Podcasts about bet hamikdash

*Chanuka* Ohr Haganuz reflected in lights of Chanuka and the menorah in Bet Hamikdash

Welcome to daily bitachon , an important thought about Shabbat as we've been doing lately on our Friday class. We mentioned two weeks ago that Shabbat has many areas of parallels to the Bet HaMikdash . We have the candles, we have the menorah , we have the loaves of bread, we have the shulchan . We have the zimirot , we have the liviyim singing, we have our clothing of Shabbat , we have bigdei kehuna . And that is because Shabbat is a sanctuary of time. Shabbat is the mikdash of time. That's why in more than one place in our prayers we mention Yerushalayim awakening when we talk about Shabbat , whether it's in Lecha Dodi , whether it's in our Arvit prayers. So in a sense, on Shabbat we enter the Bet HaMikdash . And this Bet HaMikdash is actually holier than the original Bet HaMikdash in a sense, because as we know, we were not allowed to build a Bet HaMikdash on Shabbat . Because Shabbat is greater than the Bet HaMikdash . The 39 activities that we don't do on Shabbat were the same 39 activities that they used for building the Mishkan . And that means that we're building our own Mishkan every week by refraining from those 39 melachot , so we are building a Mishkan . What's the relevance of that? It's a beautiful thought brought down on the Midrash of Parashat Toldot . When Yitzchak greets Yaakov thinking he's Esav, it says וירח את ריח בגדיו. He smelled the smell of his clothing. The word beged shares the same root as bagadnu , we were traitors as in Ashamnu bagadnu that we say in our Vidui confession. Parenthetically, the same word beged is boged , traitor, because the only reason why we needed clothing, begadim , was because the sin of Adam HaRishon . So when we think of the word beged , beged connects to boged . So now, Yitzchak smells the smell of his clothing, and that the Midrash says, don't read it as begadav but bogdav . He smelled the smell of his sinners, his traitors. And it refers to two instances in history. I will share one of them with you called the story of Yosef Meshita. He was a Jew, and he was, we'll call him, an evil Jew. He was there with the enemies, the Romans, as they entered the Bet HaMikdash . And they were afraid to enter the actual area of the holy, and they wanted a Jew to walk in because they knew someone that walks into the holy area without permission might die. So let's see. And they told the Jew, you know what? As a reward for going in there, you could take whatever you want, it's yours. So here we have this man that is collaborating with the enemy. He walks in, he takes out the menorah . And they tell him, no, this menorah , that's for a king. This is not for you. Take something else. He says, I made my creator angry once, I will not do it a second time. They say you go in. No. Go in and we will give you X and Y and Z. No. And finally, they tortured him to death and a heavenly echo went out that he was destined to Olam Haba . So he went from a wicked man to a martyr. And that's what Yitzchak Avinu smelled, that even the most distant Jew still can turn around in a moment. And the Ponevezher Rav asks, how did that happen? What what enabled him to make that shift? And he answers, being exposed to kedusha . The Jewish heart has a flame inside of it. When it's exposed to kedusha , that small little spark becomes inflamed. And that's what happened to Yosef Meshita when he entered the holy Bet HaMikdash . And the same thing is true about Shabbat . Every Shabbat , we're entering a holy place. We're entering the sanctuary of time. And if we keep Shabbat properly, we too can have our souls ignited. And we too can have an enlightening and inspiring experience. Many years ago, over 20 years ago, I went on a trip to Israel and we visited a home called a safe home for Jewish girls that had married Arabs and escaped from their Arab husbands. And Rabbi Sorotzkin told us the following story. There was a young girl that was there that was married, it's actually a a daughter of a woman that was married to an Arab. And he told a fascinating story. This woman, he showed us the Birkat Hamazon for her wedding, ended up being rehabilitated and married a baal teshuva . What was her story? Her father was a terrorist. He had married a Jewish woman and eventually committed a crime. He was killed in the suicide bombing, and his wife and daughter left the country and went to Lebanon. The girl had no idea that she was Jewish. She was raised as an Arab by her seemingly Arab mother. And she is working as an interpreter and gets a job to interpret in Israel for some Arab delegation. And before she goes off to Israel, her mother tells her, by the way, just want to let you know, FYI, I'm Jewish and you're Jewish. Okay. She files that information and she goes on her way to do her job. She's walking in the old city, in the Arab area, and she's right at the point where you could make a right turn and turn to the Kotel or go straight as she planned. And she had some urge that pulled her and she decided to go to the Kotel and she prayed there. And something got sparked inside of her, and she decided to research Judaism and eventually came back to her roots. At her wedding, she asked the rabbi to bless her with, I don't remember what the number is, let's say eight children. And when asked why, she said that my Arab father killed that many Jews in his bombing and I want to replace them. Fascinating. What ignited this girl's soul? And the answer is, she went to the Kotel . She went to a place of holiness, it inspired her. And we too can go to the Kotel every Shabbat and be inspired.

The Chatam Sofer writes that tefillah is more readily accepted during the days of Elul and Aseret Yemei Teshuvah. This period is called Yerach Ha'etaním , which has the same numerical value as siach — to pour out our hearts in prayer. The Midrash in Parashat Ki Tavo says that Moshe Rabbenu, through ruach ha'kodesh , foresaw that the Bet HaMikdash would one day be destroyed and the mitzvah of bringing bikkurim would cease. Therefore, he established that there should be three tefillot every day. These tefillot, the Midrash teaches, would be more beloved to HaShem than all of a person's good deeds and even more than all of the korbanot combined. Rav Yechezkel Levenstein explained that it is always befitting for a person to improve, even slightly, in the way he prays — especially in his kavanah — because that effort can uplift his entire avodat HaShem . Tefillah is wondrous, especially when a person prays with awareness of Who he is speaking to. A man told me about an incident that happened recently while he and his entire family were on vacation. There was a mix-up with the keys for their apartment, and as Shabbat approached, they still had not been able to get inside. Finally, the hotel informed them that a worker named Alfonso was bringing the keys. But when a family member mistakenly approached a different hotel worker in a golf cart, the man wrongly assumed there was an attempt to harm him. He called the police and pressed charges for assault. Soon, sheriff's deputies arrived. They interrogated the family member and even detained him while waiting for a detective. The officers indicated there was a real possibility of arrest that very evening, just minutes before Shabbat. Frantically, urgent attempts were made to reach a top lawyer who was also a close friend. With only five minutes before candle lighting, they finally succeeded in contacting him, and he immediately spoke to the deputy. Shabbat began with tremendous uncertainty. Before Kiddush, surrounded by children and grandchildren, the family spoke about how during Kiddush we partner with HaShem in creation. They encouraged everyone to use that holy moment to silently pray for a yeshuah. They reminded one another that no one has any control other than HaShem — not the police, not the hotel worker, and not even the top lawyer. With those thoughts in mind, they made Kiddush. At around 9:45, while they were eating their meal, a police vehicle pulled up with their family member inside. Three officers explained that while the matter was not finished and would be referred to the state attorney's office, they had decided not to arrest him. They admitted it could have easily gone the other way. Then, the sergeant quietly asked one of the family members: "Did you pray to G-d for his release?" When he answered yes, the sergeant said: "It must have been your prayers, because he really should have been arrested." Here was a police sergeant telling them that their tefillot had brought salvation. Later that night, after the joyous meal, the children asked for a bedtime story from the sefer they had been reading together. The story they were up to told about a Jew who was wrongly accused and nearly jailed by three police officers. The children's eyes widened. It was exactly what had just happened to them. It was as if HaShem was sending them a direct message: I am here with you, guiding your lives. The entire Shabbat became one long conversation about the power of tefillah, especially when one recognizes the truth of ein od milvado — there is nothing but Him.

https://youtu.be/Mw5Bibw9434 Audio: Play the audio class Download: Download this MP3 Topics: Morning Prayers Follow-Along Text: 1. אֵיזֶהוּ מְקוֹמָן שֶׁל זְבָחִים, קָדְשֵׁי קָדָשִׁים שְׁחִיטָתָן בַּצָּפוֹן.             Where were the places of sacrifice in the Bet-Hamikdash? The most holy offerings were slaughtered on the north side of the altar.פָּר וְשָׂעִיר שֶׁל יוֹם הַכִּפּוּרִים שְׁחִיטָתָן בַּצָּפוֹן,The bull and the goat [offered on] Yom Kippur would be slaughtered in the northern area [of the Beis HaMikdash Courtyard].וְקִבּוּל דָּמָן בִּכְלִי שָׁרֵת בַּצָּפוֹן,Their blood would be received in a sacramental vessel in the northern area [of the Beis HaMikdash Courtyard].וְדָמָן טָעוּן הַזָּיָה עַל בֵּין הַבַּדִּים, וְעַל הַפָּרֹֽכֶת, וְעַל מִזְבַּח הַזָּהָב. מַתָּנָה אַחַת מֵהֶן מְעַכָּֽבֶת.That blood was to be sprinkled between the staves [of the Ark], toward the curtain [before the Holy of Holies], and on the golden altar. If even one [sprinkling was omitted, atonement] would be withheld.שִׁירֵי הַדָּם הָיָה שׁוֹפֵךְ עַל יְסוֹד מַעֲרָבִי שֶׁל מִזְבֵּֽחַ הַחִיצוֹן, אִם לֹא נָתַן לֹא עִכֵּב:[The Kohen Gadol] poured out the remainder of the blood on the base at the western side of the outer altar. If it was not poured out, [atonement] was not withheld. PreviousClass 068: Ana Bechoach, Ribon Haolamim NextClass 070: Mishnah 2-4 More in this section Class 074: Shlamim Habechor Vehamaaser Vehapesach part 2 Class 073: Shlamim Habechor Vehamaaser Vehapesach part 1 Class 072: Mishnah 5-6 Class 071: Mishnah 5 Class 070: Mishnah 2-4 Class 068: Ana Bechoach, Ribon Haolamim Class 067: Abbaye Hava Mesader Class 066: Hashem Tzevakot Ashrei, Hashem Hoshia, Minchat Yehuda Class 065: morning prayers: Hashem Tzevakot Imanu

LOS 10 EMPERADORES ROMANOS Y LA DESTRUCCION DEL TEMPLO JUDIO

We continue with our message of nechama Every year Parashat Va'etchanan falls out during the same week as Shabbat Nachamu . The rabbis arranged it that way. But what's the connection? If anything, Va'etchanan would seem like a downer—Moshe Rabbeinu prays 515 prayers, and he isn't answered. What happened? One of the things Moshe asked for was evra na ve'ereh et ha'aretz hatovah —"Let me see the good land ." And in a way, that request was granted, as it says later in Devarim 34:4: זֹאת הָאָרֶץ אֲשֶׁר נִשְׁבַּעְתִּי לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב לֵאמֹר לְזַרְעֲךָ אֶתְּנֶנָּה רְאִיתִיהָ בְעֵינֶיךָ "This is the land… you saw it with your own eyes." So what is the meaning of this " seeing "? Why is it so important? The Sfat Emet says in this week's parasha that Moshe's act of seeing the land left something behind for future generations—even in galut . Through his gaze, Moshe Rabbeinu made something happen. What was that? We say that when one prays, they are supposed to focus on the Bet Kodesh HaKodashim /Holy of Holies . As the pasuk says, derech artzam , prayers pass through the land . Jews around the world face east, and in Israel, they face the Kotel , and so on. The essence of prayer lies in our kavanah /intention—in our mind's eye. It's not tangible. And, says the Sfat Emet , zeh pa'al Moshe Rabbeinu b'tfilato —this is what Moshe accomplished with his prayer: that Eretz Yisrael would forever be the place through which we pray. Furthermore, Rav Wolbe said in the name of Rav Chaim Kreiswirth—his brother-in-law and the chief rabbi of Antwerp—that the midrash says, avirah d'Eretz Yisrael machkim /the air of Eretz Yisrael makes one wise." (For an aside that also brings nechama : Why wasn't Moshe Rabbenu allowed to enter the land? Because if Moshe had entered, he would have built the Bet HaMikdash . And whatever Moshe Rabbenu touches lasts forever. Moshe Rabbenu, one of the seven ro'im /shepherds), is associated with the attribute of netzach /eternity . Had he built the Bet HaMikdash , it would have stood forever, unable to be destroyed. Then, when God's anger would be aroused, it wouldn't be poured out on stone and wood—it would have had to be directed at the people themselves. Therefore, Moshe Rabbenu could not be the one to enter. He built the Mishkan , amd it says the Mishkan was hidden—not destroyed—because it endures forever. But Moshe Rabbenu did touch something in the land. He touched the avir /the air —by looking at it. And through that, he elevated it. That's why to this day, avirah d'Eretz Yisrael machkim /the air of the land of Israel makes one wise. So the message is this: although Moshe Rabbenu's prayer seemed unanswered, it had tremendous impact. It changed reality. His prayer was so powerful that every prayer we pray today is connected to his. All the wisdom that flows from Eretz Yisrael flows from his gaze and his plea. There is added nechama in Moshe's story: Sometimes we feel like our prayers go unanswered, that something is wrong with us, that God is distant etc. We wonder, " Has He abandoned me?" Well, who was greater than Moshe Rabbenu? And yet, Hashem did not answer his prayer— for a reason . So don't get discouraged if we've gone through another Tisha B'Av , another year without the Bet HaMikdash . The sages say that every year that it's not rebuilt, it is as if it was destroyed in that year. That's the feeling of Tisha B'Av . But don't lose hope. Don't lose faith. Take nechama . Shift your perspective. Have a new outlook and understand that the prayers of Moshe Rabbenu, the greatest of men, went unanswered but became the foundation for our prayer. He stayed behind—for a great reason- to save the Jewish people. So even the "unanswered" prayer was answered. Let's give ourselves that hizzuk

