Jewish sages of the Mishna, Tosefta and Talmud eras
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Reb Joey explores the mystery of the rishimu—the trace of Divine light that remains even after the light itself seems to disappear. Drawing on the language of tzimtzum, Chazal, and the teachings of the tzaddikim, we discover that absence is never truly empty: the very experience of longing, distance, and searching can itself reveal the presence that appears to be hidden.Support Reb Joey's Torah: https://inwardtorah.org/support
The Shomer Emunim writes in his ma'amar on hashgacha peratit ( perek 6), any suffering that a person bears in this world, especially if he believes that it's coming from Hashem and doesn't question Him, then it will cleanse him from endless potential suffering in the Next World. If a person was able to see what he was gaining through each suffering in this world, he would dance with the greatest joy, realizing the unbelievable kindness that Hashem is bestowing upon him. The greatest gains from any affliction come about if the person accepts it with love. Fortunate is the person who accepts his suffering with love. Aside for the tremendous benefit it brings him, the Gemara in Ta'anit says, it is so powerful, it brings about salvations to the entire world. The Shomer Emunim writes further, if a person gets even a small affliction and instead of attributing it to happenstance, he recognizes it was from Hashem and he says, "I deserve this because of my sins," and he asks Hashem to be forgiven, that would bring him forgiveness for all of the blemishes he created in the Upper Worlds, and all the judgments would then become sweetened for him and it will be considered as if he received much more suffering than he actually did. The angel that used to learn Torah with the Bet Yosef told him, on one occasion, the reason why his wife wasn't having children. It had something to do with her neshama having a male element to it. But then he was told, because she went through certain sufferings and she accepted them happily, that made her soul so pure. Through that, she was zocheh to have children. A man once came to the Steipler Rebbe in need of chizuk due to all the problems he was experiencing. The Steipler told him not to dwell too much on the problems of this world. He went on to tell that man about all the problems he had. He said if he would have paid attention to all of his suffering, he would have remained an am ha'aretz , not learning even one page of Gemara . He said some of his problems were so great they could have been distributed to a hundred people and there would have been enough for all of them. Yet, because of his emunah, he knew all of his problems were sent by his loving Father Hashem, for his benefit, and that enabled him to move on each time with happiness. He grew in Torah, amidst the suffering, until he became the Gadol Hador. If people keep saying they are waiting for this problem to end, for that issue to become easier, they will be forfeiting their greatest opportunities for spiritual growth. We do hope the problems will become easier and go away, but in the meantime, if we persevere and continue fulfilling our roles as ovdei Hashem happily, we could reach the greatest heights. There are also great segulot involved in a person accepting what is happening to him with love. It brings about Heavenly mercy, it makes a person more fit for salvation, and most importantly, it purifies him and brings him to great spiritual levels. Chazal tell us, if Iyov wouldn't have complained about his suffering, he would have risen to the level of our holy Avot, Avraham, Yitzchak and Yaakov. This is the awesome value of not complaining, and rather accepting that whatever is happening is happening because of Hashem and it is for our best. If when a person is going through troubles, he is able to continue on living happily and serving Hashem to the best of his ability, his rewards will be endless.
