Podcasts about Bereshit

The Hid"a (Rav Haim Yosef David Azulai, 1724-1807), in his work Moreh Be'esba (2:41), discusses the unique significance of studying Mishna (listen to audio recording for precise citation). He notes that the word "Mishna" has the same letters as "Neshama" ("soul"), indicating that studying Mishna has the capacity to cleanse and rectify the soul. Citing from the students of the Arizal, the Hid"a writes that when one learns Mishnayot from Seder Zera'im, the first section of the Mishna, which begins with Masechet Berachot, he should have in mind that he seeks to correct sins involving forbidden foods and Berachot recited in vain. The soul then receives a "Tikkun" (rectification) for these sins through the learning. When learning Seder Mo'ed, which discusses the laws of Shabbat and holidays, one should have in mind to correct sins involving the desecration of Shabbat and Yom Tob. When learning Seder Nashim, one should have in mind to correct sins relating to immorality, and sins involving vows (as Seder Nashim includes the laws of vows). When learning Seder Nezikin, one should have in mind damage that he may have caused to other people. When learning Seder Kodashim, one should have in mind to atone for having profaned his sacred soul, and for laxity in the Halachot involving preparing meat for consumption (slaughtering and inspecting the animal), as these Halachot are discussed in Seder Kodashim. Finally, when learning Sefer Taharot, one should have in mind sins involving family purity, bodily emissions, and laxity in the obligation of Netilat Yadayim. (Incidentally, the fact that laxity in Netilat Yadayim requires a special Tikkun reminds us of the importance of this Misva, and how careful we must be to fulfill the obligation of Netilat Yadayim properly.) The Hid"a adds that there is nothing as valuable as the study of Mishnayot in a loud, clear voice. Furthermore, he writes, Asher, Yaakob's son, stands by the entrance of Gehinam, and rescues anyone who has studied Mishna. This is the meaning of the verse, "Me'Asher Shemena Lahmo" ("From Asher – his bread is hearty" – Bereshit 49:20). The word "Shemena" has the same letters as "Mishna," suggesting that Asher benefits people who study Mishna. This is especially appropriate and worthwhile to bear in mind as we begin a new cycle of Daf Yomi, as the study of Mishna and Talmud offers us the special opportunity to rectify our souls and reach greater heights of holiness and spirituality.

Welcome to Daily Bitachon . We are now taking Bitachon lessons from the Pesukim that we read at Bikurim, that are the foundation of Magid in the Haggadah . We're telling the story of Yaakov going down to Mitzrayim and the next two words that we're going to discuss are ויגר שם Vayagor Sham / And they sojourned there. The Baal Haggadah explains that Yaakov Avinu's intention was not to become entrenched in the land, just to be there temporarily. He proves it from a Pasuk in Bereshit where the brothers tell Paroah, "Lagur ba'aretz banu/We came just to be sojourners ." (The Haggadah quotes from Parashat Ki Tavo in Devarim , which is a short synopsis of the events that occurred in Bereshit, which we refer back to) Ki ein mir'eh la'tzon asher la'avadecha/ We have no grazing area for our sheep. We're shepherds. We have no grazing area. And we're here temporarily. There's a very important lesson hiding in this little story about them not having a grazing area for their sheep. We know that the Egyptians worshipped sheep, and they did not like the shepherds who, so to say, did not necessarily treat sheep with the same respect that they did. Their sheep were not sheared or used as a commodity the way the Jewish people did. Yaakov and his family, going back to his time in Lavan's house, benefitted from and used sheep for their own purses. This was not the way the Egyptians worshipped them. So in truth, they were coming down to Egypt with a profession that would cause them to be distanced from the Egyptians. So we can see two areas where Hashem was preparing the road for them, decades in advance. Avraham was a shepherd, Yitzchak was a shepherd, Yaakov was a shepherd. They were all shepherds. The great Tzadikim are all called shepherds. David was a shepherd... Rabbeinu Bachya on this pasuk, and many others, explain that this is because a shepherd has time to think and meditate and contemplate, and that was a way to connect to Hashem, in a profession that allows for it. That is why they chose that profession. That's the simple, natural explanation. But now, as Hashem is always preparing the future, there are another two great benefits. Benefit number one is, when you're dealing with sheep on a day-to-day basis, cleaning them, and getting down and dirty, so to say, with them, you lose your respect for them, so there's no way you're going to treat them as a god. You know what they are. You're not going to worship them. So benefit number two is that the Egyptians would distance themselves from us. They were forced to separate from the Egyptians because they were not in the business that the Mitzrim appreciated. Look how Hashem was preparing from generations before, to put us in a situation that was right for us. When they came to Egypt, they might have said, " Oh my gosh, this is the worst possible profession! No one, no one likes this profession here." But in hindsight it was actually a protection. It might have caused us to be distanced, and that might be why we moved to the ghetto of Goshen and did not mix with everybody else. But that's what was necessary, and that's what was good for us.

Welcome to Daily Bitachon. We continue our lessons with the four Pesukim that we read at Bikurim , which is also format of our Hagadah Shel Pesach story. The next two words are VaYered Mitzraimah / And he ( Yaakov Avinu) went down to Mitzrayim . Says the Baal Hagadah , ' Annus al pi hadibur/He was forced based on the word of God.' Anoos or Onness means forced . The Yalkut Shimoni on Bereshit chapter 39, letter 145, says on the pasuk "VaYosef hurad/Yosef was brought down , or, he brought down others, that Horid Avinu Yaakov / Yosef caused Yaakov to come down. A mashal is given- of a cow that did not want to go where it was supposed to go. What did they do? They put its calf in front of it and it followed, against its will. So too, Yaakov Avinu was supposed to go down to Egypt in chains of steel. Imagine Yaakov Avinu in steel chains! But Hashem said, Bni Bechori hu ? Yaakov is my firstborn son, V'ani morido b'bizayon / Am I going to take him down in disgrace? No. His son would go down first, and he would follow. This is an important concept. Hashem made a gezera and it had to happen. Hashem makes it happen. However, he was originally supposed to go down as a slave, but Hashem was able to change the gezera and make it happen in the best possible way. In Shmuel א , Perek יב , Pasuk ו – ח Shmuel HaNavi describes to the people their history, in short. It says there, " Listen my nation, to what Hashem did to Moshe and Aharon who took you out of Mitzrayim. And let me tell you ," he says, " all the good things that He did with you and your forefathers: Ka'asher ba Yaakov Mitzrayim / When Yaakov came to Mitzrayim, and your fathers cried out, Hashem sent Moshe and Aharon, and they and they came." The Chida , in his sefer Chomat Anach on that pasuk in Shmuel asks, What does it mean Ka'asher ba Yaakov/When Yaakov came ? He says, this is a hint to us. Ba means he came on his own. He was really supposed to go down in steel chains, but Shmuel is hinting to the fact that he came on his own. And he says that the four words, K a'asher B a Y aakov M itzrayim , כ אשר ב א י עקוב מ צרים have the Rashei Teivot of מכבי Makabi which stands for Mi Kamocha Ba'elim Hashem / Who is like You among the strong ones ? God was able to undo the Gezera in the Zechut of Yaakov, and he went down through Yosef. This is an important lesson in Hashgacha Pratit . Hashem will make things happen. How? With tremendous intermediary causes. The sefer Tzror HaMor on Bereshit 41:1 tells us in the pasuk, U'Paroh cholem / And Paroah had a dream , as well as " Vayehi miketz shnatayim yamim, U'Paroah ," that it should have said Paroh cholem / Paroah dreamed . Why does it say, And Paroah dreamed? He says it goes back to another dream. The Vav / and is mosif / adding on . What's it adding on to? It's adding on to the dreams of Yosef . Yosef had two dreams, both with the same theme, and Paroah also had two dreams with the same theme. He says this was all in order to fulfill the word of God that: Ki ger yihyeh zar'acha b'eretz lo lahem / For Your children will be sojourners in a land that's not theirs. As the Gemara in Shabbat 89b says, Yaakov should have gone down with steel chains, but Hashem brought it about that he went down b'kavod gadol/ great honor. This was all in order to fulfill the ma'amar or the dibbur . So Annus al pi hadibur / Yaakov was forced down . How? With respect, with kavod . But at the end of the day, he was forced . Everyone is forced. Sometimes we are forced in limousines , but we're all forced , because everything that happens is there to fulfill a gezera . You can be forced in a respected way, or chas v'shalom , forced in a disrespectful way. Yaakov Avinu came down through dreams, through famine, but he came b'kavod gadol. But ultimately, Vayered Mitzrayim a. He didn't go because he decided to go. He went because he had no choice. Hashem set it up that he had to go. This is an important lesson called Anoos al pi hadibur . Everything that we do happens because of Hashem . Of course, we have freedom of choice. We make our choices, but at the end of the day, Hashem is going to make it happen. To illustrate can look to Yosef- He was out looking for his brothers but couldn't find them, so he was ready to go back home. Then he saw a man on the road. Who was that man on the road? Rashi tells us, it was the angel Gavriel . Yosef was lost. He never would have found his brothers. He was going back home. But Hashem needed to get Yaakov down to Mitzrayim so He sent down an angel tour guide , so to speak, to send him where he had to go. And Paroah had dreams. Why? Well, how could we get Paroah to meet Yosef? No problem. We'll have a fly land in the cup, the Sar Hamashkim will have to go to jail and meet Yosef, and eventually Yosef will interpret the dreams. All of this falls under this rule of Anoos al pi hadibur . It's fascinating how HaKadosh Baruch Hu makes things happen in so many steps!

