Podcasts about Chida

Welcome to Daily Bitachon . We are working through the pesukim of the Bikkurim , which are pesukim of Hakarat Hatov . As we said, this pasuk is Hakarat Hatov for the difficulties. . וַיְעַנּוּנוּ , simply translates as They pained us. The Egyptians pained us. We go back to the pasuk in Shemot , וַיִתְּנוּ עָלֵינוּ עֲבֹדָה קָשָׁה וַיָּשִׂימוּ עָלָיו שָׂרֵי מִסִּים לְמַעַן עַנֹּתוֹ בְּסִבְלֹתָם, / They placed taskmasters upon them, to pain them in their load. וַיִּבֶן עָרֵי מִסְכְּנוֹת לְפַרְעֹה אֶת־פִּתֹם וְאֶת־רַעַמְסֵס. And they built treasure cities for Paroah Pitom and Raamses. What does Vayanunu mean? Literally, it means to be pained. The root of , וַיְעַנּוּנוּ VayAnunu , is Anya or Oni , which means to be pained . It's also lashon Ani/ poor and of Anava which is to be humbled . And it happens to also connect to Ve'Anita which is to announce and proclaim , which is seemingly not related. So, what's the connection between poverty , pain , and humility ? The answer is that a poor man is called poor because he's humbled. A pained man is called pained because he's broken, he's humbled. So, the Egyptians humbled us. The heavy work was there Lemaan anoto / To humble us . That was the Egyptians' goal, but it was also God's goal. As we've mentioned in the past, the Chida tells us the purpose of Galut Mitzrayim was to cause the Jewish people to become humble. We see this throughout the Haggadah. Lechem oni , Ha lachma anya , the bread of humility; Matzah symbolizes humility . Chametz symbolizes gaava / arrogance . For the seven days of Pesach , we only eat matzah . Matzah is humility . The purpose of all challenges in life is to humble us, to make us realize that we're not in charge, to make us realize that Hashem is in control and we need Him. So when we have challenges and we realize that we can't do it on our own and we turn to God, that is God's purpose in sending the challenge. The challenge is not there because God wants to, Has V'Shalom, hurt us or pain us or break us. Rather, Hashem wants us to come closer to Him. Arrogance is the opposite of connection to God. Humility is the act of connection, and that's the goal. The goal is to get us to become humble. That's why the next pasuk after this is וַנִּצְעַק אֶל־יְיָ אֱלֹהֵי אֲבֹתֵינ וּ/ We cried out to Hashem our God. Mission accomplished! Once we get the message and realize the purpose of the suffering, it goes away. Because the goal is not to suffer. There is a famous Midrash that Hashem told the Jewish people, at Kriat Yam Suf, Hashmi'eini et Kolech / I want to hear your voice. And the reason the Egyptians were chasing us after we left Egypt was that Hashem said, I don't hear your voice anymore. I don't hear you calling out to me like you called out to me in Egypt. You already feel like you're independent. This happens to everybody. While going through the tzarah , we're screaming out, " Please help us! Hashem help me, just get me out of this." But once the problem passes, that's it. We say, Thank you, God, but I don't need You anymore. That's human nature. It's the way of human beings. We want to be in charge, so we need constant reminders to humble us. And those reminders come in many different shapes, colors, and forms- All things to remind us that we are not in charge . And that's the vayanunu . That's the inui , that's the pain. David Hamelech says, א֭וֹדְךָ כִּ֣י עֲנִיתָ֑נִי וַתְּהִי־לִ֝֗י לִישׁוּעָֽה׃/ I praise You that You pained me and You were there for a salvation . David Hamelech praises Hashem for the pain . That's the Vayanunu . Rabbi Ades asks, Why do we pray? If Hashem gave us a problem, it's a problem. It's what it's supposed to be. So why are we praying ? He says, the answer is because the problem is there to humble us. And when we pray to Hashem, which is the way that we show that we're humble and that we need Him, then the problem goes away. So, as long as you don't pray, the problem is the right thing for you because it's going to push you to pray. But once you pray, the problem can go away. This answers the very philosophical question of Why pray ? If everything Hashem does is for the good, this is what I need . No, you don't need this headache. You need humility . The headache is there to get you to humility. So of course you need the headache to humble you. But once you're humble, you don't need the headache.

Welcome to our daily Bitachon series. We continue with lessons from the Haggadah shel Pesach , even though we are in middle of Sefirat HaOmer- because as we said, we are going from Pesach until Shavuot . Shavuot is when we start our bikurim with our basket in our hands. We're coming to be full of hakarat hatov and thanks to Hashem. Today's pasuk starts with the wordsוירעו אותנ / Vayareu Otanu haMitzrim / The Egyptians did bad and evil to us. The obvious question is, We're coming to say thank you, so why is this part of the thank you? Why does the fact that the Egyptians started enslaving us deserve a thank you? This is a very important point in our hakarat hatov - We don't just thank Hashem for saving us. If that were the case, says the Bet HaLevi in Shemot 15:1, then who needs the salvation? Without the problem, I don't need the salvation. I'm back to status quo, which was that I didn't need the problem. It's like walking into a dentist and he says, "Ooh, you have a cavity-I'll fill it. You walk out of the dentist's office, back where you started from- with the regular tooth.Therefore, says the Bet HaLevi , when the Jewish people said Shira , hashirah ne'emra gam al hashibud hakadum / This song was also for the subjugation that happened beforehand, kemo hageulah, just like it was for the redemption . W ithout the subjugation, there would not have been a place for the geulah , and the geulah brought them something. That's what David HaMelech says in Tehillim Otcha ki anitani. I thank You that You pained me (some interpret that You answered me ) The Bet HaLevi says, initani is lashon inui . " I thank You that You pained me, vatehi li lishuah , and You saved me." It's like giving a thank You for the pain beforehand , because through that came the yeshua and a kiddush Shem Shamayim . But there's a slightly different explanation, which is not just that the the difficulty enabled God to save me and therefore, a kiddush Hashem came, There's another aspect- that we actually appreciate the suffering because we know that we benefited and gained from the suffering. There was a purpose to the fact that the Egyptians subjugated us. There's a story told, whether it's true or not is not important, the lesson is a powerful one:In the days of old, there was a feudal system where there were the basic landowners called feudal lords , and everyone under them was a required to pay a tax. The Jews could not own land, so they were always under these feudal lords , called a poretz in Yiddish. If you were lucky, you got a nice poretz , and if you were unlucky, you had a vicious one. One Jew had a nice friendly poretz whom he paid his rent to. The poretz once left to go overseas and had his friend take over. This friend was very ruthless. If the Jew was ever late or didn't pay the exact amount, he would whip him. Over the course of time, he got what about 40 whippings. After some time passed the original feudal lord came back. The Jew reunited with this friendly feudal lord, shared his experience and showed him his back with all the whip marks. " I can't believe it." He exclaimed. "That's what he did to you!?I'm going to take care of it." And since he was the ultimate boss of the town, he made this substitute feudal lord pay a certain amount ( let's say a silver talent) for every time he whipped him. The Jew came home with 40 silver talents and showed his wife. She said "Unbelievable, look what we have. Look at look what you got!" But the man was not happy. " I wish he would have hit me 60 times !" He said. Of course, that's a joke, true or not. The point is, in retrospect, he realized that every whipping gave him something. He appreciated the whippings and he actually was very happy for those 40 whips. So he didn't just say thank you that he got out of the problem. He actually appreciated the problem because that brought him whatever benefits he got out of it. There's another story, which is reportedly true. It's brought down in sefarim that it happened with the Chida. A man was having a lot of difficulties, a lot of tzarot , a lot of problems, so he traveled to the Chida to get a bracha . As he was sitting outside the Chida's office waiting after a long trip, he fell asleep. In his dream, he saw that they were judging him in Bet Din shel Maalah /the heavenly court. There was a huge scale. They were bringing all of his mitzvot on one side, and they put all the Averot on the other side. In his case, the Averot /sins outweighed the mitzvot . It looked like he was in trouble. He asked them to look around for some more Mitzvot, but that was it. They were all emptied out. It didn't look good, but then one of his defending angels said, "What about the yissurim/suffering ?" They said, " You're right. We forgot about the yissurim. Let's throw the yissurim on." All his suffering was then thrown onto the positive side. And slowly it tilted, until it was just about equal. They were running out of yissurim . The scale was exactly equal. The man didn't know what to do. In his dream, he screamed, " More yissurim, more suffering, more suffering!" He woke up from his dream and was back to reality. He realized, " Why am I coming here? To complain about my suffering? This suffering is exactly what I need." That's our message here. Easier said than done. In the story of Yetziat Mitzrayim , this is a lesson for us in retrospect, when we're all able to look back somehow, and appreciate and actually have hakarat hatov for vayareu otanu haMitzrim .

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

In this shmooze, delivered at Mevaseret Mishmar, Rav Burg explores three different Torah's around the halachos of Kashrus in animals. The Kli Yakar explains that we must be careful about our surrounding influences. Rav Yisrael Salanter teaches that we can never write off another Jew. The Chida explains that we need to define people by their core positivity. And if this is true about how we relate to others, it is certainly the way we need to relate to ourselves.

