Podcasts about Chazal

There are times when we have a certain plan that we're excited to carry out. We picture exactly how things are going to unfold, and we feel that our plan is going to be the best possible outcome. But then, suddenly, something happens that throws everything off. The opportunity disappears, someone interrupts our plans, and naturally, we feel disappointed and frustrated. At those moments, we have to remember a fundamental principle of emunah. It is very possible that if we react the right way, we will gain far more than we ever could have had our original plan succeeded. What appears to be an obstacle may actually be Hashem redirecting us to something much greater. Rav Shmuel Tzvi Kovalsky made sure that every year on his father's yahrtzeit he would be the chazzan at the minyan. It was something that meant a great deal to him, and it was his way of bringing an aliyah to his father's neshamah. One year, while waiting for the next minyan, he noticed an elderly man who appeared to need help. Although he realized that if he helped that man, he might lose the opportunity to be the chazzan at the next minyan, he offered to help anyway, figuring he would wait for the following minyan. The man first asked him to help fold his tefillin. Afterwards, he asked if he could accompany him home. Rav Shmuel assumed it would take only a few minutes because he knew the man had lived nearby. However, the man explained that he had recently moved five blocks away and that the walk usually took him thirty minutes. Rav Shmuel became very concerned that he might miss every remaining minyan to be the chazzan. Nevertheless, he strengthened himself and continued doing the chesed. When they finally reached the building, the elderly man apologized and explained that the elevator was broken. He lived on the fourth floor and couldn't get up the stairs alone. Once again, Rav Shmuel strengthened himself and continued the chesed. He silently said, "Hashem, please let this chesed serve as an aliyah for my father's neshamah in case I'm not able to be the chazzan." He then helped the man all the way up the four flights of stairs. By the time he got back to shul, the final minyan had already started and someone else was the chazzan. Rav Shmuel was heartbroken, but that night his father appeared to him in a dream. "My son," he said, "every year you are the chazzan for me on my yahrtzeit, and I receive so much nachat ruach from it. But this year you gave me something much greater. The nachat ruach I received from your sacrificing something so important to help another Jew far surpassed what I would have received had you simply been the chazzan. You were willing to give up something so precious to you in order to help someone else. That brought me an immeasurably greater aliyah." Rav Shmuel thought he was losing his opportunity, but in reality, Hashem gave him something much more valuable. A woman related a similar experience. She recently attended the wedding of a close friend who had finally become engaged after many years. Everyone was dancing with tremendous joy when someone accidentally bumped into her very hard and knocked her sheitel off her head. The embarrassment was overwhelming. As she bent down to pick it up, she made a conscious decision. "I forgive the person who just did this. I have no anger toward her." She remembered what Chazal teach—that when a person experiences public embarrassment and accepts it without retaliation, it is an especially auspicious time for tefillah. Right then she prayed that her two closest friends, ages twenty-five and twenty-four, should both become engaged within the month. Amazingly, three weeks later the twenty-five-year-old became engaged, and on the very last day of that month, the twenty-four-year-old became engaged as well. This woman had gone to the wedding expecting nothing more than an enjoyable evening. Instead, Hashem placed before her an unexpected challenge. Had she become upset, the night would have ended with disappointment. Instead, she accepted the situation with emunah, transformed a painful moment into a powerful moment of tefillah, and merited to accomplish something far greater than she could have ever imagined. When our plans suddenly change, instead of asking, "Why did this happen?" we should ask, "What does Hashem want from me right now?" If we respond with emunah, we may discover that what seemed like an interruption was actually the greatest opportunity of all.

Spanish economist and former Member of the European Parliament, Luis Garicano, Ph.D., joins William Blair macro analyst Richard de Chazal to discuss why AI is more likely to reshape jobs than replace them outright, arguing that the most valuable work combines cognitive, relational, and physical tasks that remain difficult to automate. He also discusses the implications for productivity, investing, education, and economic growth in an AI-driven economy.

How do you mourn a Beis Hamikdash you never knew, in a generation that's watched Klal Yisrael return to Eretz Yisrael and rebuild a country? Rav Moshe Taragin returns to Shtark Tank to help us hold two truths at once: we are living through open miracles, and we are still so far from the finish line.Rav Taragin unpacks why every question in Jewish life now splits into "before October 7th" and "after," why Tisha B'Av doesn't require manufactured grief but honest yearning, and how looking at Chazal's account of the Churban Bayis Sheni (zealotry, internal division, over-reliance on foreign powers) maps uncomfortably well onto Israeli society today. He also addresses the tension around visiting Har Habayit as a means to an end versus an end in itself, and offers a clear-eyed, non-preachy take on Aliyah, achdut, and what it means to stay grounded when the news cycle wants you anxious and reactive.In this episode:Why October 7th changed the answer to nearly every question in Jewish lifeThe difference between authentic mourning (aveilus balev) and performing grief on cueThe machlokes over changing Nusach HaTefillah to reflect our current realityWhat the internal strife of the Second Beis Hamikdash teaches us about achdut todayThe danger of turning Har Habayit visits into a photo op or political statementWhy Aliyah advocacy can tip into preachiness, and how to hold the ideal without judging the complexity of other people's livesPractical advice for gaining perspective when you're drowning in headlinesRav Taragin's new sefer, Reclaiming Redemption, HaGeula Volume 2: Faith, Identity, Peoplehood, and the Storms of War, is out now.Check out https://www.mtaraginbooks.com/ You can also join Rav Taragin's Whatsapp Chizzuk Chat: https://chat.whatsapp.com/HAER24G31VpJZW5zEXROYH for daily chizuk

The Root Cause of the Churban Welcome to Daily Bitachon. Today, we are discussing the Churban Beit Hamikdash (the destruction of the Holy Temple). While the Gemara provides many different reasons and causes for this tragedy, there is one famous cause mentioned by the Prophet Yeshaya ( Yeshayahu ) that, at first glance, seems remarkably minute. Speaking in the name of God, the prophet states: "Yaan כי נגש העם הזה ( Because this nation has approached Me ), befiv uvisfatav kibduni ( with their mouths and their lips they have honored Me ), but libo rishak mimeni ( their heart is far away from Me ), ותהי יראתם אותי מצות אנשים מלמדה ( and their fear of Me is just a commandment of men learned by rote )." The prophet concludes that because of this mechanical, rote behavior, the Beit Hamikdash was destroyed. At first glance, this is difficult to comprehend. It seems incredibly harsh to destroy the Holy Temple simply because people are performing mitzvot out of habit. Even if it is a flaw, it hardly seems like a crime—let alone one warranting such a severe punishment. Nobody killed, nobody stole; they were actively serving God, they just lacked heart. It was what we call "lip service"—mouths and lips moving, but no heart behind them. The Death of a Nation To understand this connection, we have to look at how the Kuzari describes the Churban Beit Hamikdash . He explains that the destruction of the Temple was, in a sense, the death of the Jewish nation. When the Beit Hamikdash was destroyed, we essentially lost our collective soul. The Kuzari compares our ongoing exile to a buried body that slowly decomposes over time until only dust is left—which is the exact stage we find ourselves in today. We are like "corpse dust." It is a remnant that still originates from a living body—it contains traces of DNA and RNA, meaning it isn't a mere rock or a plant—but it is the leftover remains of a human being. Ultimately, however, it can be reconstituted. When a person dies, medical records might list the cause of death as heart failure, kidney failure, liver failure, or brain failure. The vital organs simply shut down. But suppose the root cause of all that organ failure was Hepatitis B. If you ask the ICU doctors why the patient died, they will list the organs that failed. But if you want to know what actually killed him, you might find out that weeks prior, he was sitting at a fair and someone sneezed near a cherry, contaminating it. The man ate the cherry, caught the virus, and slowly deteriorated. If you say, "Come on, cherries don't kill people," it sounds extreme and far-fetched—unless you understand how microscopic bacteria and viruses work. The same principle applies to the death of a nation. The ultimate catalyst is rarely something open, obvious, or dramatic. The final outcome is clear, but Chazal (our Sages) wanted to unearth the microscopic root cause. For instance, the Gemara notes elsewhere that the land was lost because the people did not recite Birkat HaTorah (the blessing over the Torah) before studying. That seems like a minute detail. It wasn't the immediate cause of death, but it was the microscopic beginning. That initial lack of respect for the Torah was the contamination that eventually grew into total system failure. A Fruit Peel Without the Fruit What exactly is so deeply flawed about lip service that it could trigger such a catastrophic downfall? In Shaar Cheshbon HaNefesh , the Chovot HaLevavot provides a famous mashal (parable). He explains that a prayer without heart is like a fruit peel without the fruit, or a body without a soul. A body without a soul is a corpse; a fruit peel without the fruit is an empty facade. The Parable of the Empty Fruit Imagine a man who wants to honor the king. He prepares a lavish bowl filled with the most exotic fruits imaginable: out-of-season watermelons, mangoes, pineapples, dragon fruit, and lychees. The king is incredibly excited. But when he cuts into the watermelon, it's completely hollow. He cuts open the mango, and it's empty. They are nothing but empty shells without any substance. The Chovot HaLevavot says that this is exactly what happens when we pray without heart. It is a shell. Our bodies are there, our lips are moving, and our frames are swaying, but we are not actually there. We have checked out, we are thinking about something else, and our minds are somewhere else entirely. This hollow performance isn't limited to prayer; it shows up across a whole host of areas. The Beis Halevi and the Chovot HaLevavot both note that the same thing happens with bitachon (trust in God). You can easily sing songs about bitachon , but have absolutely nothing shifting inside your heart. God wants the heart— Rachmana liba ba'ei . An external shell without internal devotion is worthless. The Already-Ground Flour Rav Shlomo Wolbe explains this concept using a well-known Gemara. The Sages tell us that when the enemy breached the walls and destroyed the Temple, a heavenly echo ( Bat Kol ) rang out and said: Kimcha techina tachanta — "You have ground flour that was already ground." The voice was telling the invaders, "Do not think you are the ones who destroyed the Beit Hamikdash. It was already destroyed." What does it mean that it was already destroyed? It means the Beit Hamikdash had already become an empty shell. The Shechinah (Divine Presence) had already departed; the building was just an edifice without a soul. And why did the soul of the Temple leave? Because the Jewish people were living without heart and soul. The physical state of the Beit Hamikdash simply mirrored the spiritual state of the nation. Practical Takeaway Being involved in mitzvot without heart is a profound danger. The Chovot HaLevavot dedicated his entire masterpiece, Duties of the Heart , to this single premise: we cannot suffice with just doing things mechanically; we must put our hearts into them. As we approach Tisha B'Av, we will be focusing heavily on this topic. If we want to know how to heal the Churban , it is wonderful to say we want to be vigilant against heart attacks and organ failure. But real vigilance means making sure our "cherries" are clean before we eat them. We have to work on these microscopic, early root causes—beginning with moving past rote behaviors and bringing our hearts back to our service of God.