Send me a DM here (it doesn't let me respond), OR email me: imagineabetterworld2020@gmail.comToday I'm honored to introduce to you three incredible warriors for truth, exposure, and healing for all survivors - especially in their home of Israel: CEO of Bereshit Magazine, and Independent journalist and researcher, Daniel Sharon, ritual abuse survivor and advocate, social worker and lecturer, Yael Ariel, and ritual abuse survivor, whistleblower and advocate, writer and creator, Amanda NitzaA little bit about Daniel, Yael, Amanda and their journey's togetherIn the heart of Jerusalem, Daniel, now 31, forged his early years amid the complexities of a vibrant, storied city. As a young officer in the IDF's elite tank unit, he navigated the chaos of conflict in Gaza a decade ago. But the moral weight of war stirred a profound awakening within him. Disillusioned, he stepped away from military service, choosing a path of introspection and purpose. The arrival of COVID-19 became a catalyst, unveiling what he describes as the “horrific truth” about global systems. Guided by synchronicities and fueled by the bold voices of truth-seekers, Daniel found his calling as the CEO of Bereshit (Hebrew for Genesis) Magazine. Born as a defiant response to the fear-driven narratives of mainstream media during the pandemic, Bereshit emerged as a beacon for truth, free speech, and human rights. In 2023, Daniel broke new ground by publishing Israel's first article on Satanic Ritual Abuse (SRA), a courageous step that sparked both controversy and connection.It was during this fearless pursuit that Daniel crossed paths with Yael, a fierce social worker and survivor of ritual abuse. Yael's journey is one of resilience and transformation. Having endured unimaginable trauma, she channeled her pain into purpose, co-producing two groundbreaking conferences for those healing from complex trauma. A sought-after lecturer on dissociation and complex PTSD, Yael's voice resonates with clarity and compassion. Since 2022, she has fearlessly shared her story on Facebook, becoming one of the few ritual abuse survivors in Israel to speak out publicly. Her courage has inspired dozens of others to reach out, forming a growing network of survivors united in their mission to raise awareness and foster healing.Today, we are deeply honored to also be joined by Amanda Nitza, a courageous ritual abuse survivor whose journey of resilience and advocacy is an inspiration to us all who also works closely with Daniel and Yael. As a child, Nitza endured profound trauma through ceremonial and ritual abuse within the secular sector, including devastating harm inflicted by her father. Now, she stands as a powerful force for change, using her strength to raise awareness about ritual abuse and contributing to a groundbreaking film that shines a light on this hidden crisis. CONNECT WITH DANIEL, AMANDA AND YAEL: Bereshit Magazine: https://bereshit-news.co.il/Ritual Abuse in Israel Website: https://www.ritualabuse-israel.org/CONNECT WITH THE IMAGINATION:EMAIL: imagineabetterworld2020@gmail.comMy Substack: https://emmakatherine.substack.com/BUY ME A COFFEE: https://www.buymeacoffee.com/theimaginationAll links: https://direct.me/theimaginationpodcastRIFE TECHNOLOGIES:https://realrifetechnology.com/15% Code: 420CZTL METHELENE BLUE:https://cztl.bz?ref=Support the show

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***CORRECTED TRANSCRIPT*** Welcome to a special edition of Perek Shira. In the introduction to Perek Shira , it says about David Hamelech, that when he finished sefer Tehilim , זחה דעתו עליו/ He became a little proud, and said, Hashem, is there any creature in the world that says more songs than I do? At that moment, a frog appeared, and told David, אל תזוח דעתך עליך , Don't be proud, I say more songs than you do. I'm involved in a great Mitzvah. On the edge of the river, there is a certain creature, and when he's hungry, he eats me, and that's the Mitzvah that I do. That's the basic message of Chazal. Very strange. What exactly is going on over here? The frog is greater than David Hamelech? What does that mean? The Zohar HaKadosh, in Pinchas 232B cites this story as well, but with a different response from the frog, which is, " David, don't be proud. I do more than you, because I was Moser Nefesh on the command of my Creator. When it came to the plague of frogs, I jumped into the ovens, and I was Moser Nefesh ." The frog actually does sing all day, it's croaks all day. It could be that in the merit of his Mesirut Nefesh, he's the ultimate singer. The Mabit , in his commentary, brings this down as well. The Zohar says at that moment, David Hamelech said this song in Tehilim 131,1 lה' לא גבה לבי, לא רמו עיני, My heart is not arrogant, my eyes are not lifted up . So let us understand, what is this great song of the frog? The sefer Imrei Emet on Parashat Vaera brings down from the Tanna D'veh Eliyahu , that the Hebrew word for frog צפרדע Sefardea , is a contraction of two words, ציפור, a bird , that has דעה , that has understanding . It's Bird because the frog is always flying around, but what is his דעת ? The Imrei Emet says that the ultimate level of Da'at , the highest level of intellect, is when a person is Moser Nefesh , when he jumps into the fire. Avraham Avinu was the one that recognized his Creator, and he was the first one to jump into the fire. What does that mean? The Meshech Chochma in Shemot 35,30 explains something fascinating. The chief architect of the Mishkan was Betzalel Ben Ouri, Ben Chur. And what happens to him? Hashem filled him with all knowledge in the world. Why was he zocheh to that? Says the Meshech Chochma, Mesirut Nefesh . When a person jumps into a fiery furnace, it is the ultimate shutting off of one's brain- not thinking, just trusting Hashem. Hashem says it's right, so I'm doing it. Chur was Moser Nefesh at the Chet HaEgel . He made a protest and they killed him. This is not something philosophical. Philosophically, would you say, For this one second, I'm giving up my whole life and all the things that I could do ? No . The Chasid Yaavetz says that in the times of the Spanish Inquisition, those that were tainted by philosophy did not withstand the test and became Moranos. The simpler people jumped in, because with too much philosophy, you're not going to do it. But, says the Meshech Chochma , that is the ultimate Da'at . The ultimate level of understanding is knowing, I don't understand, I'm going to dive in and do what God says . That's why Chur had a great-grandson, Betzalel , who was so full of wisdom. So, ציפור דעה, the message of the frog is, he jumps in and he is Moser Nefesh , and that's the greatest Shira . Furthermore, the sefer Shem M'Shimon quotes from a sefer Baalei Chayim by Rav Klonimus, that says that the frog did something earlier in history that caused it to merit to be the first creature in the plagues, after the blood. When Nimrod threw Avraham into the fiery furnace, the frogs jumped in and squirted water to try to cool down the fire to save Avraham. Additionally, when Chananiah, Mishael and Azariah questioned whether they should jump into the fiery furnace, they said, " If the frogs did it, surely we should do it." So the frogs are the messengers of Moser Nefesh . The chiddush here is that the song of creation is not necessarily the outward , loud song. Mesirut Nefesh, even in privacy, creates a great song. The Midrash tells us that there were two approaches (Bereshit 71,5) The approach of לאה was called פלח הודיה. She took the unit of praise, and out of her came Yehuda who praised, David Hamelech who praised, and Daniel…all of her children were praisers. Rachel, on the other hand, took the unit of being quiet. She didn't say when the signs were given over to Leah. Her child, Binyamin his stone is ישפה ,. יש פה He could have revealed the sale of Yosef, but he didn't. Esther, who comes from Shaul, and Shaul…They're quiet, undercover people. Whose Mesirut Nefesh is greater? Interestingly, when it comes to the splitting of the sea, Nachshon, who comes from Yehuda jumps in and splits the sea. But behind the scenes we know, that it says, the sea saw something and ran . What did it see? It saw the bones of Yosef. It says, the sea ran away because he ran away, and the sea split. So who split the sea? Nachshon, yes, on the outside. But behind the scenes, the quiet, self-control, Mesirut Nefesh of Yosef did it. As the Rambam in Yad Hazaka , in the laws of Yesodeh HaTorah , chapter 5, Halacha 10, says, that when a person does a sin in public, it's called Chillul Hashem B'Rabim. And he says, But קול הפורש מעבירה, someone that stays away from a sin, and does it, not out of fear, not for honor, but only because God said so, like Yosef HaSaddik, that controlled himself from the wife of his master, this is a kiddush Hashem. So there are two types of Kiddush Hashem. There's a Kiddush Hashem in public, and there's a Kiddush Hashem in private. The Mesirut Nefesh that doesn't make the big, loud noise, still does something. That's the message of the frog. Yes, there are great songs that we hear, but there are songs that we don't hear, of those people that just jump into the fiery furnace. There's a great story that is told over, of a man, Joe, who was a very successful Israeli, the son of Holocaust survivors. He rose from a childhood of poverty, in the mid-80s, and built up a huge, successful high-tech company. One day, his wife called, asking to pick up some meat on his way home from the office. He stopped at a trendy take-out place, to order what they called in, Israel Basar Lavan/white meat, which is code for חזיר, pork. As he stood in line, he began to feel uneasy. He began to remember a story he had heard from his parents. He always knew the story, but now it took on a heightened meaning. Joe's maternal grandfather was Rav Shraga Feivel of Hungary. Rav Shraga Feivel was captured by the Nazis, about a year before the war ended, and imprisoned as a slave in a slave labor camp. After a year, Rav Shraga Feivel was about to be freed. The war was over, and the Allied forces were going from camp to camp, liberating the prisoners. They could already see the smoke of the Allied forces marching their way. Freedom was mere hours away. At that moment, the head SS officer gathered the Jewish prisoners together and announced, The war has ended. In a few hours, you'll be free. All but you, he said, pointing to Rav Shraga Feivel. You must pass one more test. You must eat this piece of pig's meat. Only then will you be allowed to go free. Refuse it, and I'll shoot you in the head right here and now. The tension was so thick, you could cut it with a knife. Rav Shraga Feivel had been meticulous all through his days at the camp, not to eat unkosher meat. He didn't even eat soup, which might contain meat. Rav Shraga Feivel proclaimed, I will not eat chazir-flesh /I will not eat pork. A shot rang out, and Rav Shraga Feivel soul was returned to its creator. And now, 40 years later, Rav Shraga Feivel's grandson stood thinking to himself, I'm waiting in line to pay money to eat that which my grandfather gave his life not to consume? All he had to do was eat that one small piece of pork, and he'd be set free! He'd be allowed to return to his family, yet he wouldn't do it. I have everything. I'm free to live with my family. I have anything I want, yet I'm about to purchase this meat?Either my grandfather was crazy, or I'm crazy. And I cannot believe that he was crazy, thought Joe, as he got off the line and went to buy dinner elsewhere. When he got home, he spoke to his wife about his feelings and the emptiness he had been experiencing. They both had to acknowledge that despite all their material prosperity, a certain spiritual emptiness gnawed at him. They were missing something, but never knew exactly what. They spoke for a long time about values and what is important in life. They decided to attend an Arachim seminar. Joe was enthralled by the seminar. It penetrated the murky mysteriousness of God, Torah, and Judaism. It rocked his world and shook his soul. Who was that Joe? That Joe was well known as Yossi Wallis. He eventually became the CEO of the Arachim organization and built it to a huge movement of Baaleh Teshuva. Tens of thousands of Jews have already come back. We ask ourselves, what did this man, Rav Shraga Feivel, accomplish by dying and not living the rest of his life for that moment of Kiddush Hashem, shutting off his brain? He got a grandson full of Da'at and Chochma . And that's the Song of the Frog. *If you're interested in learning more about Yossi Wallis, there's a book written about him written by Rav Nacan Seltzer called Incredible , a bestseller by Artscroll. Have a wonderful day.