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

Welcome to our daily Bitachon series. We're now in Haggadah shel Pesach in the unit of Metichila Ovdeh Avodah Zarah , going through the history of how we came from weak spiritual beginnings and ended up at the great levels that we reached. It started with Avraham who went through his Nisyonot , and then Hashem gave him Yitzchak . We're now in a pasuk in Yehoshua : וָאֶתֵּ֣ן לְיִצְחָ֔ק אֶֽת־יַעֲקֹ֖ב וְאֶת־עֵשָׂ֑ו וָֽאֶתֵּ֨ן לְעֵשָׂ֜ו אֶת־הַ֤ר שֵׂעִיר֙ לָרֶ֣שֶׁת אוֹת֔וֹ וְיַעֲקֹ֥ב וּבָנָ֖יו יָרְד֥וּ מִצְרָֽיִם׃ I gave Yitzchak two children. And I gave Eisav Mount Seir. And Yaakov and his children went down to Mitzrayim. Based on the reading, it sounds like somehow this connects our story from the beginning, M'tichila , and in the end He brought us close and then we talk about going down to Mitzrayim . How exactly does that connect? In Bereshit 36 pasuk 7 , the pasuk tells us that Eisav took his wives and his sons and his daughters and everyone in his household and his cattle and his assets and he went M'pne Yaakov achiv away from Yaakov his brother. Seemingly, M'pne Yaakov Achiv he went away from Yaakov because he didn't want to hang out with him. But Rashi quotes a different explanation from the Midrash . M'pne Yaakov achiv . M'pne sh'tar chov . It was because there was a contract of debt. What contract of debt? The gezera ki ger yeh zaracha . The B'rit B'nei B'tarim debt. There was a debt that Your children are going to be sojourners , which was placed on Zaroh shel Yitzchak / the seed of Yitzchak . Abraham Avinu was told that Hashem was going to create a nation from him that's going to be connected to God. Abraham then went through his test, and had Yitzchak . Now Yitzchak has Yaakov and Eisav and Eisav decides to abdicate and get out of it. He says, Eylech mi kan. Ein Li chelek I don't want to get the gift.. And I don't want to have to pay off this debt. I'm not interested. So now we can make sense of what's going on in this pasuk . This pasuk of Yehoshua is telling us that in order to reach greatness, we're going to have to go through trials and tribulations. Abraham Avinu started with Va'Arbe . Hashem gave him many of tests and challenges. Then Yitzchak had a child, Yaakov , and in order for him to be successful, he had to go down to Mitzrayim. It was in order to purify him; in order to make him great- because that's the way to reach greatness. We reach greatness through tests. The Ramchal in his Sefer Derech Hashem , Unit 4, Chapter 4, says that the purpose of Galut Mitzrayim was to make the Jewish people special forever. After Adam HaRishon sinned, the world was in a state of ruination, and evil was overcoming good. There was no real, strong, good spot until Avraham Avinu came about, and now he was going to be separate along with his children. But it still wasn't enough to create a nation , a nation that should reach the level to be crowned in greatness, because of the evil that was in the world. To quote the Ramchal 's words, They had to be exiled to Egypt. Yishtavdu sham, to be enslaved there. Votoh hashibur hagadol, through that great enslavement, y'tzuful, you'll become purified, kezahav, like gold betoch hakor, like you smelt the gold in a smelting pot. That's what was happening to the Jewish people. This is an important fundamental- that Galut is here to purify us and make us great. The Chida says something unbelievable. In sefer Chomot Anah , on Yeshayah 54,11, he says that the reason for Galut Mitzrayim was that the Torah is spiritual and cannot land on, or be held by a person who has improper thoughts, specifically arrogance. So in order to humble the Jewish people, we had to go to Mitzrayim , and that way could receive the Torah . In his sefer Yosef Tehillot , on Tehillim 119,72, he says, that's why the Galut we're going through today is so long. Why? Listen to these words, only the Chida could say this: Ki Zot ha-Torah , The Torah we have today, he hevel , is like hot air, lefnei torato shel Mashiach , compared to the Torah of Mashiach . In Mashiach's times, shigalet talumot v'sodot ha-Torah , It will be revealed, the hidden secrets of the Torah, in order to receive that level of depth of the Torah. The Torah is not going to change, rather, we're going to have a deeper understanding. Sarich ha-Achna'ah gedolah , we need tremendous levels of humility . That's why the Galut today is so difficult. This is an important rule- any time we are going through difficulties and challenges, we have to know Hashem is preparing us for things that are even greater. That's what we're being told here, in this Metchila Uvdeh Avodah Zarah Avoteno piece. It's talking about the spiritual greatness that we're going to reach. We started off with weak spiritual beginnings, but we're going to have an unbelievably happy ending. In order to get there, we have to go through trials and tribulations and challenges. That is the lesson of this unit. It's not just Avraham , it's not the Jewish people of Mitzrayim , it's every single individual in their lives. Furthermore, in Yosef Tehilot , again in 119.72, he says, that's why we see that people who learn Torah have financial struggles and difficulties. And he asks, What's going on? Doesn't Hashem want that the people that are learning Torah should be financially stable and have everything good? He says, No. Since Torah is spiritual, and those that learn have to be humble, they have to have certain challenges and difficulties. This is an eternal approach that G-d has. Bnei Yisaschar, in his Mamarim of Chodesh Nisan , essay number nine, brings down this concept. And pasuk actually says (Shemot 1,11), לְמַ֥עַן עַנֹּת֖וֹ בְּסִבְלֹתָ֑ם In order to pain or humble them in their hard work. He says that this was G-d's way of making us better. He adds that when a sick person is being treated by a doctor, quite often the treatment is very difficult and very painful. But after he goes through the treatment, the patient is going to hug the doctor and thank him for healing him. That is what is going on for us now, and it's an important Emunah lesson, that we learned from the Haggadah , specifically, from this unit of Metchila Ovdeh Avodah Zarah Hayu Avotenu .

Welcome to our Pesach Bitachon series. We continue with another thought on the portion of Maaseh B'BRibi Eliezer Bribi Yehoshua…. discussing how they spent the whole night talking about Yetzyat Mitzrayim . The Sefer Ateret Yeshua says that these Hachamim taught us that even in the exile, (which is compared to night), we have Yetziat Mitzrayim , because Mitzrayim refers to the Yetzer Hara which is always out to ambush a person. And every time we overcome our Yetzer Hara , that's a Yetziat Mitzrayim . That's what it means that they were telling the story of Yetziat Mitzrayim that whole night. So even at night, which is the Galut , the entire night, we have a responsibility to uproot the Mitzrayim inside of us. That's why we have a commandment to get rid of the Chametz before Pesach - because the Chametz refers to the Yetzer Hara . That is why the students came and said the time of Shacharit has come. The ultimate goal of Keriat Shema shel Shaharit is to gain the clarity of Hashem Echad and overcome the Yetzer Hara . He says something unbelievable, that the pasuk Shema Yisrael Hashem Elokenu Hashem Echad has the same numerical value as Srefat Chametz (I didn't add it up). So when it says we reached Kriyat Shema shel Shacharit , it means that we've reached the point, through telling the story of the night, that we've gotten rid of the Yetzer Hara . That's the goal of the night of the seder -to reach the concept of Hashem Echad . That's why the sefarim say that at the end of the Seder , we say Echad Mi Yodea / Who knows One? Hashem is One . The goal of the night is to get that clarity, which we call Yechudo Yitbarach , the Oneness of God. As long as there are other forces, God is, so to say, not One. But in the future, Hashem Echad U'shmo Echad . The goal of the Yetziat Mitzrayim is to reach Hashem Echad U'shmo Echad , which was the level of Adam HaRishon before the sin, and it's the level that the Jewish people reached at Matan Torah , if not for the sin of the golden calf, which eradicated it. The point is to realize the power of telling the story that night; it rids us of our Yetzer Hara , because although we thimk of the Yetzer Hara as out to do evil (and all the other things, which is true) the fundamental point of the Yetzer Hara is denying God's Oneness. That's why the snake said, " God ate from the tree, so can you eat from the tree. " It's denying God's Oneness. Kriyat Shema shel Shachrit , is God's Oneness. Kriyat Shema throughout the year is actually a continuation of the message of Yetziat Mitzrayim . It's not a coincidence that we talk about Yetziat Mitzrayim in our Kriyat Shema . The end of Kriyat Shema talks about Anochi Hashem Elokecha Asher Hotzeticha M'Eretz Mitzrayim . We talk all about the Geula , and all about Mitzrayim every single night in connection with Kriyat Shema . It's not just a side point. Yetziat Mitzrayim is the source for Hashem Elokenu Hashem Echad . The Ramban says that when we say Hashem Elokenu , how do we know He's our God? We know He's our God from Yetziat Mitzrayim . This was not just a haphazard, random wake up call for the rabbis, telling them it was time for Kriyat Shema shel Shachrit , as if they were saying the rooster is crowing or something like that. No. Reaching Kriyat Shema shel Shachrit means we've reached that revelation, that clarity, which is the goal of the night. The sefer Imrei Emet says a similar thought: that Kriyat Shema shel Shachrit symbolizes the Geula of the future- LeHagid Ba'boker Chasdecha . Ba'boker Chasdecha is the Kriyat Shema of the morning, which is light and Geula . We're currently in the era of Kriyat Shema shel Arbit , which is Emunatcha Ba'lelot . Throughout the night, we need to have Emunah . The ultimate is the time of Kriyat Shema shel Shachrit , when, as the Gemara says, Misheyakir Ben T'chelet Lavan , you can differentiate between T'chelet and Lavan . T'chelet symbolizes the heavens and brings us up to the Kisei HaKavod , up to God. So the Kriyat Shema shel Shachrit , the morning Kriyat Shema is said when there is clarity, when there is light. Many of the mefarashim say the word Sipur is fr the lashon of Safir , which means sapphire . The Or HaChaim HaKadosh says this on Sefirat HaOmer , that when you count the Omer , it causes the person to shine. Similarly, the Imre Emet says, they were Misaprim B'Yetzyat Mitzrayim , and the Safir is the shining ; that through the telling of the story of Yetziat Mitzrayim , we're turning the lights on, lighting up the night, and that clarity comes by telling over the stories and the Nissim . Getting back to where we started, although we're in Galut now, even in Galut you can bring the light in- the light of clarity that can give us the ability to survive the Galut , and this is what happens on the night of the Seder . We have to appreciate what these great rabbis were doing, spending the entire night on all these details of the miracle. The Chida, in his sefer Simchat HaRegel points out that these rabbis knew Kol HaTorah Kula , and yet they spent the entire night staying up, not sleeping. We should get Chizuk from this, that we also have to strengthen ourselves and put all our energy in giving over this message and gain the clarity that we can attain on this one night a year. Bezrat Hashem , we will all be successful.