Episode Notes Notes go hereRabbi Shulman explains why the Torah—after already giving the time and place—adds that Moshe spoke to Israel only *after* defeating Sichon and Og. Drawing on Chazal and Rabbi Tzadok, he presents Sichon and Og as spiritual forces of the יצר הרע that block a person's mind (preventing חשבון הנפש) and heart (hardening it like stone), making תוכחה unable to penetrate. The repeated emphasis on “בעבר הירדן” then becomes a conceptual map: the “east bank” represents מוחין (חכמה, בינה, דעת) that must be “brought down” into action as the nation enters Eretz Canaan. Outline: https://danielggordon.github.io/ateresami/devarim-struck-the-two-kings-20260717-030330-outline-20260717-030407.pdf

Hi,The 11th Pasuk in the parsha starts with Eicha, and is lained with the Eicha tune. Chazal say there are three Neviim who said Eicha, and they saw the Jewish people in three different states. Was Moshe deciding to delegate the judgments connected to the Churban? Was it a sign of a bad root?Have a good Shabbos

One of the great benefits of having emunah is the sense of calm that it brings when we realize that Hashem is guiding every step we take in life. People may think their future depends on the decisions they make, the people they meet, or the opportunities they find, but in truth, Hashem is arranging all of that. A person is always exactly where Hashem wants him to be. He meets the people Hashem wants him to meet. He lives in the house Hashem wants him to live in. He works at the job Hashem wants him to have. Even the unexpected detours and closed doors are guiding him to exactly where he is meant to be. A woman shared the following story. Her son was learning in a yeshivah in Lakewood. For years, it had been his dream to learn Torah in Eretz Yisrael. About a month earlier, however, he spoke with his Rosh Yeshivah, who told him that since he was learning so well, he should remain in America. They accepted the Rosh Yeshivah's decision and moved on. The young man was a Canadian citizen, and because his yeshivah did not provide the visa documentation he needed to remain in the United States, he had to return home to Toronto for a short time before attempting to reenter America. When he arrived back at the border, he was denied entry. He was devastated. The entire plan had suddenly collapsed. What would they do now? That very day happened to be the last day to submit an early application to the Mir Yeshivah in Yerushalayim. Although the young man still expected to return to America, he submitted the application anyway. The mother said she worked very hard to strengthen her emunah, constantly reminding herself that Hashem was in charge. After Shabbat, her son finally reached his Rosh Yeshivah and explained everything that had happened. This time, the Rosh Yeshivah gave him completely different guidance. "You should go learn in Eretz Yisrael." Within hours, he found an affordable flight leaving that very day, and all of a sudden he was on a plane heading to Eretz Yisrael, fulfilling the dream he had cherished for years. Looking back, they realized that the closed border had never been an obstacle. It was the very vehicle Hashem used to bring him exactly where he was meant to be. Chazal tell us, " רגלוהי דאיניש אינון ערבין ביה " —a person's feet are his guarantors. They carry him to the place where Hashem has decreed he needs to be. Sometimes we set out intending to go in one direction and end up somewhere entirely different. What seems like an unexpected turn is often Hashem gently directing our steps to the place where our mission awaits us. Every encounter is carefully orchestrated. Every opportunity is handpicked. Every delay has a purpose. Every person we meet is part of Hashem's perfect plan. We don't always understand why we are led down one path instead of another, but we can be certain that every detail has been arranged with precision. When we truly internalize this, life becomes so much calmer. Instead of constantly wondering, "What if I had made a different decision?" we can say, "Hashem placed me exactly where I need to be." Instead of regretting the opportunities we think we missed, we can appreciate the opportunities that Hashem arranged specifically for us to have. And instead of worrying about the future, we can continue forward with confidence, knowing that the One Who brought us to where we are today will continue leading us to every place we need to be tomorrow.

Rabbi Lawrence Hajioff takes us on a journey through the entire Jewish timeline, from Adam and Chava in Gan Eden to the destruction of the Beis Hamikdash, the long exile, and the prophecies surrounding the coming of Moshiach. Together with Nachi Gordon, they explore why history unfolds the way it does, what Chazal and the Nevi'im teach about the end of days, the role of Eretz Yisrael, and whether the events unfolding in today's world fit into a much larger picture.   They also tackle some of today's biggest questions: Is there a potential Moshiach alive in every generation? What does Judaism say about Iran, Gog and Magog, artificial intelligence, and the rapid changes shaping our future? Whether you're deeply familiar with these ideas or hearing them for the first time, this conversation challenges you to think differently about Jewish history, current events, and what our generation may be living through. Episode continue on Meaningful Minute Plus   This episode was made possible thanks to our sponsors:   ► 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://pushkapp.cc/meaningful   ____________________   ► Sofer.Ai   Sofer.ai is the AI platform built to unlock your Torah, combining powerful technology with the care Torah deserves.   Transcribe shiurim into clear text, generate summaries and outlines, and organize everything so it's searchable, printable, and never lost. With Maishiv, you can instantly find any idea across your entire collection.   Preserve your Torah. Access it anytime. https://go.sofer.ai/mp   ____________________   ► EL AL   From the Hebrew announcements to the Israeli atmosphere onboard, flying EL AL feels like Israel before you even land. With nonstop flights to Israel and Jewish comfort from takeoff to landing, there's nothing like hearing: "ברוכים הבאים לישראל."   Book your next flight with EL AL: https://www.elal.com/eng/usa?utm_source=meaningful&utm_medium=podcast&utm_campaign=gcny_incoming_usa&cid=s:el%7Cm:what%7Ccp:gcny%7Cct:incoming%7Cau:usa   ____________________   ► Ness Vacation Homes   EDEN GARDENS' LARGEST LUXURY HOME COLLECTION Handpicked, high-end homes available exclusively through Ness. OPTIONAL PROGRAM-LEVEL PESACH EXPERIENCE   Upgrade your stay with a complete A–Z Pesach setup, including kitchen preparation, catered meals, and fully arranged details by Glatt Gourmet. https://nessvacationhomes.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  