Welcome to our daily Bitachon series. We are now on the last lesson of Chol Hamoed. The pasuk in Bereshit 15,14 tells us וְאַחֲרֵי כֵן יֵצְאוּ בִּרְכֻשׁ גָּדוֹל / After that (referring to the 10 plagues ), we will leave with a great wealth which Rashi explains - בממון גדול with a lot of money, as it says in Shemot 12 וינצלו את מצרים/They emptied out Mitzrayim Of course, Rashi is giving the simple explanation. Rechush Gadol means a lot of money . But the Chida in his sefer Nachal Kedumim on Bereshit 15,14 quotes the Arizal that says it means they sifted out and took out the sparks of holiness that were in Mitzrayim. What does that mean exactly? So the Sefer Pri Etz Chaim Shaar Keriat Shema perek asks, why is it that every day, we have to remember Yetziat Mitzrayim more than any other of the Geulot . He says that whenever the Jewish people go to a certain place, their job is to take out the Kedusha from that place. I once heard from Rav Wolbe, that every nation has in it good qualities. When Adam HaRishon sinned, he caused the good and bad to be mixed. So there are good qualities in every nation. The Germans are very meticulous and exacting. That's nice when it comes to being perfect with Mitzvot and having the right shiurim and sizes, but it could go a little haywire when it comes to creating extermination camps and gas chambers and use it that way. The French are very romantic. That might be good for developing Ahavat Hashem but it could go in the wrong way if you misuse it, and so on. So there are sparks of holiness in every nation, and throughout our years of exile, our job is integrate the holiness of each of the nations into our ways and lift it up and take out that Kedushah. In general, it doesn't happen that we take everything out. Only when Mashiach comes will we be able to fully integrate all of those qualities into the Jewish people. But the spot of Kedusha of Mitzrayim , he says, was totally taken out. That's what it means Vayinatzlu Et Mitzrayim , the same pasuk that Rashi says they emptied out Egypt monetarily also means they spiritually emptied it out and took everything out with it. With the other Geulot , we did not have that full cleansing. And he says with that, we can understand a unbelievable concept. Why is it that it specifically says we're never allowed to go back to Egypt again? Why are we stricter about going back to Egypt than other any place? Because there's no need to go back to Egypt. We took everything out of it. So why go back? The sefer HaKatav V'HaKabbalah was written by Rabbi Yaakov Tzvi from Kallenberg, who lived from 1785 to 1865. One of the great rabbis of Germany, he was very famous for his sefer, and was one of the original fighters against the Reform. movement. He quotes his Yedidi, Marash Chen Tov in Bereshit 15,14 and concurs that when talking about leaving Egypt and taking everything out, it means taking out the spiritual wealth. He points out that when we use the word Rechush for general wealth, it says Rechush Rav, like in perek 13 of Bereshit , which means they had a lot of wealth. The term Rav usually indicates a quantitative concept and it's used for money, generally speaking. Here however, we see a strange terminology. It says Rechush Gadol , not a lot, but great . The word great is usually qualitative. Li Gadol Hashem, Ish Moshe Gadol… Adam Gadol doesn't mean he's large in weight , it means he's qualitatively great. So the great wealth , is not a lot of wealth, but qualitatively great, which is a spiritual wealth. So continuing with this theme of going from place to place and sucking out the Kedusha, the sefer Shem Gedolim also from the Chida, in the section on Sefarim in an appendix on the topic of Talmud , says, an unbelievable concept. He says in the city where there were many great Amoraim who set up the Talmud, there was a pillar of fire there twice a year. They were great Geonim. But in his times (the Chida lived about 300 years ago), the Torah had dwindled so much in that place that they didn't even know how to pray-not by heart and not from a siddur. Most of them only know how to say Ashrei Yoshveh Betecha and Shema Yisrael. They go to the Mikveh before they pray. They're quiet throughout the prayers. And when they get up to Ashrei, they all say Ashrei together. They say Keriat Shema until V'Ahavtah and that's it. He says, What's going on over here? He says, this is not a coincidence, because there was such a strong, powerful force of Torah in that place through the Limud HaTorah (which is one of the main ways we suck out Kedusha) that the Kedusha was taken out and therefore there's not that much left. Then he says, they went to Spain, and Torah moved to Spain, and then again the Torah was developing until they were sent out to a new spot. Because we didn't need it anymore. So as we leave a city, it rarely comes back to its greatness. The great Spanish golden era is no longer. Then they went to Turkey, then it went to France, Germany and it went to different places.. Every time we go from place to place, it's for one goal for us to be there and integrate into ourselves, into our ways, the qualities of that nation. Certain Jews might be very hospitable. They were more hospitable towns, and they took that Kedusha out. And he says דכל עניני ישראל הם בכלל ופרט וגם כשהאדם הולך מעיר לעיר הכל היא סיבה לברר ניצוצי הקדושה , . Every concept of the Jewish people, whether it's in general or specific, when a person goes from city to city, it's all because there's some holiness there. There's something you have to integrate into yourself. Jews are traveling all over the world and there's a reason for it. He says this is all from the wonders of the God Who's perfect in His ways. We don't know why we move from place to place but it's not a coincidence. Suddenly all the Sephardic Jews left the Muslim countries, the Ashkenazi Jews leave Europe. And we go basically to America and Eretz Yisrael. No Jew lived in America. It was new country and it introduced a new concept. There's a some Kedusha that's here and we have to take out. What is that Kedusha? I suggest ( it's my own humble opinion, I have no backing for this) that America is a melting pot. America is all about tolerance and being open-minded and so on. There are people from China with people from Argentina, Mexico and New Zealand all living together; possibly we have to integrate that (what I'll call) tolerance because when Mashiach comes, we're going to have all different kinds of Jews together. We never had Sephardim, Ashkenazim, Hasidim, all praying in the same shtiebl or Bet Knesset. We have get to know each other and reconcile with each other. That American trait might be what's necessary for us to integrate into our ways. The Or HaChaim HaKadosh, in Shemot 19,5 says the same concept. He says that if we would have been learning Torah more intensely in Eretz Yisrael, we'd have no need to search the globe to bring back the kedusha.Rather, it would be like a magnetic force that would suck everything out without even going there. Additionally, the Chida says in sefer Chomat Anach in Melachim 1, chapter 11, Pasuk 1, that that's why Shlomo Hamelech married all of those wives- they were princesses from countries all over the world, because he thought that way he would be able to avoid the Galut by taking out the Kedusha from each nation. The Bitachon lesson for us is that sometimes we get stuck in situations and we don't know why. Why did the plane divert to a certain place and land on a certain runway and sit there for an hour? Because there's some Kedusha on the runway in Virginia, and you had to say Birkat HaMazon there at that spot. Everything is planned. Everything has a reason. Everything is an opportunity for us to gain and grow from. The Ramchal in his commentary to Nevi'im on Micha on the pasuk אל תשמחי אויבתי לי כי נפלתי קמתי כי אשב בחושך ה ' אור לי / Enemy don't be happy that I fell, because I got up, I'm in the darkness. Hashem is my light, he says, we go down to Galut in order to take out the Kedusha . And he says, when the negative forces see that the Jewish people are going to Galut , they say, Wow, we're controlling the Jewish people. That's it. They think we're going to sink down further. But the evil forces don't know that we're coming down here for a Tikkun and that's why it says Don't be happy, my enemies, when I fell in Galut, I'll get up and come out stronger and get even more. . And that's an important rule. Sometimes we see people fall and drop, but they bounce back. Sheva yipol Sadik v'kam A Sadik falls seven times and gets up.