Yahrtzeit Yomi #1399!!כ אדרRav Shlomo Zalman Auerbachרב שלמה זלמן ב״ר חיים יהודה ליבראש ישיבת קול תורה(1910 - 1995)----------------------------------------------------Adar Yahrtzeits1. Ibn Ezra, The Shach2. Rav Avrohom Kalmanowitz, The Beis Yisroel, Rav Berel Soloveitchik3. The Levush, R' Binyomin Kotzker, The Aderes4. Rav Leizer Gordon, Rav Dovid Karliner, Rav Avraham Blumenkrantz5. Rav Avraham Bing, Boyaner Rebbe6. Rav Naftali Amsterdam, Rav Dovid Povarsky7. Moshe Rabbeinu8. Nitra Rav, Rav Moshe Aaron Stern9. Rav Zalman Volozhiner, Rav Shmuel Auerbach10. Avodas HaGershuni11. Chida, Rashash, The Rogatchaver, Rav Shmuel Brudny12. Avnei Nezer, Rav Naftuli Halberstam (Bobov)13. Taanis Esther, Yom Nikanor, Rav Moshe Feinstein14. Rav Shimon Schwab15. Rav Chaim Kanievsky16. Rebuilding of Jerusalem, Pnei Menachem17. Rav Shimon Sofer, R' Meir Schuster18. Yesod V'Shoresh Ha'avodah, Rav Chatzkel Levenstein19. Rav YC Sonnenfeld, Rav Mordechai Schwab20. The Bach, Rav SZ Auerbach21. The Noam Elimelech, Rav YE Spector, Rav Yosef Zevin22. The Aruch HaShulchan, Rav Reuven Grozovsky23. Chiddushei HaRim, Rav Rephael Shapiro, Rav Yisroel Grossman, Mountaindale Roshei Yeshiva24. Rav Elya Boruch Finkel25. Dayan Fischer26. Sarah Schenirer, Rav Chaim Brim27. The Shoel U'meishiv, The Leshem, Rav CP Scheinberg28. The Machatzis Hashekel29. Rav Avraham Shaag, Rav Yaakov Kamenetzky, Dr. Joseph Kaminetzky----------------------------------------------------Share the Yahrtzeit Yomi link with your contacts!!https://chat.whatsapp.com/JimbwNtBaX31vmRDdnO3yk---------------------------------------------------To dedicate or sponsor, please contact 917-841-5059, or email yahrtzeityomidaily@gmail.com. Sponsorships can be paid by Zelle to the same number. First come, first served.Monthly sponsorships are $540.Weekly sponsorships are $180.Daily sponsorships are as follows:Dedications (l'Zecher Nishmas, Zechus shidduch/refuah/yeshuah, etc.) are $50.Sponsorships (fliers, advertising, promotions, additional links, etc.) are $100.The cost to request and sponsor a specific Tzaddik (unlisted on the Yahrtzeit Yomi schedule) is $180.MAY THE ZECHUS OF ALL THE TZADDIKIM PROTECT US FROM ALL TZAROS, AND MAY HASHEM GRANT US, AND ALL OF KLAL YISROEL, YESHUOS, NECHAMOS AND BESUROS TOVOS!!!

Yahrtzeit Yomi #1398!!כ אדר The BachRav Yoel Sirkisרב יואל ב״ר שמואל סירקישבית חדשאב"ד בריסק(1561 - 1640)----------------------------------------------------Adar Yahrtzeits1. Ibn Ezra, The Shach2. Rav Avrohom Kalmanowitz, The Beis Yisroel, Rav Berel Soloveitchik3. The Levush, R' Binyomin Kotzker, The Aderes4. Rav Leizer Gordon, Rav Dovid Karliner, Rav Avraham Blumenkrantz5. Rav Avraham Bing, Boyaner Rebbe6. Rav Naftali Amsterdam, Rav Dovid Povarsky7. Moshe Rabbeinu8. Nitra Rav, Rav Moshe Aaron Stern9. Rav Zalman Volozhiner, Rav Shmuel Auerbach10. Avodas HaGershuni11. Chida, Rashash, The Rogatchaver, Rav Shmuel Brudny12. Avnei Nezer, Rav Naftuli Halberstam (Bobov)13. Taanis Esther, Yom Nikanor, Rav Moshe Feinstein14. Rav Shimon Schwab15. Rav Chaim Kanievsky16. Rebuilding of Jerusalem, Pnei Menachem17. Rav Shimon Sofer, R' Meir Schuster18. Yesod V'Shoresh Ha'avodah, Rav Chatzkel Levenstein19. Rav YC Sonnenfeld, Rav Mordechai Schwab20. The Bach, Rav SZ Auerbach21. The Noam Elimelech, Rav YE Spector, Rav Yosef Zevin22. The Aruch HaShulchan, Rav Reuven Grozovsky23. Chiddushei HaRim, Rav Rephael Shapiro, Rav Yisroel Grossman, Mountaindale Roshei Yeshiva24. Rav Elya Boruch Finkel25. Dayan Fischer26. Sarah Schenirer, Rav Chaim Brim27. The Shoel U'meishiv, The Leshem, Rav CP Scheinberg28. The Machatzis Hashekel29. Rav Avraham Shaag, Rav Yaakov Kamenetzky, Dr. Joseph Kaminetzky----------------------------------------------------Share the Yahrtzeit Yomi link with your contacts!!https://chat.whatsapp.com/JimbwNtBaX31vmRDdnO3yk---------------------------------------------------To dedicate or sponsor, please contact 917-841-5059, or email yahrtzeityomidaily@gmail.com. Sponsorships can be paid by Zelle to the same number. First come, first served.Monthly sponsorships are $540.Weekly sponsorships are $180.Daily sponsorships are as follows:Dedications (l'Zecher Nishmas, Zechus shidduch/refuah/yeshuah, etc.) are $50.Sponsorships (fliers, advertising, promotions, additional links, etc.) are $100.The cost to request and sponsor a specific Tzaddik (unlisted on the Yahrtzeit Yomi schedule) is $180.MAY THE ZECHUS OF ALL THE TZADDIKIM PROTECT US FROM ALL TZAROS, AND MAY HASHEM GRANT US, AND ALL OF KLAL YISROEL, YESHUOS, NECHAMOS AND BESUROS TOVOS!!!

Yahrtzeit Yomi #1397!!יט אדר (שני)Rav Yosef Chaim SonnenfeldGuardian of Jerusalemרב יוסף חיים ב״ר אברהם שלמה זוננפלדהאיש על החומהשלמת חיים(1848 - 1932)----------------------------------------------------Adar Yahrtzeits1. Ibn Ezra, The Shach2. Rav Avrohom Kalmanowitz, The Beis Yisroel, Rav Berel Soloveitchik3. The Levush, R' Binyomin Kotzker, The Aderes4. Rav Leizer Gordon, Rav Dovid Karliner, Rav Avraham Blumenkrantz5. Rav Avraham Bing, Boyaner Rebbe6. Rav Naftali Amsterdam, Rav Dovid Povarsky7. Moshe Rabbeinu8. Nitra Rav, Rav Moshe Aaron Stern9. Rav Zalman Volozhiner, Rav Shmuel Auerbach10. Avodas HaGershuni11. Chida, Rashash, The Rogatchaver, Rav Shmuel Brudny12. Avnei Nezer, Rav Naftuli Halberstam (Bobov)13. Taanis Esther, Yom Nikanor, Rav Moshe Feinstein14. Rav Shimon Schwab15. Rav Chaim Kanievsky16. Rebuilding of Jerusalem, Pnei Menachem17. Rav Shimon Sofer, R' Meir Schuster18. Yesod V'Shoresh Ha'avodah, Rav Chatzkel Levenstein19. Rav YC Sonnenfeld, Rav Mordechai Schwab20. The Bach, Rav SZ Auerbach21. The Noam Elimelech, Rav YE Spector, Rav Yosef Zevin22. The Aruch HaShulchan, Rav Reuven Grozovsky23. Chiddushei HaRim, Rav Rephael Shapiro, Rav Yisroel Grossman, Mountaindale Roshei Yeshiva24. Rav Elya Boruch Finkel25. Dayan Fischer26. Sarah Schenirer, Rav Chaim Brim27. The Shoel U'meishiv, The Leshem, Rav CP Scheinberg28. The Machatzis Hashekel29. Rav Avraham Shaag, Rav Yaakov Kamenetzky, Dr. Joseph Kaminetzky----------------------------------------------------Share the Yahrtzeit Yomi link with your contacts!!https://chat.whatsapp.com/JimbwNtBaX31vmRDdnO3yk---------------------------------------------------To dedicate or sponsor, please contact 917-841-5059, or email yahrtzeityomidaily@gmail.com. Sponsorships can be paid by Zelle to the same number. First come, first served.Monthly sponsorships are $540.Weekly sponsorships are $180.Daily sponsorships are as follows:Dedications (l'Zecher Nishmas, Zechus shidduch/refuah/yeshuah, etc.) are $50.Sponsorships (fliers, advertising, promotions, additional links, etc.) are $100.The cost to request and sponsor a specific Tzaddik (unlisted on the Yahrtzeit Yomi schedule) is $180.MAY THE ZECHUS OF ALL THE TZADDIKIM PROTECT US FROM ALL TZAROS, AND MAY HASHEM GRANT US, AND ALL OF KLAL YISROEL, YESHUOS, NECHAMOS AND BESUROS TOVOS!!!