We spend a lot of time making different calculations. We think about what's going to bring us the greatest benefit, what's going to produce the best outcome, and what will help us accomplish the most. That's a good approach when it comes to our physical lives, but when it comes to avodat Hashem, there is a different rule. Our job is not to calculate what we think will accomplish the most. It is to do exactly what Hashem asks us to do and trust that His calculations are infinitely greater than ours. Rabbi Eliyahu Lopian brings out this lesson very clearly in the first of this week's two parashiyot. In Parashat Matot, Hashem tells Moshe Rabbeinu to go to war against Midyan, and immediately afterward he would leave this world. Rashi, quoting the Midrash, points out the greatness of Moshe Rabbeinu. Even though he knew that fulfilling this command would bring about his own death, he did not hesitate for a moment. He fulfilled Hashem's command with joy and without delay. Rabbi Lopian notes that we find what appears to be a different approach by Yehoshua bin Nun. Hashem also commanded Yehoshua to wage war and conquer Eretz Yisrael, and after that mission was complete, his life would come to an end. Chazal tell us that Yehoshua delayed the war, and as a result, he lost ten years of his life. Rabbi Lopian explains that Yehoshua had the best of intentions. He knew Moshe Rabbeinu's prophecy that after Moshe died, the Jewish people would eventually stray from the proper path. Yehoshua understood that as long as he remained alive, it was considered as if Moshe was still alive, because Chazal teach that as long as a student lives, it is as if his rebbe is still living. Indeed, the Jewish people remained loyal to Hashem throughout Yehoshua's lifetime, and only after he died did they begin serving avodah zarah. Yehoshua therefore made a calculation. If he delayed the war, he would live longer, and Klal Yisrael would remain on the proper path for a longer period of time. It seemed like a wonderful calculation. Moshe Rabbeinu could have made the very same calculation. He could have thought, "If I delay the war against Midyan and remain alive longer, I'll continue leading the Jewish people, and they too will remain on the proper path." But Moshe Rabbeinu did not make calculations. Hashem told him to do something, and he did it immediately. In the end, Yehoshua's calculation accomplished just the opposite of what he intended. Instead of gaining years, he lost ten years of his life, and consequently, the Jewish people strayed from the proper path earlier than they would have had he fulfilled Hashem's command immediately. Moshe Rabbeinu, on the other hand, only gained. Because he fulfilled Hashem's command without delay, the prophecy that the Jewish people would stray from the path was postponed until after Yehoshua's passing. Hashem fulfilled the prophetic words אחרי מותי כי השחת תשחיתון to mean not only after Moshe's death, but after the death of his faithful student as well. By trusting Hashem, Moshe accomplished far more than he ever could have by making his own calculations. Very often we also make calculations when it comes to Torah and mitzvot. We say, "I know I should give tzedakah, but first I want to become more financially secure." "I know I should spend more time learning Torah, but right now I need to build my career." "I know I should do this mitzvah, but maybe if I wait a little longer, it will work out better." Our job is not to calculate how Hashem's commands will produce the best results. Our job is to do what Hashem wants now. Hashem, Who sees the past, present, and future all at once, has already made every calculation. Living with emunah means recognizing that Hashem's calculations are infinitely greater than ours. If we do our job by fulfilling His will with joy and without delay, trusting that we only gain by listening to Him, then we will fulfill our mission in this world properly. Shabbat Shalom

Episode Notes Notes go hereRabbi Shulman addresses the apparent tension in the Torah's treatment of נדרים and שבועות: Chazal often criticize making vows, yet the Torah opens Parashat Matot with the laws of nedarim and even allows for their annulment. He explains (based on Rav Tzadok and the Zohar) that vows are spiritually valid only when a person's רצון is profoundly aligned with רצון ה׳—to the point of “זה הדבר,” where speech becomes a vehicle for דבר ה׳. Hatarat nedarim then functions as a corrective mechanism when vows emerge from confused or misguided רצון rather than authentic דבקות. Outline: https://danielggordon.github.io/ateresami/matos-speaking-a-vow-20260710-030333-outline-20260710-030404.pdf

Why does Sefer Bamidbar begin and end with a census? And why, in Parshas Pinchas, does the Torah surround each family name with a ה and a י?Rashi explains that the nations mocked Klal Yisrael and attacked the purity of their lineage. But was the Torah trying to convince the nations — or was Hashem speaking to us?In this shiur, delivered in Camp HASC, Rav Burg explores the deeper meaning of the second census, the true purpose of yichus, and why an attack on a person's past can become an attack on his identity. Through the words of Chazal about Dovid HaMelech's plea that the Rabbanan not define him by his lowest moment, we discover how deeply a person is shaped by the way he is seen.Before Klal Yisrael enters Eretz Yisrael, Hashem places His Name around every family and tells them: You are not defined by Egypt. You are not defined by mockery. Your identity comes from Me.

Un nouveau visage à la tête de la Mauritian Wildlife Foundation. Depuis le 1er juillet dernier, Vikash Tatayah est le nouveau Chief Executive Officer (CEO) de l'organisation de conservation. Il succède à Deborah de Chazal, qui tourne la page après près de vingt-six années passées à la direction de la fondation. Si elle quitte ses fonctions exécutives, elle continuera néanmoins de siéger au conseil d'administration afin d'assurer une transition en douceur. Pour Vikash Tatayah, cette nomination revêt une dimension toute particulière. Après plus de trente ans au sein de la Mauritian Wildlife Foundation, il affirme que cette organisation fait partie de son identité. Il dit aborder cette nouvelle mission avec humilité et détermination, tout en rendant hommage aux équipes qui œuvrent depuis des années pour la protection du patrimoine naturel mauricien. Face aux défis grandissants liés à la perte de biodiversité et aux changements environnementaux, le nouveau CEO assure que le cap reste le même. La fondation poursuivra ses programmes de conservation à Maurice, à Rodrigues et sur les îlots, tout en mettant en œuvre une vingtaine de projets et en déployant une nouvelle stratégie pour renforcer son impact au cours des prochaines années.

William Blair macro analyst Richard de Chazal discusses how the Iran conflict, AI-driven investment themes from William Blair's 46th Growth Stock Conference, persistent inflation pressures, and Kevin Warsh's early approach as Fed chair are shaping the macro outlook for the second half of 2026.

Chazal teach that in some ways Kalev was greater than Yehoshua. The Midrash says Yehoshua was chosen because he served Moshe more than anyone else, including setting up the benches and mats in the Bais Medrash. Why was that a zechus to become the next leader?Have a good Shabbos

The Rebbe addresses a question about the presence of the snake in Gan Eden, referencing explanations from Chazal and sources in Sanhedrin and Yoma. He encourages success in education and reminds to prepare students for Yud Shevat, the yahrzeit of the previous Rebbe. https://www.torahrecordings.com/rebbe/igroskodesh/012/005/4087

The Rebbe responds to news of an appointment as Dayan, emphasizing the great responsibility and merit of this sacred role. He highlights the importance of humility and G-dliness in judgment, drawing on teachings from Chazal about why the law follows Beis Hillel. https://www.torahrecordings.com/rebbe/igroskodesh/012/007/4235

At first glance, the Torah's mitzvos seem to fall into two distinct categories: those we understand and those that transcend human logic. Yet beneath every mitzvah lies the same truth—they are all expressions of Hashem's will. The differences between mitzvos exist only in how they are revealed in our world, but at their source they are all equally connected to the infinite Essence of Hashem. This is why Chazal teach us not to rank one mitzvah above another.The laws of tumah and taharah vividly illustrate this principle. Even a small, accidental, external contact with impurity affects the entire person. If such a seemingly minor negative act has such a complete spiritual impact, then certainly every positive mitzvah, no matter how “small” it appears, creates a complete bond with Hashem. Therefore, we should perform every mitzvah with equal passion and encourage every Jew to do even one simple mitzvah, knowing that every connection to Hashem is eternal and immeasurably precious.לקו״ש יג-א

Chazal tell us that those who rule over their Yetzer tell us the secret is to make a cheshbon. The Mesillas Yesharim expounds on the idea that this is the only way we can be successful, even if we do many things for our Avodas Hashem.Some thoughts from Rav Moshe Shternbach about the importance of cheshbon, and how we are judged and written every night.Have a good Shabbos