Welcome to Daily Bitachon We are reviewing the Haggadah shel Pesach with timely lessons We're in the Baruch Shomer Havtachato L'Yisrael And the question is, What is the greatness of Hashem that He keeps His promise? The commentaries explain that the word Shomer has more than one meaning( they are actually related). The common meaning of Shomer is a watchman or, to guard something But Shomer also means to wait. We see this when the Torah, in Bereshit 37,11 describes that the brothers were jealous of Yosef. And it says, וְאָבִ֖יו שָׁמַ֥ר אֶת־הַדָּבָֽר What does that mean? Rashi says Shamar et ha-davar means hayah mamtin/he's waiting, umtzapeh/ looking forward, matay yavo/when is it going to happen? Rashi then brings other cases where the word Shomer in Tanach means to wait. The Sefer Ikarim , in the 4th essay chapter 47, explains that the root of the word שמר Shomer / watchman or guard , really comes from waiting , because a watchman is waiting for his watch to be over. It's probably the most boring job in the world So he's called a Shomer because he's waiting נַפְשִׁ֥י לַאדֹנָ֑י מִשֹּׁמְרִ֥ים לַ֝בֹּ֗קֶר שֹׁמְרִ֥ים לַבֹּֽקֶר׃ David HaMelech in Tehillim 130,6 Nafshi l'Hashem , My soul is to God, Mi shomrim la-boker , from those watchmen that are waiting for the morning, shomrim la-boker, they can't wait for the morning to come In Shemot , Perek 12 , Pasuk 42 , it says that the night of the Seder is called Lel Shimurim , which most people understand means the night that we are guarded, but that's not what Rashi says. He says it's called the night of waiting because Hashem was waiting, looking forward, L'kayim Havtachatoh , to fulfill His guarantee and promise. So now we have a new understanding, Baruch Shomer Havatachatoh Yisrael , means Blessed is the One, Hashem, that was looking forward to keep His promise - not that he kept His promise- He was looking forward to it This commentary is brought down by Rabbi Yitzchak Meltzen in his Haggadah shel Pesach , Siach Yitzchak , and many others bring it down as well. Additionally, the Seforno, on the pasuk of Lel Shimurim L'Hashem says Hashem was looking forward to save them. And he asks, Why didn't He just save them earlier? Why is He waiting? The answer is, They weren't yet ready or fit for the Ge'ulah . Hashem was waiting for the right time, Ki Chafetz Chesed Hu He wants to do it, and that's what it means, HaKadosh Baruch Hu Chishev Et Haketz He figured out a way to make it happen, at the right time. These explanations are all related, because Hashem wanted the Jewish people to survive, and He knew if He waited any longer, we'd disintegrate. He had to work out a way to get us out at that time This is all part of Hashem's waiting and looking forward, but He couldn't wait anymore, He had to let us out early. And this explanation is relevant to us as well, every day of the year. We're responsible every single day of the year to look forward to Mashiach That is one of the 13 principles of faith. We must not just know he's coming, we have to be Mechakeh , we have to look forward , we have to wait for him to come. We wait, and Hashem waits at the same time. The Shibbole HaLeket says an unbelievable line- that Hashem is always working this out, and saying matai yavo haketz, when is the time, when is the end going to come for this Galut? When is the Geulah going to come? This was not just a one-time thing at Yetziat Mitzrayim. Hashem is always waiting, and not just for Klal Yisrael at large, but He's also waiting for every individual to come back home already. Rav Chaim Palagi, in his sefer Moed L'Kol Chai , siman 15, quotes the Tanna D'Vei Eliyahu perek 31- where Eliyahu HaNavi says, God is waiting for them to come, more than a father waiting for a son, or a woman waiting for a husband, that we should do Teshuvah, so that He can redeem us and build the Bet HaMikdash. Rav Chaim Palagi writes, I honestly say that whenever I read this Tanna Devi Eliyahu, I cry. How could it be that the Melech HaKavod, the Honorable King, G-d and King of the world, is waiting for us to do Teshuvah? Why? To do unbelievable goodness for us, and we are not paying attention! He says, Imagine, someone has a dear child, and it's 11 o'clock at night, he's not back, (I'll add that he's calling his cell phone, and he's answering). He's an hour late. The father starts peeking through the windows, worrying, Where's my son? When's he coming home? Or it's like a lady that's waiting for her husband to come back from an overseas trip, and now his flight is delayed. How much pain does it cause? That's the pain of Hashem . Look how much pain He's taking. Come on, He says. He ends with a prayer Hashem Elohim , Hashem our G-d, Ten b'lev Amecha Yisrael, Put into the heart of the Jewish people, do Teshuvah. L'olano Hashem, not for us, ki l'shimcha ten kavod but to give You honor. That's Baruch Shomei Havtachato Yisrael , He's still waiting, to this day, He wants us to get out of this. This goes all the way back to Yetziat Mitzrayim , but as we see, we still didn't get out of it. We're still in the same Galut , and Hashem is waiting for it to come to an end. The pasuk says, לֵ֣יל שִׁמֻּרִ֥ים הוּא֙ לַֽיהֹוָ֔ה לְהוֹצִיאָ֖ם מֵאֶ֣רֶץ מִצְרָ֑יִם הֽוּא־הַלַּ֤יְלָה הַזֶּה֙ לַֽיהֹוָ֔ה שִׁמֻּרִ֛ים לְכׇל־בְּנֵ֥י יִשְׂרָאֵ֖ל לְדֹרֹתָֽם׃ {פ} It's a day that Hashem is waiting for, It's Shimurim L'chol B'nei Yisrael . Rashi says it's a term of protection here in the end of the Pasuk . But the Balai Tosafot s ays Shimurim L'chol B'nei Yisrael , Gam Yisrael Mitzra'im L'zeh Laylah , we're also looking forward to this night. And the night of Ge'ulah , not just then, but even now. We should be looking forward on this night. That's why on this night, we say This year we are here in Chutz L'aretz, next year we'll be in Eretz Yisrael. This year we're slaves, next year we in freedom. That's the term, Tzipita L'Yishua , we're looking forward. Every single day, we say in Et Tzmach David , that we're looking forward, we're waiting for that great day to come. And that's one of the questions they ask after 120 years, Tzipita L'Yishua , Did you look forward to 's Hashem's salvation? Hashem is waiting and we are waiting. Bezrat Hashem it will be fulfilled soon.

Welcome to Perek Shirah. Today we're up to the song of the Akrav / scorpion . The Akrav says טוֹב יְיָ לַכֹּל וְרַחֲמָיו עַל כָּל מַעֲשָׂיו: / God is good to all and has mercy on all His creations. The Akrav/scorpion is an extremely dangerous predator. In fact, the sefer Misaprim Tehilot L'Hashem says the word עקרב Akrav is a contraction of עק Ak which means pain in Aramaic, and רב Rav, which means he's a great pain , and therefore we want to stamp him out. Interestingly, scorpions procreate at a very rapid rate. As we mentioned previously, the Midrash Rabba in Shemot 1,8 tells us on the word V'yishritsu , that in Mitzrayim , some say the women had 60 babies at a times (and don't be amazed because scorpions have large amounts like that)! Modern day scorpions have an average closer to 25 offspring at a time, so perhaps the Egyptian scorpions were different, or nature has changed. Regardless, scorpions procreate at a rapid rate and they survive , because Hashem in His mercy, doesn't want to wipe them out. They serve a purpose. Hashem is Tov lakol, V'rachamav al kol Ma'asav, good to all, and merciful on all His creations- even on this low, seemingly dangerous being. That's number one. Hashem is Tov lakol even for scorpions. And V'rachamav al kol ma'asav, we can't really hate the scorpion because Hashem has mercy and He doesn't let the scorpion bite whoever it wants. The scorpion only bites who God sends them to bite. Furthermore, V'rachamav al kol ma'asav, it says the scorpion itself is a healing for the scorpion bite. In ancient times, they would take a dead scorpion, soak it in olive oil and rub it on the wound and it would heal. There are other medicinal treatments that come from the scorpion. So on one hand, Hashem takes care of the scorpion and on the other hand, Hashem takes care of the world at large. Now let's delve a bit into the scorpions as a messenger , and the goodness of the scorpion. The Zohar (vol 3, page 107a) on the pasuk in Bereshit where it says וַיַּ֤רְא אֱלֹהִים֙ אֶת־כׇּל־אֲשֶׁ֣ר עָשָׂ֔ה וְהִנֵּה־ט֖וֹב מְאֹ֑ד God saw everything He did. V'hinei tov me'od and it was very good says this refers to the crawling creatures, specifically, the scorpion . And even though you see them and they're destructive, they are all here as God's servants. People don't know what they're doing. In the words of the Zohar, Every one of them is there on a mission and therefore, Don't treat anything improperly. And it quotes the pasuk, Tov Hashem L'Kol/ God is good to all. So wonders of wonders! The Zohar is quoting the exact same pasuk as Perek Shirah for our scorpion as the epitome of the concept that Hashem saw everything that He did was very good. Further, Reshit Chochma in the Gate of Fear of Hashem , (11th chapter), says that God has many messengers that He uses to bring about the judgment. He quotes a Midrash that when listing the different things that God uses, it says, God has many scorpions. Additionally, the Gemara in Nedarim 41A tells the story of how Shmuel saw a scorpion on the back of a turtle. The turtle carried the scorpion on his back across a river to where a man was lying down, and the scorpion bit him! This is an example, it says, of how Hashem uses creations as His messengers. The scorpion is one of God's messengers. He has what to do. So don't look at the scorpion as a fiend. He's not a fiend. He's God's messenger. He has a job to do. And on the topic of Rachamav al Kol Maasav, Hashem's mercy, the Mishna in Masechet Berachot says that when a person is praying and he hears a snake hissing, he should continue praying because snakes, by and large, do not attack unless provoked, but if you see a scorpion, stop your prayers and leave. So God has mercy on a person and says, You're praying to me? Do something to protect yourself from the scorpion. God cares about protecting us from scorpions. I saw an unbelievable thought from Rabbi Eliyahu of Izmir, in his sefer Shevet Musar . (perek יא ). He says that God used the scorpion as a messenger for Brit Milah. He quotes the Midrash Tanchuma in Parashat Lech Lecha, that when God told Abraham to do a Brit Milah, Abraham didn't know where exactly he was supposed to do it. It doesn't say where. So Hashem sent a scorpion and the scorpion bit him on that spot. Some understand that the scorpion did the Milah because the Lashon of the Midrash is, ועקצו עקרב ונמצא מהול God used the surgery of the scorpion. And he quotes Rav Abraham Hichini, a student of the Maharit and a very early source, who cites a proof from a pasuk that says, בעצם היום הזה On that very day, Be'etzem stands for ב נשיכת ע"קרב צ"דיק מ"ל ע"כ: With the biting of the scorpion, the righteous man was circumcised. So not only is the scorpion the messenger of destruction, he's also the messenger of a Brit Milah. The Shevet Musar adds that God used the scorpion in the future, when Bnei Yisrael would procreate like the scorpion, maybe 60 at a time, and produce a tremendous abundance of children- all in the merit of Abraham Avinu's Brit Milah! So, the scorpion is the messenger for Abraham Avinu's Brit Milah. Wonder of wonders! Therefore the scorpion is the one that sings the song, Tov Hashem L'Kol God is good to everybody. Finally, a story: Many years ago when I was in Israel I heard about a man who moved into a new apartment that had scorpions all over the place. He called the exterminators but they wouldn't go away. He went to Rav Chaim Pinchas Sheinberg, who said, "Let's look in the Perek Shirah," and he found the pasuk of Tov HaShem LaKol. So he said, Maybe you weren't doing Tov HaShem LaKol, The man thought about it and realized that there had been a poor man who always came to his house in the old neighborhood. But since he moved apartments, he hadn't had him over. So he tracked him down, and started inviting him again, and the scorpions went away. Wonder of wonders.