Yahrtzeit Yomi #1396!! טז אדר (Sunday)Pnei Menachem7th Gerrer Rebbeרב פנחס מנחם ב״ר אברהם מרדכי אלתרפני מנחם(1926 - 1996)----------------------------------------------------Adar Yahrtzeits1. Ibn Ezra, The Shach2. Rav Avrohom Kalmanowitz, The Beis Yisroel, Rav Berel Soloveitchik3. The Levush, R' Binyomin Kotzker, The Aderes4. Rav Leizer Gordon, Rav Dovid Karliner, Rav Avraham Blumenkrantz5. Rav Avraham Bing, Boyaner Rebbe6. Rav Naftali Amsterdam, Rav Dovid Povarsky7. Moshe Rabbeinu8. Nitra Rav, Rav Moshe Aaron Stern9. Rav Zalman Volozhiner, Rav Shmuel Auerbach10. Avodas HaGershuni11. Chida, Rashash, The Rogatchaver, Rav Shmuel Brudny12. Avnei Nezer, Rav Naftuli Halberstam (Bobov)13. Taanis Esther, Yom Nikanor, Rav Moshe Feinstein14. Rav Shimon Schwab15. Rav Chaim Kanievsky16. Rebuilding of Jerusalem, Pnei Menachem17. Rav Shimon Sofer, R' Meir Schuster18. Yesod V'Shoresh Ha'avodah, Rav Chatzkel Levenstein19. Rav YC Sonnenfeld, Rav Mordechai Schwab20. The Bach, Rav SZ Auerbach21. The Noam Elimelech, Rav YE Spector, Rav Yosef Zevin22. The Aruch HaShulchan, Rav Reuven Grozovsky23. Chiddushei HaRim, Rav Rephael Shapiro, Rav Yisroel Grossman, Mountaindale Roshei Yeshiva24. Rav Elya Boruch Finkel25. Dayan Fischer26. Sarah Schenirer, Rav Chaim Brim27. The Shoel U'meishiv, The Leshem, Rav CP Scheinberg28. The Machatzis Hashekel29. Rav Avraham Shaag, Rav Yaakov Kamenetzky, Dr. Joseph Kaminetzky----------------------------------------------------Share the Yahrtzeit Yomi link with your contacts!!https://chat.whatsapp.com/JimbwNtBaX31vmRDdnO3yk---------------------------------------------------To dedicate or sponsor, please contact 917-841-5059, or email yahrtzeityomidaily@gmail.com. Sponsorships can be paid by Zelle to the same number. First come, first served.Monthly sponsorships are $540.Weekly sponsorships are $180.Daily sponsorships are as follows:Dedications (l'Zecher Nishmas, Zechus shidduch/refuah/yeshuah, etc.) are $50.Sponsorships (fliers, advertising, promotions, additional links, etc.) are $100.The cost to request and sponsor a specific Tzaddik (unlisted on the Yahrtzeit Yomi schedule) is $180.MAY THE ZECHUS OF ALL THE TZADDIKIM PROTECT US FROM ALL TZAROS, AND MAY HASHEM GRANT US, AND ALL OF KLAL YISROEL, YESHUOS, NECHAMOS AND BESUROS TOVOS!!!

Yahrtzeit Yomi #1398!!יח אדרRav Chatzkel Levensteinהרב יחזקאל ב״ר יהודה הלוי לוינשטייןמשגיח בישיבת מירובישיבת פוניבז׳(1885 - 1974)----------------------------------------------------Adar Yahrtzeits1. Ibn Ezra, The Shach2. Rav Avrohom Kalmanowitz, The Beis Yisroel, Rav Berel Soloveitchik3. The Levush, R' Binyomin Kotzker, The Aderes4. Rav Leizer Gordon, Rav Dovid Karliner, Rav Avraham Blumenkrantz5. Rav Avraham Bing, Boyaner Rebbe6. Rav Naftali Amsterdam, Rav Dovid Povarsky7. Moshe Rabbeinu8. Nitra Rav, Rav Moshe Aaron Stern9. Rav Zalman Volozhiner, Rav Shmuel Auerbach10. Avodas HaGershuni11. Chida, Rashash, The Rogatchaver, Rav Shmuel Brudny12. Avnei Nezer, Rav Naftuli Halberstam (Bobov)13. Taanis Esther, Yom Nikanor, Rav Moshe Feinstein14. Rav Shimon Schwab15. Rav Chaim Kanievsky16. Rebuilding of Jerusalem, Pnei Menachem17. Rav Shimon Sofer, R' Meir Schuster18. Yesod V'Shoresh Ha'avodah, Rav Chatzkel Levenstein19. Rav YC Sonnenfeld, Rav Mordechai Schwab20. The Bach, Rav SZ Auerbach21. The Noam Elimelech, Rav YE Spector, Rav Yosef Zevin22. The Aruch HaShulchan, Rav Reuven Grozovsky23. Chiddushei HaRim, Rav Rephael Shapiro, Rav Yisroel Grossman, Mountaindale Roshei Yeshiva24. Rav Elya Boruch Finkel25. Dayan Fischer26. Sarah Schenirer, Rav Chaim Brim27. The Shoel U'meishiv, The Leshem, Rav CP Scheinberg28. The Machatzis Hashekel29. Rav Avraham Shaag, Rav Yaakov Kamenetzky, Dr. Joseph Kaminetzky----------------------------------------------------Share the Yahrtzeit Yomi link with your contacts!!https://chat.whatsapp.com/JimbwNtBaX31vmRDdnO3yk---------------------------------------------------To dedicate or sponsor, please contact 917-841-5059, or email yahrtzeityomidaily@gmail.com. Sponsorships can be paid by Zelle to the same number. First come, first served.Monthly sponsorships are $540.Weekly sponsorships are $180.Daily sponsorships are as follows:Dedications (l'Zecher Nishmas, Zechus shidduch/refuah/yeshuah, etc.) are $50.Sponsorships (fliers, advertising, promotions, additional links, etc.) are $100.The cost to request and sponsor a specific Tzaddik (unlisted on the Yahrtzeit Yomi schedule) is $180.MAY THE ZECHUS OF ALL THE TZADDIKIM PROTECT US FROM ALL TZAROS, AND MAY HASHEM GRANT US, AND ALL OF KLAL YISROEL, YESHUOS, NECHAMOS AND BESUROS TOVOS!!!

Welcome to our Daily Bitachon lesson. We are starting a new, pre-Pesach Hagadah series. We're going to start with Ha Lachma Anya, which is divided into three units. Unit number one is, הא לחמא עניא דיאכלו אבהתנא בארעא דמצרים/ This is the bread of of affliction that our forefathers ate and lay on the land of Mitzrayim . Unit number two is כל דכפין ייתי ויכול. Anyone that's hungry should come and eat. כל דצריך. Anyone that has any other Passover needs. ייתי ויפסח should come and fulfill his Passover needs. Unit three, השתא הכא. השתא, This year. לשנה הבאה בארעא דישראל. Next year we're going to be in ארץ ישראל. השתא עבדי, this year we are slaves. לשנה הבאה בני חורין, next year we're going to be free. Unit number one is about humility. הא לחמא עניא. Ha Lachma Anya i s the Lashon of Anava. The goal of Galut Mitzrayim , was to make us humbled. We spoke about this at length when we spoke about humility. The goal of the Galut is to humble ourselves. Matzah represents humility . Chametz , which grows and is bloated, represents Arrogance . Therefore the first step we need to make towards our ultimate redemption is to become humble. There is a famous midrash that says, ענוים ענוים, הגיע זמן גאולתכם. Humble ones, oh humble ones, the time of redemption has come. The redemption will come when we are humble. The Mashiach is referred to as Ani, a poor or humble man that's riding on a donkey. Humility is a prerequisite for the Geula . The Chida speaks about this at length and tells us that in order to receive the Torah we have to be humble. Har Sinai is low and humble. He says that the level of Torah that's going to be revealed in the time of Mashiach is so great that we have to go through these centuries of Galut to further humble ourselves in preparation or that great revelation of the times of Mashiach. That's unit one- humility. Unit two is אהבת ישראל. כל דכפין, ייתי ויכול. Anyone that's hungry, come in and eat. כל דכפין, anyone that's needy, come and get your meal. It's not enough for us just to be humble. We also have to be giving and take care of our fellow man. Of course, humility will bring one to get along with other people but we have to take the humility to the next stage. Humility brings about two things. Number one is, getting along with people. But that's not enough. We also need to have Bitachon. We have to rely on Hashem. When a person is humble, he realizes he's not in charge. The person who's a Baal Ga'ava cannot rely on Hashem, because he's relying on himself. He thinks he can do everything. He thinks he doesn't need any help. But the humble man can rely on Hashem. Therefore, after this unit on the bread of affliction, it branches off into two roads. Firstly, humility brings us to Ahavat Yisrael . We're able to invite in those that are needy. Additionally, humility brings us to rely on Hashem and have Bitachon and say This year we are here, this year we are servants. Next year we'll be in Eretz Yisrael. Next year we'll be free. That's Bitachon , because we realize we're not in charge, and that was the whole message of the Matzah . The reason we have Matzah, and the reason everything is centered around the Matzah is that we didn't have a chance for the bread to rise. We rushed out. When you rush out, it's because you're not in control. When you're in control, you plan. But we rushed out because we were not in control of anything. Hashem did it all. And so too, with the final Geula ,. The Navi uses the phrase Pit'om Yavo / It will come suddenly. It's going to happen with speed because we're not in charge. The Rambam starts off his Hagaddah with the words בבהילו / In a rush. We rushed out. And we're going to rush out of this Galut as well. That is the opening paragraph. We're setting the stage. It's a stage of humility. And out of humility is born Ahavat Yisrael and Bitachon . And for all those Bet Halevi enthusiasts, you know that he wrote three essays. One of them was on Bitachon , one of them was on Ahavat Yisrael , and one of them is on Anava - and that's because these three points are all interrelated. And they're all necessary for the Geula. Rav Yaakov Hillel shlita says that these essays were hiding until our generation, the final generation, to help us get us ready for the Geula -with these three fundamental points: Bitachon , Ahavat Yisrael and Anava - and those are the three fundamental points that the Haggadah of Pesach starts with.

