Podcasts about bitachon

The beginning of Parashat Ha'azinu speaks about the kindnesses that Hashem did for Am Yisrael after they left Mitzrayim. He surrounded them with His Clouds of Glory in the desert. He then brought them into Eretz Yisrael and gave them the most delicious fruits to eat. Hashem took care of them physically in every way. But then the pasuk rebukes the people for not showing the proper gratitude. Instead of becoming more devoted to Hashem, they became worse. The best way to serve Hashem is with feelings of gratitude. We must feel gratitude even for the smallest blessings—how much more so for the countless blessings that Hashem gives us every single day. Even if a person received only a small gift, he is obligated to feel hakarat hatov. Rabbi Menashe Reizman told a story that was related by Rabbi Naftali Halberstam, which happened to him personally. In 1947, while he was learning in a yeshiva in Israel, there was a draft for the army. One day a military jeep pulled up and soldiers demanded their ID cards. Rabbi Naftali and two of his friends did not have any documents of exemption and were arrested. Eventually, they were brought to trial. When the names of the boys were called out before the judge, they announced, "Naftali Halberstam." The judge trembled, turned angrily toward the police, and shouted, "You brought this lunatic here? Send him and his friends away immediately!" Just like that, the boys received their release papers. Years later, Rabbi Naftali was walking down the street and suddenly recognized that judge. He reminded him of what he had done years before and asked his name so he could show proper hakarat hatov. The judge said, "You think you know about gratitude? I'll tell you what gratitude is." He then recalled a story about his father, whom we'll call Yehuda. Yehuda had moved to Israel but was not fond of the charedim. One day a great rebbe came to town and everyone went to get a blessing. Yehuda had no interest, but his friends persuaded him to come along. When it was his turn, the gabbai told him to write down a request and leave a small donation. Yehuda put down two small coins and said he had no requests. The rebbe blessed him, and he left. That year, the rebbe passed away. A few months later, Yehuda saw the rebbe in a dream. The rebbe said, "You showed me kindness by giving me two coins. I have come back to repay you by telling you that both your Rashi and Rabbeinu Tam tefillin are pasul." At first, Yehuda dismissed the dream, but his friends convinced him it couldn't hurt to check. He did, and found that indeed both pairs of tefillin were completely pasul. Yehuda later said, "Years have passed, but that dream saved me from being someone who never wore kosher tefillin." The judge concluded, "That was my father's story. When I heard your name in court, 'Halberstam,' I immediately remembered that rebbe, Rabbi Halberstam of Shinova. I trembled, and I released you at once, pretending you were a lunatic. It was part of the chain of gratitude from the rebbe, who I knew would want you released." If Hashem allowed a rabbi to appear in a dream to repay gratitude for two small coins, imagine how much hakarat hatov we owe Hashem for everything He gives us. Hashem showers us with infinite kindness, and thoughtful people recognize it. Rabbi Avigdor Miller was a master of hakarat hatov. He opened our eyes to see the endless chasadim that Hashem does for us. One of his famous examples was the peel of an apple. Once the peel is removed, the apple rots quickly. Hashem created the peel to keep the apple fresh longer than any man-made container. The apple is full of liquid, and to keep the juices from seeping out, Hashem designed the peel with a slight layer of oil. The peel also prevents rainwater from soaking into the fruit while it is still on the tree. The peel acts as a sign of readiness: its colors shift—red, green, yellow—to signal when the fruit is sweet and edible. Unlike people, whose outward garments often conceal what lies within, the peel truthfully reveals the fruit's state. Hashem even made the peel attractive and fragrant to make the apple more appealing. How does all that sweetness enter the fruit? Through the thin brown stem at the top. From mud and rain below and sunshine absorbed by the leaves, everything passes through that tiny channel into the fruit. No human could design such a delicate conduit. Yet Hashem uses it to bring forth nourishment and delight. Inside, the juice is distributed evenly, refreshing without spilling. The apple can be sliced neatly without mess. When one finishes eating, there is a "coupon" inside for countless more apples—the seeds. It's like a chocolate bar that comes with a voucher for another bar and another, endlessly. Each apple contains the potential for thousands more. Hashem arranged that the flesh around the seeds be tough and inedible, so they would be preserved. Each seed lies in its own perfectly designed chamber, ready to grow into a new tree. This is just part of the kindness contained in one apple. Hashem designed the entire world for our benefit. It is incumbent upon us to recognize this, and to serve Him happily with gratitude, showing that we are capable of being the people He created us to be. Shabbat Shalom.

In His great love for us—Hashem shared with us what is going on in the heavens at this critical time of year so that we can succeed. The entire world was judged on Rosh Hashanah, but most of them didn't even know it. They went about their regular business, while we had the zechut to be in shul praying to Hashem. We were given the perfect words to say in the Amidah. We knew exactly what we needed to do: accept the kingship of Hashem upon us, internalize that there is purpose in life, that we are rewarded and punished for everything that we do, and blow the shofar. And now Hashem is prepared to remove our sins on the day that our judgment is finalized, and He told us what to do to make it happen. Yom Kippur is a day when we can become so close to Hashem. All we need to do is repent for the averot that we have done. On this final day of judgment, Hashem removes the satan so that nobody can prosecute us. He wants us to succeed. He wants to give us the best of everything. It is up to us to do our part. The plan of Hashem is for us to enjoy eternal bliss in the World to Come, but for that to happen we must do our jobs properly in this world. Yom Kippur is a time to focus on what's really important in life. All year long the yetzer hara tries to make us forget. He tricks us into sinning, but now, when we are the most focused, it's time to wake up. It's time to feel bad about what we have done and accept upon ourselves to leave those bad ways. Our souls yearn to be close to Hashem. That is the way we will be the happiest. A man told me that on a regular night there are an average of 10,000 Jews at the Kotel. Out of the 10,000, there are an average of 300 completely unaffiliated Jews, and out of those 300, at least 30 of them become ba'alei teshuvah just from the Selichot. From what? From putting their hands on the Kotel and saying out loud שמע ישראל ה׳ אלקינו ה׳ אחד . Their souls become aroused to become closer to Hashem. All of our happiness comes from being close to Hashem, but that requires us to overcome our evil inclination and do what Hashem wants. Everybody has things they know they can improve in. The yetzer hara tries to convince a person to push it off, saying eventually he'll change, just not yet. On Yom Kippur, when we are thinking clearly, we must accept upon ourselves to be the people we know we are capable of being. Sometimes it's extremely hard, but we have the ability to do it. Let us not let this opportunity go by without utilizing it properly. Somebody told me he has been in a bitter dispute with someone else. They both feel that they have been wronged, and neither of them would even consider apologizing to the other. Over the course of time, the hatred they had toward each other only grew worse. Many Yom Kippurs went by, and they continued carrying the weight of this machloket on their shoulders. Recently this man asked me for chizuk, words that would make him want to make peace. He reiterated that he didn't think it was possible to even talk to the other individual, let alone apologize. I told him there is something very important he must realize. He is viewing this as something between him and the other person, but he is forgetting the most important part of the picture: it is Hashem who commanded us not to hate. It is Hashem who commanded us not to have machloket. The same way we have a mitzvah to put on tefillin and sit in the sukkah, we have a mitzvah to have peaceful relationships with people. When a mitzvah is extremely hard to do, we dig deep down and we are moser nefesh to do what Hashem wants. I told this man to talk to Hashem and say: "Although it is extremely difficult to apologize to someone who I feel wronged me, I'm doing it for You, Hashem." With that act, he will bring so much kedushah into himself. He will connect to Hashem in amazing ways and rid himself of the terrible sin of hatred and machloket. When he does that, he will feel so much better. It will remove so much negative energy from his body and cause his soul to soar to the greatest heights. Now is the time to make teshuvah. Hashem wants to bless us in every way, and that is what He told us to do. It is up to us to push ourselves and accept to live up to our potential, and with Hashem's help, we should all have a gmar chatimah tovah.

ספר ערבי נחל - פרשת בהר וחיות האדם נחלק לנפש רוח ונשמה חיה יחידה, וביארנו כמה פעמים כי זה הוא מעשה דיבור ומחשבה ושכל והוא נפש רוח נשמה חיות וכל אחד משתלשל מהקודם, ובחינת יחידה הוא רצון פשוט אשר הוא דק ורוחני עוד יותר מבחינת השכל והחכמה והוא מבחינת כתר : ספר ליקוטי תורה - פרשת בלק שבחי' פנימי' נקודת הלב היא בחי' יחידה שאין לה אלא רצון אחד לאביה שבשמים והיא המעלה והמדרגה שאין דוגמתה ולא בערכה נמצא בגשמיות כלל רק לה' לבדו נמצא בבנ"י עם קרובו: Welcome to the Erev Yom Kippur Edition We're quoting from Rabbeinu Yonah in the fourth gate of his Sefer Sha'arei Teshuvah (The Gates of Repentance). In the eighth letter, he explains that a person who has sinned, even after performing Teshuvah (repentance), still requires a final Kapparah (atonement), which arrives with Yom Kippur . Therefore, the entire year should be spent yearning and waiting for this great day. Why? So that we may once again find favor in God's eyes . This divine favor is the ultimate source of life for both the body and the soul—it is the source of everything. As the pasuk (verse) in Tehillim (Psalms) says: "Chaim bi'Rtzono" — Life comes from God's will. The Joy of Atonement: Why We Eat on Erev Yom Kippur Rabbeinu Yonah uses this concept to explain why we are instructed to eat and drink on Erev Yom Kippur (the day before Yom Kippur). The festive meal holds the value of Yom Kippur itself because it is a way to express our happiness over the great atonement that is about to come. He also presents a second, related reason: Every holiday involves a meal or Seudah because the holiday itself is a Mitzvah (commandment). We eat and drink to celebrate the Mitzvah, following the principle that the happier a person is about a Mitzvah, the greater the reward for fulfilling it. Conversely, serving God without joy limits the reward. Since Yom Kippur is the only holiday on which we are commanded not to eat, we shift the celebratory meal—the Simchat HaMitzvah (joy of the Mitzvah) of Yom Kippur—to Erev Yom Kippur . This celebratory meal becomes a testimony to our profound concern and worry over our sins, and our absolute certainty and joy in the coming atonement. Therefore, we should be in a happy mood and celebrate the great day of Yom Kippur and its atonement. The Five Levels of the Soul and the Power of Ne'ilah To add further depth, Rav Wolbe (as do many other holy books) teaches us about the unique nature of this day. We normally have a day with three or four prayers, but never five. This fifth prayer, Ne'ilah , corresponds to the five sections of our soul: Nefesh (Corresponds to the liver) Ruach (Corresponds to the heart) Neshamah (Corresponds to the brain) These first three are the standard parts of the soul within us: Moach, Lev, Kaved (Brain, Heart, Liver). Chayah (Life) - A part of the soul hovering above us. Yechidah (Singular/Unique) - The highest part, rooted in God. Every soul is a "chelek Eloka mi'ma'al" — a piece of God from above . This highest root, the Yechidah , is a point of pure connection where we are simply "plugged in" to God without question, beyond the realm of good and bad or choice. Rav Wolbe explains that each of the five prayers on Yom Kippur ignites one of these parts of the soul. Finally, at Ne'ilah , the highest part of our soul—the Yechidah , which is often dormant all year—is engaged and enlightened. This is the ultimate source of the Kapparah (atonement) that happens during Ne'ilah, granting us an understanding of God's Oneness ( Yichud ). The Meaning of Ne'ilah : Locked In with God The word Yechidah shares the same root as Yichud , which means to be alone. One understanding of why the final prayer is called Ne'ilah , which means to close, is that the gates of mercy are closing . However, a deeper understanding suggests that we are now being locked in a room alone with God . Just as a bride and groom enter a locked room for Yichud to begin their marriage, we are granted the opportunity to be alone with God in a special way. The moment of Yechidah is that moment when we are alone with God and achieve that ultimate clarity. This is also what we look forward to—this is Rtzono , His will and desire to be alone with us in such a special way. Let us therefore look forward to Yom Kippur not with dread, but as a wonderful day to be embraced, taking in every moment of this unique time that will give us life for the whole year: "Chaim bi'Rtzono," life that comes with His will.