Welcome to our Perek Shira class. Today's song is the song of אֵלִים שֶׁבַּשְּׁרָצִים ,the powerful strong rodents. And they say . אֶשְׁתְּךָ כְּגֶפֶן פֹּרִיָּה בְּיַרְכְּתֵי בֵיתֶךָ בָּנֶיךָ כִּשְׁתִלֵי זֵיתִים סָבִיב לְשֻׁלְחָנֶךָ: (תהילים קכח ג) Your wife is like a fruitful vine, on the side of your house. Your sons are like olive saplings around your table. (Tehilim 128,3) What do these rodents have to do with this healthy pregnancies and children? So to say? We go back to the Gemara in Masechet Sotah that tells us that in the merit of the righteous woman we left Mitzrayim. What did the righteous women do? They convinced their husbands to have children even in extenuating circumstances with all the challenges that went with being in Mitzrayim with all the back breaking labor. The sefer Kol Rina says that the husbands told their wives, I'm working hard. You are working hard. Who says that your pregnancy will be successful? What, are we doing here?" And the ladies told their husbands, אֶשְׁתְּךָ כְּגֶפֶן פֹּרִיָּה : Your wife is like a vineyard . The Midrash Raba in Shemot Raba perek 16 tells us that one who that sees grapes in a dream, his wife will not miscarry, as the Gemara in Berachot 47A says. So the wife was telling her husband, Don't worry, I'm like a vineyard where the grapes are attached to the cluster very strongly and they don't fall down. And when the husband said, How am I going to support them , his wife said, Don't worry, your sons are going to be like olive saps, as it says, one who sees an olive in his dream will have many children and these many children, סָבִיב לְשֻׁלְחָנֶךָ they will be like olive saplings around your large table. You'll have money to support them. Additionally , the term Sheratzim also refers to the Jewish wives in Mitzrayim (although rodent is a negative term), as it says וּבְנֵ֣י יִשְׂרָאֵ֗ל פָּר֧וּ וַֽיִּשְׁרְצ֛וּ וַיִּרְבּ֥וּ they multiplied like rodents, six at a time. So –although it doesn't sound nice to us , we're referring to the Jewish woman who had the strength to give birth to six at a time, like these rodents do, with very healthy offspring. Furthermore, the Midrash Raba says on the pasuk Shemot 31 וּבְנֵ֣י יִשְׂרָאֵ֗ל פָּר֧וּ וַֽיִּשְׁרְצ֛וּ וַיִּרְבּ֥וּ that there is a machloket among the Amoraim. One says, we're compared to the strong Sheratzim, which gives birth to six at a time. Others say it's to the smallest Sheratzim , that give birth to 60 at a time. Regardless, the point is that like little scorpions that come out as teeny little things, but yet strong and healthy, so too we're being told that even though they were six at one time, they were healthy. It wasn't like modern times, where if someone had sextuplets, they'd be weak. פָּר֧וּ וַֽיִּשְׁרְצ֛וּ וַיִּרְבּ֥וּ וַיַּֽעַצְמ֖וּ ׃ They were very strong. They're very powerful. The sefer Kenaf Rananim asks why it says אֶשְׁתְּךָ כְּגֶפֶן פֹּרִיָּה בְּיַרְכְּתֵי בֵיתֶךָ /she's all over the different sides of your house? Because sometimes when a lady many children, she's tired, she's in bed, she's too weak to take care of the household. But here, we're saying, No, she's all over the house. She's taking care of everything. Rabbenu Bachye adds beautiful thought on Bereshit 34,1 from Midrash Tanhuma on Vayishlach chapter six that says that when a lady is , אֶשְׁתְּךָ כְּגֶפֶן פֹּרִיָּה בְּיַרְכְּתֵי בֵיתֶךָ which means she's on the side of her house, she's inside, she's modest, she's sanua . She brings kapara because it uses the term yerech which is the side, and it says in Vayikra 1,11 yerech Hamizbe'ach-, so the lady who's a modest lady is like an altar that brings kapara and she will have children. The next term talks about the olive sprouts because the children will be fit to be anointed with the holy anointing oil, which is made out of olive oil. He continues on, to tell us that Masechet Yoma daf 47 describes the lady called the Kimchit who had seven sons that all became Kohanim Gedolim because of her tremendous modesty. And again, this goes back to the modest woman of Mitzrayim . It says none of them did anything improper. There was only one lady Shlomit bat Divri that was called out. All the other ladies were modest. And that's adds to the, the, the tremendous beracha that came upon the ladies of Mitzrayim and allowed them to raise these wonderful families. In their merit, we were saved from Mitzrayim. So again, this pasuk captures the greatness and the righteousness of the Jewish women at that time. And that is the strength of the rodents. The Chatam Sofer, in his commentary on Tehilim on this pasuk, adds something beautiful. And he says that a lady is compared to a vine because wine is easy. You put the wine in the barrel and you sit it and it develops. SO she'll have children easily, but raising children is not as easy. If you want to turn an olive into olive oil, you have to crush it and smash it and push it. It's not as easy to make olive oil from olives as it is to get wine from grapes (a little hinuch hint) And finally, a beautiful thought from the Midrash Shemuel in his commentary on Pirkei Avot 3,1 He's bothered by the word אֶשְׁתְּךָ which has a segol with three dots rather than the typical spelling of wife which is Ishtecha - with a hirik - which has one dot . He says that there are three partners in a person- a husband, wife and God. And so we put the three dots there to tell you that if you want to have a successful marriage, we need the Shechina to come down. He says, that's why it says כְּגֶפֶן פֹּרִיָּה It could have said porah. Why is there an extra Yud there? Because then פרעה jas a Yud and Heh and as we know, it says that when the Jewish people left Mitzrayim, God Himself testified on the kashrut of the Jewish people. If one would say, " Oh you Jewish people were in Egypt all those years, and you think your lineage is pure?" God testified, הַפָּלוֹי , all the names have a ה in the beginning and a י at the end , and they're called Shivteh Yah tribes of God , עדות לישראל the tribes of God. God came down and testified that, that they all proper couples. And that's why this pasuk specifically referring to those ladies, is Ishtecha not Eshtecha and Gefen Poriah, not Porah . Rashi brings down this point that Hashem testified to the fidelity of the Jewish people. (See Rashi in Bamidbar 26,5 and Tehilim 122,4)

Efrat Fenigson is an Israeli journalist, podcaster and public speaker. She's a marketing expert and former Chief Marketing Officer (CMO) of global companies with a strong technology background for the past 20 years, who turned into a journalist when the void left by the mainstream media and their lies became too big to bear. Efrat strives to uncover the hidden truth from Israel and report it to the world, while bringing the world's hidden reality to uninformed Israelis. As a freedom activist and granddaughter to Holocaust survivors, she has been a vocal dissenter of the Israeli government's response to Covid and human rights violation. Efrat writes on her Substack and for Bereshit - one of the only papers in Israel without censorship, covering topics such as the growing global control regime, monetary changes & CBDC, mind-control, marketing & propaganda, digitalization, climate agenda, Covid and more. Efrat hosts two podcasts, in English and in Hebrew, as well as Twitter Spaces, and her channels reach 70K+ subscribers with a monthly average of 3-4 million views. Efrat was featured by The Wall Street Journal as one Israel's 2022 top tech leaders, one of StartIsrael's 2021 most promising marketing leaders, and was awarded “CMO of the year” for 2019. For the past 6 years, Efrat is also a co-founder of G-CMO (Global CMO forum), a community of Israel's top CMO's, consisting of 150 CMOs.Efrat holds a bachelor's degree in Computer Science from Monash University in Melbourne, Australia, and a dual citizenship – Israeli and Australian. ====00:00 Introduction and Agenda Overview00:49 The Great Awakening and Personal Transformation04:48 Challenges of Awakening and Inner Work09:09 Research Process and Content Creation12:12 Balancing Personal Interests and Important Topics19:07 Content Creation Strategy and Team Management34:46 Insights on the Bitcoin Community and Health Choices46:47 Experiences and Reflections on October 7th Attacks56:51 Crime in Arab Society in Israel57:18 Researching Post-October 7th Events58:00 Build Back Better Theory59:19 Debt-Based Economy and Printing Money01:00:10 Gaza Rehabilitation Project01:01:55 Global Conspiracy Theories01:06:56 Agenda 2030 and Climate Action01:08:45 New Monetary Order and Blockchain01:16:42 Personal Carbon Footprint and CBDC01:33:10 Geoengineering and Weather Modification01:43:55 Concluding Thoughts and Farewell“One Atmosphere” UN doc: https://wedocs.unep.org/handle/20.500.11822/41903Amazingly brave woman walked into the office of the pilot that had been spraying for three hours, twice a day over her home with cloud seeding flares: https://x.com/tboo211/status/1887113451761222031?s=46&t=Jhcbjet-nTmr1c7DBXF9vgI finally confront the pilots who have been geoengineering Tuolumne's skies.: https://mellowkat.substack.com/p/i-finally-confront-the-pilots-whoChemtrails / SAI / Geoengineering: Conspiracy or Reality?: https://www.efrat.blog/p/chemtrails-sai-geoengineering-conspiracyEfrat's “Personal Carbon Footprint” thread: https://x.com/efenigson/status/1752958348037959984Efrat's Linktree: https://linktr.ee/efenigson=========About Tom Nelson:https://linktr.ee/tomanelson1