There is no one who doesn't need chizuk in emunah, from the greatest rabbis to the common layman, no exceptions. Gedolei HaDor of yesteryear have testified themselves that on days they did not work on their emunah, it was automatically weaker. We see things take place in this world which threaten to damage our emunah. Tzaddikim experiencing hardships and tragedies, the best girls having so many struggles in shidduchim, and the list goes on. There are so many things we don't understand and it leads people to doubt their emunah. We must constantly strengthen ourselves by filling our minds with what Chazal teach us and with what the Torah says about Hashem. The pasuk says,ומחה ה' אלוקים דמעה מעל כל פנים – in the future, Hashem is going to come and personally wipe away the tears of all those people who had sorrow in their lives. At that time, Hashem is going to give a class and explain to everyone how everything they ever experienced was only resulting from Hashem's complete love and mercy upon them. Things that made no sense will suddenly make perfect sense. Questions which people carried around for years will no longer be questions. Everything will be so clear and then, we'll be able to live in complete bliss. But until then, we have a great opportunity to believe in Hashem's goodness, although it is not always clear. The pasuk says about Hashem, He is ריעך וריע אביך – He is your friend and the friend of your father's. Hashem is our greatest friend in the world. There is no one who loves us more than Him. There is no one who cares about us as much as Him. There is no one who takes care of us as much as Him.בנים אתם לה' אלוקיך – Hashem calls us his children. Just like when a parent buys a present for his child he is so excited to give it to him and see the big smile on his face, every time Hashem gives us a blessing, it says באור פניך נתת לנו – He gives it to us with a shining countenance, kavayachol , so excited for us to be happy. And just like when a child is in pain, the parent feels that pain, so too whenever a Jew is in pain, Hashem feels the same pain like it says בכל צאתך לו צער . If a person had even one child who was suffering, lo alenu , it would consume the parents' minds at all times of the day. They would not be able to enjoy anything while their child is suffering. Hashem has millions of children and, lo alenu , many of them are suffering tremendously. Hashem doesn't just feel the pain of one child, He feels the suffering of every single child, every ache and pain of a Jew who is sick, every bit of shame of someone who got embarrassed, every rejection, every loss of money, every longing for a child, every longing for a shidduch , every mourner's pain, etc. So why doesn't Hashem just take everyone out of their pain if He has to bear it all? The answer is because He loves us so much and knows what we need to fulfill our purpose here, He's willing to take all that pain just so that we'll be happy for all eternity. We will never fathom the love that Hashem has for us, but the more we contemplate it, the easier it will be for us to go through life.
William Blair macro analyst Richard de Chazal and group head of technology, media, and communications Arjun Bhatia examine how low-cost, open-weight AI models, many of them emerging from China, are reshaping competition across the AI ecosystem and challenging assumptions about the future economics of artificial intelligence. They discuss the implications for model providers, hyperscalers, software companies, and enterprise adoption, exploring how falling inference costs could accelerate AI adoption while forcing investors to rethink where long-term value will be created.
Yevamos 91b: The Astonishing Chiddush of the Kli Chemdah — Is There No Aveirah B'Shogeg by a Lav She'ein Bo Ma'aseh?The Kli Chemdah suggests an astonishing chiddush: when someone violates a lav she'ein bo ma'aseh b'shogeg, it may not be considered a ma'aseh aveirah at all.A lav can be violated through an action or through a conscious decision not to act. But when someone is shogeg—completely unaware of the prohibition—and there is no physical action, what exactly constitutes the aveirah? There was neither an act of violation nor a conscious decision to refrain from doing what the Torah required.The Kli Chemdah brings a fascinating proof from Rashi in Berachos 2a regarding nosar. Rashi explains that Chazal prohibited eating korbanos after chatzos out of concern that a person might continue eating until after daybreak, when the meat becomes nosar.But why does Rashi focus specifically on eating the meat after daybreak? Simply leaving korban meat uneaten until morning itself violates “Lo Sosiru ad boker.”The Kli Chemdah answers with his remarkable yesod: merely forgetting to finish the korban before morning is a lav she'ein bo ma'aseh committed b'shogeg. There is no action and no conscious decision to violate the prohibition—and therefore, he argues, there is no ma'aseh aveirah at all.Chazal therefore made their gezeirah to prevent the person from actually eating the nosar, an active violation.A startling way to understand the very definition of an aveirah b'shogeg—and an extraordinary chiddush of the Kli Chemdah.
This class explores the Torah's criteria for kosher animals, focusing on the deeper meaning of split hooves as a symbol for serving Hashem beyond our comfort zones. Drawing from Hasidic teachings and stories from Chazal, we learn how kosher eating elevates creation and refines our service. https://www.torahrecordings.com/classes/by_parsha/005_devarim/004_reay/004
Rav Elchanan Wasserman's Chakirah: Does Chazal Uproot the Mitzvah—or Does It Still Exist?When Chazal tell us to refrain from fulfilling a Torah mitzvah through שב ואל תעשה, what exactly are they accomplishing?Did they actually remove the Torah obligation, leaving no mitzvah to perform? Or does the mitzvah remain fully intact, with Chazal merely instructing us not to fulfill it in that particular circumstance?This profound chakirah of Rav Elchanan Wasserman (Kovetz He'aros, Siman 69) reshapes the way we understand the authority of Chazal and the relationship between Torah law and Rabbinic enactments. Through classic examples such as shofar, lulav, and tzitzis, we'll uncover a fundamental machlokes that has far-reaching implications throughout Shas.A deep, elegant lomdus that changes the way you'll think about "יש כח ביד חכמים לעקור דבר מן התורה בשב ואל תעשה."