As we get closer to Yom Kippur, the feelings of awe and trembling intensify. We are trying harder and harder to be better, to make teshuvah , but the list of averot is long—many we don't even remember we did. Bittul Torah, Lashon Hara, Onat Devarim —and the list goes on. We are afraid to be judged for our actions, just as we say in Tehillim : אִם־עֲו‍ֹנוֹת תִּשְׁמָר־קהּ ה' מִי יַעֲמֹד "Hashem, if You will take all of our sins into account, who will be able to stand before You?" The pasuk in Mishlei (17:23) says: שֹׁחַד מֵחֵק רָשָׁע יִקָּח לְהַטּוֹת אָרְחוֹת מִשְׁפָּט Rashi explains that this means Hashem, so to speak, accepts "bribery" from the rasha and changes his judgment from bad to good. Similarly, the Midrash Shocher Tov on Tehillim (17) says: Hashem tells us, "My children, while the gates of tefillah are open, do teshuvah , because in this world I will accept bribery. But once I sit in judgment in the future, I will no longer accept it." The Midrash concludes that the time Hashem accepts shochad is right now—during the Aseret Yemei Teshuvah. It sounds like from the Midrash that the bribery Hashem accepts is teshuvah, tefillah, and tzedakah. Whereas in an earthly court, if the person on trial says he's sorry, it doesn't change anything—if he's guilty, he's guilty. But in Hashem's court, if the person says, "I'm sorry," then Hashem lets him off. However, the Chafetz Chaim explains, based on Chazal, that it goes much further than this. The Tomer Devorah says similarly: when a person has mercy on others, even though he was wronged by them, that brings the mercy of Hashem upon him, even though he did wrong to Hashem. When we overcome our evil inclination to take revenge, to bear a grudge, or to hate an individual that harmed us—even though he may deserve it—but instead we forgive, that is the bribery Hashem accepts. He will then give us mercy and blessing, even though we don't deserve it. During the Aseret Yemei Teshuvah we say: המלך המשפט . The Mareh Yechezkel asks seemingly, it would be better for us to say the usual: מלך אוהב צדקה ומשפט . Why would we switch now and only speak about Hashem being the King of mishpat, which is strict justice? The rabbi answered: all year long, we say that Hashem loves both tzedakah and mishpat. He loves giving us tzedakah, but He also loves justice being carried out, and we don't know which one He loves more. Now, during these days, we declare המלך המשפט —Hashem is the King over mishpat. He is the only ruler and decider about how the rules of mishpat will be carried out, and we are hoping that He will override the regular rules and use His power as King to pardon us. But that will depend on whether we give Him, so to speak, the ability to do so. And He told us how: we must overlook and forgive those who wronged us. A couple of hundred years ago in Lithuania, there was a family blessed with four boys who all became outstanding talmidei chachamim, each one a gadol b'Yisrael. The most famous of them was Rabbi Yechiel Michal Heller z"l, author of the sefer Amudei Or. He was a tremendous gaon. Each one of his brothers also wrote sefarim and served as rabbis leading massive congregations. Rabbi Yechiel used to sign his name " העלוב יעקב מיכל בן ר' אהרן "—"the downtrodden or humiliated one, Yechiel the son of Aaron." One of the rabbi's grandchildren related why he signed his name that way. Rabbi Yechiel's grandfather was an extremely wealthy man who traveled from city to city doing business, leaving his daughter in charge of his store. Many unscrupulous people were jealous of his wealth and spread a false rumor that his daughter had committed a terrible sin. When the time came for shidduchim, nobody in the community would marry her. She grew older, and nothing changed. Her father was distraught. They knew the truth—that she had done nothing wrong—but nothing they said could change people's minds. The father couldn't bear to watch his daughter grow older with no hope of a shidduch. He decided to inquire about a young man named Aharon Shmeisser, the son of a wagon driver. Aharon would sit near his father, and when the man who whipped the horse grew tired, Aharon was the backup. He knew no Torah and worked the lowest of jobs. But the wealthy man could not allow his daughter to continue suffering. He told his daughter his plan, and with no better alternative, she agreed. The wealthy man asked the wagon driver if he would allow his son to marry his daughter. At first he hesitated, but after some thought, he agreed, and after just one meeting the wedding date was set. On the day of the wedding, the bride whispered a tefillah to Hashem: "You know the truth that I am completely innocent. I believe this was all orchestrated by You, that this man is my zivug, and that there was no other way my father would have ever agreed to let him marry me. Therefore, I don't hold anyone accountable for this. I will not hate anyone or hold a grudge against them. But please, Hashem, give me children who will be outstanding talmidei chachamim ." Her prayer was answered. She merited to have four sons who became among the greatest chachamim of their time. She overlooked the wrong done to her and believed it was all from Hashem, and that opened the heavens to shower blessing upon her. This is why her son signed his name העלוב —for his mother, the aluvah. It was in her merit that all of his Torah came to be. The power of overlooking and forgiving is wondrous.

The Essential Obligation: Forgiving Others on Yom Kippur This is a beautifully insightful text about the spiritual preparation for Yom Kippur (Day of Atonement), focusing on the less emphasized but crucial aspect of forgiving others . Here is the edited and cleaned-up version, maintaining the original's tone and rich sourcing: Welcome to a special edition of our Bitachon (Trust in God) class, as it relates to forgiving people on Yom Kippur . We place a major emphasis on asking others for Mechilah (forgiveness). It is critically important to seek forgiveness from anyone you may have wronged before Yom Kippur. However, we often place less stress on the equally vital obligation: that we must remove from our hearts any ill feelings, or what is known as K'peidot—being upset, holding a grudge, or exacting in judgment toward others. Rav Chaim Palaggi , in his work Moed L'kol Chai (Chapter 19), quotes the Zohar which states that if a person does not remove upsetness from their heart, their Tefillos (prayers) are interfered with. He cites his teacher, Rav Eliyahu Cohen of Izmir , who explains that throughout the year the angel will bring up prayers, on Yom Kippur specifically, one must remove these negative feelings. Rav Palaggi reiterates this in Chapter 16, stating: "One who does not remove hatred from his heart on Yom Kippur—his prayer is neither heard nor accepted." Therefore, he concludes, one should be ma'avir al midosav, meaning they should be completely easygoing and overlook the faults of others. This is the intention behind the passage many recite nightly before Kri'at Shema al HaMittah: "Harenini mochel v'sole'ach..." : I hereby forgive and pardon anyone who angered or provoked me—whether it affected my body, my money, or whatever the matter may be, I forgive them. We must ask ourselves: when we say that, do we truly mean it? Chacham Ben Zion Abba Shaul , in Or L'Tzion, actually states: if you don't mean it, you shouldn't say it. But, as Rav Chaim Palaggi emphasizes, during these days we must work on genuinely meaning it. We have to overcome our true upsets and genuinely forgive those who wronged us. Why Forgiveness is Our Shield Why is this internal forgiveness so important? The Sefer Cheshek Shlomo from Rav Shlomo Sirok (brought in a collection of ancient manuscripts by Rav Yaakov Hillel) explains the profound reason: On Rosh Hashanah and Yom Kippur , when we ask God to forgive us, the Satan (accuser) stands up and says: "Hold on! Treat them the way they treat others. If they don't want to forgive others, You shouldn't forgive them either!" This causes a person's sins to be remembered and held against them. Therefore, one should be meticulous in forgiving and being easygoing so that God will treat them the way they treat others. Just as we want God to forgive us, we must forgive others. The Power of Bitachon (Trust in God) The question, however, remains: How? How can one truly forgive when a person has deeply wronged or upset them? This brings us back to the Torah's command not to bear a grudge. It's an enormous ask: "Let bygones be bygones and forget what the person did to you." The Sefer HaChinuch provides the only path to achieve this: having Bitachon (trust in God) and believing that no human being could do anything to you—no human being can impact you in any way—unless God specifically decreed it. The person who wronged you will be punished by God, but that is not your concern. That is between them and God. As for you, if it was going to happen to you, it would have happened regardless of who performed the action. The Sefer HaChinuch brings the famous story of Shimei ben Gera , who cursed King David when David was fleeing from Absalom. David's response was profound: "Hashem said to him, 'Curse!'" David understood that God put the cursing into Shimei's mind. It had nothing to do with Shimei's personal spite; it was part of God's decree. Because of this profound control and understanding, David was elevated to become the fourth "leg" of God's throne (alongside Abraham, Isaac, and Jacob). His self-mastery, rooted in the understanding that God ultimately orchestrates everything, earned him this immense spiritual status. The Saving Power of Forgiveness This is not an easy job; it takes hard work. But this is our assignment on Yom Kippur: to arouse that deep-seated Bitachon . We are all familiar with the story involving Rav Chaim Shmulevitz . The Mir Yeshiva was in a bomb shelter during a war, and as people prayed, a bomb struck the shelter. The building shook, but the bomb turned out to be a dud. Rav Shmulevitz later said that people assumed it was the fervent prayers of the young men that protected the Yeshiva. He then related that he was not far from a woman who had been grievously wronged by her husband many years earlier—he had abandoned her, leaving her an agunah (a woman whose husband's whereabouts are unknown). At that precise moment, she simply looked up and said: "Hashem, I forgive him. Please forgive us." Rav Shmulevitz stated he believed those were the words that made the impact and saved the Yeshiva. It is a powerful, saving strength. We must delve deep into the recesses of our soul to find the strength to forgive someone who wronged us and believe that ultimately, they were not the ones who truly made it happen. When we are able to forgive others, God is able to forgive us, and our prayers are heard. May we all merit to engage in this deep spiritual work.

The Rambam writes in Hilchot Teshuvah that every person should consider himself a benoni — a person exactly in the middle. This means that if he does even one more mitzvah, that single deed can tilt his own scales of judgment in his favor. But not only that — it can tilt the scale of the entire world and bring merit to all of humanity. One good deed has the power to bring salvation to the entire world at large. Therefore, especially during these days when the judgments are pending, it is incumbent upon us to increase our acts of tzedakah, to do more good deeds, to pray with greater concentration, and of course, to make teshuvah. אַשְׁרֵיכֶם יִשְׂרָאֵל — how fortunate are the Jewish people! Our people are so good; they can't wait to do acts of kindness, of chesed, of helping others at every opportunity. Michael Cohen from the Mitzvah Man organization told me that before the summer, he put out a request on behalf of a woman who had a special-needs child. She couldn't afford to send him to camp, but she hoped perhaps a volunteer might come and learn with him during an afternoon. Michael sent out the message, and right away, one person responded and pledged to go every Monday afternoon. When he told the woman, she was overjoyed. Then someone else called and said he would go every Tuesday. Then a third person offered Thursday afternoons — even though he would need to drive more than twenty minutes each way. The woman was deeply touched. And then, a fourth person called and asked: "How much is the camp tuition?" When he was told the amount, he immediately said he would cover the entire cost. Just like that, this woman's burden was lifted beyond anything she could have imagined. Hashem treasures every act of chesed and tzedakah that we do. And sometimes He shows us that appreciation very clearly. A man told me that one morning in shul, a collector — we'll call him Yehudah — came asking for help. This man not only gave him some money, but he felt bad for Yehudah, who was new in town and had nowhere to eat. He invited him for Shabbat. When Yehudah came, the host noticed his sweater had a very large rip in it. After a beautiful Shabbat meal, just before Yehudah was going to leave, the host remembered a brand-new sweater he had recently bought for three hundred dollars. Wanting to help, he told Yehudah: "Wait a moment." He went upstairs, brought it down, and asked Yehudah to try it on. It fit perfectly. The host said, "Since it's Shabbat, I can't give you a gift today — but you can wear it now, and after Shabbat it will be yours." Yehudah left so happy with his new sweater. And the host was even happier — not only for helping, but because his children had witnessed this act of generosity and learned through his example. That very afternoon, the host's wife went to visit her sister-in-law nearby. Normally, she would return home before Shabbat ended, but that day she stayed much longer. After Shabbat, just as she was leaving, her brother walked in from shul and said, "Perfect timing! I just bought a sweater that turned out a bit too big for me. I think it would be great for your husband. Please take it for him." When she came home minutes later, again in front of their entire family, she handed her husband a brand-new sweater. She told him: "Hashem was so impressed with what you did today, giving away your sweater, that He wanted you to see His appreciation right away. He arranged to send you another brand new sweater the very same day." Our deeds are so precious. Every act counts, especially during these days. Let us utilize them to their fullest. With Hashem's help, may we all be sealed in the Book of Life with a חתימה טובה .

My Portion in the Land of the Living II

My Portion in the Land of the Living II

The Essential Theme of Humility in the High Holidays The Bent Shofar: A Symbol of Humility On Rosh Hashanah , we blow the Shofar . The Halacha emphasizes the importance of a bent Shofar. Even if we have a choice between a bent Shofar from a goat and a straight one from a ram ( Ayil ), we choose the bent one. Furthermore, if the choice is between a straight Shofar with a great sound and a bent one with a lesser sound, the bent Shofar is still preferred. Why? The Mishnah Berurah explains that the essential requirement is for the Shofar to be bent, as the Gemara states. The bent shape symbolizes humility ( Anavah ). Rosh Hashanah is a day for humbling ourselves before God, and this principle of "bending" carries through the entire High Holiday period. Ne'ilah and the Essence of Awe This concept of humility extends directly to Yom Kippur , specifically during the concluding Ne'ilah prayer. The Gemara teaches that the core of the Ne'ilah service lies in the words: "Mah anachnu, mah chayeinu, mah kocheinu, mah gevurateinu" — "What are we? What is our life? What is our strength? What is our power?" We are declaring that we are nothing on our own. Why is this fundamental declaration of powerlessness so central to both Rosh Hashanah and Yom Kippur? The Desire to Be the Boss: The Original Sin The answer goes back to the Original Sin . The Serpent ( Nachash ) told Adam and Eve, "The reason God commanded you not to eat from that tree is because He ate from it and it made Him a boss. He doesn't want you to be a boss, too." We bought into the lie and ate. This event reveals a fundamental human flaw: a person's deep-seated desire to be in charge , to be the boss, and to reject the authority of anyone else. The "Curse" as a Correction ( Tikun ) To fix this innate arrogance, God instituted what is commonly called a "curse," but which the Nefesh HaChaim interprets as a correction ( Tikun ). God told man, "B'zeat apecha tochal lechem"—"By the sweat of your brow you will eat bread." And to the woman, "B'etzev teldi banim"—"In pain you will give birth to children." Why these two specific things? Because when is a person closest to feeling like a creator? When a man plants a seed in the ground and out comes a tree. When a woman conceives a seed in her womb and out comes a baby. In these moments, one is most likely to exclaim, " I'm the boss! Look what I just did! " God's wisdom ensures that precisely in these areas—your business and your family—where you feel most in control, a curveball will appear: a setback in your work or a difficulty in raising your children. The purpose ( Tachlit ) is to force us to cry out to God and declare, "I realize I'm not in charge; You are in charge." This is the meaning of the Tikun —the correction. The entire season of the High Holidays, symbolized by the bent Shofar , is designed to help us internalize this essential truth of humility and dependence on God.