The Gemara teaches in Masechet Ta'anit (29), "Mi'shenichnas Adar Marbim Be'simha" – "When Adar comes, we increase our joy." Rashi explains, "Because of the miracles that were performed for Israel – Purim and Pesah." According to Rashi, then, the special joy of Adar is due to two miracles – the Purim miracle, and the miracle of the Exodus which we celebrate on Pesah. It thus emerges that the obligation to be joyful applies not only during Adar, but also during Nissan, in which we celebrate the miracle of Yesi'at Misrayim. Our Rabbis explain this observance on the basis of the concept of "Hazaka." When something happens once, it could be just a fluke, and does not necessarily reflect a consistent pattern. But when it happens twice (according to one view in the Gemara), then this establishes a "Hazaka," a pattern. And thus if the Jewish people experienced great miracles on just one month, this would not necessarily prove that we are blessed with good Mazal (fortune). But once we have two consecutive months of great miracles, we have a "Hazaka" of favorable Mazal which warrants joy and celebration. Besides the miracles of Purim and Pesah, there is also an additional reason for the special joy of Adar. Rav Levi Yishak of Berditchev (Ukraine, 1740-1809), in his Kedushat Levi (Parashat Mishpatim), notes that the month of Adar always begins immediately following the period of "Shobabim," the six weeks when we repent and seek to correct sins associated with the Berit. During this period, we attempt to retrieve the sparks of holiness that had been seized by the Sitra Ahara, by the forces of impurity associated with Esav. The Torah describes Esav at his birth as "Ke'aderet Se'ar" ("as though dressed in a cloak of hair" – Bereshit 25:25). And thus when the Sages teach, "Mi'shenichnas Adar Marbim Be'simha," it means that when we retrieve the sparks from "Adar" – from Esav, who is referred to as the "Aderet" – we are joyful. We celebrate in Adar because we have restored the sparks of holiness through our repentance during "Shobabim," and we are thus able to serve Hashem with greater purity. Indeed, the month of Adar is associated with Yosef Ha'sadik, who embodies the ideal of Shemirat Ha'yesod, preserving the sanctity of the Berit. It is therefore written that one should be especially careful during the month of Adar to avoid wine (except on Purim day, of course), which could lead to inappropriate conduct, and to ensure that he does not stumble upon sin, Heaven forbid. The constellation of the month of Adar is the fish (Pisces). The word "Dagim" ("fish") represents the phrase "Yod Gimal Mechilan De'rahameh" – the thirteen attributes of compassion. The month of Adar is a special month of mercy and kindness for the Jewish people, when we are able to receive direct influence from the highest levels in the heavens. This opportunity – to be at the level of Keter and receive blessings from the highest levels of sanctity – is normally reserved for Minha time on Shabbat, but we also have access to this power during the month of Adar, and especially on Purim day itself. This is a month that is especially well-suited for prayers, for striving for holiness, and for receiving Hashem's great blessings. For this reason, our Sages teach that if one has a court case against a gentile, he should try to schedule the trial for the month of Adar, as this is a special month of joy, blessing and good fortune.

An anomly, an unusual construct, and a good use case of the nasog achor. Follow along in Shemot 18:26, 18:22, Rut 2:8, Shemot 20:15, 19:1, Bereshit 16:3, Shemot 20:19. Provide your feedback or join the WhatsApp group by sending an email to torahreadingpodcast@gmail.com.  

Musical interventions with Moshe Ginsberg. Follow along in Bereshit 48:16, 47:31, 27:5-6. Provide your feedback or join the WhatsApp group by sending an email to torahreadingpodcast@gmail.com.  

Double meaning in broken frames. Follow along in Bereshit 45:6-7, 45:8-27, 45:28, 44:18, 47:12-14. Provide your feedback or join the WhatsApp group by sending an email to torahreadingpodcast@gmail.com.  

The Torah in Parashat Vayishlah tells the famous story of the mysterious man who attacked Yaakob Abinu as he was making his way back to Eretz Yisrael from Haran. Yaakob and his assailant wrestled throughout the night, with Yaakob ultimately emerging victorious, though with an injury to his thigh which made him limp. The Rabbis teach us that this assailant was actually not a man, but an angel. Specifically, it was Satan, who came to attempt to block Yaakob Abinu, to prevent him from continuing his journey and the process of building Am Yisrael. The question arises, though, why did Satan attack only Yaakob? Why did he not try to obstruct the path of Abraham or Yishak? These three patriarchs built the foundations of Am Yisrael – and yet, for some reason, Satan waited until the emergence of the third patriarch, Yaakob, to launch his assault and try to prevent the rise of Hashem's special nation. Why? Rav Elhanan Wasserman (1874-1941) answered this question by taking a closer look at the unique characteristics embodied by Abraham, Yishak and Yaakob. Abraham, of course, embodied the attribute of Hesed, kindness, extending himself generously and selflessly for the sake of others. Even after undergoing the painful procedure of Berit Mila at an advanced age, he sat outside hoping to find weary travelers in need of hospitality whom he could invite and help. Yishak is associated with the quality of "Aboda," serving G-d through sacrifice and prayer. This quality is best exemplified by his having been placed on an altar as a sacrifice to Hashem. He embodied the devoted service of Hashem, which nowadays, in the absence of the Bet Ha'mikdash, is done primarily through prayer. Finally, Yaakob represents the value of intensive Torah study. He is described as a "dweller of tents" (Bereshit 25:27), referring to the halls of Torah learning. And even when he was forced to leave because of Esav's threat to kill him, he first went to the yeshiva of Eber, where he spent fourteen years diligently learning, without even taking time to sleep (Rashi, Bereshit 28:11). Rav Elhanan explained that whereas all three qualities are vitally important components of Jewish life, it is the third of these qualities that guarantees our survival as a nation. A Jew must, of course, act with kindness, but this attribute is not unique to our nation. Other nations also recognize the great value of Hesed, and many non-Jews are wonderfully kind and generous. In fact, we are privileged to live in a country that guarantees the rights of all its citizens, and even has welfare systems in place to help the underprivileged. Clearly, Hesed is not a strictly Jewish value. The same is true of "Aboda." Followers of all religions pray, and perform rituals in the service of their deity. And there are, unfortunately, many Jews who pray to Hashem, but without accepting the core beliefs of Judaism, or living a Torah lifestyle. The value that sets us apart from everyone else, and which thus ensures our continuity and survival as a distinct nation, is Torah. Immersing ourselves in our sacred texts, absorbing our ancient wisdom, is what enables us to resist the lures and pressures that abound, to withstand the powerful cultural influences that are all around us, and to preserve our faith. This is why the Satan felt threatened specifically by Yaakob, and not by Abraham or Yishak. He was not worried about the Jewish People's extraordinary devotion to Hesed, or about our filled-to-capacity houses of worship. Neither of these guarantee our eternity, because other nations are also kind and also have houses of prayer. Satan sprang into action only when he saw Yaakob Abinu, the bastion of Torah learning, because it is the devotion to intensive Torah study that ensures Am Yisrael's survival throughout the generations. As mentioned, although the Satan was unable to eliminate Yaakob, he did succeed in crippling Yaakob, by dealing a blow to his thigh. The Zohar comments that the thigh symbolizes the supporters of Torah. Just as the legs hold up the body, the generous donors who fund Torah education are the ones who maintain the Jewish People. When the Satan realized that it was unable to destroy Yaakob, it dealt a debilitating blow to the thigh, to the support of Torah. Indeed, there has never been a shortage of Jews interested in learning Torah, but there is often difficulty in funding Torah learning. Parents are reluctant to incur the significant costs of providing their children with a Torah education, and yeshivot and kollelim struggle to raise enough money for their institutions to operate. We must remember that Torah learning is the best "insurance policy" we have for Jewish survival. In a time when we face unprecedented spiritual challenges, when we are, sadly, witnessing assimilation on a mass scale, the best way to ensure our continuity is intensive, rigorous Torah learning. Hesed and prayer are critically important, but not sufficient. In order for us to withstand the relentless attacks of today's "Satan," the challenges it has put in our way, we must make time for our own Torah learning and also allocate the resources needed to support our Torah institutions.

Eating up more mistakes. Follow along in Bereshit 24:54, 30:25, 27:19, 27:25, 27:4. Provide your feedback or join the WhatsApp group by sending an email to torahreadingpodcast@gmail.com.      

Cautionary tails from mistakes of years past. Follow along in Bereshit 23:14, 24:25, 24:49, 24:54, 30:25. Provide your feedback or join the WhatsApp group by sending an email to torahreadingpodcast@gmail.com.  

Hello, and welcome to Entangled! The podcast where we explore the science of consciousness, the true nature of reality, and what it means to be a spiritual being having a human experience.Today I'm joined by Michael McPadden, author of Genesis to Revelation: Abraham's Promise Finding Christ and Seeing God.  In this conversation, Michael describes his journey from Navy pilot to airline captain, and ultimately to researcher of mythology.Michael discusses various translations of ancient scripture, and we discuss the first three chapters of Genesis. Michael explains “Bereshit bara Elohim”, or when the Gods began to create, and that the name of God reads I am, I become.Michael relates how the 1st chapter of Genesis explains the creation of reality in the same manner as quantum physics, and how several verses describe wave-particle duality. Chapter two continues with “The Myth of the Man and His Life”, or the development of the human psyche.In chapter 3, Michael explains the myth of the serpent and the woman, with the serpent a representation of our unconscious brain.Next, we consider the heroes journey as an outline for the human soul, and how the Bible contains 100s of heroes' journeys. Next, we consider the journey of Abraham from Sumer to Canaan, the tree of knowledge and the tree of life.Michael then considers the physical manifestation of Christ as the key to unlocking our spiritual selves, escaping the trap of the ego. The New Testament starts with the call to adventure. That call is answered by the early Christians through proelpizo, or an early expectation of Christ. Michael and I discuss how belief is what creates our reality.From there, Michael describes the Book of Revelation as the journey of the human soul. He relates the four horsemen of the Apocalypse as the lust of flesh, lust of eye, and pride of life, in pursuit of the white rider.Next, we discuss the historical life of Christ and the structure of the New Testament. We talk about how to “be like children, how to pray without ceasing” and discuss the two-step process into temptation. We discuss the meaning of life as to be conformed to the state of Christ and to become the men and women we're meant to be. We conclude the conversation discussing Moses, the Burning Bush, and the events of Exodus.This Outro is titled “Cosmogony: How Existence Comes to Be”. Outros are available for this and all episodes at entangledpodcast.substack.com. Music from the show is available on the Spotify playlist “Entangled – The Vibes”. If you like the show, please drop a 5-star review and subscribe on Substack, Spotify, Apple or wherever you listen to podcasts.Please enjoy the episode!Music: Intro/Outro: Ben Fox - "The Vibe". End Credits: Romeo – “End of an Era”.Recorded: 03/12/2024. Published: 11/19/2024.Outro: “Cosmogony: How Existence Comes to Be” starts at 1:16:30.Check out the Resources Mentioned:* Genesis to Revelation: Abraham's Promise Finding Christ and Seeing God by Michael McPadden: https://www.amazon.com/Genesis-Revelation-Abrahams-Promise-Finding-ebook/dp/B0CJ731LGW?ref_=ast_author_dp* GenesistoRev (Twitter): https://x.com/genesistorev* Michael's Amazon Website: https://www.amazon.com/stores/Michael-Gerard-McPadden/author/B0CJ8CDFWZ?ref=ap_rdr&isDramIntegrated=true&shoppingPortalEnabled=true This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit entangledpodcast.substack.com