Podcast Eli Suli LA NEBUA (PROFECIA) DE DANIEL Y LA DESTRUCCION DEL BET HAMIKDASH Conferencia

This evening we discuss Tisha B'Av and the Holocaust, based on a lecture by Rabbi JJ Schacter. I share a story about the Ayalon Institute secret bullet factory, and a story of an Ethiopian Jewish family learning for the first time of the destruction of the Bet HaMikdash. 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.

This morning we discuss Rabbi Jonathan Sacks' presentation of two very different and consequential responses to the catastrophe of the destruction of the second Bet HaMikdash - from Paul of Tarsus and from Rabbi Akiva. This leads us to Rabbi Yaakov Weinberg's analysis of how the month of Av, and Tisha B'Av specifically, propels us to the month of Ellul. 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.

This evening we explore reasons why the Torah prohibits not only false words by empty words, using Mishb'tzei Shlomo. From Rav Aharon Lichtenstein we learn the purpose of appreciating every stop along the journey from Egypt to Israel using the analogy of a car rental, and every stop in our lives, not just the end goal. We then try to convey what cannot be conveyed in words - our feelings and mood as we approach Tisha B'Av, our national day of mourning for the destruction of the Bet HaMikdash, first and second, and so much more. We do this with magnificent and evocative art by Dale Chihuly, and wonderful stories by Sarah Tuttle-Singer. 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.

This time of year is always an odd one in Judaism. we are meant to feel something for Galut and the Bet Hamikdash but what? Believe it or not there is an underlying simcha to it all. We journey with the Jews in the Parsha through the 42 places in the Midbar to find a starting point for ourselves in making sense of these times. Also I admit I still like Lego.

This Halacha was developed from multiple transcriptions of Rabbi Eli Mansour's lectures in the "Beki'im BaHalacha" series. The original audio recordings for this Halacha were delivered on the following dates and can be accessed here: 06-24-25 Audio File ; 06-25-25 Audio File ; 06-26-25 Audio File ; 06-29-25 Audio File The Three Weeks , spanning from Shiba Asar BeTammuz (the 17th of Tammuz) through Tisha B'Av , is a time designated for national mourning over the tragedies that befell Am Yisrael throughout history—most notably the destruction of both Bateh Mikdash. Our Sages instituted a number of customs and halachot during this period to reduce our joy and help us internalize the gravity of the losses. While the Nine Days and week of Tisha B'Av carry stricter restrictions, even from the start of the Three Weeks, there are behaviors and activities that should be avoided due to their association with excessive joy, lightheartedness, or distraction from mourning. Entertainment and Recreational Outings The Rambam writes (Hilchot Ta'aniyot 5:1) that the proper response to communal suffering is to reflect and act—not to carry on with business as usual. For this reason, it is customary to avoid outings and events that are designed purely for fun or celebration . This includes: Attending concerts, comedy shows, musical performances, or theater productions Going to amusement parks, carnivals, bowling alleys, or arcades Group activities or trips organized for entertainment and leisure Recreational barbecues, parties, or similar festive gatherings The She'elat Ya'abets and Ben Ish Hai (Parashat Devarim) both emphasize avoiding such joyous outings during this period. Rav Moshe Feinstein (Iggerot Moshe, O.C. vol. 3, siman 87) also addressed recreational gatherings and ruled that they should be avoided even when music is not involved. Sports and Physical Activity Recreational sports are another category of concern. While physical activity for health is permitted, engaging in sports for fun—especially if competitive and emotionally charged—should be avoided. Casual jogging or gym workouts for health reasons are permitted . Joining in competitive team sports, tournaments, or pickup games, especially those that attract crowds or bring heightened excitement, are discouraged . Swimming for fitness may be permitted during the Three Weeks, but not during the Nine Days. The Mishna Berura (O.C. 551:16) cites that joyous activity should be limited even during the early part of the Three Weeks, especially when it mimics festivity. Poskim such as Rav Shmuel Kamenetsky extend this to include sporting events with celebratory atmospheres. Shopping for Enjoyment During the Three Weeks, one should refrain from shopping for enjoyment , even if no Beracha Shehechiyanu would be required. This includes: Buying new clothing, shoes, jewelry, accessories, or electronics Making home décor upgrades or indulging in hobby-related purchases Shopping sprees or window-shopping done for leisure Essential purchases (like school supplies or items urgently needed) are permitted. If one finds a limited-time deal or discount that will not be available later, they may buy the item during the Three Weeks but should wait to use it until afterward , if possible. This is ruled by Rav Moshe Feinstein and others (Iggerot Moshe, O.C. vol. 3, siman 80). Travel and Leisure Trips The Three Weeks are also considered a time of danger (see Shulchan Aruch O.C. 551:18), and for this reason, many refrain from leisure travel or long road trips. Rav Ovadia Yosef (Yechave Da'at 1:37) writes that unless there is a real need, vacation trips should be postponed until after Tisha B'Av. This includes: Cruises, resort stays, or beach vacations National parks or nature sightseeing trips Visiting distant relatives for enjoyment rather than necessity However, if the travel is required for business, medical needs, family obligations, or other pressing reasons, it is permitted—though one should still avoid turning it into a joyous excursion. Maintaining the Right Tone Some mistakenly believe that the Three Weeks require sadness or depression. On the contrary, the Torah teaches that a Jew must always serve Hashem with joy (Devarim 28:47). But during periods of national mourning, the tone of that joy must be subdued and introspective. The Gemara in Ta'anit 30b teaches, "Mi'shenichnas Av, mema'atin b'simha"—as the month of Av begins, we reduce our joy. We do not eliminate joy, but we avoid external expressions of frivolity and celebration. This balance is echoed by the Aruch HaShulchan (O.C. 551:23) , who writes that one's behavior during these days should reflect a seriousness and awareness of our national losses, even if one continues to smile, work, and engage with others normally. Summary During the Three Weeks, one should avoid: Concerts, shows, amusement parks, and festive outings Competitive or recreational sports done for fun Unnecessary shopping for non-essential or luxury items Travel taken for leisure or vacation Parties and gatherings unrelated to Misvot This helps us remain focused on the deeper meaning of this period—a time to reflect, mourn, and yearn for the rebuilding of the Bet HaMikdash.

Podcast Jajam Shlomo (Sally) Zaed Pedir por el Bet Hamikdash evita sufrimientos Conferencia

The Halacha below was generated by AI based on multiple classes given by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio file. This write-up has been reviewed, but if any errors remain, we welcome corrections. 06-16-25; 06-17-25 One of the more commonly encountered questions during the Three Weeks concerns music. Is it permissible to listen to music during this period? What about recorded music, or music intended to help a person focus, relax, or stay awake? And is singing permitted even if instruments are not? This Halacha examines the nature of the restriction, its halachic basis, and when—if ever—music might be allowed. What Is the Source for This Custom? The custom to refrain from music during Ben HaMesarim is not explicitly found in the Gemara. Rather, it evolved as part of the broader mourning practices adopted after the destruction of the Bet HaMikdash. Music brings joy and emotional upliftment, and is therefore seen as inappropriate during a period meant for national reflection and sorrow. The Rambam (Hilchot Ta'aniyot 5:14) writes that after the Hurban (destruction of the Bet HaMikdash), the Sages enacted decrees to limit expressions of joy, such as music and dancing. Although this was not originally specific to the Three Weeks, over time the practice was incorporated into this period to align with the overall spirit of mourning. Does This Apply to All Music—Even Recorded? Yes. Most Poskim today apply the restriction to both live and recorded music. Even if the original decree referred to instruments and public festivities, recorded music triggers the same emotional experience of joy and is therefore avoided. This includes music played casually at home, in the car, or on headphones. Background music in stores or commercials is not the listener's intent and may be permitted. Some Poskim draw a distinction between upbeat, celebratory music versus neutral or calming music. However, the general rule is to avoid music that provides emotional enjoyment. What About Music for Practical Use—Exercise, Focus, or Sleep? There is room for leniency when music serves a functional purpose rather than entertainment. For example: A person using soft background music to help them focus while working or studying. Someone who cannot fall asleep without relaxing music. A person who requires rhythmic music for exercise or therapy. In such cases, some authorities are lenient, especially before Rosh Hodesh Ab. Still, one should try to use instrumental or neutral tracks and avoid upbeat or joyous songs. Is Singing Without Instruments Permitted? Yes. Singing without instruments is generally permitted throughout the Three Weeks, including the Nine Days. However, one should refrain from overly joyous or festive singing. This is especially true during learning or prayer, where singing a Pasuk or Zemirot is part of the experience. Even singing Shabbat Zemirot at home is encouraged as part of Oneg Shabbat. Music at a Se'udat Misva At a Se'udat Misva—such as a Brit Mila, Pidyon Haben, Siyum Masechet, or Sheva Berachot—some authorities permit live or recorded music, even during the Three Weeks. The joy is centered around the Misva, and therefore the usual mourning restrictions are eased. Still, many avoid music during the Nine Days (Rosh Hodesh Ab through Tisha B'Ab) even at a Se'udat Misva unless absolutely necessary. Summary Music is generally avoided during the Three Weeks as part of mourning the Hurban (destruction of the Bet HaMikdash). The restriction includes both live and recorded music. Leniency exists for functional uses (focus, sleep, exercise), especially before Rosh Hodesh Ab. Singing without instruments is permitted, particularly for prayer or learning. Music at a Se'udat Misva may be allowed but should be avoided during the Nine Days unless warranted.