Teddy Berman grew up in the Syrian community in Flatbush, went to college, worked in finance — and then got the itch. Almost ten years of learning later, he's back in the driver's seat, building a family in Yerushalayim and trying to figure out what comes next.In this bonus episode, Teddy reaches out with the questions a lot of guys have but don't always get to ask directly: How do I balance parnasa with a serious morning seder? Is the dream of American hours realistic? Does it matter if I'm a working person or a mashpia by the bima? And how do I even figure out what I'm cut out for?We get into all of it — including the recruiter who laughed in my face, why Rav Yonasan Sacks's career advice puzzled me as a bochur in KBY, and why knowing yourself is the most underrated job search tool there is.Also: what Aliyah really means for your community, your nusach, and your kids — and why "choosing a box" might be the wrong frame entirely.If you're somewhere between the beis medrash and the boardroom, this one's for you.Topics covered:Hishtadlus, bitachon, and the Ramban on going to warAhavat melacha — what Chazal actually say about loving your workSoft skills vs. marketable skills: the honest breakdownUsing AI for career self-reflection (Teddy's been doing it)Building community in Eretz Yisrael as an Anglo olehDati Leumi vs. Haredi — more nuance than you think

In this week's parasha , Korach staged a rebellion against Moshe and Aharon, telling them that they took all the good positions in Klal Yisrael for themselves. Chazal tell us, Korach's actions were motivated by jealousy. He saw others around him being promoted to different positions and he didn't get any of them for himself. He convinced himself, and others, that his motives were purely l'shem Shamayim , but deep down it was all about his own honor. Sometimes, people feel bad about their positions in life. They look around at others and see that this person is the president of a shul and that person is the president of a school, this one runs his own business, that one heads his own chesed organization, and the list goes on. A person may feel, what am I worth? I don't do anything big. Nobody knows about me, I'm just an average, regular guy . If that person would instead think, it's okay, I don't need honor or recognition. I don't need to be famous. Then, his job would become very valuable – working on his middot and becoming humble is an extremely precious avodah . But, if his position leads him to feel worthless and all he does is crave honor and is jealous of everyone around him, then his misery will know no end and he will be seriously lacking in his avodat Hashem. What is the attitude he should have? The Dubno Maggid explained with a mashal . There was once a king who gave his slaves different fields of his to work on. To one of his slaves, he gave many fields to plow and to seed, etc. The other slave only got one field to work on. That slave went to the king to complain. He said, "Why do I only get one field while the other slave got so many?" The king replied, "What difference does it make to you how many fields you work on? Are they your fields? Less fields means less work. You both belong to me. You're complaining that you don't have to work as hard as your friend? Must be you're planning on taking things from the fields for yourself so you want more so you could steal more." This, says the Dubno Maggid, is what Moshe told Korach: If your motive in getting positions is to serve Hashem then it wouldn't bother you what you got. What difference would it make to you if that's what Hashem wants from you? Must be you want the position for yourself so you could take honor. This is what we have to internalize. People may feel inferior for not having lofty positions like others they know, but if they could internalize that we are all working for the same boss – He is the One who gives out positions like it says, והמתנשא לכל ראש. What difference does it make what position we get? If we are doing what our Master wants, we'll be considered a perfect worker. If anything, it's just the opposite: The less honor we get the more real our service is to Hashem. Everybody has a special job to do, to serve Hashem to the best of his ability in the circumstances Hashem puts him in. If he does his job with joy and humility, then he'll be rewarded the same as anyone else who did his job, whatever Hashem wanted that person to do. The job doesn't matter as much as doing whatever we are asked of correctly. Shabbat Shalom.

The basis for the upheaval of Korach and his assembly is quite unclear, and this is further complicated with Chazal's definition as an argument of "Korach and his assembly".

Why do Chazal connect the Parah Adumah, which purifies from tumas meis, to the sin of the Golden Calf?In this shiur, delivered in "Steve's", Rav Burg explore the Cheit HaEigel not simply as primitive idolatry, but as a deep human collapse in the face of absence, uncertainty, and death. When Moshe Rabbeinu disappeared, Klal Yisrael cried, “We do not know what happened to him.” Chazal tell us that the Satan showed them an image of Moshe's death. The Eigel was born from that terror: the desperate need to replace invisible relationship with something visible, tangible, controllable — and even valuable.Death confronts us with the same truth. The body remains, but the life is gone. The visible is still here, but the invisible presence has withdrawn. Tumas meis forces us to face the frightening reality that the deepest things in life cannot be held in our hands.That is where the Parah Adumah comes in. The “mother cow” cleans the mess of the calf by teaching us how to live with mystery without collapsing. As the ultimate chok, the Parah Adumah brings us back to the very place the Eigel tried to escape: humble surrender before the unknowable will of Hashem.Real taharah begins where human certainty ends.

The Rebbe clarifies that according to Chazal, women have a different count of limbs, and thus the custom is to write 'to all her limbs and 365 sinews.' However, if one is not particular about this, we are not particular either. https://www.torahrecordings.com/rebbe/igroskodesh/007/010/2174

In this powerful women's class, Rabbi Baruch Gartner explores Rebbe Nachman's profound teachings on Holy Wealth — the idea that every Jew is destined for wealth, honor, and influence, drawn from the same spiritual root as the soul. Drawing from Likutey Moharan and stories of great tzaddikim like Yosef HaTzadik and the Arizal, Rabbi Gartner explains how anger and frustration block divine abundance, while shalom bayis (peace in the home) and joyful mitzvos open the channels of blessing. He highlights the crucial role of women in supporting their husbands, improving communication, and transforming the home into a palace of holy wealth and inspiration. A must-listen for anyone seeking greater harmony, purpose, and abundance in marriage and life. “Honor your wife so that you will be wealthy” — Chazal

 Questions? Comments? We love feedback! Email us at info@baishavaad.org Rav Yosef Greenwald, Rav of K'hal Dexter ParkQuestion: A gift package of food is delivered to someone's office. Assuming it's for him, the person eats it. Afterwards, he discovers it was meant for the office next door. Does he have to pay for the food he ate?Answer: If it was an honest mistake that was no fault of his own, he is not liable as a mazik or a gazlan. However, he still is not fully exempt from liability.The Gemara discusses a case where someone inherits a barn full of cows from his father. He assumes all of the cows belonged to his father and he slaughters and eats one of them. Unbeknownst to him, that cow belonged to someone else and was only being kept in his father's barn.   The Gemara says that although the son is not a mazik, he is still liable because he derived enjoyment from someone else's property. He does not have to pay the full market value of the cow, but he has to pay the value of the pleasure he had. Chazal assessed this to be two-thirds of what the meat would have fetched in the market. So too, in this case the man who ate his neighbor's food would be liable to pay that basic amount. Question: Who does he have to pay that amount to? The man who the package was intended for or the one who sent the package? Answer: If it was a package that the office next door paid for, he would have to pay them. If they weren't paying for it, he would have to pay whoever did lay out the money for it. 

The story of the Mekoshesh is placed next to the parsha of Tzitzis to teach that Shabbos is as valuable as all the Mitzvos. Chazal tell us that the Mekoshesh had noble intentions, but he was still stoned to death for being Mechallel Shabbos. Some thoughts on the value of Shabbos and how seriously we must view it.Have a good Shabbos

Chazal teach that a person should not take leave of his friend through ordinary conversation, laughter, lightheadedness, or idle words, but through a dvar halacha because through that, “he remembers him.”Why are endings so spiritually powerful? Why does the Gemara specifically require halacha, not simply Torah? And why is the Gemara's example connected to Adam HaRishon, Bavel, and the palm trees of Babylonia?In this final shiur of the Tomer Devorah year, Rav Burg explores the inner meaning of goodbye. A goodbye is not merely the end of an encounter. It is a threshold, the delicate space between presence and absence, where memory is formed and meaning is encoded.When we part from another person, we can escape the vulnerability of the moment through joking, distraction, or empty chatter. Or we can leave them with something life-giving. A dvar halacha is Torah that becomes movement, a path forward. It says: I may be leaving, but I am not leaving you empty.Through the image of the palm tree, Chazal reveal the secret of healthy attachment: even when branches spread outward, there remains one heart. Even in Bavel, the place of exile, confusion, and fragmentation, there can still be inner unity.True connection does not create dependency. It helps another person internalize light, direction, and strength. And sometimes, the people we meet awaken Torah within us that we did not even know we were carrying.