This class explores the Torah's criteria for kosher animals, focusing on the deeper meaning of split hooves as a symbol for serving Hashem beyond our comfort zones. Drawing from Hasidic teachings and stories from Chazal, we learn how kosher eating elevates creation and refines our service. https://www.torahrecordings.com/classes/by_parsha/005_devarim/004_reay/004
The Torah says the Eyes of Hashem are always upon Eretz Yisrael, from beginning to end. Chazal say the Pasuk teaches concepts in Rosh Hashana setting the tone for the year. Something to think about as we start to turn to Hashem for a sweet new year for EY and beyond.
Hashem asks only one thing of you. Then the pasuk lists four more. So which is it? In Parshas Eikev, Rabbi Prisman opens a question that sits in plain sight in Devarim, and finds the same puzzle again in L'Dovid Hashem Ori, where Dovid HaMelech asks for one thing and then names several. The answer reframes what yirah actually is: not dread of punishment, but awe -- the same letters as re'iyah, seeing. And it explains why Chazal read the word Ma as Me'ah and built a hundred brachos a day on top of it. A man once told Rabbi Yaakov Galinsky he was still researching his surgeon. Galinsky asked him about the pilot.
Every word in the Torah and Chazal has an explanation. Source Sheet: https://drive.google.com/file/d/1Vi5Ct_sWICI_zQGOWnyvi1vpRT445fYr/view?usp=share_link
The pasuk says in Mishlei , "כי את אשר יאהב ה' יוכיח" – Hashem chastises those whom He loves most. If a person has to endure a difficulty in this world, it is a blessing in disguise. By experiencing yissurin , a person becomes cleansed from his sins, enabling him to enjoy eternal bliss. The Ruach Chaim writes, if a person would take away time from indulging in physical pleasures and instead delve into Torah study, that would count for him as if he experienced yissurin. This means besides for the rewards given for the Torah study itself, the person will also be cleansing himself from his sins through it. Rabbenu Yona writes in the Yesod HaTeshuva , when a person holds back his evil inclination to indulge in something forbidden, that as well counts as yissurin and will cleanse him from his sins. Sometimes, Hashem gives a person yissurin to help him improve his ways. Our entire purpose of being on this earth is to follow Torah and mitzvot to the best of our ability. In Hashem's great love for us, He helps us with that by reminding us, in order that we shouldn't fall off the proper path. And thus, Chazal teach us, if a person sees that afflictions are befalling him, he should view it as a calling to change his ways. A man told me he has somewhat of a heart condition and, in recent weeks, his heart rate became very rapid. He had a cardiac ablation procedure which did not help him. After exhausting all other options, his doctor told him he needed to put him out with general anesthesia and then shock his heart to get it back to normal. The man was obviously fearful of such a procedure but there was no other choice. On the day of the procedure, as he was lying in the hospital bed, the man began talking to Hashem. He said, if his heart would become normal again, he would start learning the Daf Yomi immediately. A few minutes later, the doctor came in to administer the anesthesia and he told the patient, it looks like your heart rate just went down on its own. Let's wait a little and see what happens. After waiting, the doctor called off the procedure. The man left the hospital with a healthy heart and began learning the Daf Yomi.Our job is Torah and mitzvot and we are to respond to yissurin with an improvement in those areas. It is the job of every parent to ensure that his or her children are utilizing the potential that Hashem gave them. If a parent sees his child going off or not living up to his potential, he is to do everything in his power to help him improve. The job is difficult, but when a parent does everything in his power to help his child, then he will know he did his part and the rest is in Hashem's hands. Recently, a shul in New Jersey held a raffle campaign with the winning prize being a car, namely a Tesla. When the winner was called by phone, he was in complete shock. He is not from that community and bought a ticket just a few hours before the drawing. He explained that he has a son who is not doing well spiritually and told him he was leaving yeshiva. No matter what this father said or did, he couldn't convince his son out of it. Finally, in a last ditch effort to save his son, the father told him, "I will do anything you want if you stay in yeshiva." The boy said, "Okay, if you buy me a Tesla, I'll stay." The father said, "If that's what it takes, I'll get you one." He made a phone call and ordered the car. The price was $40,000, which he did not have to pay for it. Then he found out about this raffle and bought a ticket, hoping that Hashem would have compassion on him after seeing how hard he was trying to keep his son religious. And that's what happened, he won the raffle and kept his son in yeshiva. If we are doing the best we can spiritually, then we can be confident we are doing our part and Hashem will take care of the rest.