The Halacha below was generated by AI based on multiple classes given by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio file. This write-up has been reviewed, but if any errors remain , we welcome corrections. 06-17-25 ; 06-18-25 The Three Weeks—also known as Ben HaMesarim —represent a time of national mourning over the destruction of the Bet HaMikdash . While many of the customs during this period are observed passively (such as refraining from music or haircuts), Tikun Hatzot is an active custom that allows a person to express sadness over the Hurban (destruction of the Bet HaMikdash ) in a personal, heartfelt way. In this Halacha, we will explore what Tikun Hatzot is, why it is especially appropriate during the Three Weeks, and how and when it should be said. What Is Tikun Hatzot ? Tikun Hatzot refers to a set of prayers recited around midnight to mourn the Hurban and the exile of the Shechina . The Zohar and many Mekubalim praise it as one of the highest spiritual practices, particularly during this period. Rav Haim Vital writes that the Arizal himself would say Tikun Hatzot regularly, and especially during the Three Weeks. The Tikun is traditionally divided into two parts: Tikun Rahel : Emphasizes mourning and sorrow over the destruction. Tikun Leah : Focuses more on hope, rebuilding, and longing for redemption. During the Three Weeks, especially at night, it is fitting to recite both parts, though some only recite Tikun Rahel if they are pressed for time or emotionally unable to complete both. Why Is Tikun Hatzot So Powerful During This Time? The Three Weeks are designated as a time to feel the loss of the Bet HaMikdash and yearn for Geula. Tikun Hatzot allows us to turn that feeling into prayer. The Arizal taught that crying during Tikun Hatzot at this time carries immeasurable value. The act of waking up at night, sitting on the floor, and expressing pain over the exile of the Shechina is considered a personal partnership in the national mourning of Am Yisrael. As the Midrash says, "Whoever mourns the Hurban will merit seeing the rebuilding." How and When Is Tikun Hatzot Recited? Tikun Hatzot is ideally recited at Halachic midnight ( Chatzot Halayla ), which varies depending on the season. It typically falls around 12:30 a.m. in the summer months. The person should sit on the floor or a low stool, remove leather shoes, dim the lights, and recite the Tikun slowly and tearfully. If one cannot stay up until midnight, it may still be recited later in the night, and some authorities permit it slightly before Chatzot . If one is unable to recite the entire Tikun, he should at least say a portion or even sit in silence contemplating the loss of the Bet HaMikdash . The sincerity is more important than the length. Can Tikun Hatzot Be Said on Shabbat or Friday Night? No. Tikun Hatzot is not recited on Shabbat or Yom Tob, including Friday night, as it is a time of joy. Mourning rituals are suspended on these days, just like we don't say Tahanun or observe other mourning customs. Is This Custom for Everyone—Or Only the Very Pious? While Tikun Hatzot is classically associated with Mekubalim and very pious individuals, during the Three Weeks it becomes a powerful tool available to all. Even one who does not say it year-round should consider adding it during this time. One does not need to be a scholar or mystic to sit on the floor and say Tehillim or express longing for the Bet HaMikdash . The emotion and sincerity are what matter most. Summary Tikun Hatzot is a midnight prayer of mourning the Hurban, highly appropriate during the Three Weeks. It consists of Tikun Rahel and Tikun Leah; both are ideal, but even saying part has value. It is best said at Halachic midnight, but later or earlier is allowed in some cases. Not recited on Shabbat or Yom Tob. Open to everyone—not just scholars—and especially encouraged during Ben HaMesarim .

Welcome to Daily Bitachon Another important Three Weeks concept that comes out of a pasuk that we mentioned in earlier this week: In Tehillim chapter 90 it says, שַׂמְּחֵנוּ כִּימֵות עִנִּיתָנוּ, שְׁנוֹת רָאִינוּ רָעָה . " Make us happy like the days that You pained us, the years we saw evil." What does " the years that we saw evil" mean? Why doesn't it just say " the evil years ? What did we see that was evil? The Imrei Emet teaches us an important principle from this. The Imrei Emet was the Gerrer Rebbe who survived the Holocaust, There was another great Rebbe who also went through the Holocaust, and they were giving each other chizuk . As the story goes, the Imrei Emet quoted the following pasuk that talks about the Chet HaEgel , the sin of the golden calf, which is actually the beginning of the Three Weeks. Moshe Rabbenu says: וָאֵרֶא, וְהִנֵּה חֲטָאתֶם לַה' אֱלֹקֵיכֶם; עֲשִׂיתֶם לָכֶם עֵגֶל מַסֵּכָה, סַרְתֶּם מַהֵר מִן הַדֶּרֶךְ אֲשֶׁר צִוָּה ה' וָאֶתְפּוֹשׂ בִּשְׁנֵי הַלֻּחוֹת, וָאַשְׁלִכֵם מֵעַל שְׁתֵּי יָדָי; וָאֲשַׁבְּרֵם לְעֵינֵיכֶם. And I saw you sinned against your God. You made a golden molten calf. You left the path fast that God commanded you. I grabbed the two luchot , and I threw them from my two hands, and I broke them le'eineichem —to your eyes." Why does it say, "I broke them to your eyes "? Why not just, I broke them. Why say "to your eyes"? Simply speaking, it means I broke them in front of you. I wanted you to see me breaking them. But the Imrei Emet explains based on another pasuk that uses the same words: le'eineihem /to their eyes. When Yosef HaTzaddik meets his brothers, of course they don't recognize him; he's incognito. He decides to take Shimon as a captive to ensure they bring back their younger brother. The pasuk says: וַיִּקַּח מֵאִתָּם אֶת שִׁמְעוֹן, וַיֶּאֱסֹר אֹתוֹ לְעֵינֵיהֶם. He took Shimon, and he tied him up le'eineihem /to their eyes." Why did he tie him up to their eyes ? Rashi says there that is says he tied him up in front of their eyes because once they left, he wined and dined him and treated him very nicely. So too, he says, that when Moshe Rabbenu broke the luchot , it was le'eineichem /to your eyes. The luchot didn't really break. The Midrash tells us that when the Jews sinned the sin of the golden calf, the letters of the luchot flew off— otiot parchot ba'avir /the letters flew into the air . There were no luchot anymore. So it looked like he broke the luchot . But the luchot were already gone. They weren't luchot anymore. This is similar to when the Bet HaMikdash that was destroyed. The Gemara says that a heavenly echo came out when an enemy destroyed the Bet HaMikdash and declared: K'macha techina tachanta —"You ground flour that was already ground." You didn't do anything—it was already destroyed. And he says: le'eineihem —to their eyes. When we see things happen in this world, it's to our eyes . Rav Schwab spoke at the Ninth Siyum HaShas , which was held to commemorate the one million children killed in the Holocaust. He told the story of a little boy. He was a good little boy. He was walking with his father to his death. And he asked his father: " Father, I was a good boy. I learned well in school. What's going on here? Why is this happening?" And then the Nazi shoots him, and that's it—he leaves this world. We see that and say: What a tragedy. What a travesty of justice! But he says: If we look on the other side—we see Hashem scooping this little boy into His arms. He says: " Come with Me, little boy. Come to My yeshiva . Sit down in the yeshiva shel ma'alah . I teach the young, pure children. Come join My yeshiva ." To our eyes is one thing. But what's really happening is another thing. So that's why we don't call these years "the evil years," but rather, the years that we saw evil . We're in this world—the world where we don't say hatov v'hametiv on all events. We say Dayan HaEmet . But in the future, we're going to say on everything: hatov v'hametiv . Today, it's not Hashem echad u'shmo echad . It's two different outlooks. Part of our job is to realize the concept that although we can't realize it on a sensual level, we can appreciate it on an intellectual level. We can understand this concept of le'eineihem —to your eyes. As we said, that's the opening of the Three Weeks. The tragedy of the breaking of the luchot , which starts the Three Weeks off, in essence, didn't really happen.The luchot never broke. It just looked like it.

This morning we investigate the five reasons today, 17 Tammuz, is a Fast Day. We focus on the main reason, due to the halting of daily offerings in the Bet HaMikdash. We explore the insight of Rabbi JJ Schacter why this is so damaging, and how it relates to our situation in Israel today. 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.

Welcome to Daily Bitachon. We continue in our special mini series with messages based on the situation that's going on in Eretz Yisrael, now with the threat from Iran. In the Haftara of Parashat Baha'alotcha , which was read on the first Shabbat of this war, Zechariah sees a vision of a Menorah and the angel asks him, Do you know what this is? He says, I don't know, what is it? The angel tells him, This is a message to Zerubavel telling him, לא בחיל, not with not with armies, לא בכח, not with strength, כי אם ברוח י, it's My spirit אמר ה' צבאות. We're going to win this with spirit. מי אתה הר הגדול? Who do you think you are, big mountain, לפני זרובבל, in front of Zerubavel. ל מישור, I'm going to smooth you out . What exactly is this message of כי אם ברוחי/ It's going to happen with My spirit? The commentaries on the Navi point us to a pasuk at the beginning of Ezra (1:1), where it talks about building the Bet Hamikdash: ובשנת אחת לכורש מלך פרס/ In the first year of Koresh , the Persian king. There were many Persian kings, but Koresh was the one that built our Bet Hamikdash העיר ה' את רוח כורש מלך פרס/ God aroused the spirit of King Koresh of Paras. ויעבר קול בכל מלכותו /And he made an announcement to all of his kingdom, and he wrote a letter and said, everybody please help build the Bet Hamikdash What are the words that are used ? העיר ה' את רוח כורש/God aroused his spiri t. The commentaries tell us, this is what Hashem meant with when he said to Zerubavel, We're going to win this war with My spirit- You're not going to have to fight anything. I'm just going to flick a switch and Koresh is going to decide to send out workers to accommodate the building of the Bet Hamikdash… And that's what happened. And that large mountain referred to above, that was blocking Zerubavel? That mountain also refers to the Persians. As it says in Ezra chapter 4, At the beginning of the kingdom of Achashverosh, , כתבו שטנה. They wrote words of prosecution. What were those words of prosecution? Stop building the Bet Hamikdash.. and the building of the Bet Hamikdash was impeded by Achashverosh. That's how we know he wasn't the best of people. Rav Saada HaGaon says there that if we continue reading onto the next pasuk, we see that the one writing these words of prosecution w as Shimsheh, the scribe. Who was this scribe Shimsheh? He was the son of Haman. The Gemara in Masechet Megila 16A, discusses the night Achashverosh woke up in the middle of the night, disturbed. Hashem aroused him, and he woke up disturbed. Why hadn't he paid back Mordechai? So he took out the Divreh HaYamim . Who was in charge of the book? None other than this same scribe, Shimsheh! Shimsheh was busy erasing the words We have to pay back Mordechai,but while he was doing so, Gavriel the Malach was filling it in. The Maharsha says this, again, was Haman's son! So Hashem is showing us that There can be all kinds of the negative forces and anti-semitism, but I will wake up the king in the middle of the night. I will send Gavriel in. I fight wars with spirit, not with regular tactics . And that is all we need. This Bet Hamikdash will be built very simply. It's not that complicated. Just a flick of the switch. And the very same Persians that stopped it then decided to build it. It's a flip of a switch. And Paras is Iran…. Similarly we now have the chancellor of Germany praising Israel for doing the world's dirty work! What's going on? It's just a flick of a switch. We have to believe that it's that simple for Hashem to turn things around. He doesn't need anything . כי אם ברוחי. Of course we do our physical Hishtadlut (and we'll soon get to spiritual Hishtadlut ). But at the end of the day, it's all כי אם ברוחי/ Hashem is in charge of spirits. That's a term used on God. So let's believe that with the flick of a switch, everything can change.