In this eye-opening conversation, therapist Rachel Tuchman dives deep into the way we talk about food, body image, and health in the frum community — and why it matters more than we think. From Yom Tov tables filled with diet talk to the surge of GLP-1 weight-loss injections, Rachel explores how these messages shape our children's self-image, strain our relationships, and fuel anxiety. She challenges the obsession with quick fixes and encourages a shift toward true health — meaningful connection, joy around food, and emotional well-being. A must-listen for anyone who wants to build a healthier, happier family culture. This episode was made possible thanks to our sponsors: ►Blooms Kosher   Bring you the best Kosher products worldwide.   https://bloomskosher.com   ______________________________________   ► FastAid   Fasting can be tough — headaches, nausea, and fatigue can drain your energy. That's why so many rely on FastAid by Kollel Toronto, a slow-release capsule you take before the fast so it helps when you need it most.   Created under the guidance of Rav Shlomo Miller and Rav Yaakov Hirschman, FastAid comes in versions with caffeine, Tylenol, Advil, or electrolytes. It's halachically approved, easy to take, and just $12 a pack.   Available at most kosher supermarkets, Judaica stores, pharmacies, mikva geshefts, and online at www.Kollel.com.   Support Torah learning and make fasting easier — take FastAid and feel the difference.   ______________________________________ ► Shaar This is a Timeless Honor, timely opportunity. Each site will have unique design and amenities including ample walkways, beit hesped, onsite shiva room, and parking. A Sha'ar representative  will be onsite to help navigate and facilitate the funeral. Both Sha'ar HaZeitim and Sha'ar HaMenuchot combines the holiness of burial in Yerushalayim with the serenity reserved for the most exclusive private cemeteries. Brokers Wanted: Help families worldwide purchase cemetery plots in Israel. Contact: sales@shaar.com Over 275 Plots sold and 300 currently in Contract. ______________________________________ ► Keren Hashana Imagine the opportunity to partner daily with the Lubavitcher Rebbe in giving Tzedakah You donate in amounts the number of days in the coming year–this year 354–and Keren Hashana disburses the Tzedakah on your behalf -- twice every day! Once before Shachris and once before Mincha. This guarantees that you will give Tzedaka every day of the year.  It's not important how much you give, the idea is to give Tzedaka every day! MyKerenHashana.com ______________________________________ ► Dream Raffle Win a brand new and fully furnished $1,200,000 apartment in Yerushalayim!    Use Promo code MPP for $10 off and to receive double tickets!   https://thedreamraffle.com/  ______________________________________ ► Colel Chabad Pushka App - The easiest way to give Tzedaka    https://pushka.cc/meaningful    _______________________________________ ► Sprinkles   Pick up your copy in your local supermarket! If your supermarket doesn't have Sprinkles, ask them for it and we will be happy to supply your local store!   _______________________________________ ► Lalechet     We're a team of kosher travel experts, here to carry you off to your dream destination swiftly, safely, and seamlessly in an experience you will forever cherish.    https://www.lalechet.com ___________________________________________   ►Rothenberg Law Firm   Personal Injury Law Firm For 50+ years!   Reach out Today for Free Case Evaluation   https://shorturl.at/JFKHH   ____________________________________ ► Town Appliance - Visit the website or message them on WhatsApp     https://www.townappliance.com     https://bit.ly/Townappliance_whatsapp    ______________________________________ ► Meaningful Minute Plus Meaningful Minute is releasing its first-ever feature film: Homeless — a powerful story about exile, identity, and return.   https://plus.meaningfulminute.org/    ______________________________________   ► Faith It Till You Make It Join Rabbi Ari Bensoussan's course on Bitachon sponsored by Censible Marketing! Your guide to keeping your faith in today's complicated world! www.Meaningfulminute.org/censible    ____________________________________________________ ► Subscribe to our Podcast on Apple Podcasts or Spotify.     https://apple.co/2WALuE2  https://spoti.fi/39bNGnO Or wherever Podcasts are available!  

Shabbat Shuvah A close connection exists between the observance of Shabbat and the experience of teshuvah . This connection can be discerned already in the word שבת , which relates to the verb שוב , the root of the word תשובה . This connection also emerges from the following story told in the Midrash ( Vayikra Rabbah 10:5) about a meeting that took place between Kayin, after he repented for his sin, and his father, Adam: כיון שיצא פגע בו אדם הראשון אמר לו מה נעשה בדינך אמר לו עשיתי תשובה ונתפשרתי כיון ששמע אדם הראשון כך התחיל טופח על פניו אמר לו כל כך היא כחה של תשובה ולא הייתי יודע באותה שעה אמר אדם הראשון מזמור שיר ליום השבת. Adam asked Kayin what happened to him as a result of his sin, and Kayin replied that he repented and was thus given a light sentence. At that moment, the Midrash tells, Adam began slapping himself in frustration. "If I had realized that teshuvah was so powerful," he cried, "I would have performed teshuvah after my sin!" The Midrash concludes that Adam then proceeded to compose the Psalm of מזמור שיר ליום השבת , the special song for Shabbat. This clearly indicates that Shabbat somehow closely relates to the concept of teshuvah . Another indication to this effect can be found in a Midrashic passage cited by the Orchot Tzadikim( Shaar haTeshuvah) . The Midrash tells that when Moshe ascended to the heavens to receive the Torah, he found angels with a Sefer Torah open in each of the seven levels of heaven. At each level, the angels were learning about the corresponding day of creation: the angels at the first level were learning about the first day of creation, at the second level they were learning about the second day, and so on, until the seventh level, where the angels learned about Shabbat. Additionally, the angels at each level were discussing and praising G-d for a certain concept. At the first level, they spoke about the Torah; on the second, the Torah and the Jewish People; on the third, the city of Jerusalem; the fourth, Moshiach ; the fifth, the suffering of Gehinom ; on the sixth level, they spoke of Gan Eden and prayed that G-d grant the Jewish People a portion in Gan Eden . On the seventh level, which corresponds to Shabbat, Moshe Rabbenu held onto the Throne of Glory, which is situated on that level, and he saw all kinds of angels assembled discussing teshuvah . They praised the power of teshuvah , which reaches all the way to the Throne of Glory, as alluded to in the pasuk , שובה ישראל עד ה' אלקיך . This, too, points to a close connection between Shabbat and teshuvah . The seventh level of the heavens, which is situated near the Throne of Glory, corresponds to Shabbat, because Shabbat is associated with teshuvah , which rises directly to the Throne. The basis of this connection is the concept of return. Rav Wolbe noted that teshuvah does not actually mean "repentance," but rather "return." Teshuvah is about returning to Hashem, and Shabbat is the time when all of creation returns to its source. The concept of the seven different layers of the heaven is discussed by the Gemara, in Masechet Chagigah(12b). The Gemara there gives the names of these seven layers – וילון, רקיע, שחקים, זבול, מעון, מכון, ערבות . At the seventh level, the Gemara describes, there is "righteous, justice and charity," as well as "treasuries of life, treasuries of peace, and treasuries of blessing." (This, too, is connected to Shabbat, as it is the מקור הברכה – the source of all blessing – and thus G-d's "treasuries of blessing" are found on the seventh level of the heaven, which corresponds to Shabbat.) This level also contains the souls of the righteous, the souls of those who have not yet been born, and the טל תחיה – the dew with which G-d will one day resurrect the dead. Our Rabbis explain that the Gemara refers here not only to the literal resurrection, when the deceased will actually come back to life, but also the figurative "resurrection" – namely, teshuvah . A sinner is considered spiritually "dead," and the process of teshuvah enables him to regain his "life." The "dew" which enables us to "resurrect" ourselves after sin is found there, in the seventh level of the heaven, the level of Shabbat, because on Shabbat we are given the unique ability to grow and negate the harmful effects of sin. This unique power is given to us every Shabbat, but especially on Shabbat Shuvah, when Hashem calls to us, שובה עד ה' אלקיך – to return to Him, promising that our repentance will go straight to His Throne in the highest levels of the heavens. Shabbat Shuvah is so significant that the Tur ( Orach Chaim 612) records an opinion among the poskim permitting the recitation of Selichot on this Shabbat, despite the fact that Selichot is normally forbidden on Shabbat as it is inconsonant with the festive spirit of the day. The Bais Yosef explains that according to this view, the period of the Aseret Ymei Teshuvah is a time of danger, as we are being judged, and this unique situation allows us to recite Selichot and beseech Hashem for forgiveness. Although we do not follow this opinion, it demonstrates the special status of this Shabbat and how this is a most propitious time for teshuvah . Let us, then, take advantage of the unique opportunity offered by this special Shabbat, and thereby ensure that our teshuvah and efforts to grow and draw closer to Hashem will rise directly to His Throne, so we will be worthy of His kindness and grace throughout the coming year, אמן .

The Rambam writes that although teshuvah and tefillah are powerful all year long, during the Aseret Yemei Teshuvah they are even more potent and accepted immediately. As the pasuk says: דִּרְשׁוּ ה׳ בְּהִמָּצְאוֹ, קְרָאֻהוּ בִּהְיוֹתוֹ קָרוֹב — seek out Hashem when He is closest, which is right now, in these days leading up to Yom Kippur. The mitzvah of this time is repentance: feeling regret for the sins we have done and sincerely accepting upon ourselves to improve going forward. Hashem desires our teshuvah even more than we do. He is called haRotzeh b'teshuvah — the One Who longs for repentance. There are many people we know whom we wish would be more observant. We try to encourage them, but they aren't interested. Yet tefillah can help bring them back to Torah and mitzvot. When we pray for others to make teshuvah , they receive more heavenly assistance to return. And if at this time of year our prayers are more readily accepted than any other time, we must seize the chance not only to pray for ourselves but also to pray for others to come closer to Hashem. Hashem has countless ways to awaken someone. In one simple act of hashgachah peratit , a person's life can change forever. A man named Reuven related the following story. Every summer, he and his family go up to the mountains for two months. They rent a truck to bring up their belongings, then drop it off at a return location and take a taxi back to their bungalow. One year, the return point was in a far-off place, completely devoid of Jews. Reuven arranged with a friend who was also returning his truck that day to share the same taxi. He returned his truck and waited. But his friend called to say he was delayed. As Reuven stood there waiting, a car pulled up. The driver asked if he knew of any shuls nearby. Reuven answered, "There are no Jews in this area. What brings you here?" The man explained that he had driven over four hours from his hometown to see the house his grandmother had lived in 85 years ago. Recently, he had been introduced to Torah and mitzvot and had begun putting on tefillin every day. But he hadn't yet put them on that day and was hoping to find a shul. Reuven immediately realized: This is hashgachah peratit. He told the man, "I should have been gone twenty minutes ago, but due to an unexpected delay I'm still here. Hashem wanted us to meet." He directed the man toward his bungalow colony, where thousands of Jews lived. Just then, Reuven's friend arrived in the taxi. Reuven excitedly told him what had happened. The friend replied, "I was so annoyed by the delay — but now I understand why it happened." He explained that when he went to return his truck, the clerk overcharged him. He argued for a long time until the clerk admitted it was a mistake. That delay was exactly what allowed Reuven to meet the searching Jew. Even a clerk's mistake is from Hashem. When they returned to the bungalow, they saw the man again and brought him to their rabbi. A relationship was formed, and over time this man became fully observant, now living a life of Torah and mitzvot. Hashem can give people extra help to return to Him. Especially now, we must pray for it. The Arizal said that one who has a child or relative off the derech should add at the end of the berachah Hashivenu Avinu l'Toratecha , before concluding, the following yehi ratzon : יְהִי רָצוֹן מִלְּפָנֶיךָ ה׳ אֱלֹקֵינוּ וֵאלֹקֵי אֲבוֹתֵינוּ שֶׁתַּחְתֹּר חֲתִירָה מִתַּחַת כִּסֵּא כְבוֹדֶךָ לְהַחֲזִיר בִּתְשׁוּבָה שְׁלֵמָה לְפָנֶיךָ כָּל פּוֹשְׁעֵי יִשְׂרָאֵל, וּבִכְלָלָם תַּחֲזִיר אֶת בְּנִי ______ בֶּן ______ בִּתְשׁוּבָה לְפָנֶיךָ, כִּי יְמִינְךָ פְּשׁוּטָה לְקַבֵּל שָׁבִים . Then conclude: " בָּרוּךְ אַתָּה ה׳ הָרוֹצֶה בִּתְשׁוּבָה ." May Hashem help us return to Him fully, and may He help all those who are distant to come back as well.

Welcome to a special edition in honor of Tzom Gedaliah ( צוםגדליה ), the Fast of Gedaliah. This day is a potent reminder of a tragedy that occurred following the destruction of the First Temple. Today, we commemorate the assassination of the righteous leader, Gedaliah ben Ahikam ( גדליהבןאחיקם ). His death was the final blow to the remaining Jewish community in the Land of Israel ( ארץישראל ), forcing them into exile and marking the end of the last vestiges of Jewish life there. The Dangers of Habit: Lessons from Gedaliah In his book on the Days of Awe ( ימיםנוראים ), Rabbi Nosson Wachtfogel brings forth a powerful concept: Rosh Hashanah ( ראשהשנה ) is not just about shedding bad habits; it's about renewing ourselves, even in our good deeds. The greatest pitfall, he argues, is continuing a positive behavior simply out of habit. This, Rabbi Wachtfogel explains, was Gedaliah's tragic mistake. He was warned of a plot to assassinate him but dismissed the warning, relying on his ingrained practice of never accepting slander ( לשוןהרע ). He failed to re-evaluate the situation and realize that this specific instance of gossip ( רכילות ) was permitted for a greater, life-saving reason. This rigid adherence to a pre-existing, even positive, behavior—without re-analysis—led to his death and the further exile of the Jewish people. This teaches us a crucial lesson: Don't remain stuck in old habits. Habit is the opposite of the essence of Rosh Hashanah, which demands we become a new creation ( בריהחדשה ). When Routine Becomes Rote This idea is beautifully illustrated by a story about the Satmar Rebbe, Rabbi Yoel Teitelbaum. At a Chasidic wedding, a gifted jester ( בדחן ) who was known for his imitations asked the Rebbe for permission to mimic him. The Rebbe, with a smile, granted the request. The jester then proceeded to impersonate the Rebbe's unique way of shaking the lulav and etrog ( לולבואתרוג ). Everyone laughed, but in the middle of the performance, the Rebbe burst into tears. The jester's face turned pale as he rushed over to beg forgiveness, terrified that he had caused offense. "No, no," the Rebbe assured him. "You did nothing wrong." "Then why are you crying?" the jester asked. "I said to myself," the Rebbe explained, "'If you can copy the Satmar Rebbe, well, maybe I'm just copying the Satmar Rebbe, too.'" The Rebbe feared that his own prayer movements, once filled with sincere intention, had become nothing more than a mechanical imitation of the way he had prayed in his youth—a rote performance rather than an act of genuine connection. This is the danger of מצוותאנשיםמלומדה , or doing mitzvot by rote. Breaking Free of the Elephant's Rope Another powerful story highlights this point. A man once observed a group of huge circus elephants restrained only by a small rope tied to their front legs. Puzzled, he asked the trainer how it was possible that such powerful creatures didn't break free. The trainer explained, "When the elephants are small, we tie them with these same ropes, which are strong enough to hold them at that age. As they grow, they are conditioned to believe the rope can still hold them back. They never even try to break free." We, too, must break free from our "elephant rope." We may be conditioned to act a certain way, but we must constantly reassess our actions and not get stuck in the mindset of "that's just the way I do things." A Call to Action Therefore, as Rabbi Wachtfogel teaches, after Rosh Hashanah, there must be a tangible change in our lives—in our prayers, our learning, and our interactions with others. This requires a profound re-analysis of our daily routines to ensure our actions are driven by genuine renewal, not simply by old habits. A practical takeaway for this day of Tzom Gedaliah is to set aside some time to evaluate your own habits. Which routines are serving you well, and which ones could use improvement? Have a wonderful rest of your day.