Korach's claim that "everyone is holy" sounds noble, but Rabbi Asaf Aharon Prisman explores why Chazal saw it as spiritually lethal. Drawing from the Tolner Rebbe, he shows how Korach's vision of sameness attacked the very structure of creation itself.This week's Prism of Torah reveals how real unity comes not from erasing differences but from each person fulfilling their precise role, like instruments in a single symphony. Rabbi Prisman closes with a moving true story from the Gaza border about painted bomb shelters - and the power of individuality that saves lives.Listeners walk away seeing Shalom not as sameness, but as perfect harmony in difference.

Everyone comes into this world with a unique set of circumstances. Some people are blessed to grow up in homes filled with love, encouragement, and great role models. Others, however, face challenges right from the beginning. They grow up in difficult environments, experience hardships, and lack the opportunities that other people had. It's so easy for a person to look at his background and feel that he was placed at a disadvantage. He may think, "If only I had grown up differently, I would have been able to accomplish so much more." But that is not the way Hashem wants us to view it. Hashem does not judge people based on where they started. He judges them based on what they did with the circumstances He gave them. Every person is sent into the exact situation that he needs to fulfill his mission here. The challenges are not there to prevent him from succeeding. They are there to help him reach a level of greatness that could not have been achieved any other way. Imagine two people climbing a mountain. One begins halfway up while the other starts from the bottom. The one who started lower has a much harder climb. But when he reaches the top, his accomplishment is far greater because he had to overcome so much more to get there. The same is true in our spirituality. Someone who had to struggle against negative influences or painful experiences is not at a disadvantage. It's just the opposite. Every step forward in his life is worth so much more because of what it took to achieve it. So many of the greatest people who ever lived overcame tremendous obstacles. Their greatness was not despite their challenges; it was because of them. The very difficulties that could have been used as excuses became the tools through which they rose to the greatest heights. While it is true that some people begin life with very big disadvantages, our rabbis teach us that our circumstances do not determine our destiny. They merely determine the nature of our test. The Torah tells us about the Megadef, the blasphemer. Chazal explained that he was born into a very difficult situation. His father was an Egyptian and his mother was a yatzanit, someone who would speak to everyone in the marketplace, including men. He was not accepted by society. He never felt that he belonged anywhere. He hoped that at least when he came before Moshe Rabbeinu, he would finally be accepted. However, when the matter was brought before the Beit Din of Moshe, it was ruled that he would not be allowed to camp among Shevet Dan because the tribes followed the father, and his father was a goy. Therefore, he did not have a tribe. He left the Beit Din disappointed and rejected, and from there he deteriorated until eventually he blasphemed Hashem. Looking at his life, a person might say, "How could he not become bitter? Look at what he went through. Nobody wanted him. Nobody accepted him. Under his circumstances, it's understandable." However, perhaps one of the reasons the Torah records this incident is to teach us the opposite lesson. Although his circumstances were difficult, he still had a choice. His background only explained his struggle, but it did not excuse his actions. The Ishbitzer Rebbe contrasted the Megadef with David HaMelech. David also grew up feeling rejected. Chazal tell us that his own family did not recognize him. His father looked at him differently than all his other sons, and his brothers looked down upon him. Even when he rose to greatness, Shaul HaMelech tried to kill him. He was forced to run from place to place. Even after becoming king, his suffering did not end. His own son Avshalom rebelled against him and tried to kill him. David could have spent his life asking, "Hashem, why did You put me in such a world? Why am I facing so much rejection and pain?" But instead, whenever David faced hardship, he turned to Hashem. Whenever he felt alone, he picked up his kinor and sang songs to Hashem. While he was running for his life, he sang to Hashem. When he was betrayed, humiliated, and attacked, he sang to Hashem. Those songs became Sefer Tehillim. The very pain that could have destroyed him became the source of his greatness. The very hardships that could have filled him with bitterness became the inspiration for some of the most beautiful words in all of Tanach. The difference between the Megadef and David HaMelech was not their circumstances. Both experienced rejection. Both experienced pain. Both had reasons to feel hurt by the world around them. The difference was in the choice they made in response. One allowed his hardships to push him away from Hashem, while the other allowed his hardships to bring him closer to Hashem. Every person faces challenges that are unique to him. Some begin life with advantages, while others face obstacles that seem overwhelming. Our greatness will not be determined by where we started. It will be determined by what we did with what we were given. The more difficult the challenge, the greater is the potential for greatness. Someone who overcomes very big obstacles can reach heights that others may never attain. When a person refuses to use his background as an excuse and instead uses it as a springboard for growth, he transforms his struggles into achievements. Nobody chooses the circumstances into which he is born, but everyone can choose how he responds to them. And the choices we make can make all the difference between, chas v'shalom, becoming a Megadef or becoming someone like David HaMelech.

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

Why would Tzelafchad desecrate Shabbos for the sake of Heaven?Chazal reveal that the mekoshesh eitzim was not acting out of rebellion, but out of desperation. Klal Yisrael thought that after the decree not to enter Eretz Yisrael, perhaps they were no longer bound by mitzvos. Tzelafchad wanted to create a moment so shocking that it would force clarity.But that is exactly where the danger lies.Shabbos teaches us that the world does not need to be held together by our anxiety, our force, or our need for control. Public chillul Shabbos is compared to avodah zarah because it relocates power from Hashem to man. And tragically, in trying to protect Shabbos by forcing the issue, Tzelafchad cracked the very consciousness that Shabbos was meant to create.In his shiur, delivered in Sharfmans, Rav Burg explores the deep psychological message of the mekoshesh, the frightening words of Tosafos that had Klal Yisrael kept that second Shabbos no nation could ever have ruled over them, and the beautiful tikkun found in the daughters of Tzelafchad.A powerful shiur about Shabbos, anxiety, control, leadership, emunah, and learning how to care deeply without trying to control everything.

Shelach | The Children of Lot, The "Sin of the Spies" and Tish'a b'Av by Yitzchak Etshalom Why did Chazal anchor the tragic history of Tish'a b'Av in the events of this week's Parasha (Parashat Shelach)? Chazal famously anchor the tragedies of ט' באב in the "חטא המרגלים" - which was really the sin of those who were persuaded by the "תרים את הארץ" and wept "that night" and wanted to appoint a new leader to take them back to Egypt. How was this frightened and impulsive reaction a catalyst for the series of deliberate and horrific catastrophes that make up the history of Tish'a b'Av?

As geopolitical tensions persist and inflation concerns resurface, equity markets remain resilient while bond markets signal a more cautious outlook. Richard de Chazal unpacks what's driving this divergence, the durability of the U.S. consumer, and why quality may be coming back into focus.

Rabbi Shulman explains the well-known Chazal on the juxtaposition of *Sotah* and *Nazir*: seeing a *sotah* “in her disgrace” should motivate a person to abstain from wine. Beyond the simple concern of avoiding moral desensitization, he highlights a deeper link—both *sotah* and *nazir* are defined by hair: her hair is undone as shame, while his hair becomes *נזר אלוקיו* (a holy “crown”). The broader מוסר: when a person “sees” spiritual failure that truly registers, it is not enough to avoid the wrongdoing; one must actively elevate and sanctify that very area as a תיקון. Outline: https://danielggordon.github.io/ateresami/naso-see-something-do-something-20260529-031901-outline-20260529-031933.pdf