On the range with "el" and the sensitivity to narrative. Follow along with Bereshit 18:7, 20:2, 19:8, 20:7, 20:17. Provide your feedback or join the WhatsApp group by sending an email to torahreadingpodcast@gmail.com.  

Get a riveting play-by-play of the world's first murder! Sylia and Joy dissect Cain's anger problems and lack of perspective. Sylia controvercially presents Cain as a sympathetic figure and Joy is intrigued but not super convinced. More dramatic than Abel's killing is the story of Cain's death...you don't want to miss this absurd account! Let us know what you think in the comments!

Shabbat Bereshit 2024: Antisemitism's Strange Journey To Today by Rabbi Aaron Flanzraich

With Rabbi Daniel Levine. 

Some classic examples and one unusual form. Follow along in Bereshit 8:3, 8:5, 8:7, 8:22, 8:8, 10:10, 8:12, Shemot 19:13. Provide your feedback or join the WhatsApp group by sending an email to torahreadingpodcast@gmail.com.  

Podcast Jajam Shlomo (Sally) Zaed Bereshit/ Ser un mejor esposo Conferencia

The first covenant of the Torah is established in Noah. What was it about Noah that was worthy of surviving the flood and why is it presented in Torah for us?

They're BACK! Joy and Sylia return to tackle the ORIGINAL SIN (SIN...Sin...sin), though Joy does scandalously suggest that maybe Paradaise was meant to be lost all along! Punishments are given out. Humanity and snakes become mortal enemies. Adam might sheepishly have been standing by Chava's side as she tasted the forbidden fruit. It's just a good time all around. Join us for episode 22, and let us know what you think in the comments! Thank you to the fans who urged us to continue on this journey!

10/28/24

Ep 152. Parshas Bereshit: A New Beginning https://jewishprolifefoundation.org/pro-life-blog/parshas-bereshit-a-new-beginning Please share this and our other content on your social media to amplify our message in this troubled world. Thank you. At the Jewish Pro-Life Foundation, we're making the original pro-life religion pro-life again! News, education, enlightenment and spiritual renewal. Saving Jewish Lives & Healing Jewish Hearts by providing the Jewish community with Pro-Life Education, Pregnancy Care and Adoption Referrals, and Healing After Abortion. To learn more visit https://jewishprolifefoundation.org/ Follow us on Facebook: https://www.facebook.com/JewishProLifeFoundation/ Follow us on Twitter: https://twitter.com/JewishProLife Follow us on YouTube: https://www.youtube.com/channel/UCk8B3l4KxJX4T9l8F5l-wkQ Follow us on MeWe: https://mewe.com/i/cecilyroutman Follow us on Gab: https://gab.com/JewishProLife Clouthub: https://app.clouthub.com/forum#/users/u/ProLifeCecily Follow us on LinkedIn: https://www.linkedin.com/in/cecily-routman-3085ab140/ Follow us on Instagram https://www.instagram.com/cecilyroutman/ Follow us on Gettr: https://gettr.com/user/prolifececily Follow us on Brighteon Social: https://brighteon.social/@ProLifeCecily Follow us on Rumble: https://rumble.com/c/JewishProLifeFoundation Follow us on TruthSocial:https://truthsocial.com/@prolifececily Follow us on Telegram: https://t.me/JewishProLife Follow us on Podcasts: https://jewishprolife.libsyn.com/ Donate: https://jewishprolifefoundation.org/donate  In Israel: https://jewishprolifefoundation.co.il The Jewish Pro-Life Foundation is an IRS approved 501(c)3 non-profit educational  public charity. We are committed to Torah and Jewish Tradition. We are not affiliated with any political organization or any other religious organization or movement.

RAB SALLY ZAED- LA IMPORTANCIA DE SHEMINI ATZERET - SIMJA TORA Y SHABAT BERESHIT by TALMUD TORA MONTE SINAI

RAB SHAUL URFALI- BERESHIT BARA by TALMUD TORA MONTE SINAI

Experience this week's Torah Class with Pastor Wanderson Franco as he teaches on "The Torah - Bereshit." Torah Class is now available on Zoom Stay connected with us at Stay connected with us at: www.larryhuchministries.com larryhuchministries.com/resources/#podcas

En este programa resumimos lo que ensenamos en la parasha Bereshit en el Centro de Estudios.

En este primer episodio hablamos de la seccion de la Tora estudiada en el Centro de Estudios El Camino del Nazareno.

Rabbi Amy Bernstein's weekly Torah study class at K.I. and via Zoom - Bereshit/Genesis 3 - October 25, 2024.

Join us today as Aaron walks us through the timelessness of God, while examining our own limited time on earth. He also provides insight showing the Yeshua himself is timeless, and was present at the creation of time itself! Want to learn more about our ministry? Visit www.LoveAndPurity.com Intro and outro song: Faith for Salvation (1 Peter 1:3-5) by Brayden & Tali Waller All music rights belong to Love & Purity Ministry

Getting to know the boring parts. Follow along in Bereshit 5:1, 5:6, 5:32, 6:1, 10:1, 11:10, 1:1, 1:3, 5:2, 2:4.  Provide your feedback or join the WhatsApp group by sending an email to torahreadingpodcast@gmail.com.  

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Moses commanded us a law, an inheritance for the assembly of Jacob.What type of inheritance is this? What is the import of this idea? The Midrash Tannaim gives us the following most beautiful explanation, just in time to begin again.

Podcast Jajam Shlomo (Sally) Zaed La santidad de estos 3 días. Shemini Atzeret, Simjat Torá y Shabat Bereshit Conferencia

The Midrash (Midrash Tehillim, 92) relates that Adam and Hava committed their sin of partaking from the forbidden tree late on Ereb Shabbat, and then, when Shabbat began, G-d was going to punish them. He had warned Adam when He first placed him in Gan Eden that eating the forbidden fruit would be punishable by death (Bereshit 2:17), and so now that Adam violated this command, G-d was prepared to kill him. But then Shabbat came before Hashem to advocate on Adam's behalf. Shabbat pleaded, "Master of the world! During the six days of the week, no person in the world was punished. And You're going to begin [punishing] with me? This is my sanctity?! This is my rest?!" Hashem accepted Shabbat's plea, and let Adam and Hava live. The Midrash concludes that once Adam realized that his life was saved because of Shabbat, he composed a special song for Shabbat. This song is known to us as "Mizmor Shir Le'yom Ha'Shabbat," the 92 nd chapter of Tehillim, which we – and many communities – have the custom of reciting at the onset of Shabbat. Just as Shabbat served as Adam's advocate, saving his life, it serves as our greatest advocate, as well. The Maggid of Duvna (Rav Yaakov Kranz, 1741-1804) drew an analogy to a king who had a brilliant, beautiful daughter whom he loved and cherished more than anything in the world. He held her in very high esteem, and would occasionally consult with her on important matters. He treated her like a queen. One day, she got married and moved away. Sometime later, the king went to visit his daughter. He was stunned to see her face bruised and scarred. He realized that her husband had been beating her. The king turned to her husband and reminded him of his criminal past. He explained that he had decided to pardon him for his past misdeeds because he trusted that he would care for the king's beloved daughter. But now that he was mistreating the princess, he lost the king's favor. Shabbat, the Maggid of Duvna explained, is Hashem's beloved "princess." As long as we properly treat the princess, and observe Shabbat the way it is meant to be observed, we earn Hashem's favor and grace. Although we might occasionally err and stumble, Shabbat will advocate on our behalf before G-d, and save us from punishment. How does this work? Why does Shabbat serve as our advocate? One explanation emerges from a fascinating teaching in the Gemara (Shabbat 119b) about the recitation of the verses of "Va'yechulu" on Friday night. These verses tell of the conclusion of the world's creation after six days, and the designation of Shabbat as a special, sacred day (Bereshit 2:1-3). The Gemara states that one who recites these verses as part of his prayers on Friday "becomes G-d's partner in the creation of the world." Through the proper observance of Shabbat, we become Hashem's "partners." We might suggest a comparison to a fellow who opens and runs a store, but needs a partner to promote the store and bring in customers. A store won't be profitable without customers, and so both partners are indispensable to the success of the enterprise. Likewise, Hashem created and runs the world, but nobody knows about it. We become His partners by observing Shabbat, through which we announce that He created the world, we publicize Hashem's "enterprise," so-to-speak. And once we've become Hashem's partners, we become indispensable. Shabbat advocates on our behalf because through our commitment to Shabbat, we show that we are needed in order to disseminate the faith in Hashem throughout the world. Just as Shabbat protected Adam and Hava, it can protect us, as well. By reaffirming our devotion to proper Shabbat observance, by treating it with the respect and reverence that it deserves, we become worthy of Hashem's special care and grace, and elevate ourselves to the status of His partners.