Welcome to Daily Bitachon. We are in our mini-series called The Rising Lion, part two, discussing the meaning of the pasuk (Bamidbar 23,24), הן עם כלביא יקום/The Jewish people are like a rising lion." In the previous class, we talked about the physical aspect of war that the Jewish people have. Today, we'd like to go a bit deeper. Rashi says regarding this pasuk that the Jewish people are like a rising lion. When they get up from their sleep in the morning, הן מתגברים כלביא וכארי/ they strengthen themselves like a lion— לחטוף את המצוות/ to grab the Mitzvo t, to put on a Talet , to read Shema , and to put on Tefilin . And when he goes to sleep at night on his bed, he destroys every negative force that is out to get him by saying Kriat Shema Al Hamita and giving his soul to God.And if anyone comes to harm them, God protects them. So we have a new spin on the rising lion. The rising lion doesn't only refers to the soldier—of course, the soldier is the rising lion in the simple sense—but it refers to every person who gets up in the morning. How does he get up in the morning? Like a lion . The first Halacha in Shulchan Aruch tells us יתגבר כאר /one should get up like a lion לעבודת הבורא/ to serve God . The Gaon of Vilna asks, what's the source of this? First of all, Pirke Avot tells us you're supposed to be גיבור כארי לעשות רצון אביך שבשמים/ mighty like a lion to do the will of your Father in Heaven. And he quotes our pasuk: הן עם כלביא יקום. and, as we'll see in a moment, Rashi and Midrash Rabba both say: Get up like a lion. So if we get up like a lion , we're also part of the war effort. We're getting up like a lion, and that empowers us. Every line of this pasuk can be understood both on the simple level and on the Midrashic level. For example, why does it switch from לביא, which means lioness , to ארי, which means lion ? Why do we get up like a lioness and rise higher like a lion? On the simple level, the Sror HaMor says that although we start off like a lioness, which is not as powerful, we end up strengthening ourselves like a lion. That's on the simple level. The Mayanah shel Torah says that on the spiritual level, when a Jew wants to serve Hashem, he starts off like a lioness—alone. But with time, הבא לטהר מסייעין אותו/if you try to become pure, God helps you . And you go from the lioness to the lion. Another very interesting line: One of the rules that Prime Minister Netanyahu invoked was הבא להרגך השכם להורגו /if someone is coming to kill you, rise early and kill him. This was his explanation as to why he didn't wait for Iran to attack. Again, everything we're going to see is on both the simple and Midrash levels. On the simple level, it's Halacha: if someone is out to kill you, get him first. No question about it. But the Pele Yoetz, on the topic of Hashkama , says: הבא להרגך the someone coming to kill you refers to the יצר Yetzer Hara that's out to kill you, So- השכם להורגו/Get up early to kill him. It doesn't just mean "kill him first." He says there's nothing better to kill the Yetzer Hara than getting up early in the morning. Because by getting up early and fighting the Yetzer Hara, and מתגבר כארי/rising like a lion to serve Hashem— you have the upper hand. So: הבא להרגך השכם להורגו Get up and kill him first. Yesterday we discussed that this pasuk, הן עם כלביא יקום, is so important that the Rabbis wanted to insert it in our Kriat Shema as the third Parasha, instead of Tzizit . Why in Kriat Shema ? Now we understand beautifully. Because this pasuk is talking about us getting up early in the morning with Kriat Shema, and going to sleep at night with Kriat Shema —on the Midrashic level. So what better idea than to include it as Parasha number three in Kriat Shema—if not for the fact that it was too long. But there's no reason we shouldn't discuss it outside of shul. And that's what we're doing now: understanding the full depth of this pasuk , which was so important that the Rabbis felt it should be inserted in our daily Kriat Shema. This was especially necessary, they said, during the time of the second Bet Hamikdash, when the Jewish people were down and didn't feel that God was with them, and the Shechina was in Galut in a certain sense. So we wanted to remind ourselves that even when we're down, we can get up with a roar. The sefer Pardes Yosef on Bereshit 13,3 tells the following story, that really illustrates this concept: During the reign of Czar Alexander III, the emperor of Russia from 1881 to 1894, there were harsh decrees against the Jews. A wealthy Jew named Baron David Ginsburg (1857–1910) arranged for the Rabbis to meet with the Czar in order to plead their case. They went in to the meeting, but there was a rabid anti-Semite in the room who spilled out his hatred and said, "I understand the need for all creatures in the world. The one creature I don't understand the need for is the Jewish people. They're like a leprosy on Mother Russia, and we have no need for them." This made an impact, and the Czar's delegation walked out of the meeting without any change to the harsh decrees. As they walked out, all the Rabbis were upset, except Rav Yitzhak Elchanan Spector, the chief rabbi of Kovno, who was smiling. They asked him, " Why are you smiling?" He replied: " Now I understand the explanation of the pasuk that we read in Balak. כעת יאמר ליעקב ולישראל ( Bamidbar 23,23) When it says מה פעל אל it doesn't mean What has God done ' or 'the wonders He's done for the Jewish people.' Rather, it means, 'For what purpose did God create the Jewish people ?' For what reason did God create the Jewish people at all? He continued, So at the moment in time when they look at the Jewish people like vermin, like leprosy, and think there's no need for them in the world- similar to Hitler'a approach, then a new generation begins, and as it says in the next pasuk ( Bamidbar 23,24) הן עם כלביא /We are going to rise like a lion . So all the hatred around us is actually a source of strength . It reminds us that when these things happen, now comes the time for הנה עם כלביא יקום /We are going to rise like a lion .

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** The Sha'ar Hakavanot (collection of Kabbalistic teachings) writes that after one counts the Omer – meaning, after reciting the Beracha and then counting that day's number – one should offer a prayer for the rebuilding of the Bet Hamikdash. The text of this prayer is, "Harahaman Hu Yahazir Abodat Bet Hamikdash Limkomah Bimhera Beyamenu Amen" ("The Merciful One shall restore the service of the Temple to its place, speedily and in our days, Amen"). The reason for this practice is that according to most Halachic authorities, the Misva of counting the Omer applies nowadays Mi'de'rabbanan – by force of Rabbinic enactment – as opposed to Torah law. The Torah obligation of Sefirat Ha'omer applied only in the times of the Bet Hamikdash, when we offered the special Omer sacrifice, whereas nowadays, in the absence of Bet Hamikdash, when we cannot bring this offering, our counting is only commemorative. Therefore, after we count the Omer each night, we pray to God to rebuild the Bet Hamikdash so we can offer the Korban Ha'omer, and then we will be able to count in fulfillment of the actual Misva. And even according to those authorities (such as the Rambam) who maintained that Sefirat Ha'omer is required by Torah law nowadays, we offer a prayer that the Temple will be rebuilt so we can offer the Korban Ha'omer. This also answers the question addressed by the Halachic authorities as to why we do not recite the Beracha of "Shehehiyanu" the first time we count the Omer each year. As we know, whenever we perform a Misva that presents itself on infrequent occasions, we recite the Beracha of "Shehehiyanu." Seemingly, this should apply to Sefirat Ha'omer, as well, yet Halacha does not require reciting this Beracha before the counting of the Omer. The reason is that when we count the Omer, we are mindful of the fact that we count only as a commemoration of the actual Misva, which we cannot fulfill in its true form due to the absence of the Bet Hamikdash. The counting of the Omer thus evokes a degree of sorrow, and does not warrant the recitation of the festive "Shehehiyanu" blessing. Summary: It is customary to recite immediately after Sefirat Ha'omer a brief prayer for the rebuilding of the Bet Hamikdash: "Harahaman Hu Yahazir Abodat Bet Hamikdash Limkomah Bimhera Beyamenu Amen."

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.

After Moshe was placed in a basket in the Nile River, the pasuk states: ותתצב אחתו מרחק לדעה מה־יעשה לו "His sister stood from afar to see what would happen to him." The Midrash explains that the entire pasuk uses language referring to the Shechina , as if to say that it was Hashem Himself who was standing from afar, watching over Moshe. What is the lesson here? Rabbi Menashe Reizman, based on the mefarshim , explained that what Miriam did—standing and watching—seemed irrational. Naturally, a baby left in a basket on a river would not survive. People usually cannot bear to witness suffering, especially when it involves a relative. So, what was Miriam watching for? The answer is that Miriam was a neviah . She had received a prophecy that the Jewish savior would be born into her family. She stood there with unwavering emunah , waiting to see how Hashem would bring about the salvation. Even though it seemed as though her prophecy would be nullified—since Moshe was abandoned in the river—she trusted that Hashem would fulfill His word. This teaches us that Hashem's ways are far beyond our comprehension. What appeared as abandonment was, in fact, the very act that enabled Moshe to rise to leadership. Being raised in the king's palace gave Moshe the stature and respect necessary to lead the Jewish people. The word אחותו (his sister) in the pasuk also signifies connection. Although Hashem appeared רחוק -distant, He was always present, providing exactly what was needed. The suffering endured by the Jewish people in Mitzrayim was immense, yet the Torah dedicates only a handful of pesukim to describing it. The majority of these parshiyot focus on the geula and Hashem's wondrous salvations. The mefarshim explain that dwelling too much on hardships can distort our perception and harm our emunah . For example, Chazal tell us that Pharaoh killed 300 Jewish babies every day—150 in the morning and 150 in the afternoon—and bathed in their blood. When Moshe witnessed this unimaginable suffering, he asked Hashem how such atrocities could happen. Hashem explained that it was all being done with chesed , to provide the necessary tikkunim for those souls. Moshe pleaded with Hashem to save at least one child, and Hashem permitted it. That child, however, later caused great destruction to Klal Yisrael . His name was Michah. Michah used the inscription "Aleh Shor" , which Moshe had used to retrieve Yosef's coffin, to bring forth the egel from the fire—a sin that continues to impact us today. Michah brought avoda zara into Eretz Yisrael and was the father of Yeravam ben Nevat(Nevat was another name for Micha), who led the ten tribes into exile and set events into motion that ultimately led to the destruction of the Bet Hamikdash . We cannot fully comprehend Hashem's ways. The children killed in Mitzrayim were undergoing tikkunim to achieve eternal life in the World to Come. Many were gilgulim (reincarnated souls) from earlier generations—the generations of Enosh, the Dor Hamabul , the Dor Hapelaga , and the people of Sodom. The Mishna in Pirkeh Avot teaches: אל תסתכל בקנקן אלא במה שיש בו - "Don't look at the vessel but at its contents." The Lev Aryeh explains that this can also refer to the atrocities in Mitzrayim. The letters קן in the word קנקן have a numerical value of 150(written 2x), hinting at the 150 babies killed every morning and every afternoon. The mishna reminds us not to focus solely on the apparent suffering but to consider the greater purpose—those souls were spared from bringing even greater harm to Klal Yisrael . Even the worst suffering can be Hashem's way of providing tikkunim for each creation, ensuring its eternal life in the World to Come. Our role is to trust that the Shechina is always with us, working for our ultimate benefit. The Chatam Sofer writes that every Jew has a mitzva, as they age, to reflect on their life and see how Hashem guided them. We are to recognize how events that once seemed terrible were, in hindsight, truly good. One of our main missions in this world is to develop complete faith in Hashem's constant and boundless chesed . One day, everything will be revealed. Until then, we have the opportunity to demonstrate our belief.

The preferred way to light on Chanukah is with olive oil, because it was used in the Bet Hamikdash. Today, we find some olive oils made expressly for lighting, labeled "Not fit for human consumption." Is it permissible to light with these oils? The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) discusses a certain olive oil that is too bitter to eat. He rules that it is still fit for the misva, as long as there is no ruach tuma on it; e.g. it wasn't left under a bed. Rav Haim Kanievsky, as quoted by Rav Nissim Korelitz, ruled that the oil labeled "not fit for human consumption" is no different from the bitter oil permitted by the Ben Ish Hai. Although, one could distinguish between the two and say that, technically, the bitter oil is edible; people just avoid it because of its taste. On the other hand, the other oil is very acidic and would be dangerous for anyone to eat it. However, they don't make that distinction. Rav Eliashiv zt"l (Ashrei Ish p. 239), ruled that it is clearly better to use edible olive oil for the misva, since the oil used in the Bet Hamikdash was edible. Some claim that even oils labelled "not fit for human consumption," are indeed edible. They mark it as such to avoid paying the higher import tariff for foodstuff. SUMMARY Lechatehila, it is preferable to use olive oil that is fit for human consumption. However, any olive oil, even if it is "not fit" or bitter, is kosher for Chanukah lighting. (Yalkut Yosef, Chanukah p.117)

La Gueulá en la Parasha de la semana Parashat Toldot

*Halajot Tisha Veab 2024* (Vale la pena sufrir un poco por Yerushalaim y el Bet Hamikdash por lo men by Suri Cattan

Chodesh Av is upon us.. I was feeling unsettled after a year of Mourning so many atrocities to just go into Chodesh Av like any other year. I delved into sources and prayed to Hashem for clarity. This Shiur is outcome of it all.In the place of mourning may we dance together as one this Tisha B'av with Mashiach in the third Bet Hamikdash, Amen! 