In this uplifting lesson from the Gate of Repentance (Shaar HaTeshuvah), Rabbi Aryeh Wolbe concludes with one of Judaism's most encouraging messages: no one is ever too far from Hashem to return. A person should never think that past mistakes have permanently distanced them from the Almighty. On the contrary, Chazal teach that "in the place where penitents stand, even the perfectly righteous cannot stand." Genuine teshuvah transforms a person so profoundly that Hashem embraces them with extraordinary love. The struggle itself becomes part of their greatness, as each temptation resisted becomes another victory in serving Hashem.Rabbi Wolbe illustrates this idea through the remarkable story of Rabbi Uri Zohar Z"L, Israel's legendary entertainer who left behind fame, fortune, and celebrity to become a devoted Torah scholar and servant of Hashem. Rabbi Uri Zohar humbly reflected that those who never strayed may possess an even greater purity because they never experienced the emptiness of worldly pursuits. Yet his life powerfully demonstrated that sincere repentance can completely redefine a person's future. His extraordinary efforts to erase remnants of his former public life reflected the depth of his commitment to spiritual transformation.The lesson concludes by emphasizing that Teshuva is ultimately about relationship, not punishment. Every mitzvah strengthens our connection with Hashem, while every sin creates distance. Through repentance, those barriers disappear, allowing us to reconnect directly with our Creator. Rabbi Wolbe reminds us that Judaism requires no intermediary—we speak to Hashem ourselves. The ultimate redemption of the Jewish people, foretold by the Torah and the Prophets, will come through collective Teshuva. His closing message is both simple and profound: every Jew has a direct, personal relationship with Hashem, and every sincere step toward Him is met with boundless love and open arms._____________This Podcast Series is Generously Underwritten by Peter & Becky BotvinRecorded at TORCH Centre in the Levin Family Studios (B) to a live audience on December 22, 2025, in Houston, Texas.Released as Podcast on July 28, 2026_____________This series on Orchos Tzadikim/Ways of the Righteous is produced in partnership with Hachzek.Join the revolution of daily Mussar study at hachzek.com.We are using the Treasure of Life edition of the Orchos Tzadikkim (Published by Feldheim)_____________Listen, Subscribe & Share: Apple Podcasts: https://podcasts.apple.com/us/podcast/jewish-inspiration-podcast-rabbi-aryeh-wolbe/id1476610783Spotify: https://open.spotify.com/show/4r0KfjMzmCNQbiNaZBCSU7) to stay inspired! Share your questions at aw@torchweb.org or visit torchweb.org for more Torah content. _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life. To directly send your questions, comments, and feedback, please email: awolbe@torchweb.org_____________Support Our Mission:Our Mission is Connecting Jews & Judaism. Help us spread Judaism globally by sponsoring an episode at torchweb.org.Your support makes a HUGE difference!_____________Listen MoreOther podcasts by Rabbi Aryeh Wolbe: NEW!! Hey Rabbi! Podcast: https://heyrabbi.transistor.fm/episodesPrayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.orgv_____________Keywords:#JewishInspiration, #Mussar, #MasterClass, #Repentance, #Teshuva ★ Support this podcast ★
In this uplifting lesson from the Gate of Repentance (Shaar HaTeshuvah), Rabbi Aryeh Wolbe concludes with one of Judaism's most encouraging messages: no one is ever too far from Hashem to return. A person should never think that past mistakes have permanently distanced them from the Almighty. On the contrary, Chazal teach that "in the place where penitents stand, even the perfectly righteous cannot stand." Genuine teshuvah transforms a person so profoundly that Hashem embraces them with extraordinary love. The struggle itself becomes part of their greatness, as each temptation resisted becomes another victory in serving Hashem.Rabbi Wolbe illustrates this idea through the remarkable story of Rabbi Uri Zohar Z"L, Israel's legendary entertainer who left behind fame, fortune, and celebrity to become a devoted Torah scholar and servant of Hashem. Rabbi Uri Zohar humbly reflected that those