On this week's episode of Sense by Meg Faure we explore the fourth trimester with honesty, warmth, and practical wisdom. This conversation is proof that less is more, and your baby will thrive when parents feel genuinely supported. Meg Faure is joined by Tove de Chazal Gant, COO of Parent Sense and seasoned mum of three, who takes the hosting seat and asks the questions every new parent is actually thinking.The First Six Weeks: You Are Not FailingThe first six weeks are brutal. Meg says it plainly. Feeding cycles feel relentless, sleep is fractured, and the baby seems to do very little and yet everything at once. Just keeping your baby alive is ticking every single box. Nothing more is required.Milestones: Windows, Not DeadlinesMilestones happen across wide ranges of normal. One late milestone is not a red flag. What matters is the sequence and trajectory. Consistent delay across a developmental bucket, or a gut feeling that something is off, is when parents should seek support. The Parent Sense app lists milestones with ranges in the play section.Sensory Overload: The Times Square EffectA newborn goes from the perfectly regulated womb directly into overwhelming sensory input. Meg compares it to landing on Times Square after living on a quiet savannah. Signs of overload include looking away, falling asleep, grimacing, and inconsolable crying. Tove shares her daughter Nova's story: born six weeks premature, Nova's development stalled not from inability but from a noisy home environment. Turning off background noise made all the difference.Less Is More, and Your Baby Will ThriveThe heart of this episode. Less social pressure, less stimulation, less obligation. The only stimulation that genuinely matters is quiet eye contact, serve and return connection, and touch through massage, swaddling, and carrying. Your baby has 45 minutes of awake time between sleeps. Being alive in the world is enough.Regulating Yourself to Regulate Your BabyBabies cannot self-regulate. Parents must co-regulate. Meg offers two practical tools: square breathing (six seconds in, hold, out, hold, repeated three times) and using feeding as a mindfulness moment. Even five seconds of intentional presence at the start of a feed can shift your physiological state.Listen NowThis episode is essential for every parent in the fourth trimester. Meg Faure reminds us that less is more, and your baby will thrive in an environment of calm, connection, and realistic expectation. Download the Parent Sense app for daily guidance through every stage of your parenting journey.About Tove de Chazal GantTove de Chazal Gant is an entrepreneur, the COO of Parent Sense, and a mother of three. Having navigated the NICU and raising a child with a rare genetic condition, she brings profound personal insight and business-scaling expertise to her role. She also chairs Happy Heroes, a charity for children with additional needs. LinkedIn: linkedin.com/in/tove-de-chazal-gantConnect with Meg Faure Web: megfaure.com LinkedIn: linkedin.com/in/megfaure Parent Sense App: parentsense.app

Before Boaz meets Rus, before the story of David HaMelech begins, before the roots of Moshiach are planted, Megillas Rus pauses to tell us something that seems almost unnecessary:Boaz greeted his workers with the Name of Hashem.Why does that matter?Chazal reveal that this was not just good manners. It was one of three moments where Beis Din shel Mata acted, and Beis Din shel Maalah agreed. Something shifted below, and Heaven said yes.In this shiur, delivered in Ba'er Miriam, Rav Burh explores the deep connection between Kerias HaMegillah, greeting another Jew with Hashem's Name, and the takanah of maaser. All three reveal one central truth: Hashem does not want to overwhelm the world from Above. He wants us to make space for Him from below.Megillas Esther teaches us to find Hashem inside concealment. Boaz teaches us to find Hashem inside an ordinary human encounter. Maaser teaches us to bring Hashem into our possessions, systems, and responsibilities.Moshiach begins when the field is no longer just a field, workers are no longer just workers, and a poor outsider gathering forgotten grain is seen as carrying the presence of Hashem.Before redemption begins, someone has to learn how to say hello.

Rav Yosef celebrates Shavuos with a third-born calf and declares: “If not for this day, how many Yosefs would there be in the marketplace?”At first glance, it sounds like Rav Yosef is simply thanking Hashem that Torah made him into someone more than an average man in the street. But beneath the surface, Chazal are revealing something much deeper.Without Torah, a person can be pulled apart by the many voices inside of him — desire, fear, ego, insecurity, ambition, pain, approval, and instinct. Each one claims to be the real “I.” That is the inner marketplace.Matan Torah revealed that the world has an inner Cause, that Heaven and Earth are not separate realities, but expressions of one Divine truth. And once the world discovers its inner Cause, a person can discover his own inner center.In this shiur, delivered in Ba'er Miriam, Rav Burg explores the deeper meaning of Rav Yosef's calf, the power of “three,” the hidden formation of the self, and how Torah transforms the animal soul from a force of fragmentation into a partner in becoming whole.

Bitachon is more than a source of comfort — it is a way of seeing the world. It allows a person to face life with clarity instead of fear, confidence instead of anxiety, and a profound awareness that every moment is guided by Hashem. But genuine bitachon does not happen automatically. It must be cultivated, strengthened, and brought into the heart. Chazal and our great Torah leaders reveal a remarkable method for doing exactly that. The Talmud Yerushalmi, the Zohar, the Maharal, and many other sources teach that regularly reciting verses of trust in Hashem has the ability to reshape the way we think and feel. The Maharal writes that these pesukim carry extraordinary power, serving as a source of blessing, protection, and spiritual strength. In this inspiring Inside ArtScroll interview, Rabbi David Sutton discusses the timeless wisdom behind his second volume of, A Daily Dose of Pesukim of Bitachon. He explains how these carefully chosen pesukim can help us deepen our emunah, strengthen our relationship with Hashem, and approach life with greater peace and confidence. Filled with practical insight, Torah wisdom, and uplifting stories, this interview offers a meaningful glimpse into the transformative power of living with bitachon.

In this episode in the “From Binah to Daas” Series, I explore Shiras HaYam not merely as a historical song sung after the splitting of the sea, but as a daily framework for dismantling the illusion that the systems, pressures, and powers we encounter in life operate independently from Hashem. By walking line by line through Az Yashir, we uncover how the Torah trains us to reinterpret moments where reality appears closed, overwhelming, or fragmented, and how Kriyas Yam Suf becomes an ongoing internal experience that transforms intellectual belief into lived awareness. This episode is designed to help listeners deepen their perception of Divine unity, move through fear and uncertainty differently, and understand why Chazal placed Shiras HaYam at the climax of Pesukei D'Zimrah immediately before prayer.Join the Conversation! Be part of our growing community—join the Shema Podcast for the Perplexed WhatsApp group to share feedback, discuss episodes, and suggest future topics. Click here to sign up. 

As we get closer to Shavuot, part of our avodah in preparation is to fully appreciate the priceless gift of Torah that Hashem has given us. The Torah existed even before Hashem created the world. Chazal teach that the entire creation was contingent upon Am Yisrael accepting the Torah. It is Hashem's most treasured possession, and He yearns for us to learn it. Imagine a man telling his friend that he worked tirelessly for years writing a book that could guide people through life. He asks his friend, "Please read my book." Then imagine he sees that friend every day busy with countless other activities while the book remains untouched on the shelf. How painful that would be. Now imagine it is not merely a friend, but a father who invested his entire life, pouring all of his energy, wisdom, and heart into writing that book for his son. This father supports his son, cares for all of his needs, and asks for only one thing in return: "Please read the book I wrote for you." How hurtful it would be if the son never opened it. Hashem told us that the entire creation of the world was worthwhile for the Torah. He gives us every breath, every blessing, and every opportunity in life, and He asks us to learn the Torah that He wrote for us. The Gemara says that when a person leaves the Torah closed and occupies himself with other things when he could be learning, Hashem cries in Shamayim over it. On the other hand, imagine the joy and honor a father feels when his son studies his book carefully, lives his life according to its teachings, and tells others how magnificent his father's wisdom is. There is no greater honor. If we want to honor Hashem, we can show appreciation for the Torah He gave us. Every moment spent learning Torah is an expression of kavod Shamayim. If there is a shiur Torah taking place and only a few people attend, it is a dishonor to the Torah. But if someone says, "I know I'm tired and I would rather rest, but I'm going to get up and go learn so there will be more people honoring Hashem's Torah," he should realize that this itself is an extraordinary mitzvah. Honoring Hashem is unimaginably precious. I read a story about a man from Bnei Brak who we will call Aharon who went to a very early minyan on the morning of Sukkot. There was a very small crowd there, and before Keriat HaTorah, the gabbai began auctioning off the aliyot. Nobody was bidding. Aharon felt a sense of pain over the apparent lack of honor being shown to the Torah. So when the gabbai announced the opening price, Aharon raised the bid and purchased the third aliyah. When the next aliyah was auctioned, once again nobody responded, so Aharon raised the bid again and purchased that aliyah as well. When shelishi came around, Aharon took the aliyah for himself, and afterward they asked him whom he wanted to receive revi'i. Aharon looked around the shul and noticed a distinguished-looking man who made a fine impression on him, and he instructed the gabbai to give the aliyah to that individual. After tefillah, Aharon was preparing to leave when he suddenly felt a tap on his shoulder. It was the man who had received revi'i. The man introduced himself and asked Aharon why he chose him for the aliyah. Aharon replied simply, "You looked like a respectable person with yirat shamayim." The man then explained that he was from London and was extremely wealthy. "People honor me all the time," he said, "but only because of my money. This is the first time someone honored me simply for who I am, without expecting anything in return." Aharon answered that he was happy he had the opportunity to make another Jew feel good, and he began to leave. But the wealthy man stopped him and said, "Because you honored me, I want to repay you." Aharon politely refused, but the man insisted. "Tell me something you need, and I will help you." Aharon hesitated. Then he thought about the many gemachim and loans he would soon need in order to marry off his daughter. He said, "Honestly, anything you could contribute toward my daughter's wedding would help tremendously." The man asked him what the total expected cost would be. Aharon answered, "About one hundred thousand shekel." The man responded immediately, "No problem. Come to my apartment after Yom Tov and I'll give you a check." After Yom Tov, Aharon went to the address he had been given, and the man handed him a check for the entire amount. Aharon made a small monetary gesture simply to honor the Torah, and Hashem paid him back thousands of times over. Everything we do to honor the Torah—especially learning it—goes an extremely long way.