The Talmud Yerushalmi in Masechet Yoma says the reason the Bet HaMikdash was destroyed was because the people at the time were chasing money and had baseless hatred. The question was asked, what is the connection between these two? Rabbi Matisiyahu Solomon explained, the people were chasing after their friend's money. It was their jealousy which led to their hatred. If someone covets what his friend has, he eventually starts to think, "Why does he have it? He doesn't deserve it. I should be getting that." And then he comes to resent his friend for having what he wants. That is baseless hatred. How do we stop it? Isn't jealousy a natural feeling? I read a mashal which was written to explain the words of the Ibn Ezra on this subject. Imagine, there was a farmer who spent all of his days planting cucumbers, onions and various other vegetables. He had no formal education and he lived in a hut. One day, he hears loud music coming from a distance. He goes to see what's happening and there he watches as a special procession is in progress, celebrating the engagement of the princess. She's on a big chariot with her groom to be, waving to the crowd, and everyone is cheering. Would this farmer feel jealous that he was not chosen to marry the princess? Of course not. It's so far out of the realm of possibility that the thought wouldn't even enter his mind. That is how we are supposed to view what other people have. Whatever a person was given was first determined by our purposeful Creator. He gives people their spouses, their homes, their children, because He determined that is what they need to fulfill their purpose in the world. What someone else has was never in the realm of possibility for anyone else to get. A person might feel he was more qualified for a job than someone else who got it, and he is burning with jealousy that he wasn't picked. He must realize, he was never a candidate for that job to begin with. It doesn't matter how qualified he is, for his purpose in this world, that job was bad for him and that's why Hashem didn't let him have it. We have it within our ability not only to not be jealous of others, we could even be happy with what others have, even though we might have wanted it for ourselves. The moment something is decided, whether it's our friend signing a lease on an apartment we wanted or getting a job we wanted, we have an opportunity to accept the will of Hashem and say "thank you for putting everyone where You know they need to be." If someone doesn't fix this inclination towards jealousy, he is only hurting himself. People spend painful hours thinking about what they could have had or what they should have had and ask why everyone else gets what they want. We have what's meant for us and if it would be any other way, we'd be missing out on our opportunity to fulfill our purpose here. Even when it comes to our spiritual lives, we're not supposed to feel bad when we see others more successful than us. A person who is struggling to understand Torah might get down on himself when he sees his friend understand everything right away. Another person might feel bad when he sees his friend able to react so calmly when his patience is tried, while when he is in the same situation he's ready to explode. Everyone has a different purpose, everyone is given different strengths and different weaknesses for their jobs. It could be for a person with a temper to hold back his anger just a little bit is more precious to Hashem than the man who reacts calmly who has no inclination towards anger. And for a person who has a hard time grasping Torah, to sit and try is more precious to Hashem than the genius understanding it instantly. What matters the most is our efforts, not the results. To summarize, everyone is given the exact character traits and circumstances that they need to be in to be considered successful with their mission in this world. If we can accept the will of Hashem for ourselves and for others, we'll reach great levels in emunah, we'll release so much stress and tension and we'll be able to have true Ahavat Chinam.

Podcast Jajam Shlomo (Sally) Zaed El tercer Bet Hamikdash lo construimos nosotros o lo mandará Hashem??? Conferencia

This morning we study and analyze a famous passage of Talmud which is recorded as the reason for the destruction of the Bet HaMikdash - the story of Kamtza and Bar Kamtza. We present an original understanding of this from Rabbi Yochanan Zweig that entreats us to refrain from a very common destructive trait. 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.

Podcast Jajam Shlomo (Sally) Zaed 3 Berajot de la Amidá que pedimos por el Bet Hamikdash Conferencia

RAB SALLY ZAED- 3 BERAJOT QUE PEDIMOS POR EL BET HAMIKDASH EN LA AMIDA by TALMUD TORA MONTE SINAI

The day of Shiba Asar Be'Tammuz (the 17th day in the month of Tammuz) is observed as a fast day to commemorate five calamities that befell the Jewish people on this day: 1) Just several months after the Exodus from Egypt, Beneh Yisrael worshipped the golden calf on Shiba Asar Be'Tammuz; 2) Toward the end of the First Temple era, it was on this day when the daily Tamid offering was discontinued; 3) Just before the destruction of the Second Temple, the wall of Jerusalem was breached by the Roman legions on the 17th of Tammuz; 4) An enemy named Apostomus publicly burned a Sefer Torah; 5) A statue was brought into the Bet Hamikdash. Other calamities occurred on this day, as well. The Gemara in Masechet Ta'anit establishes the rule of "En Ta'anit Sibur Be'Babel." This means that when the Sages in Babylonia established fast days, they did not treat them with the same severity as Yom Kippur and Tisha B'Ab. Thus, it is permissible to wash, bathe and wear leather shoes on Shiba Asar Ba'Tammuz. Furthermore, the fast begins in the morning, and not at sundown the previous evening. The Halachic authorities address the question of whether or not the restrictions of "Ben Ha'mesarim" – the three-week period between Shiba Asar Be'Tammuz and Tisha B'Ab – apply on the night before Shiba Asar Be'Tammuz. The period of the Three Weeks is a time when many calamities befell the Jewish nation, in commemoration of which we observe a number of prohibitions. Do these restrictions take effect on the morning of Shiba Asar Be'Tammuz, when the fast begins, or do they take effect already the previous night? The Hid"a (Rav Haim Yosef David Azulai, 1724-1806) addresses this question in his work of responsa Haim Sha'al, and he writes that one should begin observing the restrictions of the Three Weeks already on the night before Shiba Asar Be'Tammuz. Other authorities rule leniently in this regard, allowing haircutting and festivity on the night before Shiba Asar Be'Tammuz, and therefore those who are lenient have a basis on which to rely. Preferably, however, one should refrain from such activities already at the night of Shiba Asar Be'Tammuz, except in situations of a particular need. It should be noted that according to some authorities (including the Ramban and the Shela), the fast of Shiba Asar Be'Tammuz begins already the previous night. Of course, Halacha does not follow this opinion, but it nevertheless demonstrates that the night of Shiba Asar Be'Tammuz is considered the beginning of the Three Week period, and it is therefore proper to begin observing the restrictions of the Three Weeks already on this night. Specifically, these restrictions take effect at Set Hakochavim (nightfall) of the evening of Shiba Asar Be'Tammuz. Rav Yosef Shalom Elyashiv (contemporary) rules that since these restrictions are of Rabbinic (as opposed to Biblical) origin, they do not have to be observed during Ben Ha'shemashot on the evening of Shiba Asar Be'Tammuz. It is only at nightfall, when the stars become visible, that one must begin observing the restrictions of the Three Weeks. Summary: The restrictions of the Three Weeks begin at nightfall the evening before Shiba Asar Be'Tammuz. Even though the fast of Shiba Asar Be'Tammuz does not begin until morning, one should begin observing the laws of the Three Weeks already at nightfall the previous night, except in situations where it is necessary to delay these observances until morning.

Although we have been learning about how valuable it is to accept and thank Hashem for the way He deals with us when things don't necessarily go the way we want, we cannot forget about thanking Him when things do go the way we want. We are not only supposed to thank Hashem when a problem arises. We should thank Hashem and praise Him constantly for the endless chesed which He bestows upon us. In the very same Chazals which tell us to thank Hashem for the “bad”, somehow we sometimes forget and overlook the parts that tell us to thank Him for the good. One example, the pasuk says in Tehillim , חסד ומשפט אשירה , which Chazal tell us means that David HaMelech did not only sing to Hashem when he experienced His open chesed , he even sang to Him when he experienced what appeared to be the opposite of chesed . Usually, when that Chazal is quoted, the speaker ends up talking about thanking Hashem for the difficulties. But we can't forget about the first part of the Chazal . David HaMelech also sang to Hashem every time he experienced something good, חסד אשירה . On the pasuk which tells us to love Hashem בכל מאודך , the Chazal tell us, בכל מידה ומידה שהוא מודד לך הוי מודה לו במאד מאד . Whatever Hashem sends a person's way, he is supposed to thank Him for very much. On this Chazal as well, we tend to focus on the part that tells us to thank Hashem for the “bad”. But we must not lose sight of the words בכל מידה ומידה , for the good as well. We have to thank Hashem very much. The Shomer Emunim quotes the Midrash in Tehillim perek 100 which tells us that if a person thanks Hashem for the good that he receives, it's considered as if he's bringing a korban todah in the Bet HaMikdash , and he brings upon himself and the entire world more chesed from Hashem. The Yesod V'Shoresh HaAvodah used to thank Hashem for every little chesed that he received. He would first acknowledge that every little chesed came from Hashem, and then he would thank Him for it. He gave examples to his children about how he thanked Hashem. He wrote, on one occasion, when a glass that he was holding fell on the floor, it didn't break. He thanked Hashem for the chesed he just did for him. He realized it was Hashem who decided to leave the glass intact. It doesn't have to be that when a glass falls, it breaks. Whatever Hashem wants to happen is going to happen. On another occasion, he passed by a dangerous place and didn't get harmed, and he thanked Hashem for protecting him. The Chozeh M'Lublin had a revelation from Shamayim about how precious this avodah was to Hashem. Hashem loves when people thank Him, especially for every little thing that they receive. Chazal tell us, Yosef HaTzaddik always had the name of Hashem on his lips. He constantly asked Hashem for help, and then would thank Him afterward. And that is why, בכל הוא עושה ה- מצליח בידו - Hashem brought success to everything that Yosef did. Here, the Torah and Chazal are teaching us the recipe for success. Constantly asking Hashem for help, and constantly thanking Him afterward. Chazal also say, if someone had a miracle performed on his behalf, it may take away from his merits in the Next World. But if he sings to Hashem and thanks Him for the miracle, not only will he not lose zechuyot , he will even gain atonement for all of his sins and become like a newborn. Look at the power of recognizing and thanking Hashem for the good! Every time we say thank you for anything we get, it brings so much joy to HaKadosh Baruch Hu . He wants us to recognize all the good that He does. An individual who is looking to thank will find more and more reasons to thank Hashem. And he'll also realize how much blessing he truly has.

Parshat Teruma: Why was the Bet Hamikdash REALLY destroyed?!? The $100,000 donation!!! And of course the holy “Levush “ and the holy ”Beis Halevi” Zchutam Tagen Aleinu

When a person is given the honor of carrying the Torah scroll from the Hechal (ark) to the Bima (table), on which side of his body should he position the Torah – to the right, or to the left? The Ben Ish Hai (Rabbi Yosef Haim of Baghdad, 1833-1909), in his work Torah Lishma, addresses this question and cites the verse in the Book of Debarim (33:2), "Mimino Esh Dat" – "From His right came the Law of fire." This verse indicates that God gave the Torah to Am Yisrael with His right, so-to-speak. Accordingly, the Ben Ish Hai writes, it is proper when carrying the Torah scroll to position it on one's right side. For that matter, he adds, one should carry any book of Torah – such as books of Talmud or Halacha – with his right hand, to commemorate the giving of the Torah at Mount Sinai. The Ben Ish Hai emphasizes that this is particularly important while one wears Tefillin, which is generally worn on the left arm. When one wears Tefillin on his left arm and carries the Torah or Torah books with his right arm, he is surrounded by Misvot. The Ben Ish Hai draws a comparison between this situation and the Halacha requiring those who light Hanukah candles by the front door to position the candles opposite the Mezuza, so that they are surrounded by Misvot. Similarly, while wearing Tefillin one should carry the Torah or Torah books with his right hand, which has the effect of causing him to be surrounded by Misvot on both sides. The Ben Ish Hai rules that even those who are left-handed should carry the Torah on the right side, in commemoration of the giving of the Torah at Sinai. However, if somebody experiences discomfort carrying the Torah on his right side, such as if he sustained an injury to his right arm, or if he is frail and feels more at ease carrying on the left side, he may do so. The Ben Ish Hai draws proof from the Ketoret (incense) ritual performed by the Kohen Gadol in the Bet Hamikdash on Yom Kippur. As the Kohen entered the "Kodesh Ha'kodashim" (innermost sanctum of the Temple), he carried two shovels – one containing the spices of the Ketoret, and the other containing hot coals. Upon entering the sacred chamber, he would place the spices on the coals to create a cloud of smoke. Clearly, the spices were the primary component of the ritual, and the coals were secondary. Yet, interestingly enough, Halacha requires that the Kohen carry the coals with his right hand – the more important hand – and the incense with his left hand. The commentaries attribute this law to a number of factors, including the fact that the coals were much heavier than the spices, and that the coals were very hot and should thus be carried with the stronger hand as a safety measure. The Ben Ish Hai infers from this Halacha that when the need arises, it is permissible to carry in one's left hand that which would otherwise be carried in the right hand. Hence, when it comes to the Torah scroll, too, somebody who finds it difficult to carry it on his right side may carry it on his left side. Summary: One who carries the Torah scroll or any book of Torah should carry it specifically on his right side or with his right hand, even if he is left-handed. However, if this would cause him difficulty or discomfort, he may carry it on his left side.