Yahrtzeit Yomi #1397!! יח אדר (שני)Yesod V'Shoresh Ha'AvodahThe Litvishe Chassidרב אלקסנדר ב״ר משה זיסקינדיסוד ושורש העבודה(1720 - 1794)----------------------------------------------------Adar Yahrtzeits1. Ibn Ezra, The Shach2. Rav Avrohom Kalmanowitz, The Beis Yisroel, Rav Berel Soloveitchik3. The Levush, R' Binyomin Kotzker, The Aderes4. Rav Leizer Gordon, Rav Dovid Karliner, Rav Avraham Blumenkrantz5. Rav Avraham Bing, Boyaner Rebbe6. Rav Naftali Amsterdam, Rav Dovid Povarsky7. Moshe Rabbeinu8. Nitra Rav, Rav Moshe Aaron Stern9. Rav Zalman Volozhiner, Rav Shmuel Auerbach10. Avodas HaGershuni11. Chida, Rashash, The Rogatchaver, Rav Shmuel Brudny12. Avnei Nezer, Rav Naftuli Halberstam (Bobov)13. Taanis Esther, Yom Nikanor, Rav Moshe Feinstein14. Rav Shimon Schwab15. Rav Chaim Kanievsky16. Rebuilding of Jerusalem, Pnei Menachem17. Rav Shimon Sofer, R' Meir Schuster18. Yesod V'Shoresh Ha'avodah, Rav Chatzkel Levenstein19. Rav YC Sonnenfeld, Rav Mordechai Schwab20. The Bach, Rav SZ Auerbach21. The Noam Elimelech, Rav YE Spector, Rav Yosef Zevin22. The Aruch HaShulchan, Rav Reuven Grozovsky23. Chiddushei HaRim, Rav Rephael Shapiro, Rav Yisroel Grossman, Mountaindale Roshei Yeshiva24. Rav Elya Boruch Finkel25. Dayan Fischer26. Sarah Schenirer, Rav Chaim Brim27. The Shoel U'meishiv, The Leshem, Rav CP Scheinberg28. The Machatzis Hashekel29. Rav Avraham Shaag, Rav Yaakov Kamenetzky, Dr. Joseph Kaminetzky----------------------------------------------------Share the Yahrtzeit Yomi link with your contacts!!https://chat.whatsapp.com/JimbwNtBaX31vmRDdnO3yk---------------------------------------------------To dedicate or sponsor, please contact 917-841-5059, or email yahrtzeityomidaily@gmail.com. Sponsorships can be paid by Zelle to the same number. First come, first served.Monthly sponsorships are $540.Weekly sponsorships are $180.Daily sponsorships are as follows:Dedications (l'Zecher Nishmas, Zechus shidduch/refuah/yeshuah, etc.) are $50.Sponsorships (fliers, advertising, promotions, additional links, etc.) are $100.The cost to request and sponsor a specific Tzaddik (unlisted on the Yahrtzeit Yomi schedule) is $180.MAY THE ZECHUS OF ALL THE TZADDIKIM PROTECT US FROM ALL TZAROS, AND MAY HASHEM GRANT US, AND ALL OF KLAL YISROEL, YESHUOS, NECHAMOS AND BESUROS TOVOS!!!

The Rama writes in siman 695 that it is a good practice to learn Torah on Purim before the seuda, as it says in the pasuk, "ליהודים היתה אורה ושמחה – First they had אורה, which is Torah, and then שמחה , which is rejoicing. Chazal tell us when our ancestors were saved from the decree of Haman, they reaccepted upon themselves the Torah and mitzvot. At Har Sinai they accepted it out of fear and then, on Purim, they accepted it out of love. The Shem M'Shmuel in parashat Tetzaveh writes that already from three days before Purim, a special Divine light of Torah emanates from Shamayim like during the three days of hagbala before Matan Torah on Har Sinai . The Chida writes one of the reasons we wear Shabbat clothing on Purim is because it is likened to the holiday of Simchat Torah. I saw brought down, just like when we received the Torah on Har Sinai, the people were healed from any physical or spiritual ailments. That power comes back during Purim, as well, which is like the day of Matan Torah . Besides for the kedusha that is imbued in us each time we learn Torah and besides for the eternal rewards we receive for learning it, learning Torah also has side physical benefits as well. Rabbi Menashe Reizman told that the Taz wrote a kameya (amulet) 400 years ago and, with it, dozens of people became healed from illnesses and dozens of couples who couldn't have children merited to have children. A hundred years ago in Yerushalayim , an adam chashuv had an inclination to open up that kameya to see what's written inside of it. He wanted to copy it and make many more of them so more people could be helped. He knew the rule that once a kameya is opened, it loses its power, but he was willing to take the risk to help others. So he opened it up and he saw written inside, "I, David ben Shmuel HaLevy, in the merit that I toiled to understand the depths of Tosafot in Masechet Chulin, daf 96a, please Hashem, help all those who are barren and help all those who are sick." That was the whole kameya. The merit of the Taz toiling on one Tosafot brought yeshuot to so many people. Our learning of Torah is so precious to Hashem. The pasuk says in Mishleh, "יקרה היא מפנינים – It is more valuable than precious stones." The Gemara in Masechet Horayot explains the pasuk to be saying that the Torah is more precious even than the Kohen Gadol going לפני ולפנים – entering the Holy of Holies on Yom Kippur. The sefer Ki Ata Imadi puts this into perspective for us. He wrote, imagine we were able to witness the Kohen Gadol entering the Kodesh Kodeshim on Yom Kippur. Chazal say when he entered, nobody else was allowed in, not even the holiest angels. It was an exclusive meeting between the Kohen Gadol and Hashem. He would dip in the mikveh right before and then put on his special white garments. An old sage with a white beard, wearing all white, he looked like a malach . In one hand he was carrying a spoonful of coals and in the other a spoonful of ketoret . As he is about to perform the holiest avodah , in the holiest place, on the holiest day, imagine a Kohen Gadol called to someone and said, "You told me your father is sick, please tell me his name so I could ask Hashem now to heal him." What a golden opportunity to have the Kohen Gadol himself pray for a refuah shelemah for someone at that time. What could possibly be a better opportunity than that? Chazal are teaching us in Masechet Horayot , based on the pasuk , it is an even greater opportunity to ask for a refuah shelemah after a person just finished learning a piece of Torah. The learning of Torah is more precious to Hashem even than the Kohen Gadol entering the Kodesh Kodeshim on Yom Kippur. How fortunate we are! We have the opportunity to learn Torah any time we want. Hashem shared this precious gift with us. Let us take advantage and learn it as much as we can.