Chazal tell us that on Rosh Hashanah, Sarah, Rachel, and Chana were remembered and decreed to have children. Rashi explains that on Rosh Hashanah, Hashem decreed for them that in the upcoming year they would each give birth. The Gemara also teaches that on Rosh Hashanah, Yosef was decreed to be released from the Egyptian prison where he had been locked away for twelve years. We already know that every person is judged on Rosh Hashanah, and whatever will happen in the coming year is decided on that day. So what is unique about these great tzaddikim being judged favorably on Rosh Hashanah? Some explain that the Gemara is teaching us the extent of what can happen on Rosh Hashanah. It was physically impossible for Sarah, Rachel, and Chana to conceive — and yet that changed on Rosh Hashanah. It was a foregone conclusion that Yosef would never leave prison. No one close to him even knew where he was. Tehillim describes his soul as bound in chains. And yet, on Rosh Hashanah, everything changed. The world itself undergoes a rebirth on Rosh Hashanah. Everything starts fresh. What was impossible before can suddenly become possible. This should fill us with chizuk . Rosh Hashanah brings with it so much opportunity in every area of life. What was true last year has no bearing on this year. No matter how long a person has been waiting for a yeshuah , no matter how stuck his situation seems, he should feel that on Rosh Hashanah everything can change in an instant. This past year, I heard of a woman in her upper 60s who got married for the very first time. After so many years, it would seem unthinkable. She could have said, "If I didn't find anyone in the last fifty years, why should I find someone now?" But last Rosh Hashanah, Hashem decreed that the time had come, and she celebrated the most joyous wedding with her friends and family. A man told me about his own miracle. He and his wife had struggled for years to conceive. Eventually, all the doctors told them the same heartbreaking verdict: It is impossible. They recommended a surrogate, which would cost $130,000 — money the couple simply did not have, after already draining their savings on unsuccessful treatments. They tried in every possible way to raise the funds, but every attempt was blocked. And then, suddenly, the woman discovered she was expecting. The doctors were shocked. The couple went from despair to the greatest joy. They told me: We never lost our faith in Hashem, no matter what the doctors said. This is the power of Rosh Hashanah. People who are sick can be decreed for refuah. People searching for their zivug can be decreed to find them. The Melech Malchei HaMelachim , the King of Kings, comes to be with us during the Aseret Yemei Teshuvah, beginning on Rosh Hashanah night. We must seize this glorious opportunity. Let us accept upon ourselves to strengthen in Torah and mitzvot, to refine our ways, and to pray with all our hearts. And in that merit, may we be blessed with a year of berachah and hatzlachah in every area of our lives.

An Immigrant in This World Welcome to our special Elul series of Cheshbon HaNefesh (Soul-Searching). We've now completed our 30th reflection, which prompts us to view ourselves as immigrants in this world. This is a celebration of our journey through these 30 spiritual units. Imagine a transient immigrant arriving in a foreign land. He knows no one, and no one knows him. But a compassionate, powerful person takes him in, provides his daily food, and gives him a set of instructions to follow, with clear consequences for disobedience. This guide tells him how to act and that he will eventually leave this land, though the time of departure is unknown. How should this immigrant act? Lessons from the Immigrant Humility: He should be humble, shedding all pride and arrogance. He is a sojourner, not a judge of others, as Lot was told: " One came to sojourn, and he would now judge? " Readiness: He must be ready to leave at a moment's notice and should not become too comfortable. As God says in Vayikra , " The land is Mine, for you are strangers and sojourners with Me. " Understanding the Laws: He must diligently learn the laws and statutes of the land and his obligations. King David expressed this perfectly in Tehillim : " I am a foreigner in the land; do not hide Your commandments from me. " Love for Others: As an immigrant, he should feel a special bond with other foreigners and help them. The Torah commands us, " Love the stranger, for you were strangers in the land of Egypt. " Another verse in Vayikra says, " The stranger who sojourns with you shall be to you as the native-born among you, and you shall love him as yourself. " The Ramban suggests that this command, " Love him as yourself, " is even stronger than the general command to love one's neighbor, as we ourselves are immigrants. Clinging to the Guide: He must dedicate himself to the service of the one who is guiding him, as this is the only person who will truly have compassion for him and come to his aid. Like King David, who said, " I looked to my right and I saw that no one was with me; refuge was lost to me; no one cared for my soul. " Unlike the Shunammite woman who felt secure among her own people, we are truly alone but for our Creator. Contentment: He should be content with the minimal necessities provided—food, shelter, and clothing. He should not put excessive effort into accumulating possessions, as he must be ready to travel at any time. The smallest gift should bring him great joy, and he should never stop giving thanks. Tolerance: He should tolerate difficulties and not complain about simple discomforts like a lack of air conditioning, because he is grateful just to be in the country. Our True State My friends, we must accept these conditions of being an alien, because we truly are strangers here. We might think we have friends and allies, but this is an illusion. The proof is how we came into this world. No one was there to help you develop in your mother's womb. No one but God could make your limbs grow and your heart beat. And just as you were alone in the womb, you are alone in this world. No person can truly help you without God. No one can add to your life or take days away from it. As the author asks, " What relationship do you truly have with other people? " You are an immigrant in this world, and you are neither helped by the many nor harmed by the few. You are an isolated individual whose only true ally is your Creator. No one has compassion for you but Him. There may be many distractions in the world, but ultimately there is only one force to focus on. Therefore, dedicate yourself to His service, just as He dedicates Himself to creating, guiding, and sustaining you in life and in death. Keep His Torah before your eyes, hope for His reward, and fear His punishment. By accepting your alien state in this world, you will truly enjoy the delights of the world to come. This powerful message is especially fitting for Erev Rosh Hashanah , as this is what the day is all about—our special one-on-one connection with God. As God says, " I am the Lord, your God " in the singular. We must deal with Him directly, for no one else can truly affect us. This is our final reflection.

My Portion in the Land of the Living

My Portion in the Land of the Living

The Value of the Soul Over the Body Welcome to the Chovot HaLevavot series. We are on Cheshbon 29 , a deep introspection that prompts us to consider the value of our soul over our body. This idea helps us understand why some people hold more weight than others, not in a physical sense, but in their spiritual and moral worth. The Gemara says that a certain person is as valuable as a thousand people. For instance, Moshe Rabbeinu was considered to be worth 600,000 people. This wasn't because he was physically strong, but because of his immense spiritual stature. The Chovot HaLevavot author proves this point by quoting a verse from Shmuel II , chapter 18, verse 3. When King David was going to war, his people insisted he stay behind, saying, " You are worth ten thousand of us ." Targum Yonatan explains this was because David would pray for them. This shows that King David's true value was in his spiritual strength, not his physical might. The Importance of Inner Beauty The same principle applies to a beautiful woman. Her true quality isn't just her physical beauty. If a person is physically beautiful but lacks intellect or has poor character traits, they ultimately aren't attractive. The author quotes a verse from Mishlei (Proverbs): " A gold ring in a swine's snout is a beautiful woman who lacks discretion. " This verse, "Isha yafah v'sarat ta'am," means her beauty is worthless because she is "missing her flavor"—her proper character traits and actions. Another verse from Mishlei, "Sheker ha-chein v'hevel ha-yofi," teaches that charm is deceptive and beauty is fleeting. Physical beauty, which is tied to the body, only has true value when it is accompanied by a beautiful soul. Once we realize this, we understand that our true value is our spiritual worth. You Are Not Your Body To illustrate this point, consider the story of actor Christopher Reeve, who played Superman. After a horse-riding accident left him paralyzed, he fell into a deep depression. For a year, he withdrew from the public eye. When he finally re-emerged, he was asked what gave him the strength to do so. His answer was profound: " I realized I'm not my body. " This is a powerful statement we should all internalize. Our true qualities are spiritual. When we understand this, we realize the importance of prioritizing our soul over our body. When God looks at us, He sees the merits and blemishes of our souls. He looks at our midot tovot (good character traits), and our choices to follow either our good or evil inclinations. What makes us special is what's inside, not what's outside. A Spiritual Spa As we prepare for the High Holidays, our focus must be on our spiritual well-being. Rabbi Yerucham Levovitz once said, " Elul is a spa. " The month of Elul and especially the Aseret Yemei Teshuvah (Ten Days of Repentance) are like going to a spa. Just as a physical spa uses massages, salts, and minerals to make the body stronger and healthier, these 40 days are a spiritual spa. They give us the ability to enhance and improve everything about ourselves. We must tend to our soul more than our body, knowing that it is easier to cure our body from a grave disease than to heal our soul from the sickness of sin and the yetzer hara (evil inclination). Another verse from Mishlei, "Ru'ach ish y'chalkeil machaleihu, v'ru'ach n'ka'ah mi yisa'ena," translates to: " A person's spirit can endure a physical ailment, but who can bear a crushed spirit? " This teaches us that a spiritual ailment is far more difficult to bear than a physical one. This is why another verse in Mishlei says, "Mi-kol mishmar, netzor libecha," —" Guard your heart above all else. " We put fences, gates, and security around our homes, our money, and other valuables. But the most precious commodity we have is our heart and spirit. It needs the most guarding and protection of all.

At the end of Parashat Nitzavim, the Torah tells us: " הַחַיִּים וְהַטּוֹב נָתַתִּי לְפָנֶיךָ… וּבָחַרְתָּ בַּחַיִּים " — Hashem places life and goodness before us, and it is our job to choose life. Choosing life means choosing to follow Hashem's will, which always leads to blessing and good. At times, it may feel very difficult to do what's right. Sometimes it even seems as if we are losing by following the Torah. But that is only the way the test looks on the surface. In truth, when a person does Hashem's will, he never loses. Rabbi Yaakov Galinsky z"l gave a beautiful insight regarding a famous episode in the Torah. Chazal teach us that our Imahot were prophetesses. When Leah became pregnant with her seventh child, she saw through Ruach HaKodesh that it would be a boy. That meant that Rachel would end up with fewer shevatim than even Bilhah and Zilpah. After Leah already had four sons, Rashi tells us she had cried out to Hashem for another because she yearned to have more shevatim — but now she realized what this meant for her sister. If she were to have seven sons, it would have been a tremendous zechut. But Leah thought: How can I take so much for myself while my sister has so little? So she prayed that the child within her be changed from a boy to a girl. She gave up the neshama of Yosef HaTzaddik — one of the greatest figures in our history, considered on the level of the Avot HaKedoshim themselves — so that Rachel could merit having him instead. And Hashem answered her prayer. Leah gave birth to Dinah, and Rachel merited to bear Yosef. Think about what Leah gave up. She saw in her Ruach HaKodesh the greatness of Yosef, and she longed for the zechut of bringing him into the world. Yet she willingly sacrificed that privilege so her sister would not suffer. Nobody else knew of her prayer — it was a private act between her and Hashem. But Leah knew that if she acted for the Ratzon Hashem, she would never lose. And indeed, what happened? Dinah later gave birth to Asenat, who became Yosef's wife. Together they had Menasheh and Ephraim. In the end, Leah and Rachel became mechutanim — Rachel as the mother of the chatan, Yosef, and Leah as the grandmother of the kallah, Asenat. From both of them came two additional shevatim, as the pasuk says: " אפרים ומנשה כראובן ושמעון יהיו לי " (Bereishit 48:5). Leah had wanted another shevet, and in the end she received two of them — along with the merit of her selflessness toward her sister. Who could have imagined that Dinah's daughter would marry Yosef? Yosef was in Egypt, Yaakov's family was in Eretz Kena'an, hundreds of miles away. How would Dinah's child ever arrive there? The only answer is the miracles of Hashem. The lesson is clear: no one ever loses from following Hashem's will. The Torah promises that obeying Hashem leads only to life and goodness. As we stand just days before Rosh Hashanah, we must commit ourselves to becoming better in our observance of the mitzvot, and to do them with excitement — knowing that by doing so, we are choosing life, and choosing Hashem's path for us.