When the Bet HaMikdash stood, a person was able to bring a korban to gain kapara through the sacrifice. Of course, it needed to be accompanied by sincere teshuva as well. When a person gets kapara , he becomes purified and that makes him a vessel to receive Hashem's blessings. Although today we don't have the Bet HaMikdash yet, we can still offer korbanot to Hashem by sacrificing of ourselves to do what's right. Acts of sacrifice purify us and thereby make us vessels to receive Hashem's berachot . They also give us a greater power of tefila. The greatest gain we can get from any sacrifice is the sacrifice itself. That is what is going to stand by our side for all eternity and allow us to enjoy Olam Haba . Therefore, no one should ever regret any sacrifice he or she has ever made, even if it didn't produce the side blessing in this world we were hoping to get. Sacrifices do bring blessing, but we don't always see how. Yet, sometimes the blessing comes almost instantly. A man told me his niece was given clearance by her older brother to start shidduchim even though he was not married yet. Baruch Hashem, she became engaged very quickly, but she had a heavy heart knowing that her older brother was having such a hard time. Every day, her tefilot were that Hashem should bring her brother his zivug and let him get engaged before her wedding. A few weeks ago, she went with her mother to pick out a wig that she would use once she's married. She saw one that she loved, but she knew it wasn't as modest as it should be. It was so difficult for her to do, but she said to Hashem, "Please, I'm going to sacrifice right now and have this wig cut much shorter than I would like it to be. Please accept this korban and bring my brother his kallah ." The very next day, a shadchan called and mentioned a girl for her brother and, baruch Hashem, they just got engaged, as she hoped, before her wedding which is scheduled to take place in August. Acts of sacrifice are very powerful. A man from Monsey told that he earns his livelihood by playing music at weddings and parties. One time, he was called and asked if he would perform at the wedding of an orphan bride for free. This was not easy for him to do. He charges $3000 a party and needs all the revenue he can get. But, with a great deal of self-sacrifice, he said, "Sure, it will be my pleasure to help out a poor orphan bride." The night before that wedding, he was playing at a different wedding and he remembered his commitment to play the next night for free. He whispered a prayer to Hashem, saying, "You know how hard it is for me to give up all that money. Please, in the zechut of my sacrifice, make it that I don't lose out on the money." At the end of the wedding that night, the host came over to pay him. He said, "I'm very impressed with how you performed tonight. I asked that all the music should sound Jewish and you didn't mix in even one song that I didn't like. I'm giving you a tip for your great work," and he handed him an envelope. Later, when he counted the money, he saw there was $3000 extra, the exact amount he gave up to play at the orphan's wedding. He said he has gotten some nice tips before but never that much. He thanked Hashem for allowing him to get the zechut of playing for free at the poor orphan's wedding and still get the money in a different way. Sacrifices produce great merits. The greatest gain is the sacrifice itself, but it's also nice when we see the side benefits in this world as well.

In this week's parasha , Va'era , we read about the makot that Hashem sent upon the Mitzrim and Mitzrayim . One of the reasons Hashem brought so many makot , rather than just wiping out the Mitzrim in an instant, was to teach us about how much control He has over the world. He is involved in the finest details of every person's life. Things that may seem insignificant, Hashem has already been planning and setting up days before we even think about them. The Admor of Lelov had a minhag , on the night of Tisha B'Av, to go look at the place where the Bet HaMikdash used to be and try to feel the loss. One year, he went with his son to Yeshivat Bet Avraham of Slonim, because at that time you were able to see the makom of the Mikdash from the Yeshivah's roof. By the time they got there, it was very late at night and all the boys in the Yeshivah were already sleeping. There was a man in the hallway of the dormitory and they asked him if he knew who had the keys to the roof. He said he wasn't exactly sure and he wasn't going to wake up the entire Yeshivah to find out either. Just at that moment, one of the dorm room doors opened and a boy walked out. They asked this boy if he perhaps knew who had the key to the roof. He put his hand in his pocket and pulled out the key. He said, the boy who normally takes care of the key was not in the Yeshivah that night. Just the other day, he was unloading his pockets because they became so heavy upon him with so many things that he put in them. “I was standing next to him and he asked me if I could take his key ring for a couple of days. Tonight I couldn't fall asleep, so I decided to get dressed and walk around a little.” With that, the Rabbi and his son were able to go to the roof. Look at what Hashem did to enable this Rabbi to continue his minhag of looking at the place of the Bet HaMikdash on Tisha B'Av. He prepared the keys from days before and put them in the hands of the boy whose room they would be right next to. And then made sure this boy would get up and go out to see them when they arrived. Rabbi Shlomo Zalman Friedman, the author of the popular weekly gilyon Noam Siach , told me he went, around Yom Kippur time this year, to get a beracha from the Vizhnitzer Rebbe in Yerushalayim for a good year. When he arrived, he gave the Rebbe a copy of the latest gilyon that he just printed for Shabbat Shuvah. The Rebbe thanked him and asked him if he had a copy of the special Peninim Yikarim edition that he prints once a year. He told the Rebbe he recently printed it, but he only brought a limited amount to distribute in Eretz Yisrael and he had none left. Knowing the Rebbe was planning a trip to America, he told him he would be sure to drop one off when he came. The Rebbe said it would have been so nice to have one to read on the plane to America. When Rabbi Friedman left the Rebbe's office, there were a few people in the waiting room waiting to get in. One of them caught his eye. It was an elderly man reading the Peninim Yikarim edition of that year. Apparently this man printed it out for himself. The Rabbi went over to him and when the man noticed him his eyes lit up. He said, are you Rabbi Friedman? The Rabbi said yes. The elderly man told him he prints out every edition that he writes the moment it comes out. The Rabbi then asked him if he would part with his copy of the Peninim Yikarim to give to the Rebbe of Vizhnitz. “Of course,” the man replied. He then said he actually spoke to the Rebbe the day before but then he remembered he forgot to tell him one detail. He wasn't going to come back for it, but for some reason, at the last second, he changed his mind and came. Now, he said, he knows why he came. He was a piece of a larger picture with Hashem guiding him to give the Rebbe what he wanted to read on his plane ride to America. Even the smallest details of our lives are carefully planned and orchestrated by Hashem. Shabbat Shalom.

Hashem puts people in the positions they need to be in to accomplish what they need to accomplish in this world. The situations are set up, tailor-made for each person, and then the decisions of how to proceed are up to them. It may not be obvious to the person how much is riding on the decision he's about to make, but in many instances it's Hashem giving him a chance to correct an error from the past. Hashem wants us to be successful with our missions in this world, and that is why He gives us great opportunities to perform. The Ramban in Vayigash writes that Yosef never told Yaakov what his brothers did to him. Since the brothers did not tell Yaakov, Yosef was not going to tell him. It would be considered lashon hara . How far did Yosef go? The Mefarshim tell us for the seventeen years that Yaakov lived in Mitzrayim , Yosef made sure never to be alone with him, so that Yaakov would never ask him what happened to him during that time when he went away. This meant that Yosef was not able to learn one-on-one with Yaakov, even during those years where the Zohar writes Yaakov was zocheh to Heavenly revelations in Torah on the level of Moshe Rabbenu. It was so difficult for Yosef not to be as close to his father as he wanted, and it was all because of his worry of having to reveal what his brothers did. Rabbi Menasheh Reizman quoted from Rabbi Ben Zion Abba Shaul, the grandson of Chacham Ben Tzion, that Yosef was making a tremendous tikkun here. The Torah says about him, when he was seventeen, ויבא יוסף את דיבתם רעה אל אביהם , Yosef would tell his father about the “bad” things that his brothers were doing. Even though Yosef had good reasons for it, it was still called דיבתם רעה . And now, for the final seventeen years of Yaakov's life, Yosef bent over backwards not to say דיבתם רעה , to fix whatever blemish he may have had from what took place in his earlier years. This was his opportunity to make tikkun , and he wasn't going to miss it. Furthermore, we find that although Yosef HaTzaddik completely forgave his brothers for selling him, telling them they had nothing to do with it, it was all m'et Hashem. Yet, their sin needed kapara throughout the generations with the עשרה הרוגי מלכות -the ten martyred Sages. The question is, why did they need kapara if they were completely forgiven? Rabbi Reizman quoted from the Shelah and the Alsheich, that it was not only Yosef that the sale affected. The main one who was hurt was Yaakov Avinu. He was in deep mourning for such a long period of time, and the Shevatim never asked him for forgiveness. They had opportunities to explain to Yaakov what they did, and then apologize and ask for mechilah . But because they never did, they never got forgiven, and that sin needed atonement. Part of the reason we're still in exile today is to get kapara for that avon . And, specifically the galut of Edom, which is Esav, had the right to subjugate us for so long because Esav was the one who excelled in Kibud Av v'Em . Binyamin, who was not involved in the sale, merits to have the Bet HaMikdash built in his portion. The pasuk says, ובין כתפיו שכן - the shoulders that were there for his father to lean upon in his old age should have the Bet HaMikdash built upon them. Rabbi Reizman quoted one of the Gedolim from the last generation saying, “We find today, baruch Hashem, people living very long lives, and some in their old age need a lot of care. Some don't even recognize their children anymore. Perhaps Hashem is giving the final generations the ability to gain merits in Kibud Av v'Em that Esav never got. To take care of an aged parent, day and night, with no reciprocation. It's a very big test, because it's so easy to send the parent to a home and visit once a week. But to take that responsibility to care for the parent, all while suffering the pain of them not recognizing the child, is an enormous zechut . Every situation in life presents another opportunity. Hashem wants us to be successful and therefore He puts us in the positions we need to be in to succeed.

Today is Asarah B'Tevet , a public fast day, the same day that Nebuchadnezzar's army sieged Yerushalayim , which ultimately led to the destruction of the first Bet HaMikdash . The Abudarham writes that this fast is unique compared with other fasts mentioned by the Nevi'im . The reason is because if they would fall out on Shabbat, they would be pushed off. But if Asarah B'Tevet would fall out on Shabbat, we would fast even on Shabbat, like Yom Kippur. This is because the Navi says, regarding Asarah B'Tevet , we must fast בעצם היום הזה - on that very day. We need to understand why this is so. After all, Asarah B'Tevet was just the beginning of the siege. It took another two and a half years for them to destroy the Bet HaMikdash . If Tisha B'Av , which commemorates the actual Churban , doesn't override Shabbat, why would Asarah B'Tevet be stricter? It's true that, in practice, Asarah B'Tevet will never fall out on Shabbat, but it does fall out on Friday. And hence, we are fasting today, going into Shabbat, rather than pushing off the fast. The Chatam Sofer explained, it is on Asarah B'Tevet that the Heavenly Court decides the fate of the Bet HaMikdash each and every year. On the year in which it was destroyed, it was on Asarah B'Tevet that the final verdict was given. And every year, the Heavenly Court reassembles on this day and reassesses if the Bet HaMikdash should remain destroyed. We know, in general, we're not allowed to fast on Shabbat because we have a mitzvah of oneg Shabbat, taking delight in the day. However, if someone is disturbed by a dream that he had on Lel Shabbat, and he wants to fast on Shabbat because of it, he's allowed to. Since the fast has the power to overturn something negative, and it will relieve the person's distress, the fast is considered oneg Shabbat for him more than eating. It is with this in mind that we can explain why the fast of Asarah B'Tevet would apply even on Shabbat. Since the Heavenly Court is convening on this specific day and through a fast, we have the power to annul the potential unfortunate judgment of keeping the Bet HaMikdash in ruins, we would fast in the hope of reversing it and getting a judgment to rebuild the Bet HaMikdash . This would be our greatest oneg . This means there is so much riding on this day of Asarah B'Tevet . And at this time especially, we are yearning for the Mashiach , and we should take advantage of the day with extra tefila and teshuva . Every single person's avoda counts. The Mesilat Yesharim writes in perek 19 that a person should never say, “Who am I to pray for the Geula and the rebuilding of the Bet HaMikdash ?” Because every single person has their own share in avodat Hashem. And what one person could accomplish, nobody else in the world could do. It is only a compilation of every single person's avoda and tefila that is going to merit the rebuilding of the Bet HaMikdash . The Mesilat Yesharim writes further that the requesting of the Geula serves a purpose in its own right. Hashem wants us to want Him to reveal His glory and show the world who He is. The fact that we're interested in Hashem's kavod is a great avoda and something we should strive to want. Today is the perfect day to request it. The Beit Din in Shamayim is in session right now and every person's tefila will help. May we be zocheh to the fulfillment of the pasuk, כה אמר יהוה צבאות צום הרביעי וצום החמישי וצום השביעי וצום העשירי יהיה לבית יהודה לששון ולשמחה ולמועדים טובים . Shabbat Shalom.