In this week's episode, we start properly examining R Menashe of Iliya's written works. We start by looking at his Sefer on Tanach, Binas HaMikra. We will be able to have a solid understanding of his attitude towards Chazal from this sefer. We also start looking at his first printed work, the Kuntress Pesher Davar. We examine who he is referring to when he divides the Rabbis into three groups. Which groups does he put together? What can we learn from this? Are the Kabbalists he refers to only the Chassidim? You can now help Rabbi Wittenstien  create new and original content via our non profit  'The Jewish History and Tanach Foundation'.  Your support and partnership is greatly appreciated. Zelle : jewishhistorytnchfoundation@gmail.com Credit Card : https://thechesedfund.com/thejewishhistoryandtanachfoundation/support-r-wittenstein-s-tanach-and-jewish-history-project The Jewish History and Tanach Foundation is a registered 501-3c.  EIN : 33-485 5627 Donor's Fund account number: 2642025 Nach Yomi: Join R' Wittenstein's Nach Yomi on WhatsApp. We learn a perek a day five days a week, with a nine minute shiur covering the key issues. Click here to join!  For tours, speaking engagements, or sponsorships contact us at jewishhistoryuncensored@gmail.com PRODUCED BY: CEDAR MEDIA STUDIOS

In this episode, Rabbi Yaakov Wolbe and I explore one of the deepest questions in Judaism: what is tefillah actually doing? If Hashem already knows everything, why do we need to ask? Does prayer change reality, change us, or both? We discuss why tefillah was built into creation itself, why structured prayer matters, how hishtadlus and bitachon fit together, and what it means when tefillos seem unanswered. If you've ever struggled to connect to davening or wanted a deeper understanding of what Chazal believed tefillah truly is, this conversation will fundamentally reshape how you think about prayer.Join the Conversation! Be part of our growing community—join the Shema Podcast for the Perplexed WhatsApp group to share feedback, discuss episodes, and suggest future topics. Click here to sign up.

War-driven energy shocks, sticky inflation, and an unusually split Fed are back at the center of the macro conversation. In this month's Monthly Macro, William Blair macro analyst Richard de Chazal assesses what those dynamics, and the growing influence of AI, mean for bonds, equities, and portfolio risk.

Why do we celebrate Lag Ba'Omer on a day born from tragedy?Chazal teach that Rabbi Akiva's students stopped dying on this day. But the Pri Chadash offers a piercing twist: they stopped dying because there was no one left.And yet the Torah didn't disappear.In this shiur, delivered to the Chizuk Mission, Rav Burg explains how from total devastation emerged five students who rebuilt the future of Torah.We dive into the deeper idea that even at the edge of complete collapse, what some describe as the “fiftieth level”, there remains an irreducible point that cannot be extinguished. A hidden spark. A place where Hashem is never absent.Lag Ba'Omer is not just a pause in tragedy.It is the revelation that even in the darkest place… something essential remains.And from that place, everything begins again.

The Torah says we start counting Sefirah from the day after Shabbos. Chazal said it means the day after Yom Tov, the Tzedokim said it means the Sunday after Pesach. Why did the Torah write it that way, and why did the Tzedokim hire false witnesses and the like to pick this specific battle?Have a good Shabbos 

The Torah tells us again and again that Hashem has separated us from the nations of the world to be His people. We have a different set of guidelines for how to live our lives, and we are meant to remain distinct, not influenced by foreign societies. At the end of Parashat Kedoshim, on the pasuk וָאַבְדִּל אֶתְכֶם מִן הָעַמִּים לִהְיוֹת לִי , Rashi brings from Chazal that Hashem says: when you separate yourselves from the nations, then you are Mine. We must recognize that we are a nation that is self-sufficient— הֶן עָם לְבָדָד יִשְׁכּוֹן וּבַגּוֹיִם לֹא יִתְחַשָּׁב . We do not need anyone's help in this world, because we have the One Who runs the world. Throughout history, we have often found ourselves surrounded by powerful nations, facing challenges that seemed impossible to overcome. Yet, time and again, we have seen that our survival, our success, and our redemption did not come from alliances or from human strength. They came only from Hashem. One of the criteria necessary to receive our final redemption is to know with clarity: אין לנו להישען אלא על אבינו שבשמים . We do not rely on any human being for help—only on Hashem. When a person feels that he needs a certain individual or a certain country to help him, he is lacking in this belief. History has shown us this lesson repeatedly. The Jewish people once lived in Egypt under the leadership of Yosef, who saved the entire country from famine and made it the wealthiest empire in the world. Pharaoh owed everything to him. And yet, the Torah tells us: ויקם מלך חדש אשר לא ידע את יוסף . A new king arose who forgot Yosef, and the slavery began. The same pattern repeated itself in Spain. Initially, the country was struggling, and the Jews helped elevate it with their wisdom and wealth, until that era became known as the Golden Age of Spain. The great Rabbi Yitchak Abarbanel served as Minister of Finance. The Jews were deeply connected and highly respected. Yet suddenly, everything turned. A new leadership arose that did not know Don Isaac Abarbanel, and on Tisha B'Av in 1492, a decree was issued: either renounce Judaism or be exiled. They expelled the Jews and confiscated their wealth. All of their connections did not help them in the slightest. Centuries later, the same thing happened in Germany. Jews were leaders in banking and deeply integrated into society. They felt secure and established—but that did not protect them when everything changed. It is true that Hashem sometimes uses messengers to help us. But we must remember that this is all they are—messengers. If a person feels that he needs a specific individual in order to succeed, then he is placing his reliance in the wrong place. When someone says, "We must accomplish as much as possible while this leader is still in power, or else we will be in trouble," that is placing trust in a human being. Hashem alone takes care of us. He can use whoever He wants as His messenger, or He can accomplish everything without any intermediary. We must never feel dependent on any person. We are a nation unto ourselves. ה׳ אִישׁ מִלְחָמָה , and אֵלֶּה בָרֶכֶב וְאֵלֶּה בַסּוּסִים וַאֲנַחְנוּ בְּשֵׁם ה׳ אֱלֹקֵינוּ נַזְכִּיר . How fortunate we are to have Hashem with us. We are on the winning side. We know the future. We know the glory that awaits us. Our task is to do our part and to feel that we already have everything we need, because we have HaKadosh Baruch Hu. He is our Savior. He is our King. He is our Father. The more we rely on Him, the closer we come to bringing the Geulah.