The Sefer She'erit Menachem quotes the Gemara in Bava Metzia which teaches an illuminating halachah. If a man borrows a thousand dollars and leaves a collateral with the lender worth far more than the loan, saying that if he does not pay back on time the lender may keep the collateral — the halachah is that the lender may not keep it. Why? Because it is obvious the borrower never really intended to give up an item worth so much more than what he owed. However, the Gemara qualifies: if a few days before the loan was due, the borrower was knocking on doors, desperately trying to come up with the money, then clearly he still wanted to redeem his collateral. The lender cannot keep it. But if a few days before the due date he was out drinking with his friends, showing no concern for repayment, then we assume he didn't really care, and the lender may indeed keep the collateral. The She'erit Menachem uses this halachah as a mashal for us during these days leading up to Rosh Hashanah. All year long, Hashem has been lending us life, children, sustenance, and countless blessings — all on condition that we use them to become the people we are meant to be. Now, as Rosh Hashanah approaches, the loan is coming due. Who can honestly say that he has "paid back in full," that he has fully utilized every gift Hashem has given him for avodat Hashem? But if, in these final days, we are sincerely trying — striving to improve, to recognize the gifts Hashem gives, and to use them properly — then Hashem grants us an extension. What we must not do is "drink beer with our friends," wasting these precious days in spiritual carelessness. Now is the time to reflect, to notice where we are lacking, to take concrete steps to grow, and if it feels overwhelming — to beg Hashem for His help. A man shared his personal story. He has been struggling in business for a year and a disaster struck: his pipes burst, and the entire sidewalk and driveway had to be dug up and replaced. The bill was thirty thousand dollars — money he simply did not have. Yet somehow he managed to come up with the full amount and pay it. It was then that thoughts of teshuvah entered his mind. He realized that since his business troubles began, he had stopped paying his tzedakah pledges. By now, he owed close to thirty thousand dollars. He thought to himself: If I could find a way to pay thirty thousand for pipes, shouldn't I treat my pledges to Hashem's causes with the same urgency? He resolved to try. With great effort, he managed to pay fifteen thousand, but after that he was stuck. He simply could not come up with more. So he did what a Jew does when he reaches his limit: he poured out his heart in tefillah. Three times a day he asked Hashem for help to pay off his full tzedakah obligations before Rosh Hashanah. Now, there was one man who owed him a large sum of money from a business deal. For months he had asked this man daily for repayment, until finally, six months earlier, they had come to an agreement: the man guaranteed that he would pay in full, but only when he was comfortable, and on condition that he would not be pressured again. He had not asked since. As Rosh Hashanah was draing near, he debated with himself: perhaps he should ask the man for fifteen thousand, just enough to cover the rest of his pledge? But then he told himself, an agreement is an agreement. He even thought, maybe this man has funds in his JCF account he could use to pay tzedakah on my behalf, but still he held back. He kept praying. Then, one day, he went to shul for Minchah, and there, unexpectedly, was that man. After tefillah, the man approached him and said: "Someone who owes me money asked if I had any unpaid tzedakah pledges that he could pay on my behalf. I thought of you — I'd like to let him pay fifteen thousand dollars toward your pledges through his JCF fund." The man could not believe his ears. That was exactly what he had been asking Hashem for. Exactly the amount he needed. Exactly the salvation he had been praying for. At that moment he felt how close Hashem was to him, how lovingly Hashem answered him. The message was clear: Hashem wants to help us. But first, we must show that we want to improve, that we sincerely want to pay back our "loan." When we do, and we turn to Hashem for help, He opens doors we never dreamed of.

Chazal teach that on Rosh Hashanah, Hashem judges every individual based on what he did every second of every day over the past year. With this knowledge, we should be doing everything in our power to make teshuvah and improve our ways. Especially now, in the month of Elul, when Hashem reveals an outpouring of mercy towards us, we must take advantage of this opportunity. But is there something we can do, in addition, that will make the judgment easier? The Ba'al HaTurim, commenting on the pasuk " תמים תהיה עם ה' אלקיך " , writes that whoever fulfills this mitzvah is considered as if he fulfilled the entire Torah, from aleph to tav. What does this mean? It means that one who does not worry about the future, but trusts that Hashem is leading him on the perfect path, and accepts wholeheartedly the way Hashem deals with him—without questions or complaints—is credited as if he has kept the entire Torah. Rabbi Menashe Reizman asked: Doesn't the Gemara say that it is forbidden to think that Hashem is a vatran —that He simply overlooks our wrongdoings? One of the fundamentals of emunah is that Hashem rewards mitzvot and punishes averot. If so, how can it be that someone who trusts Hashem's dealings with him, but still has sins, should be considered as if he fulfilled the entire Torah? Rabbi Reizman explained: It's not only the Ba'al HaTurim who says this. It is explicit in the pesukim themselves. In Parashat Balak, it says, " לֹא הִבִּיט אָוֶן בְּיַעֲקֹב וְלֹא רָאָה עָמָל בְּיִשְׂרָאֵל, ה' אֱלֹקָיו עִמּוֹ וּתְרוּעַת מֶלֶךְ בּוֹ ". These words are read in the Malchuyot section of the Musaf Amidah of Rosh Hashanah. Rashi explains this pasuk to mean that Hashem is not exacting with a person for his sins—even when he angers Him. Why? Because such people do not preoccupy themselves with trying to figure out the future. Instead, they place their full trust in Hashem. And because of this, Rashi says, they become worthy of blessing. What is the explanation? There are two ways a person can go through life. One way is with constant questioning: Why is my life the way it is? Why does he have so much blessing while I don't? Why does he have such good children and I struggle? Why does everyone else seem to get the good positions and I don't? Why are his daughters married off so easily, while mine are waiting so long? This is the natural human way—always comparing, always doubting, always feeling that life is unfair. If someone chooses this path, then Hashem treats him with the same precision. Hashem will look into his deeds with equal scrutiny: Why don't you concentrate on the words of tefillah? Why don't you have proper kavanah when you say berachot? But if a person does not question Hashem, if he refuses to ask "why" or "is this fair," and instead accepts that everything Hashem does is absolutely fair, upright, and the very best possible outcome—even when, from our limited perspective, it looks as if Hashem is doing "wrong" with us—then Hashem responds measure for measure: You don't question My actions, I won't question yours. This is not considered Hashem overlooking our sins. It is not a case of Hashem being a vatran . On the contrary—it is deserved. We have earned this special relationship. If we are tamim im Hashem Elokecha , then Hashem is tamim with us. This is a wondrous principle. But it is far easier said than done. The nature of man is to compare himself to others, to feel lacking, to complain—especially when things seem unfair. People try to improve, but the salvation they hope for does not always come. People pray with all their hearts, but do not always see their prayers answered. People think they have so much bitachon, but then they feel let down. Everyone has reasons they would naturally want to question. But if we can rise above that nature, if we can truly trust Hashem's will for us and believe with all our hearts that whatever is happening is absolutely the best thing for us, then we will enter a new category of human being: one who is tamim im Hashem Elokecha . And that comes with the most amazing benefits.

One of the Torah readings on Rosh Hashanah is the story of the Akedat Yitzchak. To this day, we continue to benefit from the eternal merits Avraham Avinu gained by his willingness to sacrifice his son at Hashem's command. But there was another profound accomplishment that day. The Torah commands, " תמים תהיה עם ה' אלקיך " — Tamim Tehiyeh Im Hashem Elokecha (Devarim 18:13). Rashi explains that this means: do not concern yourself with what the future holds. Rather, accept that Hashem is leading you exactly to the places and circumstances you are meant to be. Trust that whatever will happen will be for the best, and therefore there is no need to worry. The Passuk says in Tehillim, " ואני בתמי אלך " . Chazal teach that this pasuk was said regarding Avraham going to the Akedah. He walked with wholehearted trust in Hashem. The B'nei Yissaschar explains the depth of this trust: Avraham already had a prophecy from Hashem that his future offspring would come through Yitzchak. And yet, now he was being commanded to bring him as a korban ola — a direct contradiction to the earlier prophecy! It is forbidden to disbelieve a prophecy. That meant Avraham was required, all the way to Har HaMoriah, to continue believing both truths at once — that he must sacrifice Yitzchak, and yet that his children would still come through him. To human logic, it was an impossibility. But Avraham went betumo — with complete Emunah. He did not wrestle with the contradiction. He did not calculate or analyze. He placed everything in Hashem's hands and told himself: It's not my job to figure out how the future will work out. It's my job to trust that Hashem is in charge of the future. In the end, we see the perfection of Hashem's plan. Precisely because Yitzchak was placed on the Mizbeach, he became able to father children. The Or HaChayim HaKadosh explains: Yitzchak was born with the neshama of a female, and for the first 37 years of his life he had no zivug — because every couple is one neshama, half male and half female. Yitzchak's neshama had come down alone. At the moment of the Akedah, as his soul left him, Hashem gave him a new neshama — a complete male neshama. And at that very moment, Rivka, the other half of his soul, was born. What seemed the greatest contradiction turned out to be the greatest answer. This is the lesson for us. In our lives we also face contradictions, situations that make no sense, questions that seem unanswerable. Our avodah is to walk with Hashem with complete emunah, to trust that He will reveal the answers in the perfect time. A man shared his story: At eighteen, he began working in his father's retail stores. By the time he was twenty-eight, married with children, those stores collapsed. From a comfortable lifestyle, he suddenly could not pay even for basic expenses. With no business skills beyond retail, he felt lost. He clung to his learning, spending hours each day in Torah, though even concentrating became difficult. Then, one day, his father asked a real estate friend to involve him in handling their empty stores. The young man took on the project and showed surprising ability. Eventually, that friend called and invited him to partner with his son-in-law in a new real estate company. The business flourished, and the man today enjoys both a solid livelihood and more time for Torah and mitzvot. At first, he had asked: Why did Hashem take away the only work I knew? But in truth, the "problem" was the answer. Losing his old job was the key to discovering his true path in life — one far better than he ever imagined. So it is with all of us. The answers may not be immediate, but they are always the greatest possible answers. Those who walk with Hashem in trust will see blessing — in this world and the next.

My Eyes Turn to You Hashem

My Eyes Turn to You Hashem

Every neshama that comes down into this world is given a mission: to serve HaShem from the exact circumstances in which He places it. To do that, a person must learn Torah and mitzvot, so that he will know exactly what HaShem wants him to do in every situation he finds himself in. Everything we do for HaShem only benefits us, for HaShem Himself does not need anything from us. And an integral part of our avodah is to do it with happiness. HaShem wants us to be excited about mitzvot and to feel that they are our greatest honor and privilege. He knows the nature of people is to feel joy in doing something for those who do for them. And so, HaShem not only gives us everything we have — He makes sure we know that it all comes from Him, so that we will be more excited to serve Him. In Parashat Ki Tavo, regarding the mitzvah of bikkurim (first fruits), the Torah says: וְהָיָה כִּי תָבוֹא אֶל הָאָרֶץ אֲשֶׁר ה' אֱלֹקיךָ נֹתֵן לָךְ "It shall be when you come into the land that HaShem your G-d gives you " Later it says: וּלְקַחְתָּ מֵרֵאשִׁית כָּל פְּרִי הָאֲדָמָה אֲשֶׁר ה' אֱלֹקיךָ נֹתֵן לָךְ "You shall take from the first of every fruit of the ground t hat HaShem your G-d gives you" . And again: וְעַתָּה הִנֵּה הֵבֵאתִי אֶת רֵאשִׁית פְּרִי הָאֲדָמָה אֲשֶׁר נָתַתָּה לִּי ה ' "And now behold, I have brought the first of the fruits of the land that You, HaShem, have given me" . The Torah repeats again and again: "that HaShem your G-d has given you." Because if we truly recognized how much HaShem gives us, we would be overflowing with excitement to serve Him. The challenge is that we don't see Him making the fruit grow. We don't see Him writing the check, healing our illness, or bringing us our shidduch. Sometimes HaShem delays the gifts He has prepared for us, so that when they finally come, we will know exactly where they are from. A person struggling with parnasah, who prays with all his heart and then sees success, appreciates HaShem's blessing more than ever. From the very beginning, HaShem set this system in place. When Adam HaRishon was created, the Torah says the vegetation had not yet sprouted, כי לא המטיר ה' אלקים על הארץ —"for HaShem God had not yet sent rain upon the earth". Why? So that Adam would recognize the need to pray, and ask HaShem for rain. The more we recognize HaShem's Hand in giving us everything, the more joy we will feel in following Torah and mitzvot. Often HaShem makes His hashgachah peratit so clear that it cannot be missed. But even then, we must keep our eyes open. A man told me about an amazing story of hashgachah. His shul was writing a new Sefer Torah. The rabbi inspired everyone by speaking of the greatness of the mitzvah, and how it is even a segulah to have children. The man's son had recently married, and so he decided to sponsor Parashat Tazria, which begins with the laws of a woman giving birth to a baby boy. He did this in the hope that his son would be blessed with children. A few months later, to his amazement, his own wife became pregnant — after nearly six years since their last child. Baruch HaShem, the pregnancy was smooth, and she gave birth to a healthy baby boy on the very Shabbat when Parashat Tazria was read in shul. Incredible hashgachah! He had sponsored the writing of Parashat Tazria, which begins with the birth of a boy, and that very year, he himself was blessed with a son, born on Parashat Tazria. But here's the wonder: because he had donated the parashah in honor of his son, he completely forgot that he had even sponsored it. The miracle HaShem gave him slipped by unnoticed. Until later that week, his daughter dropped something in the car. As she reached under the seat to retrieve it, she pulled out a certificate. It was the certificate given to him by the shul, acknowledging that he had sponsored Parashat Tazria in the new Sefer Torah. When he saw it, he was stunned. He told me: "I didn't even realize what HaShem had done for me. But He loves me so much, He didn't want me to miss it. He made sure my daughter found that certificate, so that I would recognize His kindness." HaShem gives and gives and gives. The more we recognize it, the happier we will be to serve Him.