The Tzvi L'Tzaddik writes that chodesh Kislev is a preparation for the Geula HaAtida . It is the month in which the Chanukah candles reveal the light of Mashiach . The Maharsha writes in Masechet Baba Metzia (80b) that Rosh Chodesh in general is a day that is designated to pray for the Mashiach . There are numerous requests in the tefila for Hashem to rebuild the Bet HaMikdash and reestablish the mizbe'ach once again to bring korbanot upon. We need to utilize the day to pray with all our hearts for the Geula . We say in Halel, כל גוים סבבוני – all of the goyim surround us. The Brisker Rav explained, this is referring to Yishmael, who completely surrounds Eretz Yisrael on all sides. How do we defeat them? The pasuk says, בשם ה' כי אמילם – only with the name of Hashem will we be able to cut them down. The pasuk in Melachim 19, describing the powers of Hashem, uses the words מפרק הרים ומשבר סלעים – smashing mountains and breaking rocks. The word סלעי"ם in that pasuk is rosheh tevot (acronym) for סוריה, לבנון, עזה, ירדן, מצרים – Syria, Lebanon, Gaza, Jordan and Egypt, the five Yishmael nations surrounding us. It says further, סבבוני גם סבבוני – there are also those surrounding those who surround us. This refers to Turkey, Iran and Iraq. How do we defeat them? בשם ה' כי אמילם – also with the name of Hashem. It says further, סבוני כדבורים דעכו כאש קוצים – they surround us like bees. And Rashi in Devarim , perek 1, says the characteristic of the bee is it strikes man and immediately dies. So too סבוני כדבורים , these nations surrounding us strike like the bee. They don't care to die as long as they sting. How do we defeat them? Once again, the pasuk continues בשם ה' כי אמילם . This means our best weapon in defeating this enemy is by using our voices to cry out to Hashem. The Ramban writes, there is the מצות עשה from the Torah to cry out to Hashem in times of trouble and the Maharam Shik writes, the greater the trouble, the bigger the mitzvah is to pray. As we are witnessing with our own eyes, the trouble extends across the globe, our enemies are everywhere we turn. The only advice is to call out to Hashem. The mefarshim tell us, when Hashem defeats our enemies at the Final Geula , it will become obvious to the entire world that He runs it, and everyone else is powerless. There will be no doubt that the victory belongs to Hashem and, from then on, there will never be persecution again. The Zohar HaKadosh writes, in the End of Days, one of the terrible rasha'im who will rise up against us is named Armilus and he is going to be obliterated. The Malbim writes, at that time it will not be clear from people's names who are the ones referred to in the Nevi'im and in the Midrashim , for example, Gog U'Magog . However, Rabbi Menashe Reisman pointed out that Nasrala is the same gematria as Armilus. We aren't sure who is who, but it doesn't matter. All we need to know is that we need Hashem to help us. It is incumbent upon everyone to use our greatest weapon, our mouths. We need to learn more Torah, we need to cry out more in tefila. And then, b'ezrat Hashem, we will see the fulfillment of the pasuk בשם ה' כי אמילם .

The Chovot HaLevavot writes that the bote'ach b'Hashem does not get distressed from the things that would normally distress a person. For example, if someone is not able to sell his merchandise or collect money that he is owed. Another example that he gives is if someone develops a health problem. How could it be that those things would not disturb the bote'ach b'Hashem ? It's because he knows for a fact that Hashem worries about his needs more than he does, and He chooses the best outcomes for him, better than he could ever choose for himself. He knows, if he knew why Hashem was giving him these things, he would be thanking Him to no end. He would understand that there could be nothing better for him than exactly what is happening. That is enough to keep him calm and composed. He doesn't need to know the reasons. He only needs to know that Hashem is in complete control and is determining every last thing that happens to him and is doing it with unending love and mercy. We are living in a very fearful time. People have a great deal of anxiety and understandably so. It is so important for a person to recognize that no matter what is going on and no matter who seems to be in control, everything that happens will only be determined by Hashem. Everything that takes place to our people as a whole and everything that happens in each individual's life is only controlled by Him. Hashem is still choosing the best possible circumstances for every single person to be in, in his own life. Of course, we are supposed to respond to this with better avodat Hashem, with more intense tefilot , with more unity and ahavat Yisrael , with more Torah and more mitzvot . We are to know that every little deed we do matters and has a major effect on the entire situation and the world at large. We spoke yesterday about improving in Torah and gemilut chasadim . The Chofetz Chaim also said that for a person to be zocheh to ותחזינה עינינו בשובך לציון – to see with his own eyes HaKadosh Baruch Hu , once again, rest His Presence in Yerushalayim in the Bet HaMikdash , he has to be careful what his eyes look at. Pure eyes will merit to take delight in seeing the radiance of the Shechina in the glorious days ahead. So, on one hand, the difficulties are supposed to motivate us to be the best that we can be and they are not meant to handicap a person with fear and trepidation. But at the same time, we must always remember the basics: Hashem is, was, and will always be the only One making all decisions at all times. And while Hashem is governing the affairs of the world at large, He is still intimately involved in every single person's life. A man told me his wife recently went to the hospital to deliver their child. When she arrived, they told her it was going to be a very long labor, so she asked her husband to please go get her a book to read. He came back later with a book on emunah which she read from. Unbeknownst to them, the child had Down Syndrome. The man told me, baruch Hashem, they are very happy and enjoying their baby immensely. Right before his wife went into the final stages of labor, she read a piece from that book and it was all about how great the neshamot of Down Syndrome children are and how they are going to be at the forefront to greet the Mashiach . That is what is giving them so much strength now. Out of the tens of thousands of books that her husband could have chosen from, he brought her back the one book that had the exact words that she needed to read before starting this new chapter in their lives. That is HaKadosh Baruch Hu lovingly telling them, You have to go through this for your best, but don't worry, I will be with you every step of the way. This is how it is in every person's life. Hashem is always with us and He wants us to know it.

URGENT APPEAL for ISRAEL from ITORAH.COM https://itorah.com/campaigns/special איכה ירדוף אחד אלף - How could it be that the enemy was able to kill so many of our people? Our hearts are breaking for all the families whose lives have been turned upside down. Our stomachs are churning, hearing about the atrocities that are taking place. We yearn for the day that Hashem will exact vengeance from our enemies. We yearn for the day when the Mashiach will stand upon the roof of the third Bet Hamikdash and tell us, הגיע זמן גאולתכם ואם אין אתם מאמינים ראו באורי שזרח עליכם “ The time for your redemption has come. And if you don't believe me, look at my light that I'm shining upon you.” At that moment, Hashem will shine the light of the Mashiach upon us and we will live in complete bliss and tranquility. Now we are experiencing the birth pangs of Mashiach. The Vilna Gaon asks why the Geula is compared to Ayelet Hashachar- the point of night closest to dawn. As the night progresses, it becomes darker and darker. And before dawn it becomes the darkest. That is also the way it is in child labor. The closer it becomes to the time of delivery, the harder the contractions become. When the contractions are almost unbearable, then the baby finally comes out. So too with Mashiach, when the pains become unbearable, as we are witnessing right now, we know the Geula is imminent. The world is not a free-for-all. Nobody can harm us unless it is the will of Hashem. Throughout history, the enemy was only able to infiltrate because of our shortcomings. When we do what's incumbent upon us, our enemies will have no power. One of the things we need to improve in is being unified with each other, to end the machloket , to make peace with everyone. Now is the perfect time. Everybody's hearts are a little softer. We all want good for each other. When the Jewish people are unified, we are untouchable. How beautiful it is to see the hundreds of thousands of Jews gathering across the world to say Tehilim , crying out to Hashem from the bottom of their hearts. When the Jews were in trouble during the days of Haman, Esther said to Mordechai, “ Go and gather all the Jews together.” Our power is in unity . And when we are unified in helping each other do the Ratzon Hashem , there is nothing greater than that. Call the person you haven't been speaking to and tell him, “ Let's make peace to help our brothers and sisters in Israel.” It is so beautiful when we look out for each other. Somebody told me his cousin was on the Gaza border fighting to protect us, and he was shot in the stomach. He had his own car there and ran to it to go get help. But before he got there, he saw a fellow soldier who was shot in the face. He stopped to help bring this soldier to his car. They managed to escape the scene and go to a hospital. Baruch Hashem, they are both alive and stable. The parents of the other soldier thought for sure their son died there on the border. They had no idea that he escaped. When they finally found him alive in a hospital and found out that this other soldier risked his life to save him, they cried tears of thanks and praised this soldier to no end. Am Yisrael Chai. We are a nation who cares about each other. Let us perform the ultimate display of care and make peace with our ‘ enemies ' for the sake of peace. And of course, let us improve in any way we can in our Avodat Hashem, and may we see the Geula B'Karov, Amen. URGENT APPEAL From iTorah.com https://itorah.com/campaigns/special "Kol Yisrael Arebim Zeh La'zeh" All Jews are responsible for one another. Please donate to and provide for your brothers and sisters in Israel who are suffering and need your help! Our campaign will be used to fund purchases of… • Providing 2,000 meals PER DAY to IDF Soldiers around the country • Sisiyot and Siddurim for the soldiers • Supplies for the displaced • Battle Gear for families for protection • Food & Necessities • Financial Aid to Families whose wage earners have been taken from work and deployed into battle.

In the beginning of this week's Parasha, Ki Tavo, we read about the mitzvah of Bikurim where the landowners bring up a basket of their first fruits to the Bet HaMikdash. There they read a portion from the Torah thanking Hashem for all of the chasadim that He does for them. The Midrash in Bereshit says in the zechut of this mitzvah alone, Hashem created the entire world. What is so special about Bikurim? The purpose of our existence is for us to recognize Hashem in this hidden world and serve Him properly. When a landowner works his field and puts in all the necessary efforts to produce a crop, it will obviously appear that he is the one who made it happen. His mitzvah is to go to the Bet HaMikdash and declare that Hashem is the One who made everything happen and thank Him for it. That act of recognition and thanks is worth creating the entire world because it is fulfilling its purpose. The sefer Torat Chaim writes, Hashem does kindness with us every moment of the day. It's just that we don't recognize all of them. We think things are running naturally and we don't sense that with every move we make and every breath we take, we are experiencing chesed Hashem. The Rabbi continued, technically, we should be thanking Hashem at every moment, but because that's not possible, the Rabbis instituted a thank you section in the Amida which we say three times a day to include all the 'thank you's that we owe for the rest of the day. One of the areas that we are tested in this world is how we respond to challenges. Do we recognize the challenges are from Hashem for our best or do we feel like we're being picked on and complain about them? We must also realize that one of the areas we are tested in is how we respond to blessing. Do we recognize the blessings are from Hashem? Do we thank Him for them? That's a test we would much rather have, so let us do it the best possible way. The Torat Avigdor writes, one of the reasons the words "קל עליון-supreme God" are written next to the words "-גומל חסדים טובים Who grants benevolent kindnesses" in the Amida is for us to contemplate the fact that any chasadim we have are directly from Hashem and the people who seem to be the immediate cause of them are just His messengers. How can we improve in this area of thanking Hashem for everything we have? It could happen that a person was once facing adversity. For example, he had a dangerous illness. He cried and prayed to Hashem many times for salvation and, baruch Hashem, it came – the doctors declared him totally healed. Naturally, at that time, he must have felt indebted to Hashem. But after time went on, did he still feel the same thankfulness for living a regular, healthy life? That is where the test kicks in, to be appreciative of the blessing of health, without the challenge of it being threatened. If we could contemplate all the undeserved blessings that we have, we would be so humbled and we would look forward to thanking Hashem. The Gemara says in Masechet Berachot, when a king makes the first bow to Hashem in the Amida, he should remain like that for the remainder of it, never getting up until it's over. One of the reasons given for that is since Hashem blessed him with so much, he needs to be even more humbled and appreciative. The more Hashem blesses a person, the more hakarat hatov he needs to have - and we are all blessed. The Pele Yoetz writes, if that applies to physical blessings, how much more so to spiritual ones. If a person is fortunate enough to be religious, to know Hashem, to follow mitzvot, to be clear about his purpose in life... Or if someone is fortunate enough to live his daily life revolving around Hashem – praying, learning – he should be so humbled and appreciative that he is from the select group in this world that have this merit. When we become more thankful individuals, it brings more beracha. Right after Modim in the Amida, we ask Hashem for the most wonderful gifts – שלום, טובה, ברכה, חיים, חן וחסד ורחמים. How could we ask for so much? Because once we appreciate, the pipelines of blessing burst open. הודו לה' כי טוב כי לעולם חסדו-B'ezrat Hashem, we should have the praises of Hashem on our lips all the time. Shabbat Shalom.