How fortunate we are to be the children of Hashem. He is there to help us twenty-four hours a day, seven days a week, and He loves each and every one of us more than a parent could ever love a child. We should feel proud to merit being the ones who follow His Torah. The pasuk says: כִּי הִיא חָכְמַתְכֶם וּבִינַתְכֶם לְעֵינֵי הָעַמִּים . When we live our lives according to the Torah, we are showing the world what true wisdom is. The Torah makes us a nation of kings and queens, and it is our greatest privilege to serve Hashem. Therefore, we should never be embarrassed to follow any mitzvah. If a gentile buyer asks a person to go to a non-kosher establishment, he should not say, "I'm not in the mood for that kind of food right now." Rather, he should say, "I'm sure the food is great, but my religion only permits me to eat in kosher establishments." If an executive asks for a meeting at a time that would cause a person to miss his set time for learning Torah, he should not be embarrassed to say, "I set aside time every day to learn and cannot miss it." All success comes from Hashem, and when we stand up for His honor and follow His Torah, He sends His blessings. The pessukim tell us about Daniel, who was taken as a young man to serve in the palace of Nebuchadnezzar. An official in charge told him he had to eat the finest foods from the royal table—rich meat and wine—so that he would appear strong and refined for service. Daniel said he wanted only grains and water, for kashrut reasons. The official explained that he would get in trouble if Daniel did not look robust like the other servants. Daniel suggested a ten-day test: give him grains and water and compare him to the others. At the end of the ten days, Daniel looked healthier, stronger, and more vibrant than the servants who ate the king's finest delicacies. Health and appearance come from Hashem, and He is the only One who needs to be impressed. Chazal tell us that because Daniel kept kashrut under duress, he merited protection later, even when he was thrown into the lion's den. Anyone who knows who the real Boss is will never compromise any level of Torah for any reason, especially in business. On the contrary, he will keep Torah even more carefully, knowing that success comes only from Hashem. Once a year, the largest retailer in the world, Walmart, holds a massive gathering for its top 1,500 suppliers, including Apple, General Mills, Frito-Lay, Procter & Gamble, and many more. They give awards for the best suppliers in each category, culminating in the Vendor of the Year award. At the last gathering, there were many Jews in attendance but an overwhelming majority of gentiles. The top award went to a religious Jew who keeps all halachot meticulously. On stage were many executives, including women, who normally extend their hands to congratulate winners—but in this case, they were instructed by the executive vice president to respect his religion and not do so. When he spoke, he did not praise his product or his skill. Instead, he said, "I attribute all of our company's success to the One Above." Later, other gentile vendors expressed how impressed they were that he publicly recognized G-d. This man does not own a smartphone. He appeared on that stage with a full Omer beard and does not compromise his Torah learning for work. Over the decades, many people have felt pressure to compromise standards to impress companies like Walmart—but this is unnecessary. Companies will respect Torah principles. In this instance, Walmart was more concerned with respecting his religion than he was with impressing them. All success comes from Hashem. If we are proud to be His people, we should also be proud to follow His Torah. True success comes not from pleasing people, but from standing strong in Hashem's Torah—He will make all things prosper.

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

During these days of sefirat ha'omer , we are supposed tobe working hard on improving our mitzvot ben adam l'chavero . Chazal tell us shalom is so great that Hashem allows His sacred Name to be erased justto help bring peace between husband and wife. Bringing peace between people isthe vehicle that is going to bring the Shechina out of it's long exile. Chazal also say there is no vessel that can hold beracha other than shalom. Itis incumbent upon us to be mivakesh shalom. We have to humble ourselvesand forgive people, and humble ourselves and treat people with respect. Shalomopens all the gates of beracha . Rabbi Yaakov Shaish told a story which I most probably have toldonce before because I recognized it when I heard it, but hearing it againinspired me, so it can't hurt to repeat. It began when a representative from acertain yeshiva in Israel came to Montreal to collect. Every year this Rabbimade his regular stops and collected enough for the yeshiva to operate. Oneyear in Montreal at a wealthy man's home, he noticed the man looking verydepressed. He inquired about it and then the man broke down saying, "Lookaround, I have the most beautiful home but it's empty because Hashem did notbless us with children." The Rabbi started telling the man about differentorganizations that help with fertility. And then the man interrupted himsaying, "Rabbi, you don't understand. The doctors told us there is nothingwrong with me and there is nothing wrong with my wife. I'm pretty sure I knowwhy this is happening to us. When I was in yeshiva in Israel one year on Purim,I was a little drunk and I started humiliating one of my friends there. I wenton and on until that boy was too embarrassed, he couldn't even show his facethere. Later on I begged for forgiveness, but he adamantly refused. I have beentrying year after year, but this person, who is now a man, refuses to even talkto me". The Rabbi asked for this person's information and said he would try tobring about shalom between them. When the Rabbi got back to Israel, he went to that man's house.The moment he mentioned the reason for his visit, the man politely asked him toleave his home. The Rabbi said, "Please, this man regrets what he did, he issuffering now. He has no children and he desperately wants you to forgive him." The man said, "I hope he never has children! Please leave." As the Rabbi was walking out, he said "please allow me to tellyou just one more thing. I know that after 120 you are going to face theHeavenly Court and at that time, any humiliation you ever went through willappear totally insignificant, it will not bother you in the slightest bit.Hashem is going to tell you, There was a Jew in Canada who desperatelywanted to have children and grandchildren and great-grandchildren and he wasbegging you to help him. It was your hakpada that prevented all of thoseneshamot to enter into the world in his family. And when you're there, Iknow you're going to regret not forgiving him. But, it's never too late. Now,you still have a chance to do it." The man was silent and he asked the Rabbi to give him a minuteto think. Fifteen minutes later he said, "Okay, I forgive him." The Rabbi said, "No, that's not enough, you have to tell him.Can I get him on the phone?" He said, "Okay." The Rabbi dialed the number and then told thewealthy man he was there with his friend and he was ready to forgive him. Theman took the phone and he said, "I don't want to talk to you, but I want totell you that I forgive you." The wealthy man from Canada immediately beganapologizing and expressing his remorse again and again. Then he asked if hecould please give him a beracha to have children. At first this man saidno way, but then the wealthy man began crying and begging. Finally the managreed and he said, "May it be Hashem's will that you have children." By the end of that year, this man was holding his first child.There is nothing in the world that can hold blessing like shalom.

The pasuk says that the Jewish people cried out to Hashem in tefillah during their harsh slavery in Mitzrayim, and Hashem heard their tefillot and remembered the treaty He made with Avraham, Yitzchak, and Yaakov, and then He redeemed them. Although Chazal tell us many reasons for what brought about the ge'ulah from Mitzrayim—such as the emunah that they had in Hashem, the merit of the righteous women, the fact that they stayed separate in name, language, and dress, that they remained morally pure, and that they did not speak lashon hara—it seems from the pasuk that the final catalyst to bring the ge'ulah was their prayers. It is brought down in the sefer Chafetz Chaim al HaTorah that toward the end of the Chafetz Chaim's life, at a seudah shelishit on Parashat Shemot in front of many gedolim, the Rav said, "that it is known the Jewish people were finally redeemed from Mitzrayim because of their tefillot. And we have a tradition from the Navi Micha that our future redemption will be just like the one from Mitzrayim, as it says: כִּימֵי צֵאתְךָ מֵאֶרֶץ מִצְרַיִם אַרְאֶנּוּ נִפְלָאוֹת In Mitzrayim, everything was ready for the ge'ulah to happen. Moshe Rabbeinu was already born, and everything was in place. Yet it appears from the pesukim that without tefillah, they would not have been redeemed. All Hashem was waiting for was His children to cry out to Him that they wanted to be redeemed. For our ge'ulah, which we hope will come very soon, our tefillot are essential to bring it about. It could be that everything is ready, and all that is necessary is our tefillot to finish it off. Therefore, I am going to travel to the Gadol Hador, Rav Chaim Ozer, and ask him to tell Klal Yisrael to strengthen themselves in prayer for the ge'ulah, and then we will finally be zoche to be redeemed from this long and bitter exile." After seudah shelishit, the Chafetz Chaim told the chazan in the shul to go a little quicker so he could leave to go see Rav Chaim Ozer. In the end, the Chafetz Chaim's family convinced him not to travel due to the life danger it would pose at his advanced age. So the Chafetz Chaim told someone to send a message to Rav Shimon Shkop to tell him to go instead. However, due to technical difficulties, that did not happen either. After the Chafetz Chaim found out that nobody went to Rav Chaim Ozer, he said, "We just missed an opportune time for the ge'ulah." The message of the Chafetz Chaim at that time is actually a Midrash in Shemot Rabbah, which quotes Hashem as saying that when the Jewish people cry out to Me, their salvation will come. That is what happened by the burning bush, that is what happened during the days of Gidon, and that is what will happen for the final ge'ulah to take place. We are still in the month of Nisan, which Chazal tell us is a very opportune time for ge'ulah. There are major things going on in the world at large, with a focus on Eretz Yisrael. Who knows what kind of opportunity we have at this time. It is incumbent upon all of us to strengthen ourselves and pray for the ge'ulah shelemah. We put so much emphasis on praying for things that we need—like parnassah, refuah, and shidduchim. We cry and beg Hashem for salvations, but we must not put any less effort into praying for the ge'ulah shelemah. It is going to be our prayers that will produce the moment that all of Klal Yisrael has been anticipating since the beginning of time. The Mashiach may very well be here and waiting. It is up to us to make it happen. Let us put more focus in the Amidah on the berachot that have to do with the ge'ulah, and be'ezrat Hashem, Hashem will hear His children crying out to Him and give us the Mashiach Tzidkeinu b'karov. Amen