The pasuk says in this week's Parasha, Ki Tavo , ושמחת בכל הטוב – we are to rejoice with all of the good that Hashem gives us. In this world, when a person appreciates what others do for him, those people are happy to give him more. But when a person denies the good, it makes others turn away from giving him. At the end of the year, when we are going to request of Hashem to give us a new year of blessing, the best thing we could do is to first appreciate how much He has given us already. One of the reasons people don't appreciate is because they feel that everyone else has more than them and everyone else is happier than them. But they are very mistaken. The sefer Orchot HaYeshiva tells the story of a young man who went to see Rav Shach, zatzal , and lamented that it seemed to him that his friend, who had gotten engaged at the same time as he did, seemed to be happier than him. He was asking the Rabbi if he should perhaps break off his engagement. Rav Shach replied, "The boy you are talking about was here before and he had the exact same complaint. He thought that you seemed happier than him." This is the nature of man, to always think that others are happier than he, but in actuality, Hashem gives each person exactly what he needs to be happy, to do his job. If we could only focus on what we do have rather than on what everyone else seems to have, we would be so much happier. Just saying the Birkot HaShachar in the morning with kavana can bring a person such an appreciation for Hashem. The Chochma U'Musar writes, before we say each beracha , we should think about what exactly we are about to thank Hashem for and then appreciate it to the fullest. For example, he said, one of the berachot is פוקח עיוורים – that Hashem gives eyesight to the blind. Simply, we are saying when we go to sleep we can't see and each day when we wake up, Hashem gives up the ability to see once again. We are supposed to imagine the feelings of a blind man, lo alenu , and then imagine that all of a sudden, a doctor came up with a medication that could cure the blind. How much joy would a blind man have finally being able to see? That is the amount of appreciation that we are supposed to show Hashem every single day because nothing is a given and just because a person has something today doesn't necessarily mean he'll have it tomorrow. It is only because of the chesed of Hashem that we are able to enjoy the blessings He gives us each and every day. We also have to feel so fortunate that we have the zechut to serve the Melech Malchei HaMelachim HaKadosh Baruch Hu . The sefer Mizmor L'Asaf writes, when a person enters the shul in the morning, he should be overcome with hakarat hatov that Hashem gave him the privilege of entering His home to come and speak to Him. The more we appreciate, the better our avodat Hashem will be, the happier we will be and the happier Hashem will be to give us even more.

The Anshei Knesset HaGedolah placed Aleinu LeShabe'ach into the Musaf Amidah of Rosh HaShanah, the very day when we crown HaShem as our King. There, it serves as the prelude to Malchuyot . As well, our Sages gave us the privilege of saying Aleinu at the end of every single tefillah, three times a day. If we would truly understand the treasure we have, being able to say Aleinu daily, we would approach it with tremendous joy and excitement. The Mishnah Berurah writes that one should recite Aleinu with awe and trepidation, because the malachim in shamayim listen as we say it, and the Shechinah is among them. When they hear us declaring Aleinu , they respond with the words אַשְׁרֵי הָעָם שֶׁכָּכָה לוֹ, אַשְׁרֵי הָעָם שֶׁה' אֱלֹקָיו . The Chida, in the name of Rav Hai Gaon, writes that one should recite Aleinu with the utmost kavannah, for it contains exalted and wondrous praises of HaShem. He adds that it should be said standing, even with a tallit over one's head. The Arizal teaches that Aleinu has the power to remove the negative angels who seek to block a person's prayers from ascending before HaShem. It begins with the words Aleinu le'shabe'ach la'Adon hakol —with those words we affirm that it is incumbent upon us to praise HaShem. Why specifically at the end of tefillah should we feel even more inclined to praise Him? Some explain: because HaShem has just given us the greatest gift. He allowed us to ask for all our needs, and He did so in a way that spares us from feeling like takers. In tefillah, we are credited with a mitzvah simply for fulfilling HaShem's command to pray. Even if no material blessing came from our prayers, the spiritual reward alone would be boundless. And yet, HaShem responds by providing our needs, as if we are somehow doing Him a "favor" by praying. Of course, He needs nothing from us. In truth, He is giving us everything, yet He makes us feel as if we are the ones giving to Him. For this, we should be overflowing with gratitude and praise. Then we declare: לתת גדולה ליוצר בראשית —"to give greatness to the Creator of the beginning." The Sefat Emet explains that Yotser Bereshit refers not only to HaShem as the Creator of the world, but as the One who continually pumps life and energy into all of creation. Every heartbeat, every breath, every moment of vitality flows from Him alone. Our task is to recognize this and live with that awareness. As we say during the Yamim Nora'im: וידע כל פעול כי אתה פעלתו —"And every being will know that You are its Maker." One of the reasons HaShem obligates us to make hishtadlut for our needs is to test whether we will believe that we are accomplishing with our own efforts, or whether we recognize that we are simply going through the motions while HaShem is doing everything. If we think that we actually change outcomes with our actions, then we have not yet passed the test. But if we believe that we are putting in effort only because HaShem commanded us to, and that the results will be whatever He wants, regardless of what we do, then we are succeeding. It appears to us that our hishtadlut causes results, and that is why it is so difficult to believe otherwise. If HaShem had not required us to make hishtadlut , it would be far easier to believe fully in His power and control. But now that we must make efforts, the challenge is great. We must not place too much emphasis on what doctors say, but only that we have fulfilled our obligation by going to them. We should not put too much emphasis on what kind of hishtadlut we do to earn parnasah, but simply that we did what was required for HaShem to send His blessing. HaShem is the Yotser Bereshit . He not only created the world, but He constantly pumps life and energy into everything, including us. For that, once again, we owe HaShem endless gratitude and praise. Let us learn the words of Aleinu properly and utilize the treasure that our rabbis gave us. If we can internalize its messages, we will walk out of every tefillah stronger in emunah, fortified with the clarity to recognize HaShem in everything that takes place.

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.

In Hebrew, בטח or בטוח – “sure” or “for sure” – are words we hear a lot on the Israeli streets, so we need to know how to use them properly. Guy does some excavation work so we can see where this root, בטח comes from. Hear the All-Hebrew Episode on Patreon   New Words and Expressions: “Israel betach be-elokim” – People of Israel have faith in God – ישראל בטח באלוקים Livto'ach be-mishehu – To trust in someone – לבטוח במישהו Batu'ach – Safe, secure – בטוח Ani margish batu'ach – I feel safe – אני מרגיש בטוח Batu'ach – For sure, sure thing – בטוח Betach she-agi'a – Sure I'll come – בטח שאגיע Bitu'ach – Insurance – ביטוח Levate'ach – To insure – לבטח Polisat bitu'ach – Insurance policy – פוליסת ביטוח Bitu'ach leumi – Social security – ביטוח לאומי “Bi-mdinat Israel kol talmid mevutach be-polisa shenikret polisat talmidim” – In the state of Israel every student is insured with a policy called student insurance policy – במדינת ישראל כל תלמיד מבוטח בפוליסה שנקראת פוליסת תלמידים “Hivtachtem yona, aleh shel zayit, hivtachtem shalom ba-bayit” – You promised a dove, an olive leaf, you promised peace at home – הבטחתם יונה, עלה של זית, הבטחתם שלום בבית Lehavti'ach – To promise – להבטיח Havtachot tsarich lekayem – One needs to keep promises – הבטחות צריך לקיים Bitachon – Security – ביטחון Ish bitachon – Security person – איש ביטחון Bitachon atsmi – Self confidence – ביטחון עצמי “Eich lechazek et ha-bitachon ha-atzmi” – How to strengthen self confidence – איך לחזק את הביטחון העצמי Misrad habitachon – Ministry of defence – משרד הביטחון Sherut ha-bitachon ha-klali – The Israeli internal security service – שירות הביטחון הכללי, שב”כ Betichoot – Safety – בטיחות Daf hanchayot ha-betichoot – The safety information card – דף הנחיות הבטיחות Betichoot ba-drachim – Road safety – בטיחות בדרכים Hagorat betichoot – Safety belt – חגורת בטיחות   Playlist and Clips: Kobi Peretz & Of Simches – Israel (lyrics) Regev Hod – Margish Batu'ach (lyrics) Mosh Ben-Ari – Betach She-Avo (lyrics) Insurance ad Bituach talmidim – Students insurance Lahakat Hel Hinuch – Horef 73 (lyrics) Bitachon atsmi – Self confidence Up airline – Safety instructions clip

Many communities have the minhag to blow the shofar every day in Elul. The purpose is to awaken us, to instill fear and trembling as the awesome day of Rosh HaShanah approaches. There is also the minhag to read the mizmor L'David Hashem Ori v'yishi . And in that mizmor, David HaMelech says: " מִמִּי אִירָא… אִם־תַּחֲנֶה עָלַי מַחֲנֶה לֹא־יִירָא לִבִּי ". "Whom shall I fear? … Though an army encamp against me, my heart shall not fear" (Tehillim 27:1–3). At first glance, this seems like a contradiction. On one hand, we sound the shofar to create fear. On the other hand, we recite words of Tehillim telling us there is nothing to fear. Rabbi Menashe Reizman pointed out another similar contradiction. In Parashat Shoftim, the Torah commands: " כִּי־תֵצֵא לַמִּלְחָמָה עַל־אֹיְבֶיךָ… לֹא תִירָא מֵהֶם כִּי ה׳ אֱלֹקיךָ עִמָּךְ " "When you go out to war against your enemy… you shall not fear them, for HaShem your G-d is with you" (Devarim 20:1). Even if they appear greater and stronger, we are told not to be afraid, because we have HaShem on our side and no one else has power. Yet immediately afterwards, the shoterim announce exemptions from battle: " מִי־הָאִישׁ אֲשֶׁר־בָּנָה בַיִת־חָדָשׁ וְלֹא חֲנָכוֹ… מִי־הָאִישׁ אֲשֶׁר־אֵרַשׂ אִשָּׁה וְלֹא לְקָחָהּ… פֶּן־יָמוּת בַּמִּלְחָמָה וְאִישׁ אַחֵר יַחְנְכֶנּוּ " "Who is the man who has built a new house and not inaugurated it… who is the man who has betrothed a woman and not taken her… lest he die in battle and another man take her" (Devarim 20:5–7). Again, it seems inconsistent. First we are told there is nothing to fear, and then the Torah acknowledges the possibility of death in battle. Rabbi Reizman brought the Chovot HaLevavot (Sha'ar HaBitachon, fourth condition), who explains that true bitachon requires a person to be fulfilling the responsibilities HaShem has placed upon him. We often ask HaShem to grant our requests, but at the same time, He too has requests from us — that we live according to the Torah and mitzvot. When we strive to do His will, then we can confidently place our trust in Him to help with our needs. If someone ignores HaShem's will completely, it shows he doesn't truly know who HaShem is — and without that recognition, he cannot have genuine bitachon . Rabbeinu Yonah does write that even a rasha who trusts in HaShem will be surrounded with chesed. But that refers to a sinner who now wants to improve, who expresses a desire to return. Even that thought of change allows him to rely on HaShem's kindness. But someone who has no care for HaShem's will cannot say he trusts Him, because he doesn't truly know Him. Sometimes, HaShem must make life uncomfortable to wake a person up, to bring him to fulfill the mission for which he was created. Now we can resolve the contradictions. It is true that one who goes to battle with full awareness of ein od milvado will not be harmed. But to reach that state of bitachon , he must first experience the right kind of fear — the fear that motivates him to return to HaShem and strengthen his connection. That is why the shoterim warned the soldiers: war is dangerous, people may die. These words were meant to shake them into teshuvah, to awaken them to HaShem. Once that awakening leads to closeness and true trust, then indeed there is nothing to fear. So too in Elul. First we blow the shofar — to arouse fear and awareness that Rosh HaShanah is coming. Then, after we are inspired to draw near to HaShem and commit to doing His will, we can place genuine bitachon in Him. At that stage, there is truly nothing to fear, for HaShem Himself is our salvation.

Non-Demanding Bitachon

In this episode I talk to writer Esther Kurtz about her journey through learning about Bitachon and how it transformed her life. We also talk about art and creativity and the need for those in Jewish life.Esther's podcast: https://open.spotify.com/show/4LK5oAMeb5FZ5yElHy6qCQ?si=uZTDWxwsSrmw_9fm5hqerQMy Shaar Habitachon podcast: https://open.spotify.com/show/4zQrc18261uZYieLlkARiY?si=BDCbPBX2S_SNdkQ-B9dhYAMy podcast with Yaakov: https://open.spotify.com/episode/6v8BbTI3lFm3VMB2cx4jHp?si=vflUvaLURDK_0koCiTG-vgDevora's Website: https://devorarhodescollection.com/Reach out: adeeperconversation@gmail.com

Non-Demanding Bitachon

Our job during these days of Elul is to figure out how we can improve inour avodat Hashem and then make concrete commitments on what exactly weare going to do about it. This is one of the ways in which we prepare for theawesome days of judgment ahead. When the evil inclination tries to dissuade usby saying "This is too difficult for you," or "People will laugh at you." Wemust remember, by improving in our avodat Hashem, weare only helping ourselves. Everyone has many needs that they ask of Hashem.Very often, the way He gives us what we need is through the mitzvahopportunities that He sends our way. If we become inspired to take on somethingnew, that inspiration is also m'et Hashem ת and we should not let it go without doingsomething about it first. A man, who we'll call Yehuda, told a story about what happened when hewas 27 years old. He was having a very hard time with shidduchim andcould have easily fallen into despair many times. One day, he traveled fromYerushalaim where he lived to Bne i Brak toattend the wedding of a friend who was younger than him. At 10:00, after he dancedwith the chatan, he left the wedding hall and headed for the closest bus stopto return home. He bumped into a high school friend who was coming out of abuilding nearby. They spoke for a few minutes at the entrance of that building.Turned out, this friend was there to attend a sheva berachot . As they were talking, someone came out of the building and told hisfriend to please go upstairs because they didn't even have 10 men for the sheva berachot yet and the mood was very blah. It was close to 10:15 and theyonly had six. The person then asked Yehuda if he would do a chesed andcome up as well. Although it was late and he had a long ride home, he felt badfor the chatan and kallah and he went up. The scene he saw lookedpathetic. It was a chatan and kallah sitting there with their mechutanim ,one grandfather and two boys in an uncomfortable silence. Eventually they didget a minyan . The boy who invited Yehuda up asked him to please startsinging. Again, feeling bad for the chatan and kallah , he startedsinging some songs and only a couple of people joined in with him. Then he wasasked to get up and speak. Yehuda said he never saw this chatan in hislife, how could he speak by his sheva berachot ? The other boytold him a few things about the chatan and then told Yehuda he would bedoing a great mitzvah. Yehuda was a good public speaker and, after a littlemore prodding, he agreed to speak. He delivered a beautiful devar Torah and spoke so nicely about the chatan , as if he knew him for years. Afterthe speech, the chatan was so moved, he got up and gave Yehuda a hug andkiss, thanking him for his kind words. Nobody else spoke that night besidesYehuda. During dessert, the man sitting next to Yehuda asked him some questionsabout himself and when that man discovered that Yehuda had no connection toeither the chatan or the kallah , he was so impressed with the chesed he just did. That man also came as a chesed , not knowing the chatan or the kallah . He suggested his niece as a shidduch and, a fewmonths later, Yehuda became engaged to her. He is now happily married withthree children. Hashem presented Yehuda with a big chesed opportunity. Evenagreeing to go up was difficult, but then being the only singer and speaker atan unknown place must have been extremely uncomfortable. That is where Hashemhad the path to his shidduch awaiting. The avodah at times may behard but, as always, according to the efforts are the rewards.