who never strayed may possess an even greater purity because they never experienced the emptiness of worldly pursuits. Yet his life powerfully demonstrated that sincere repentance can completely redefine a person's future. His extraordinary efforts to erase remnants of his former public life reflected the depth of his commitment to spiritual transformation.The lesson concludes by emphasizing that Teshuva is ultimately about relationship, not punishment. Every mitzvah strengthens our connection with Hashem, while every sin creates distance. Through repentance, those barriers disappear, allowing us to reconnect directly with our Creator. Rabbi Wolbe reminds us that Judaism requires no intermediary—we speak to Hashem ourselves. The ultimate redemption of the Jewish people, foretold by the Torah and the Prophets, will come through collective Teshuva. His closing message is both simple and profound: every Jew has a direct, personal relationship with Hashem, and every sincere step toward Him is met with boundless love and open arms._____________This Podcast Series is Generously Underwritten by Peter & Becky BotvinRecorded at TORCH Centre in the Levin Family Studios (B) to a live audience on December 22, 2025, in Houston, Texas.Released as Podcast on July 28, 2026_____________This series on Orchos Tzadikim/Ways of the Righteous is produced in partnership with Hachzek.Join the revolution of daily Mussar study at hachzek.com.We are using the Treasure of Life edition of the Orchos Tzadikkim (Published by Feldheim)_____________Listen, Subscribe & Share: Apple Podcasts: https://podcasts.apple.com/us/podcast/jewish-inspiration-podcast-rabbi-aryeh-wolbe/id1476610783Spotify: https://open.spotify.com/show/4r0KfjMzmCNQbiNaZBCSU7) to stay inspired! Share your questions at aw@torchweb.org or visit torchweb.org for more Torah content. _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life. To directly send your questions, comments, and feedback, please email: awolbe@torchweb.org_____________Support Our Mission:Our Mission is Connecting Jews & Judaism. Help us spread Judaism globally by sponsoring an episode at torchweb.org.Your support makes a HUGE difference!_____________Listen MoreOther podcasts by Rabbi Aryeh Wolbe: NEW!! Hey Rabbi! Podcast: https://heyrabbi.transistor.fm/episodesPrayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.orgv_____________Keywords:#JewishInspiration, #Mussar, #MasterClass, #Repentance, #Teshuva ★ Support this podcast ★
Yevamos 86b: Minchas Chinuch - how can Chazal uproot the Din Deoraisa of Ma'aser to Leviim
Massive charred beams from the destruction of the First Beis HaMikdash were recently uncovered in Ir David—preserved beneath melted plaster for thousands of years.The discovery raises a powerful question: Why preserve the ruins?Chazal teach that we are not meant to remain trapped in destruction, but neither are we permitted to rebuild as though nothing happened. We build again—but we leave part of the ruin visible. We do not heal through amnesia. What shattered us must change the architecture of what we build afterward.In this Tisha B'Av shmooze, given at NCSY Kollel, Rav Burg explores the story of Kamtza and Bar Kamtza, the sin of sinas chinam, the unity revealed after October 7, and the responsibility of every generation in which the Beis HaMikdash is not rebuilt.Tisha B'Av does not only ask us to remember that Yerushalayim burned. It asks whether we are still rebuilding the same divisions that caused it to burn.The purpose of remembering the destruction is not merely to preserve the past. It is to change the architecture of the future.
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
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.
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
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.
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.
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.
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.
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.
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
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
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.
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