If someone gets treated by another individual in a negative way, naturally, he will feel ill will towards that person. Part of being an eved Hashem is going against our nature and doing what Hashem wants instead. Very often, when we dig a little deeper and find out new information, we're able to justify why the person acted the way that he did, and we no longer feel the same way that we felt before. The pasuk says in this week's parasha, Shoftim , ושפטו את העם משפט צדק . The midrash explains this pasuk as a calling for us to think of ways to judge people favorably, understanding that we do not know all the information. As we begin to prepare for the upcoming Yamim Nora'im , we are looking to get as many zechuyot as we can. The Gemara says in Masechet Shabbat that if we will go against our nature and think of excuses why someone acted the way he did, and thereby continue to love him despite what he did to us, then as a reward Hashem will judge us favorably as well. What wouldl a person not do to get a favorable judgment by Hashem for the entire year? The Gemara there tells a well-known story of a man who worked for a wealthy employer for three years. On Erev Yom Kippur he requested his wages so that he could return home to his family for the holiday. The employer said, “I'm sorry, I don't have any money.” The worker then asked to be paid with produce. The employer told him he didn't have that either. “Then give me land.” “I don't have.” “Give me cattle.” “I don't have.” “Give me linens.” “I don't have.” Although the worker saw with his own eyes produce, land, cattle and linens in his employer's possession, he did not question him. He turned around and went home with a heavy heart. After Sukkot, the employer arrived at the worker's house with his wages along with three donkeys laden with food, drink and other delicacies. After he paid the worker in full, the employer asked him, “When I told you I didn't have money, what were you thinking?” “I thought you had invested all of your cash in a business opportunity,” replied the worker. “And when I told you I didn't have cattle?” “I thought perhaps they were leased out to others.” “And when I told you I didn't have land?” “I thought perhaps you had a sharecropping arrangement with other people.” “And when I told you I didn't have produce?” “I thought perhaps you didn't tithe it yet and it was forbidden for consumption.” “And when I told you I had no linens?” “I thought you had consecrated all of your possessions to the Bet HaMikdash.” The employer then exclaimed, “That's exactly what happened! When I saw my son veering from the path of Torah, I threatened to donate all of my wealth to the Bet HaMikdash and cut him out of his inheritance. When you approached me, I had just done that. But afterward I performed hatarat nedarim and became absolved of my vow and got my wealth back.” The Sheiltot of Rav Achai Gaon tells us, the worker in this story was none other than Rabbi Akiva before he became a great sage and the employer was the Tanna Rabbi Eliezer ben Horkinus. The Imreh Yitzchak asked, how could it be that the great Rabbi Eliezer would send his worker away dejected like that on Erev Kippur and not tell him why he wasn't paying him? He at least should have given him confidence that he would get paid soon. The Imreh Yitzchak answered by asking a different question: Why did the Gemara tell us this story took place on Erev Yom Kippur? Perhaps the answer is, Rabbi Eliezer saw that Rabbi Akiva was a man with great character, but completely devoid of Torah. He also knew how much potential he had and feared his judgment on Yom Kippur. Knowing the awesome segula that if someone judges others favorably, Hashem will judge him favorably, he purposely did not tell Rabbi Akiva why he couldn't pay him. He knew he would judge him favorably and that would be a tremendous zechut for him. That's why he waited until after Sukkot to pay him, because the final seal of one's judgment is then. And Rabbi Eliezer wanted Rabbi Akiva to have that zechut all the way until then. We are not on the level to determine who will and who will not judge favorably and we don't put people in those predicaments, but if we are ever in a position that we can go out of our way and overlook something by judging others favorably, we will be gaining tremendous zechuyot and all of the benefits that come along with them Shabbat Shalom.

Recording Available Via Telephone Dial: (605) 475-4799 | Access ID: 840886# | Reference #: 2411 Rabbi Menachem Reizman quoted Rashi at the end of parashat Bereshit who explained the word nechama , which we normally translate to mean consolation, as מחשבה אחרת – to think a different way. The Maharal, in his Chiddusheh Aggadot in Sanhedrin explains, the essence of being consoled is when a person looks at the very same situation that brought him pain and agony with a new understanding. And because of that understanding, he is able to feel better about what happened. When Yosef HaTzaddik was trying to console his brothers for the guilt they felt for selling him, the pasuk describes it with the words וינחם אותן . Yosef gave them a completely different understanding of what had taken place. He told them it was all the doing of Hashem for the benefit of Klal Yisrael. He needed to go through the tests in Mitzrayim and pass them so that the people would have the strength to withstand the tests they would be given in Mitzrayim during their long exile in Egypt. And indeed, Hashem testified that the Jews remained pure that entire time. Yosef did not tell them something different happened, rather he made them see what happened already in a new light. This is the idea of nichum avelim . A mourner is in great pain over losing his loved one. There is a mitzvah on his friends and family not to divert the mourner's attention from what happened, but rather to give him a new understanding of what took place. It appears that the mourner's loved one is gone forever, buried under the ground. The people are supposed to give the mourner chizuk by telling him about the great life that the departed is currently living - everything he did in this world was just the prelude for the real life that is just beginning for him. The Midrash says on the words וירא אלוקים את כל אשר עשה והנה טוב מאד – Hashem saw everything He created and behold, it was very good. “ טוב מאד ” זה מיתה - – What was “very good”? The day of death. Life is not called very good, but death is. The Sefer HaYashar writes, this world is filled with trials and tribulations. There is nobody that has complete tranquility. Even the wealthiest individuals with everything they could ever possibly want do not have tranquility in this world. There is so much worry and anguish. There are so many things that people are filled with anger over all the time. When does it become very good? When the person goes on to the Next World. There, they have complete tranquility and bliss. If someone in mourning was made to understand that their loved one was enjoying immensely, that would ease their pain somewhat. This is the idea of nechama. To look at the very same circumstance that seems to be a tragedy and see it from a new perspective. The Gemara says, in the future we will only say the beracha of hatov v'hameitiv and not Dayan HaEmet . The Tzlach explains, this does not only mean that everything in the future will be revealed good. Rather, we are also going to look then on all of the occasions that we ever said Dayan HaEmet on in this world and we are going to say on that exact same situation hatov v'hameitiv . We will then see the inherent goodness in every tragedy that ever took place. Hashem is called the Baal HaNechamot. He is the only One who can give us real nechama , because He will show us the real reasons why things were good, even the unthinkable like the Holocaust and persecution of the Jewish People throughout the generation. Even those tragedies Hashem will show us the inherent good in and we will truly be comforted. The great avodah we currently have the opportunity to perform is to use our emunah and feel nechama in every situation that life presents us with as a challenge. Nachum Ish Gamzu, the Rabbi of Rabbi Akiva was a master at this. His name is Nachum, the same lashon as מתנחם , to be comforted. He was always able to see every situation from a different vantage point and see the goodness of Hashem in it. Rabbi Akiva learned that lesson and taught his colleagues how to feel comforted even as a fox walked through the ruins of the Bet HaMikdash. We say in the Kaddish, Hashem's Name should be exalted לעילא מן כל ברכתא שירתא… ונחמתא – more than any blessing or praise or nechama that we could possibly utter in this world. What does it mean that Hashem should be praised more than any nechama ? What does nechama have to do with praising Hashem? The answer is, when Hashem shows us the good in everything that ever happened, His honor is going to be raised so high because of the praises that everyone is going to give Him then. When we get the ultimate consolation, we will have the ultimate praises. We are asking that Hashem's Name now be more exalted even then that. We can console ourselves and praise Hashem now for everything that happens before He reveals the goodness, and those would be the most valuable praises possible.

Recording Available Via Telephone Dial: (605) 475-4799 | Access ID: 840886# | Reference #: 828 The Gemara in Chagigah (p. 5) says that Hashem cries over the fact that the we are in exile and that our pride has been taken away. However, the angels are not allowed to see Hashem cry; He does it in a private chamber. The only time Hashem ever cried openly was during the actual destruction of the two Bateh Mikdash. Then, He cried for us together with the angels. He wants to live with us, but our sins chased Him away. We didn't appreciate what it meant to have Hashem living with us. The Gemara says that Tisha B'av became a day of misfortune when the Jewish people cried in the desert after hearing the negative report of the spies. They thought that when they tried to conquer Israel their men would be killed by the sword and their women and children would be taken captive. Hashem told them that they cried for nothing; He was with them openly. He was going to destroy their enemies like nothing. They didn't appreciate Hashem being with them, and they fell into despair. Although we are still in exile, and Hashem does not live with us openly, He is still behind the scenes controlling everything. Perhaps, if we appreciate Him now, when He is so hidden, that would make a Tikun, and cause Hashem to bring the Bet Hamikdash back and live amongst us openly again. How do we appreciate Hashem? First, we have to realize that we are in the best of hands. Everything He chooses for us is good. Who knows what we need better than Hashem? Therefore, a person should never be upset with his current situation. There is no need to worry regarding the future. If we want or need something, there is no reason to ever despair of getting it, because Hashem can do anything. The job of the Boteach B'Hashem is to not only accept the life Hashem gave him in the present, but to be happy with it, and feel secure regarding the future, knowing that Hashem could help in an instant. A person who knows of Hashem's abilities and love for us will never despair or be depressed. As long as there is hope, there can be happiness. This can be explained by way of a parable. There was once a person who became very sick. His friend asked him how he was. He responded, "I'm okay. I just got an appointment with a great doctor, and I'm very hopeful he is going to help." A month later, his friend asks again, "Did you see the doctor?" He responds, "Yes, but he didn't have enough experience with my condition. He referred me to a specialist who does. I have an appointment with him in two weeks. I am very hopeful that he will help." His friend sees him a few weeks later and asks how was the appointment. The man responds, "It was good. He gave me medication, and I am waiting for it to work." A month later, when asked whether the medication worked, he responds, "No, but I'm on a different medication now. I am hopeful that this one will work." When asked about the second medication, he says, "It also didn't work, but my specialist got me an appointment with best doctor in the world in this field. I am very excited, because I know that he is going to help." He goes to that doctor, and he tells him, "I am sorry, there is nothing that can be done to heal you." Once the man hears that there is no more hope, he despairs. As long as he had hope, he felt good, but now he is going to be depressed. A person who knows that he has Hashem never feels that he is out of options. Hashem never told anyone, "Sorry, I am not able to help." Hashem might say, "Wait," or, "It's not good for you right now." But there is always hope that He could help us at the right time. Just last week in Israel, a sixty-year-old woman gave birth to her first child, a healthy strong baby girl. She said, "I just experienced the greatest happiness of my life, when the staff showed me my baby, for whom I have waited so many years." Everyone can be helped no matter how hopeless the situation seems. Hashem is with us, even if He is hiding. B'ezrat Hashem, if we appreciate Him now when He is hidden, in that merit He will come and live with us openly with the rebuilding of the Bet Hamikdash, במהרה בימנו אמן . ".