28th of Iyar. Rabbi Kahn explains: This association allows us a deeper appreciation of the date and its significance. The battle with Amalek is the archetypical struggle between holiness and depravity. This struggle defines the essence of the 28th of Iyar. It is its nature, its character, its 'personality'. The victory of holiness over depravity was achieved when the prayers of Moshe and the nation were answered. When the Beit Hamikdash was eventually constructed on the holy mountain, symbolizing the possibility of human connection with God and holiness. On the 28th of Iyar, Amalek tries to destroy the throne. It is up to us to rebuild it. Samuel is born on the 28th. He anoints Saul whose task is to destroy Amalek. Saul fails. Samuel then anoints David. Together they discern that the place of the Temple to establish the throne on earth corresponding to the throne above is Jerusalem. Thus, Samuel in anointing the Davidic dynasty through Mashiach and in establishing the “place” as Jerusalem is forever associated with the City. Perhaps in his merit (as he is noted as in a way equal to Moses and Aaron) miraculous victory and celebration came on the 28th of Iyar in our lifetimes. But I cannot help but think. Did we in 1967 make the same mistake as Saul? Har HaBayit BeYadeynu. And the Mashicach was riding in on his white donkey as Rabbi Abittan would explain. In Jerusalem a banner was unfurled. As they unrolled it we read. Yisral – Israel, a bit more Boteach – puts its faith and trust and then the final word which should have said Hashem read Sahal – the army. We handed the keys to Har HaBayit (and Maarat HaMachpelah) back and Mashiach turned around. Still though today is a day of tremendous celebration and joy. The geulah begins step by step. We are experiencing it. But we must remember the geulah does not come on its own. The Mikdash does not fall from the sky on its own. Mashiach does not ride in on his own. It is up to each of us to contribute a spiritual brick. To learn, to teach, to watch, to do and to fulfil that which we are asked to and volunteered to do. In the Omer we are at the day of Chesed shel Malchut, the Kindness of Kingdom. The first step towards reestablishing Hashem's Kingdom on Earth. And as we arrive at Shavuot at the end of the week, the date of Matan Torah and the birth of King David, let us pray together and see fulfilled BimHerah Beyameynu the words we utter each morning: תִּשְׁכּוֹן בְּתוֹךְ יְרוּשָׁלַֽיִם עִֽירְךָ Dwell within Jerusalem Your city, as You spoke about, & the throne of David, Your servant, speedily prepare it within it, & build it an eternal structure speedily in our days. Amen

The Gemara says we don't say Hallel on Purim because the reading of the Megilah takes the place of Hallel. On the surface level, this is difficult to understand. Hallel is words of praise to Hashem while reading the Megila just tells a story. In fact, the name of Hashem is not written there at all, so where exactly is the praise? One answer is that precisely because Hashem's name is not there, and we are reading the story with the understanding that He is behind everything that was happening, that itself is the praise of Hashem- recognizing that He's behind the scenes in every occurrence, and there's a master plan in motion. Whenever someone relates a Hashgacha Peratit story, it's the same kind of praise. They're understanding that the seemingly regular events that took place in their lives were completely orchestrated by Hashem. They put Hashem's name into every sentence and turn a mundane story into a great mitzvah. The more a person can recognize Hashem's involvement, the greater the praise becomes. Rabbi Menashe Reizman quoted a Chatam Sofer who brought to light an unbelievable praise of Hashem in Megillat Esther. It says there that Ahashverosh had seven close advisors, and when Vashti refused his request, he advised with them on how to go about punishing her. As we know, Vashti being killed is what paved the way for Esther to come in and bring about salvation to Klal Yisrael. It was this meeting that was deciding the fate of Vashti. There was already a prosecution in heaven on Vashti, being the granddaughter of Nevuchadnezer who destroyed the Beit Hamikdash, but that was not enough to seal her fate. The Gemara says that each of the names of the seven advisors hinted to a different aspect of the service of the Beit Hamikdash, and that brought the angels in heaven to ask Hashem to have mercy on His nation, in the merit of the service of the Beit Hamikdash. כרשנא (Karshena), the name of the first advisor, sounds like the words Kar Ben Shana, which the Maharsha says refers to the daily offerings in the Beit Hamikdash. The angels in heaven said to Hashem, ‘If you don't save the Jews, who is going to bring the Kar Ben Shana?' The next advisor's name was שתר (Shetar), which sounds like the words שתי תורין (Sheteh Torin), the two turtle doves that were brought for certain offerings. And once again, the angels said to Hashem, ‘If you don't save the Jews, who is going to bring those offerings to You?' The third advisor's name was אדמתא (Admata), which hints to the Mizbe'ach Adama, the altar made of earth upon which all of the Korbanot were brought. The next advisor's name was תרשיש (Tarshish), which alludes to the Tarshish stone that was put into the breastplate of the Kohen Gadol, who worked in the Beit Hamikdash. The next advisor's name was מרס (Meres), which alludes to the stirring of the blood of certain bird offerings. The next advisor's name was מרסנא (Marsina), which alluded to the stirring of the oil and flour in a flour offering. The last advisor's name was ממוכן (Memuchan), which alludes to the preparation of the Shulchan upon which the 12 loaves of bread were placed. For each of these things, the angels asked Hashem, ‘Who is going to continue them if Your nation will perish?' Because of those advocating angels, who were prompted because of the names of those advisors, the fate of Vashti was sealed for death, and the pathway of salvation was paid for the Jews. Says the Chatam Sofer, Look at the unbelievable Hashgacha of Hashem here, and how much He loves and cares for us. He knew that one day these seven people would be meeting together in a room, and the Jews would need zechuyot at that time to have judgment in their favor. So, He put into the minds of the parents of these seven goy advisors, decades before, to name their children those specific names that would allude to the service in the Beit Hamikdash. Hashem was planning our salvation from decades before, even going deep into the minds of those Persian parents to make sure they name their children accordingly. The Hashgacha of Hashem is mind blowing! Every time we expose another aspect of His Hashgacha, we are also singing a type of Hallel and giving Him praise.

One of the minhagim we have upon us in the days preceding Purim is זכר למחצית השקל . We give money as a reminder of the machazit hashekel, the half shekel of silver that they used to give during the days of the Beit HaMikdash. The Sefer Sha'areh Moshe writes, if we understand one of the underlying meanings of machazit hashekel , it will help us with another mitzvah, משנכנס אדר מרבים בשמחה , increasing our joy during the month of Adar. Rashi writes in Parashat Ki Tisa regarding the machazit hashekel , that the Jewish people were commanded to give it initially, to be counted after the chet ha'egel . And because we aren't able to count people, they had to give a coin to be counted instead. The Sha'areh Moshe asked, if the machazit hashekel was just meant as a vehicle to be counted, why did they have to give money? They could have given something else of less value. To explain, he quoted from a piyut that many communities say during Mussaf on Shabbat Shekalim . It says there, דודי זכור לי שקלי עפרון, אשר שקל אב במכפל חברון , We ask Hashem to remember the shekalim that Avraham Avinu paid Efron when he bought the Me'arat HaMachpela from him. Somehow the machazit hashekel is connected to the shekalim that Avraham paid when he went to bury his wife Sarah. זכרה לי עד לדור אחרון -It's something we want Hashem to remember until the final generation. The Sha'areh Moshe explained, when Hashem told Moshe Rabbenu to inform the nation that He was going to rescue them from their bondage in Mitzrayim , and He gave Moshe signs to give them, the people fully believed that they were going to be freed. We could only imagine the feelings they were experiencing at that time. Being persecuted for centuries, it was finally all going to end. But then, from the moment Moshe gave them the good news, the slavery only got worse. They got their hopes up so high, only to experience even harsher suffering. After witnessing this, Moshe Rabbeinu went back to Hashem and said, למה הרעות לעם הזה - Why did you do bad to this nation? In response, Hashem bemoaned the fact that He no longer had His precious Avot, who never questioned Him, no matter how bad things may have seemed to be. As an example, He told Moshe, He promised Avraham that He would give him the entire land of Israel. And then, after he performed arguably the greatest deed in history, bringing his son up as a korban , his wife Sarah passed away, and he went to do the mitzvah of burying the dead. All he needed was a burial plot in a land that was promised to him, and he couldn't even find four amot until He had to pay an exorbitant amount of money for it – ארבע מאות שקל כסף עובר לסוחר . This was something that Hashem considered to be so precious. Avraham could have complained, he could have questioned Hashem, but instead he fully accepted whatever Hashem wanted from him. We ask Hashem to remember that until the final generation. Perhaps the machatzit hashekel is also meant to be a reminder of this great deed of Avraham, to remind us to take to heart how valuable it is to accept the way Hashem deals with us. Many people could ask questions on the way things are happening in their lives. Nobody knows the troubles that befall each individual, especially now in the dor acharon . Our greatest zechut is the emunah that we have in Hashem, that He only does good even though we can't see it. Each time a person gives himself chizuk and tells Hashem, “I trust You, even though I don't understand why this is happening. I'll continue serving You the way I'm supposed to.” His level rises to the highest heights. With this emunah, a person will find more joy and truly be able to feel simcha , especially at this glorious time of year.