Welcome to Perek Shira. Today is the song of the Nachash/ snake The Nachash says, Somech Hashem l'chol hanoflim. God helps stand up those that fall, Zokef l'chol Hak'fufim/ He makes stand upright all those that are bent over. What does this have to do with the snake? It depends how you look at it. Either the snake is singing about himself, or he's sending the message to others. Let's look at the snake . The snake was upright, but he ended up not only bent over, but completely lat on the floor after his legs were taken away. So he's the one that fell down. Although he fell down, he accepts upon himself the judgment. The Beit Elohim says that the snake accepted that sinned, and that was what was supposed to happen. So even though, Somech Hashem l'chol hanoflim/God lifts up all those that fall down, and Hashem is Middat HaRachamim , the snake says, Somehow I was not included I that. I am not getting up.I'm not being fixed. I accept that I did something wrong. The Chida adds that, Somech Hashem l'chol hanoflim is Rasheh Tevot סילה Silah, which is a pasuk in Eicha 125. Silah l'chol abirai Hashem / Hashem has trampled all my heroes, referring to the destruction of the Bet HaMikdash. So even though we're down on the floor after the Churban, Somech Hashem l'chol hanoflim, all those people that fell ( referring to the Jewish people) will get up. He quotes the sefer Lechem Teruma, that the word נחש Nachash is made of three letters, Nun , Chet , Shin . The נ Nun, has the numeric value of 50, which can be broken into 40 and 10, a מ and a י . If we take the Nun of Nachash and turn it into a מ and a י , we're left with מנחש which, when re-scrambled, spell משיח Mashiach; So even though the Jewish people fell down on the floor, the Nachash is telling us, I might not be fixed, but everyone else will be fixed. Somech Hashem l'chol hanoflim. So the force of the Nachash, that brought everybody down, will be turned into Mashiach. So eventually we will all get up. The Gemara in Berachot asks the question, Why is there no נ in Ashre? Because it hints to the falling of the Jewish people, as the pasuk says, נָפְלָה לֹא תוֹסִיף קוּם בְּתוּלַת יִשְׂרָאֵל״. Naflah/they fell down and they will not get up again. That's sounds like a horrible pasuk, that Jewish people fall down and never get up. But the Rabbis of the West said, Hashem picked us up, David Hamelech picked us up. Somech Hashem l'chol hanoflim. So even though the pasuk says naflah they fall down, and they won't get up anymore, you can read the pasuk differently to reflect that Dsvid Hamelech picked them up: נָפְלָה לֹא תוֹסִיף קוּם בְּתוּלַת יִשְׂרָאֵל״ If you fell and you can't fall anymore, Now you're going to get up. So this is the message of the snake - In the end you will all get up. I might be left behind. I'm testifying that I'm the exception to the rule. Everyone else will get up. Whoever fell down will stand up again. The sefer Misaprim Tehilot L'Hashem tells a different lesson- that even though the Gemara in Barachot 10a tells us that all creatures will be fixed in the future except for the snake, he still continues to hope. He says, If there's hope for everybody, maybe there's hope for me too. This is hard to understand, as the snake is really no good, so we're not going to learn lessons from him. Albeit, this Sefer goes on to say that the Nachash was cursed with two things: 1-He was standing straight and he's flat on the floor. 2-He's going to eat from the dust, וְנָחָ֖שׁ עָפָ֣ר לַחְמ֑וֹ (Yeshayah 65,25 with a commentary from the Bereshit Rabbah 20,5) which refers to the future. So he had two curses and he says, because the snake was hopeful even though he was cursed and there was no hope, Hashem cut the Gezera in half. In the future, he's still going to eat the dust of the earth, but he will be able to stand up. His legs will come back. He says, that's why the Gemara, in Berachot 12b, when describing how to bow gor Modim , says to go down like a stick, straight, and to get up like a snake, where your head goes up first in a serpentine way. Why the do Rabbis choose this example-to stand up like a Nachash? To teach us that even the snake, in the end, will stand up. We can suggests an explanation for these two punishments of the snake: The snake did two things wrong. The Torat Chayim says that in the Gemara in Berachot , where talks about bowing says that one that does not bow by Modim will be punished that after he is buried his spinal cord will turn into a snake. The Torat Chaim says things because the snake did not bow and that's why it ended up going down on the floor and losing his legs What does it mean that he didn't bow ? He didn't have Hakarat HaTov. He didn't appreciate and see Hashem's Hashkacha. He was a kofer . He denied Hashem's Hashkacha. That's one aspect of the snake.. The other aspect of the snake is that he spoke Lashon Hara and that is why he has put dirt in his mouth so he spoke negatively and he had an improper Hashkafa, so to say, in the belief of God's supervision in the world. And since the sin of Lashon Hara has no Tikkun and can never be fixed, it could be why that punishment remained. But the lack of Hakarat HaTov, the lack of thank yous and lack of understanding Hashem's Hashkacha is somehow easier to fix. So perhaps half of the sin was forgiven, whatever that means. I am just trying to understand this concept brought down the Sefer Misaprim Tehilot Hashem . Regardless, what does it tell us? The snake is telling us, As low as you drop and as far as you go, if I have hope, you have hope. Pick yourself up, fix yourself, and eventually the sin of the Nachash will eventually become the times of the Mashiach.

Welcome back to our lessons on Perek Shira . We are now up to the song of the Sheratzim , the song of the Rodents . These are not the most beautiful or aesthetic of creatures. The Gemara mentions snails and moles, and all kinds of crawly creatures, such as cockroaches and the like. Their song is a pasuk from Tehilim 149,22 שְׁרָצִים אוֹמְרִים. יִשְׂמַח יִשְׂרָאֵל בְּעֹשָׂיו בְּנֵי צִיּוֹן יָגִילוּ בְמַלְכָּם: (תהילים קמט ב) Let Yisrael (the Jewish people) rejoice in his maker (referring to Hashem) the children of Sion will exult in their King. Why is this the song of the Sheratzim ? Why are they singing and happy that Hashem created them, even though they don't have the nicest of looks, as we said. Everything has a purpose, and them being in the world is part of the purpose. As the Seforno says, all creatures have a reason to rejoice, but Klal Yisrael has special cause to rejoice, because they are the chosen people. They are the Am Segula . The Sheratzim's ministering angel is singing, " Yes, all creatures, even us, sing a song because we know Hashem made us for a reason. " Like the story with David Hamelech, who asked why certain things were created, and Hashem showed him there's a reason for everything. But the angel of the Sheratzim is saying. " There are creatures, specifically Klal Yisrael, that have reason to be even more happy, because they're the chosen nation." Their song is telling the Jewish people that this is not a world where everything is exactly equal. Are all men are created equal? Are all creatures are created equal? No. They aren't.The Song of the Sheratzim is saying, Even though we're down here, we're not claiming, everyone's created equal. No, we understand there are creatures that are on a higher level of the hierarchy - the Jewish people. And that's יִשְׂמַח יִשְׂרָאֵל בְּעֹשָׂיו The Jewish people have a special happiness with their Creator. The Sefer Yismach Yehuda on Perek Shira explains this, based on a beautiful midrash Tehilim 18,12 that says Eliyahu HaNavi met the great Tanna Rav Nehorai, and he asked him, Why did God create these crawling creatures ? He answered, Because when Hashem sees that the people are sinning, He could look down and say, Why am I keeping these people going? They're sinners. There's no purpose for them. They're not helping the world. But then God looks at the Sheratzim and says, Well, I'm keeping these rodents alive, and I'm keeping these cockroaches alive, and they have no needs. The Jewish people, might be sinners now but will eventually turn around and do teshuva, so for sure I should keep them going until they come about and have something special come out of them. So the Sheratzim cause God to have mercy and patience with the Jewish people. That's why the Chida writes that it's so important to stay away from eating bugs. Because if you eat bugs, then that whole claim disappears. If you say bugs do serve a purpose, if you eat them and benefit from them, then there's a reason for them. So the more we stay away from bugs, the more we're reiterating the concept that there's no needs for bugs to be there. What are they doing for us? They're not doing anything. So why does Hashem keep them there? To keepsomething that has no need. The Sefer Yismach Yehuda says that is song that the bugs are telling us. יִשְׂמַח יִשְׂרָאֵל בְּעֹשָׂיו בְּנֵי צִיּוֹן יָגִילוּ בְמַלְכָּם: Jewish people, be happy with your Creator. Look how far Hashem goes to keep you alive, even though you're sinners. Look at us and see, He created an entire world of Sheratzim just to be able to say, Of I'm keeping them going, surely I should keep the Jewish people going. That's the second message of the song of the Sheratzim . The Sefer Yismach Yehuda has another beautiful explanation. He says that Hashem gave us certain Mitzvot that He really didn't have to give us. For example, Hashem said, Don't eat a cockroach. Don't eat blood. Why does Hashem have to say that? Who's eating blood? Do you know why Hashem gave us these Mitzvot? In order to give us more opportunity for zechuyot . We don't like these things; we have no interest in eating them. And the Gemara says we're not supposed to say, I don't want to eat it any anyway. We're supposed to say, I would eat it, but Hashem told me not to . Hashem wanted to give us more opportunities for zechut. Going back to our bugs, Maybe I wouldn't mind eating them. Maybe I wouldn't check the lettuce. But Hashem gave us more opportunities for zechut ; He made more things Asur , so that we have more opportunities for merit. The sheratzim are saying, יִשְׂמַח יִשְׂרָאֵל בְּעֹשָׂיו בְּנֵי צִיּוֹן יָגִילוּ בְמַלְכָּם: We're only here for you Jewish people to get more merit, and therefore be happy. The message is that the Jewish people should be happy either because - by not eating us, you're getting a merit. - of the fact that we're only here so that Hashem should say, if the Sheratzim are alive, surely I should keep the Jewish people alive. - generally speaking, if every creature has to be happy, surely you Jewish people have to be happy. All these messages are the same. The Sheratzim are singing the song, Jewish people, be happy!

Yahrtzeit Yomi #1370!!א אדר (Shabbos)The Ibn Ezraרב אברהם ב״ר מאיר אבן עזראאבי הפייטנים(1089 - 1164)----------------------------------------------AH FREILICHEN CHOIDESH ADAR RABBOISAI!!!!

No downgrades for Tashmishei Kedusha!! Siddurim in Aron!!! Sefarim to block sunlight!?!? Chida says WHAT about flipping over sefarim?!! Rav Ovadia as my wallpaper?! Baba Sali's letter to the Rebbeh!