In this inspiring episode, Malkie Weiner shares her extraordinary life story: from her Catholic upbringing in Puerto Rico, to her family's unexpected spiritual search, their conversion to Judaism, and their eventual integration into the Hasidic community of Williamsburg. Malkie opens up about:  

In this world, there is so much more than meets the eye. Things may appear to be one way, when in fact they are completely the opposite. Nothing should be taken at face value. Hashem is very deep, the Torah is very deep, and we are charged to use all our wisdom to see through the surface and try to understand on deeper levels. In this week's parashah Ki Tetzeh , the Torah teaches us about the mitzvah of shiluach hakan — sending away the mother bird before taking the eggs. The Torah promises a reward: lema'an yitav lach veha'arachta yamim — "that it will be good for you and you will have long life." Yet the Gemara tells of a boy who listened to his father — a mitzvah that also promises long life — and went to perform shiluach hakan . Tragically, he fell off the ladder and died. Where was the long life that the Torah promised? Our rabbis teach that "long life" in these pesukim is not to be taken at face value. It refers to life in the World to Come. One day, Hashem will send the Mashiach to redeem us. At that time, techiyat hametim will begin. The righteous who passed away throughout the generations will come back to life to enjoy the world of Mashiach. This resurrection will take place over many years, and those who rise earlier will live longer lives in that future time. Beyond that, Hashem will create a new world — Olam Haba — where the pleasure will be eternal and unlimited. That is the true world that is kulo aruch — everlasting — and there the rewards for mitzvot will be paid in full. Every experience we encounter in this world can be viewed from different perspectives. We must train ourselves to view everything with an emunah perspective, trusting that Hashem is always doing the greatest kindness for us. A man from Bnei Brak told how his widowed aunt called him late one Friday afternoon. All her power had gone out. No lights, no hot plate, no air conditioning. She begged him to come quickly. After asking a few questions, he figured it was a blown fuse, but she had no idea where to find the fuse box. He told her he would be right over. He thanked Hashem that his family had the habit of being ready early for Shabbat. Since everything was prepared, he had time to leave and help. By then there were no taxis available, so he grabbed one of his children's bicycles and pedaled as fast as he could through the intense summer heat of Bnei Brak. He fixed the fuse, and all the electricity came back on. By the time he got home, there was no time to shower, though he was dripping in sweat. Shul was starting, so he went directly as he was. Entering Shabbat that way was unpleasant, but he accepted it as Hashem's will. Towards the end of that Shabbat, during seudah shelishit , the power in his own home suddenly went out. After Shabbat, he checked the panel and saw that water had seeped in and damaged the main fuse — the one controlling the oven, stove, fridge, and air conditioning. At that moment, he could have asked: "Where is the justice? I went out of my way to help a poor widow with her fuse box, and then my fuse box gets ruined?" But instead, he used his emunah perspective. He said: "Hashem, You are so kind. Really, this Shabbat we were meant to sit in the dark with no food and no air conditioning. But in Your mercy, You gave me the chance first to do a big chesed for someone else, and in that merit, You delayed our blackout until the very end of Shabbat." Everything that happens to us is chesed Hashem . It may not always seem that way, but with emunah , we can always view it that way. Shabbat Shalom.

We've said it before and we'll say it again. People sometimes ask why we share so many stories with happy endings and miraculous yeshu'ot. "It's not real life," they argue. "So many stories don't end with that glamorous ending. Why only highlight the miraculous?" Some even feel disheartened that others are receiving salvations while they themselves are still waiting. It is true — not every story ends the way we want. But every story does end the exact way it is supposed to. Knowing that HaShem is the One in charge of all outcomes should give us chizuk. Everything is always going according to plan. Nothing ever happens haphazardly. And when we do see HaShem's wondrous hand in someone else's story, it strengthens our emunah that He is running the world. Furthermore, one of the questions a person will be asked after 120 is: "Did you anticipate My salvation?" The simple meaning is whether we anticipated the coming of Mashiaḥ. But the Bet HaLevi explains there is also a personal dimension: did we anticipate HaShem's salvation in our own struggles? When a person sees story after story of HaShem bringing yeshu'ot in extraordinary ways, it should strengthen him to believe that he too can be helped. It should give him hope, and motivate him to pray harder, realizing that salvation is a reality. Believing in HaShem's abilities and control is a great avodah. It is incumbent upon us to do whatever we can to strengthen that belief. Hearing real-life stories of others who experienced salvation is one of the best ways to build that hope. And even if we don't receive the miraculous yeshu'ah we were hoping for, knowing that HaShem is with us every step of the way can itself give us tremendous chizuk. A man related that he woke up in the middle of the night, consumed with worry over his financial situation. Unable to sleep, he went downstairs to think. His wife runs a small daycare center, but the government had canceled the subsidies for the families who sent their children there. Most parents couldn't afford the full tuition, meaning she would lose a significant amount of income that year. On top of that, his father-in-law, who had been paying their mortgage until then, had fallen into debt and could no longer help. The pressure was crushing. Sitting at the kitchen table in the early hours of the morning, he noticed a Hashgachah Peratit pamphlet that had arrived four months earlier. He hadn't read it, but in that moment, desperate for chizuk, he opened it. The first story he read was about a man who owed 20,000 shekels to the electric company and how HaShem helped him pay it. That was the exact amount he himself owed. The story gave him such encouragement — if HaShem could help that man, He could surely help him too. The second story he read was about a sofer. He himself was a sofer by profession, and that too gave him strength. Then he came across a third story that stunned him. It was about a man whose father-in-law fell into debt and could no longer support him — and how HaShem had helped him through it. At that point, nothing in his bank account had changed. The bills were all still waiting. But suddenly, he felt as though a heavy stone had been lifted from his chest. In just half an hour of reading, he became a new person. His family didn't know it yet, but they had just received a different husband and father — happy, smiling, and unburdened. HaShem had given him exactly the chizuk he needed. Stories of hashgachah and yeshu'ot are not just inspiring — they are powerful tools to strengthen our emunah. They remind us that HaShem is always involved, that He can help us in an instant, and that even if the yeshu'ah doesn't come right away, it is without question for the best.

In the secular world, there's a saying: "Nice guys finish last." It means that in a competitive society, those who are kind, generous, and honest get taken advantage of, while the shrewd and aggressive people come out on top. But we do not live in a competitive world. We live in HaShem's world. And in His world, the "nice guys" finish first. We may not see how right away, but without a doubt, every act of kindness, every ounce of integrity, every moment of self-restraint is noticed, cherished, and rewarded by HaShem. A businessman once shared that he lost out on a very big deal because he refused to use dishonest tactics that were considered "standard practice" in his industry. His competitors laughed at him, saying, "See? Nice guys finish last." But years later, those very same competitors went bankrupt, tangled in endless lawsuits over their shady dealings. He, on the other hand, was blessed with steady success, peace of mind, and the respect of all who dealt with him. Looking back, he said: "The minute I walked away from dishonesty, I didn't lose a deal. I gained HaShem's partnership." HaShem's accounting is not like ours. Sometimes it looks like we're losing, but in truth we are setting ourselves up for blessings far greater than what we could have ever imagined. If someone chooses to be the "nice guy" — if he holds back his anger, forgives, lets another person go first, or does the right thing even though it costs him money — he becomes more beloved to HaShem and will surely gain from that. And HaShem's dividends in this world are not always in money. They can come as health, family harmony, or yeshu'ot in ways we could never anticipate. A man once told me he was listening to a class about someone who forgave a person who had wronged him — and immediately after, a relative of his was healed from a long illness. This listener thought of his own father, who was in the hospital and in desperate need of a yeshu'ah. He himself had been wronged and lost a tremendous amount of money, and he carried that resentment for many years. But in that moment, inspired by the story, he decided to let go. He picked up the phone, called the man who had wronged him, and made peace. He said it was one of the hardest things he ever did — but just a half hour later, his father woke up! Another man told me that a tenant of his left something valuable behind in the apartment he had rented. The next tenants found it, but when the previous tenants came to pick it up, they couldn't locate it — it seemed to have gone missing. The previous tenant told the landlord, "That's considered negligence, and they (the new tenants) should compensate me." Wanting to avoid machloket, the landlord called the current tenant and said he would personally pay the previous tenant and tell him it was from him. The current tenant replied, "No — I want to pay," and they actually went back and forth over who would have the zechut to pay in order to avoid machloket. Minutes later, someone called to say they had accidentally taken the item from the house and were already on their way to bring it back. The landlord said, "In the zechut of us trying to go over and above to avoid machloket, HaShem brought the item back." Another story: A man used to buy cars at auctions and resell them. Once, at an auction, there was an incredible deal. His friend and competitor was there too. Out of generosity, he offered the deal to his competitor. The competitor declined and insisted that he should take it. He bought the car, sold it for a major profit — and then, amazingly, the buyer sold it back to him at a lower price. He resold it again for an even larger profit. He said: "There was so much blessing in that car because I offered it to my competitor first." It is not always this obvious. In this world, it might look like the aggressive person wins. But such victories are fleeting. Wealth, power, and influence can vanish in an instant. What lasts forever are mitzvot, acts of kindness, and the emunah we show in HaShem. In HaShem's world, the "nice guys" don't just finish first — they never finish at all. Their reward lives on forever.

When a person faces a challenge — whether in health, parnasah, shidduchim, or family — of course tefillah is the first response. But sometimes, along with tefillah , a person needs additional zechuyot to open the gates of blessing. After all, the purpose of life is to reach our spiritual potential, and many times it is precisely life's challenges that bring us there. A man we'll call Avraham related that his business was extremely demanding. He was on the phone all day and constantly traveling. Slowly, he stopped praying daily with a minyan . At first, it was only Mincha that he prayed alone. Then it became Arbit as well. Finally, even Shaharit he was praying by himself. In the beginning he felt bad about it, but then he got used to it, and it became his new way of life. One day he closed on a huge business deal. He purchased an office building and paid for it with a mortgage-like loan. His plan was to rent out the offices, cover the mortgage from the rent, and keep the rest as profit. However, he was only able to rent out a few offices. Most of the building remained vacant, and the mortgage payments began draining his personal account. He was losing money every month and sinking into financial trouble. He prayed hard for Hashem's help, but no one responded to any of the advertisements he placed. Around this time, he met a friend who could see the pressure he was under. After hearing all the details, the friend told him he had an idea. He said: "In the sefer Ma'or VaShemesh there is a promise that whoever prays three times a day with a minyan will merit bountiful parnasah . Strengthen yourself in this area, and you will see a yeshu'ah ." Avraham replied that this was not simple for him. His schedule was already set, and it would be extremely difficult to change it around. He did try, but even with the knowledge that it would bring parnasah , he was unable to maintain it. Several months passed, and one summer day in July his friend reminded him that the yahrzeit of the Ma'or VaShemesh was approaching, and asked if he wanted to join him on a trip to Krakow to visit the kever . Avraham needed a salvation badly, so he agreed. He knew his friend would try to convince him to commit to praying with a minyan on the trip — and that's exactly what happened. Throughout the journey, his friend spoke only about this. At the end he told Avraham: "The parnasah will just be a side bonus. The real gain will be the serenity of tefillah , the connection with Hashem, and the constant reminder of your purpose in this world." By the time they arrived, Avraham was convinced. At the kever of the tzaddik, he accepted upon himself to pray all three tefillot every day with a minyan . He also prayed with great intensity that Hashem bless him with abundant parnasah . What happened next was astonishing. Before Avraham even left the cemetery, he received a phone call from a representative of a major company in the country. They were interested in renting out every available office in his building — for the next ten years!. A contract was drawn up and signed soon thereafter.. Avraham had made the best investment of his life: three tefillot a day with minyan . The financial salvation that followed was only the bonus. The true reward was that he reconnected with Hashem and grew immensely in his spiritual life. That, indeed, was the greatest deal he ever made.