We mostly think of the story of Adam and Eve as a story about sin and punishment, but Rabbi Micah Streiffer wants to suggest that it is actually a story about what it means to be human. This episode is the beginning of season 6! --------------------------------- Seven Minute Torah is a production of LAASOK. To support the production of this podcast, visit either www.patreon.com/sevenminutetorah (for per-episode contribution) OR https://laasok.org/support/ (for a tax-deductible one-time or monthly contribution). For info on our weekly Zoom study groups or other learning opportunities go to https://laasok.org/. Comments or questions? Email info@laasok.org, or contact Rabbi Micah Streiffer directly at micah@laasok.org. 

Dave brings us portion Bereshit.What is all this talk about "Appetizers, Entrées and Desserts"? If you read Hebrews 5 the author talks about how the fellow believers are like babies because they are ignorant of the "Oracles of God". The majority of the time that this word is used is in connection with the Torah given by God to His people. Here at The Whole Testament, we believe that we are also often times "Baby Believers" not knowing the meat of God's Oracles. We want to learn how to "eat" solid food. We are using this as a model for our podcasts. We want to eat meals, full big meals with an appetizer, entrées, and a dessert. The appetizers are shorter more devotion like episodes that are designed to get you thinking about something in a new way. The entrees are intended to get your really thinking deeply about the scriptures, and the desserts are about how we can apply what we have learned in our lives through conversations with people who are trying to do it in their lives. The Whole Testament is supported by people like you. To help us continue the conversation, head to thewholetestament.com and click on the donate tab.

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Welcome back to The Total Torah Podcast!For those of you listening to one aliyah per day, here is where you should start:03:51 Second Aliyah05:32 Third Aliyah08:36 Fourth Aliyah10:51 Fifth Aliyah11:20 Sixth Aliyah13:44 Seventh AliyahCheck out more of our content on Facebook,  Instagram, and Youtube.

Rabbi Amy Bernstein's weekly Torah study class at K.I. and via Zoom - Bereshit/Genesis 1:1 - October 18, 2024. This class includes sections from the PBS Nova Program: Big Bang which is available from PBS or Amazon Prime.

Knowing, names, and revelations. Follow along in Shemot 33:13, 17, Bereshit 1:5, 2:20, Shemot 3:13-14, 33:19, 34:5, Bereshit 12:8. Provide your feedback or join the WhatsApp group by sending an email to torahreadingpodcast@gmail.com.  

During the times of the Bet Ha'mikdash, the Kohen Gadol would offer a special series of sacrifices on Yom Kippur to bring atonement for the people. Perhaps the most intriguing aspect of the Yom Kippur service was a pair of goats, which were sacrificed in two very different ways. The Kohen Gadol would cast lots, picking out of a box two pieces of wood, one of which bore the inscription "L'Hashem" ("for G-d"), and the other "La'azazel." He would then place one piece of wood on each goat, determining their fates. The goat designated "L'Hashem" was sacrificed, and its blood was sprinkled in the Kodesh Ha'kodashim – the inner chamber of the Bet Ha'mikdash, where nobody was allowed to enter, except the Kohen Gadol on Yom Kippur. The other goat, which was designated "La'azazel," was brought several miles outside Jerusalem into the desert, where it was thrown from a cliff. What is the meaning behind these two goats? Why were two separate goats needed for atonement, and why was one goat "sacrificed" by being killed in the desert? One answer might be that the two goats correspond to the two basic categories of Misvot in the Torah – our obligations toward Hashem ("Ben Adam La'Makom"), and our obligations to our fellow man ("Ben Adam La'habero"). One goat atoned for sins committed against the Almighty, whereas the other atoned for interpersonal offenses. Indeed, the Talmud teaches that the two goats were to be precisely identical to one another – alluding to the fact that these two areas of Torah are of equal importance. One cannot be considered a devoted Torah Jew if he observes only the ritual laws, between man and G-d, without concern for other people, or if he is kind and generous toward others but neglects his obligations to Hashem. Both elements are equally vital components of Torah life. The Sa'ir L'Hashem – the goat sacrificed in the Bet Ha'mikdash – clearly corresponds to the area of "Ben Adam La'Makom." Its blood is brought into the Kodesh Ha'kodashim, where no people are present, and the Kohen Gadol stands alone with Hashem. This chamber represents a person's relationship to Hashem, and so this sacrifice atones for sins committed against the Almighty. The second goat, which was brought out into the desert, atones for the wrongs committed against other people. The explanation might be that this unusual sacrifice alludes to the first incident of fraternal strife among the Jewish Nation – the story of Yosef and his brothers. It was in the desert where the brothers threw Yosef into a pit, essentially casting him from the family ("Ha'bor Ha'zeh Asher Ba'midbar" – Bereshit 37:22). Throwing the goat off the cliff perhaps symbolizes the casting of Yosef into the pit, the first sin "Ben Adam La'habero" that our nation committed, which forms the origin and basis of all subsequent interpersonal offenses. This association between the Sa'ir La'azazel and the story of Yosef might explain another aspect of the Yom Kippur service. Before the goat was sent out to the desert, a piece of red string was taken and cut into two pieces – one which was then placed between the goat's horns, while the other was hung in the Bet Ha'mikdash. After the goat was thrown off the cliff, the piece of string in the Bet Ha'mikdash would miraculously turn white, symbolizing G-d's forgiveness of the people's sins. The Gemara comments that this string was to have a very specific value – precisely two silver coins. Not coincidentally, the Gemara elsewhere teaches that Yosef's brothers grew jealous, to the point where they sold him as a slave, because of the special garment that their father made for him, which contained two silver coins' worth of material more than the garments he made for them. The string that was attached to the horns of the "Sair La'azazel" thus reminds us of the pettiness that leads to jealousy and hostility, and can ultimately tear apart families and relationships. As part of our repentance on Yom Kippur, we are called upon to examine our conduct in both areas of religious life. Alongside our efforts to improve our service of Hashem, we must also consider the way we treat the people around us, in our family, in our school, yeshiva or workplace, in our community, and wherever we interact with other people. Honesty, humility, respect, courtesy, patience and courteousness are no less crucial a part of Torah life than prayer, Torah study, Shabbat, Sisit and Tefillin. It is through the combination of "Ben Adam La'Makom" and "Ben Adam La'habero" that we live complete Torah lives and become worthy of Hashem's unlimited blessings.

The Shulhan Aruch (Orah Haim 584) writes that Hallel is omitted from the service on Rosh Hashanah and Yom Kippur, despite the fact that we recite Hallel on every other Yom Tob (listen to audio recording for precise citation). The Mishna Berura (commentary by Rav Yisrael Meir Kagan of Radin, 1839-1933) explains (listen to audio recording for precise citation) that we omit Hallel because the festive singing of Hallel is inappropriate on these days of judgment, when the books of life and death are opened before God. The festive nature of Hallel is incongruent with the fear and dread we experience on Rosh Hashanah and Yom Kippur as we stand in judgment before God. The Mishna Berura adds that although we are confident on Rosh Hashanah that we will earn a favorable judgment, as God is a compassionate and loving judge, nevertheless, we must experience a sense of fear and dread. Interestingly enough, the Mishna Berura writes that the feelings of fear and anxiety experienced on Rosh Hashanah are themselves a source of merit for us as we stand in judgment, and help ensure a favorable outcome. Therefore, despite our confidence, we do not recite Hallel, as this festive reading in inconsonant with the emotions we are to feel on these days. The Mishna Berura adds, however, that one who reads Tehillim on Rosh Hashanah may include the chapters of Hallel in his reading, since he reads them as prayer and not as a festive Hallel service. In this Siman, the Shulhan Aruch also discusses the proper procedure for the Torah reading on Rosh Hashanah. Two Sifreh Torah are removed from the ark, and, on the first day of Rosh Hashanah, we read from the first Torah the section in Bereshit that tells of Yishak's birth, until (and not including) the narrative of the Akeda. We make five Aliyot in this section, except when Rosh Hashanah falls on Shabbat, in which case we make seven Aliyot. For the Maftir reading, we read the verses from the Book of Bamidbar that describe the Musaf offering on Rosh Hashanah. The Haftara reading for the first day of Rosh Hashanah comes from the beginning of the Book of Shemuel, and tells the story of the birth of Shemuel and the song sung by his mother, Hanna, after his birth. The Mishna Berura explains that we read these stories because, according to tradition, it was on Rosh Hashanah that Sara and Hanna (as well as Rahel) conceived after many years of infertility. It is customary on Rosh Hashanah to recite many Piyutim (liturgical hymns). These prayers were written by renowned and righteous Sadikim, and nobody should make the mistake of questioning or underestimating their importance. These are sacred prayers that must be carefully recited with seriousness and concentration. One certainly should not involve himself with other activities – even Torah learning – when the congregation recites Piyutim. Care should also be taken to recite the text in precise accordance with the community's custom. The Maharshal (Rabbi Shlomo Luria of Lublin, Poland, 16th century) records an incident where a Rabbi of a certain community changed the text of a Piyut on one occasion, in deference to a Rabbi who was visiting from another country, where a different text was used. Tragically, that Rabbi lost a child during the following year. The Rabbi proclaimed that this tragedy was a punishment for the grave sin of tampering with his community's customs by changing the prayer text. The customs regarding the Piyutim, like all our customs, were established by outstanding Sadikim, and each community must carefully and strictly follow its time-honored traditions. It has been noted that the word "Minhag" ("custom") has the same letters as the word "Gehinam," indicating that by following our traditions, we are protected from the fires Gehinom and are deemed worthy of a favorable judgment. Summary: Hallel is not recited as part of the prayer service on Rosh Hashanah or Yom Kippur, but one who recites Tehillim on these days may include the chapters of Tehillim. On the first day of Rosh Hashanah, we read (as the Torah and Haftara readings, respectively) the stories of Yishak's birth and Shemuel's birth, because it was on Rosh Hashanah when their mothers conceived after many years of infertility. It is critically important to recite the traditional Piyutim (hymns) on Rosh Hashanah, and to use the precise text, each community according to its custom.