Welcome to our series on humility. Yesterday we spoke about the concept of Rommemut HaNefesh/ an exalted uplifted soul . Today we'll continue with that topic, starting with a quote from Rabbenu Yonah in Shaare HaAvoda. It's worthwhile to read every word. He says, " The first opening of serving Hashem is that the person who's serving Hashem should know his value and realize his qualities, and the qualities of his forefathers; how great they were, how important they were, how dear they were to Hashem. And they should try and strengthen themselves constantly to keep themselves on that high level and to act on it constantly. And every day, continue to add strength to get even more qualities to connect to their Creator. It'll be slow at the beginning, but he will get even greater as time goes on." And then he says, " This will cause him that when he has a desire to do something negative or he becomes arrogant and wants to do something improper, he'll be embarrassed of himself and of his forefathers and he'll tell himself, 'Somebody great and important like me, with is so many wonderful qualities…I'm the children of the greats of kings of old, how can I do such a thing like this?'" And he quotes a term used by Yosef HaSadik, " איך אעשה הרעה הגדולה הזאת וחטאתי לאלקים /How could I do a sin like this and sin to God?" hinting to that's what saved Yosef. And the word that he uses in Hebrew is, I have qualities that are exalted… And he says the opposite: If heaven forbid, you don't realize your qualities and qualities of forefathers, very easily you're going to go in the ways of the Pritzim/people that breach the proper ways. He says The one that wants to serve Hashem has to constantly try to realize his qualities and the qualities of the Sadikim and Hasidim and how important and endearing they are to Hashem. He has to realize that he too can reach those levels of importance and endearment, as long as he serves Hashem the way they did and uses his time and abilities according to his strengths and talents . As the pasuk says in Devarim 30,14, כִּֽי־קָר֥וֹב אֵלֶ֛יךָ הַדָּבָ֖ר מְאֹ֑ד בְּפִ֥יךָ וּבִֽלְבָבְךָ֖ לַעֲשֹׂתֽוֹ / It's extremely close to you, in your mouth and your heart to do it which means Hashem is not asking you more than you can do. And our great forefathers Avraham Yitzhak and Yaakov served Him according to their abilities." Unbelievable words of hizuk from Rabbenu Yonah, That the first step towards serving Hashem is realizing your hashivut / importance . And again, that's not a contradiction to being humble. On the other hand, Rav Chaim Vital in his sefer Shaare. Kedusha , section 2 gate 4 says almost the same words in contrast, that being down on yourself is the gate of the beginning of the seduction of the Yetzer Harah. Even if you're a sadik, the Yetzer Hara will come to you as a pious man and say, 'How could you even entertain coming close to the Holy King of the world, you piece of dust, worms and maggots?' These attitudes come from the original snake that interacted with Adam and Chava. Last class we spoke about Amalek. Amalek is the evil force that tries to tell us, Rak Rah Kol HaYom/ You're only evil, all day . The pasuk in Yeshaya 14,29 says ךְ כִּֽי־מִשֹּׁ֤רֶשׁ נָחָשׁ֙ יֵ֣צֵא צֶ֔פַע וּפִרְי֖וֹ שָׂרָ֥ף מְעוֹפֵֽף׃ / From the root of the Nachash/snake will emerge a Sefa/viper. These are 2 different types of snakes. And our rabbis tell us that from the root of the snake (referring to the original snake, the sin of Adam HaRishon) will come out a viper- referring to Amalek. The Chida says in Nachal Eshkol , his commentary on Kohelet 10,11, that the numerical value of צפע is 90 + 80 + 70 = 240, the same numerical value as עמלק Amalek. Amalek is that continuation, the embodiment of the snake. And that's why just like in the future it says the snake will be wiped out, so too, Amalek will be wiped out. As we mentioned previously, the epitome of Amalek was Haman . And that's why the sefer Kehilat Yaakov, written by Rav Yaakov Tzvi Yalish (1777- 1825), one of the students of the Chozeh of Lublin tells us that Haman is Rasheh Tevot for ה וא מ שרש נ חש . He comes from the root of the snake. The opposite is Mordechai HaSadik. Haman was there to bring down the exaltedness of the Jewish people and Mordechai brought it up by not bowing. The snake is told, in Bereshit 3:15 וְאֵיבָ֣ה ׀ אָשִׁ֗ית בֵּֽינְךָ֙ וּבֵ֣ין הָֽאִשָּׁ֔ה I will put hatred between you and the woman. The word איבה spells is א יש י הודי ה יה ב שושן. Wonder of wonders, that we have this concept clearly brought out that it goes back to the snake who started all our problems. The snake tried to introduce the false Rommemut/ arrogance into man and he continues his mission with Amalek, and with Haman. Let us again go a little deeper into our story: As the Jewish people are leaving Mitzrayim, they're going out ביד רמה with an uplifted hand, with Rommemut. Amalek can't stand that. Amalek can't swallow the fact that we're coming out with Rommemut . Amelek's numerical value 240 is רם as well. Every concept has a negative and positive. The Jewish people are the Rommemeut of Kedusha/ the holy aspect of exaltedness, whereas Amalek is the opposite. He's the contaminated aspect of exaltedness. He misuses this concept of Rommemeut . He's a fraud. He's Haman who makes it look like he's רם Ram/exalted , important. But it's fake, because he is dependent on the world to give him that importance. It's not inherent. He goes wild when he doesn't get his importance because he's not really internally great. He doesn't have internal qualities of greatness. The Elder of Kelm in Shemot , essay 253 tells us that true honor cannot be taken by anybody else. As it says in Mishleh 3,35 כָּ֭בוֹד חֲכָמִ֣ים יִנְחָ֑לוּ l The wise inherit honor. Because they have wisdom, they have inherent greatness. If a person is always complaining and in pain because they don't get outside recognition and constantly feel chased by others, that is a sign that other people own his honor and they can give it or take it away from him. But not the Chachamim . They have inherent honor and no one can take it away from them. Look what Haman ended up saying. When one person, Mordechai, doesn't bow down to him, he says, " כל זה איננו שוה לי This is all worthless to me ." Of course, he can't show it, as it says, VeYitapek Haman. Haman holds himself back. He controls himself, but he knows, inside of him, how much it hurt. The rabbis tell us, based on Gemara in Masechet Megila that Yaakov Avinu requested from Hashem, " Don't let Esav HaRasha get his will. " And that refers, it says to גרממיא של אדם If Hashem would not have held them back, they would have destroyed the whole world. Rav Yaakov Emden, hundreds of years before the Holocaust, says there's a mistake in the text- It shouldn't say גרממיא , it should say גרמניה , Germany . So the Gemara clearly says that Germany is this force that comes from Esav (as does Amelek) that could wipe out the world. The Germans mimic the fake concept of Rommemut as well. As we know, Hitler professed the Aryan race, his pseudoscientific superior race concept. Now that we have DNA and RNA, there's nothing to support this claim. It's what we called pseudoscience. But they believed that they were some special, superior specimen of humankind. They thought they were a master race and they believed that non-Aryans were racially inferior. The term that Hitler used was Untermentsch/subhuman, and he claimed they were an existential threat that had to be exterminated. That was the state ideology that led to the Holocaust. Blonde hair, blue eyes- a made-up, fake Rommemeut . There's nothing there. It's Pseudoscientific. Rav Wolbe writes in his sefer at the end of Parashat Beshalach where it talks about Amalek's attack, that the Jewish people have quality . That we have what's called Azut D'Kedusha. We have a strength of brazenness, of holiness. We don't give up. Like Mordechai, we aren't impacted by outside world opinion. That's why we're still here today. We're called Azin Sh'bUmot the most brazen of nations , and we wouldn't survive without that. But Amalek has the Azut of Tum'ah. As it says, Every nation is in trembling, they were all impacted by the event of Keriat Yam Suf. And who was the one that said, I'm going to be brazen I don't care… That was Amalek. He's not impacted. He doesn't change from anything around him, from anything outside of him. He continues to do what he wants to do. That's the ultimate evil. As long as Amalek is around, Hashem's throne is not complete. He is the antithesis of a Hashem. Shaul Hamelech was the first king to take on Amalek but he didn't do it. Why not? In Shmuel 1, perek 15:24, Shaul excuses himself and says חָטָ֔אתִי כִּֽי־עָבַ֥רְתִּי אֶת־פִּֽי־יְהֹוָ֖ה וְאֶת־דְּבָרֶ֑יךָ כִּ֤י יָרֵ֙אתִי֙ אֶת־הָעָ֔ם וָאֶשְׁמַ֖ע בְּקוֹלָֽם׃ I sinned. I didn't listen to Hashem and to you. Because I was afraid of the people. You were afraid of the people? That's a lack of Azut D'Kedusha. You can't take on Amalek, the Azut of Tum'ah unless you possess Azut D'Kedusha. Lastly, we said there's difference between Ga'ava , which means you think you're great because you're above somebody, and Rommemut , which is inherent exaltedness. We say Romemtanu Mikol Leshonot/God lift us up/exalted us, above all other tongues. But why do we have to be above all other tongues? It should be inherent, shouldn't it? And the answer is, it is inherent. We are greater than all other tongues doesn't mean that we're just greater than all the nations. It means our language is greater, not by comparison, but it's inherently greater. The building blocks of creation were the 22 letters of the Alef Bet. Just like we have a periodical table elements, we have the 22 letters. They call water H2O, two hydrogen and one oxygen. But if you could look with spiritual glasses, you would see water is מים . Mem Yud Mem. That's the spiritual makeup of water, and that's why it's called the Mayim . When you call it water or agua or any other name, it's just a made up word to refer to it. It's not the inherent essence of the word. So the only language that is inherently exalted, because it's talking about the thing itself, is Lashon Hakodesh . That's why we're not just being arrogant about our language, like, " My language is more poetic than yours ." Or, " My language is richer than yours." No, it's inherently exalted. It's Rommamtanu M'kol Leshonot. This concludes our lesson on the contrast between exaltedness and arrogance.