Keep Hoping Forever

Keep Hoping Forever

Every good deed and every effort we make is recognized and cherished by Hashem. Sometimes He even shows us this so clearly that we cannot miss it. A story began over a year ago with two single girls who undertook to learn a sefer on emunah every night together as a zechut to get engaged. They finished the book, but nothing seemed to change. Instead of giving up, they began the next volume. This time, on the fortieth day of their reading, one of the girls started dating the boy who would eventually become her husband. On the very day they became engaged, the title of the lesson they were up to in the emunah book was "Yirmiyahu's Blessing." Amazingly, her c hatan's name was Yirmiyahu. They continued their nightly emunah learning even after the first girl was married. Recently, a year later, the second girl also got engaged. Incredibly, the night before her engagement, the lesson they learned mentioned a shul by name — "Yeshu'at Yaakov." The very next day she got engaged to a boy whose name was Yaakov Yeshu'a. Hashem made it so obvious to them that He valued their nightly learning. The salvation did not come immediately, but they persisted. Of course, the greatest gift they received was not only the engagement itself, but the emunah they gained through their dedication. Another story was told to me by a man named David. Last year, when it appeared that his father, Raymond, had only a few days to live, David wanted to bring him some joy. Since Raymond loved music, David arranged for a friend to bring an instrument to play for him. They could not find a singer, so the friend suggested playing recordings of Chazzan Moshe Dwek, whose voice matched beautifully with his instrument. Raymond enjoyed the music immensely. Sadly, he passed away a few days later. Afterward, someone pointed out an astonishing detail: years earlier, when Moshe Dwek himself was ill in the hospital, Raymond had been at his side, lifting his spirits and giving him c hizuk . Now, even after Moshe Dwek had passed away, Hashem arranged that his recordings would soothe Raymond in his final days — a beautiful circle of kindness repaid. There was also a man, Yehuda, who shared a remarkable story about someone in his community, whom we'll call Reuven. Reuven was in need of a yeshu'ah and was advised by a rabbi to make sure he always invited guests for Shabbat and Yom Tov meals. From that point on, he worked hard to ensure he always had guests. That year, just two days before Pesah, Yehuda received a call asking if he knew of anyone who could host new neighbors for the Seder. These neighbors were not religious and lived close by — if the host lived far, they might end up driving, which would be a tragedy on Yom Tov. Yehuda immediately thought of Reuven and called him. Reuven was thrilled — for the first time since he had started hosting, he had not been able to find guests. This was his chance. Even more remarkable, when Yehuda asked where he lived in relation to the new neighbors, Reuven answered that he was just two houses away. Hashem had arranged the perfect match: Reuven's desire to fulfill the mitzvah of hachnasat orchim was met by the need of the new neighbors. Every act, every mitzvah, every ounce of effort we put forth is treasured by Hashem. Sometimes He shows us directly just how much He values it — reminding us that nothing we do for Him ever goes unnoticed.

In this episode of Meaningful People, we sit down with Matty Stein as she shares her remarkable journey of growing up in a non-religious home, moving from place to place, and suddenly facing financial collapse that left her family homeless and living in dangerous neighborhoods. Through pain, confusion, and loss, Maddie discovered Judaism, community, and ultimately herself. Her story is raw, emotional, and deeply inspiring — a powerful reminder that even in the darkest moments, there is a path to strength, faith, and hope. You can follow Matty on Instagram: https://www.instagram.com/mattysteinspeaks/ This episode was made possible thanks to our sponsors: ► Meaningful Minute Plus On Meaningful Minute Plus: MM+ is where the full experience happens. Members get:

The King is in the Field

In this powerful interview, New York City Mayor Eric Adams opens up about his personal journey, his deep faith, and his commitment to protecting the Jewish community in New York and beyond. From his struggles growing up with undiagnosed dyslexia to his health transformation, Mayor Adams shares how resilience and spirituality have guided his life and leadership. We also discuss: His personal story of overcoming adversity and faith in God The rise of antisemitism post–October 7 and how NYC is responding His now-legendary speech declaring “We are not all right” The responsibility of young Jews to stand tall and fight hate Why this upcoming election is so critical for New York's future His visits to the Lubavitcher Rebbe's resting place and the spirituality that drives him Mayor Adams delivers a clear message: Jews should not live in fear — no more fleeing, this is the generation that must fight back. Watch until the end for an emotional story about how his words gave strength to Israeli soldiers preparing for battle. This episode was made possible thanks to our sponsors: ►Blooms Kosher   Bring you the best Kosher products worldwide.   https://bloomskosher.com   ______________________________________   ► PZ Deals - Download the app and never pay full price again! https://app.pz.deals/install/mpp _______________________________________   ► Colel Chabad Pushka App - The easiest way to give Tzedaka    https://pushka.cc/meaningful  _______________________________________   ► Lalechet     We're a team of kosher travel experts, here to carry you off to your dream destination swiftly, safely, and seamlessly in an experience you will forever cherish.    https://www.lalechet.com ___________________________________________   ►Rothenberg Law Firm   Personal Injury Law Firm For 50+ years!   Reach out Today for Free Case Evaluation   https://shorturl.at/JFKHH   ____________________________________ ► NRS Pay - Honest, clean credit card processing.   https://nrspay.com   _________________________________________ ► Town Appliance - Visit the website or message them on WhatsApp     https://www.townappliance.com     https://bit.ly/Townappliance_whatsapp ______________________________________ ► Meaningful Minute Plus Meaningful Minute is releasing its first-ever feature film: Homeless — a powerful story about exile, identity, and return.   https://plus.meaningfulminute.org/    ______________________________________   ► Faith It Till You Make It Join Rabbi Ari Bensoussan's course on Bitachon sponsored by Censible Marketing! Your guide to keeping your faith in today's complicated world! www.Meaningfulminute.org/censible    ____________________________________________________ ► Subscribe to our Podcast on Apple Podcasts or Spotify.     https://apple.co/2WALuE2  https://spoti.fi/39bNGnO Or wherever Podcasts are available!  

The Pasuk says in Parashat Re'eh: "וברכך ה' אלוקיך בכל אשר תעשה"-Hashem your G-d will bless you in everything you do. Our Rabbis learn from here our obligation to put in our Hishtadlut, our effort, to accomplish what we want. Along with this obligation comes a very big test that everyone faces on a daily basis- to be able to put in the effort, yet realize the whole time that Hashem is really the One getting everything done. Hashem wants the world to run בדרך הטבע , through nature, so in order to camouflage His presence, He makes it look like we are the ones accomplishing. But in truth, it is all Hashem. The Mesilat Yesharim calls our Hishtadlut a tax to pay. Once we have fulfilled the quota, Hashem sends His blessing down. Shlomo Hamelech summed it up in a Pasuk in Mishle: "סוס מוכן ליום מלחמה" We have to get the horse ready to go out and fight in battle. An army cannot go out to war expecting a miracle. Rabbenu Bachya says that if they do, they will lose. They have to make all of the necessary preparations to fight. But the Pasuk concludes: "לה' התשועה" The victory of the war is entirely in the hands of Hashem. The'בוטח בה- one who trusts in Hashem, knows that once he puts in his effort he can feel comfortable with the knowledge that he did his part. Then, whatever happens is the will of Hashem for his best. A person should never feel that his efforts were wasted , even if he didn't see his desired results. For example, a man worked on a sale for six weeks, and then it all fell through. His time was not wasted, he paid six weeks' worth of tax, and that opened the pipeline for Hashem to send blessing when He sees fit. If a person went to three doctors and didn't yet come up with a solution for his health issue, he didn't waste his time. He did his Hishtadlut, he paid his tax, and now he should feel great knowing that he did his part. If there is ever a situation where a reasonable Hishtadlut is not possible, then the person becomes exempt from Hishtadlut, and he can totally rely on Hashem. For example, if a person had an ailment, and tried one method to cure it, yet it didn't work, and then tried another, and a third, and still no results, and the doctors say that there is nothing else to try. At that moment, the person becomes exempt from Hishtadlut, and he can totally rely on Hashem for a cure. Rabbi Yechezkel Abramsky, זכר צדיק לברכה, used to tell over the following story which happened to him. He was taken to Siberia against his will along with a group of people. They were told to remove their shoes, their jackets and their shirts. They had to walk on snow and ice for miles. The Rabbi had a condition from a very young age that he was very sensitive to the cold, and he would frequently get sick from being exposed to even moderately cold temperatures. His mother, he recalls, used to send him to school in many layers of clothing to protect him. He still had this condition now, and he knew that many people had died in Siberia from being exposed to the frigid temperatures. On his first walk on the ice, he turned to Hashem and said, "The Gemara tells us: '-הכל בידי שמים חוץ מצינים ופחים"Everything is in the hands of Heaven except for cold and hot," which means that if a person goes outside in the winter without a jacket and gets sick, he brought that upon himself. Hashem commanded us to guard our health; we are not allowed to act recklessly. The Rabbi continued. "When I had extra layers and jackets I put them on to protect myself. But now, I don't have that ability, so I am exempt from that obligation. All that is left is the בידי שמים part. Now Hashem, it is only in Your hands. Please, save me from getting cold here." The Rabbi testified, that for over a year and a half in Siberia, he never felt cold even once. It is not the clothing that warms us up, it is Hashem. When we have the ability to help ourselves, we are obligated to. But when there is nothing for us to do, we can totally rely on Hashem. Those who are able to see through nature and recognize that everything is really Hashem, will not only pass this very big test, but they will reap the rewards both in this world and in the next.

In this emotional interview, Perla shares the heartbreaking story of the day her young daughter drowned and how that moment forever changed her life. Speaking with raw honesty, she opens up about the pain, the shock, and the unimaginable grief of losing a child. But her story is not just about tragedy, it is about resilience, healing, and the strength it takes to keep going. Through her journey, Perla offers powerful lessons on coping with loss, navigating life after tragedy, and finding hope in the darkest of times. This candid conversation is more than a personal account, it is a message every parent, guardian, and loved one needs to hear. From water safety awareness to the emotional reality of grief, Perla's words provide comfort, perspective, and a reminder to cherish every moment with those we love. If you or someone you know has experienced loss, this story may offer a sense of connection and understanding. Watch now for a moving, unforgettable reminder about the fragility of life and the strength of the human spirit. Today, Perla honors Moussia's memory through her children's book It's Not Over When We Say Goodbye and her work with Team Protect, raising awareness to help prevent similar tragedies.  

The Torah is the beginning of parashat Ekev promises the most beautiful rewards to those who adhere to the mitzvot . Rashi writes there that the Torah is speaking about the mitzvot that people trample upon and don't give enough respect to. Every mitzvah is such a treasure and, unfortunately, sometimes we take them for granted and don't treat them with the respect that is befitting them. Recently, a student of mine told me that he had allocated money for tzedaka and asked me if I could recommend a few people to give to. I thought of a friend of mine who is a mashgiach in a yeshiva in Israel and has a very large family. I knew he needed the help. I called to tell him of the money he was going to receive and he said, very excitedly, "Baruch Hashem, there's more to this story," which he proceeded to share with me. He said, like many others he is struggling with parnasa and on Shabbat Parashat Ekev , he read a story about a man who was also struggling with parnasa and he took upon himself to say Birkat HaMazon with kavana and very quickly his fortunes changed. My friend said to himself after reading that story, he had not been treating Birkat HaMazon the way it should be treated. He generally looks to avoid eating hamotzi and prefers mezonot instead. He felt like that was an insult to Birkat HaMazon . So from that day forward, he accepted upon himself not only to have more kavana when saying it, but to make sure to eat bread for breakfast every single day and have the zechut to say Birkat HaMazon . His wife is an excellent school teacher, but hasn't been able to find a job for the last three years, partly because schools generally want teachers there by 8:00 am, but because he has to be in yeshiva early, she has to send the little children off to school and can't start work until 9:00. Eight days after his kabbala , his wife received a phone call from a school asking if she would be willing to be their 5 th grade teacher for this year. This was on September 1, just days before school was starting. She told them she would love to but she wouldn't be able to get there until 9:00. Because they needed her so badly, they accepted her anyway. And just like that, after three long years, she had a great job. A few days after that is when I called him and told him out of nowhere he was getting thousands of dollars. That's when he told me about his kabbala to say Birkat HaMazon with kavana and to stop trampling on it and give it the respect it deserves. He added that last week his wife went to a resume specialist to see if she could somehow improve hers. The specialist told her she did it all wrong and would never get a job with that resume. She didn't even get a chance to fix it yet and, with the poor resume, she still got that job. Our mitzvot are wondrous. The more respect we treat them with, the more blessing we get in return.

In this deeply emotional and honest conversation, Rabbi Yoni Fischer opens up about his journey, the vision behind his yeshiva, and the importance of meeting people with compassion, not judgment. From navigating generational pain to cultivating emotional health in the Torah world, Rabbi Fischer shares his thoughts on healing, marriage, parenting, community, and connection—with wisdom, warmth, and humility. ► Meaningful Minute Plus Meaningful Minute released its first-ever feature film: Homeless — a powerful story about exile, identity, and return. https://plus.meaningfulminute.org/   This episode was made possible thanks to our sponsors: ►Blooms Kosher   Bring you the best Kosher products worldwide.   https://bloomskosher.com _______________________________________   ► Colel Chabad Pushka App - The easiest way to give Tzedaka   https://pushka.cc/meaningful    _______________________________________   ► Magen Fund Adopt an IDF soldier for $180 and support our chayalim with essential daily and spiritual items.   https://israelmagenfund.org/kits/   _______________________________________   ► Lalechet    We're a team of kosher travel experts, here to carry you off to your dream destination swiftly, safely, and seamlessly in an experience you will forever cherish.   https://www.lalechet.com ___________________________________________   ►Rothenberg Law Firm   Personal Injury Law Firm For 50+ years!   Reach out Today for Free Case Evaluation   https://shorturl.at/JFKHH   ____________________________________ ► NRS Pay - Honest, clean credit card processing.   https://nrspay.com   _________________________________________ ► Town Appliance - Visit the website or message them on WhatsApp     https://www.townappliance.com ______________________________________   ► Faith It Till You Make It Join Rabbi Ari Bensoussan's course on Bitachon sponsored by Censible Marketing! Your guide to keeping your faith in today's complicated world! www.Meaningfulminute.org/censible   ____________________________________________________ ► Subscribe to our Podcast on Apple Podcasts or Spotify.     https://apple.co/2WALuE2   https://spoti.fi/39bNGnO Or wherever Podcasts are available!   Editor: Sruly Saftlas