Welcome to our special Shovavim series on humility. We've been talking about how when things happen, it's up to the person how to receive it. We discussed how this applies in a general way, like the Galut of Jewish people that changed over the 400 years. They initially started off as sojourners in Eretz Yisrael and they switched to going to Mitzrayim in a calm way, then there was hard work and then there was torture because the lesson is to become humbled and it's up to the receiver to be humbled by the situation. The sefer Mishpat Sedek on Tehilim by Rav Moshe of Zolchin was written in 1875. In it he says something very interesting: When something goes wrong and the person is concerned or worried it's a sign that he has a pure soul. This is based on a Gemara in Masechet Shabbat 105B, where it says in the name of Rabbi Yochanan that when something happens in a group, whether it's a family or a group of friends, everyone should be concerned. As it says, אחד מבני חבורה שמת תדאג כל החבורה כולה (If) one of the group passes away (heaven forbid), the whole group should be concerned. The Rambam brings it down in the laws of Avelut , Chapter 13, Halacha 12, where he says, anyone that does not mourn like the Chachamim told us to do is a cruel person. Rather he should be worried and concerned and check his deeds and return to Teshuva . He says if one person from the group passes away… they should be aware He's telling us that when things happen, it's for a reason, to arouse us to look into our deeds. and continues. Rabbi Moshe of Zolchin continues in his sefer Mishpat Sedek " Do not be like those people that are not concerned at all when something bad happens, they say ' וקבל הכל בשמחה /Accept everything with happiness,' and they start dancing. זה שקר גמור / This is a total falsehood. We have to be serious when things go wrong. We have to take the message-the main reason why it went wrong was to bring a little humility . And therefore when things go wrong, humble yourself, be concerned about your sins. Do teshuva. This is a very important concept that people misunderstand. They hear a story about a great rabbi whose house burnt down, and he started dancing in front of the house. They hear that story and when something goes wrong for them, like a terrible car accident lo Alenu, and everybody walked away from it, they start to dance. Of course dance. Have Hakarat HaTov, make a Seuda Hodaah, do whatever you like . But take a minute. Something happened here and it was for a reason. Humble yourself, get the message, and then dance. We don't go right into the celebration without saying, Hold on, something happened for a reason . It's there to humble us. This is a very important point because if we don't walk away with a message, we haven't accomplished anything. I heard a story from Rabbi Yehuda Ades (may he have a refuah shelemah)- After his father Rav Yaakov Ades had a stroke, he went to visit him with his Rebbi, Rav Shlomo Zalman Auerbach. Rav Yaakov was bedridden, and not functioning well, although his mind was still working. And Rav Shlomo Zalman told Rav Yehuda (perhaps in response to a question) " Who knows if one humbling feeling that he has, or one groan that he has will cleanse his entire life retroactively from any little bit of extra arrogance that he had." Now, that may sound like a heavy statement, but it gave me hizzuk , because when things go wrong, we start getting down, thinking, ' What's wrong with me? I'm no good.' But we're talking about Kaddosh Elyon Chacham Rav Yaakov Ades. And Rav Shlomo Zalman Auerbach said, " Yes, everybody needs to be humbled. " We have a long way, we're not there yet. And with this, Rav Ades explained one of the famous questions, which is, Why do we pray for suffering to go away if we believe everything is good for us? You may say because it's painful. But if you go to the dentist and he has to drill a cavity or you'll need a root canal, you don't pray for him to stop because it's painful. You know it's good for him to drill. So too, if anything that goes wrong is good for me, why not just stay with it and accept it? But he explained that the purpose of suffering is to become humble. And once a person gets the message and turns humbly to Hashem and surrenders, there's no need for the suffering anymore. The suffering accomplished what it needed to accomplish. What a fascinating explanation! That means when the person is in a very difficult situation and they just can't handle it, and they break down and pray to Hashem, " Hashem, please, I don't know what to do, " that humility accomplished, so they no longer need the suffering. So the question isn't, "Why should you ask for suffering to go away if it's good for you?" Because the good is that its going to make you humble. And praying from the depths of your heart and pleading for it to go away, is humility . And Rabbi Ades said that a lot of times we we don't realize why things are happening and we have to understand why they're happening. He gave him a mashal - Sometimes people go to a hospital for something minor and it develops into something more serious. He said, possibly the reason is the person was sent to the hospital to be humbled. Being in a hospital is humiliating. You have a roommate, the nurse has to help with bodily functions. It's not a picnic, to put it mildly. But if the person starts to complain about the accommodations, about the food etc, as if he's in a hotel, he doesn't understand. He wasn't sent to a hotel. He was there to get the message that, " I'm not in charge. I'm not in control. I need Hashem. Please Hashem, get me out of here!" This is concept that Galut is in the eyes of the beholde r or suffering is in the eyes of the holder. The Pele Yoetz says on the topic of Galut, that Galut doesn't have to be that you go to a foreign land. He says we see a proof from the Pesikta Rabbati which tells us Hashem make Succot come after Kippur because as the Rambam told us, going into exile forgives our sins. So Hashem said, "Go into the Succah, that's a Kaparah." The Rambam says in Moreh Nevuchim that the purpose of the Succah is to humble yourself. You're sitting in a hut. Remember your beginnings. You're humble. But even when you go to a Shul or Bet Midrash that's not comfortable, whether too hot, it's too cold, that's Galut . He says, when it's Erev Pesach and you can't be in your dining room and you can't be here and you can't be there and you're prisoner in your own house, that's Galut . When you go on a business trip, Galut Mechaperet . But it all depends on how you look at it. Rabbi Ades said that when he was still a young man with many children in the house, maybe giving Shiur in the yeshiva, one of his friends came to him in the month of Av during Ben HaZmanim the mid-semester break. The friend said that it was brought down that great Sadikim used to go into Galut . They'd exile themselves. The Chida did it, the Gaon of Vilna did it… They would go to a place where no one recognized them, sit in the back of the shul and learn. They'd wait for people to invite them to their homes to eat. They'd sleep on the shul benches without any kavod and they'd humble themselves. This friend suggested leaving Yerushalayim for Meron , sleeping by the cave of Rav Shimon Bar Yochai and going into Galut . But what were they leaving behind? A wife and six kids! So Rabbi Ades told his friend, " You don't want to go into Galut, you want to go on a picnic! You just want to get away from your wife and kids. Maybe it's more humbling to be home with your wife and kids for three weeks!" It's all in how you look at it and the lessons that you get.

Welcome to our special Shovavim mini-series, on the topic of humility . If you ask people what the purpose of Yetziat Mitzrayim was, you'd probably get a few different answers. Most people would say that it was a Gezera /decree. God told Abraham at Brit Ben HaBetarim that we'd be in Galut . What was the reason? Was it due to a sin? The Abarbanel in Bereshit chapter 15 tells us in the name of the Ran that this Galut was not due to any sin. Rather, it was in order to humble the hearts of the Jewish people so that they should be fit to receive the Torah, or what we call, Yisurim shelAhava/ suffering that Hashem gives, not as a punishment but out of love, to make us better. The Chida, in his sefer Chomat Anach , Chapter 54, pasuk 11, he says that since the Torah is a spiritual existence, it can't be held by a person who has improper thoughts, namely arrogance . So the purpose of Galut Mitzrayim was to break that arrogance, in order to allow them to receive the Torah. The Chida, in his sefer Yosef Tehilot on Tehilim 119,72 offers an additional nuance. He asks, Why are we in exile so long? What did we do that was terrible ? He answers that the Torah we have today is like hot air compared to the Torah that's going come in the time of Mashiach, which will reveal all the secrets. And in order to be a receptacle for that high level of Torah that we're going to receive in Mashiach's time, we need to have extreme humility that can only to come through a long and difficult exile. This is a whole different way of looking at what we're going through. It's not that Hashem is just beating us up for no reason. No. He's purifying us. And the purification is specifically in the area of humility. When things don't go right, when things are difficult, man becomes humble and realizes he's not in control. The Bnei Yisaschar, in his essays on Nissan (essay 9) quotes this Chida, and says that this is the meaning of the pasuk in Shemot 1,11: וַיָּשִׂ֤ימוּ עָלָיו֙ שָׂרֵ֣י מִסִּ֔ים לְמַ֥עַן עַנֹּת֖וֹ בְּסִבְלֹתָ֑ם וַיִּ֜בֶן עָרֵ֤י מִסְכְּנוֹת֙ לְפַרְעֹ֔ה אֶת־פִּתֹ֖ם וְאֶת־רַעַמְסֵֽס׃ Paroah put taskmasters on the Jewish people to humble them. The purpose of Galut Mitzrayim was to humble them, to get them ready to receive the Torah. It says in Shemot 3,12, that Hashem told Moshe, בְּהוֹצִֽיאֲךָ֤ אֶת־הָעָם֙ מִמִּצְרַ֔יִם תַּֽעַבְדוּן֙ אֶת־הָ֣אֱלֹהִ֔ים עַ֖ל הָהָ֥ר הַזֶּֽה / Take them out of Egypt. You will serve Hashem on this mountain.. So the there's a goal here. It's not just for no reason. The Bnei Yisaschar gives a beautiful Mashal- If, lo Alenu, someone is sick, the doctor gives him all kinds of difficult medicines and treatments and he suffers through it. But at the end, when he is totally healed, and he sees how this difficult treatment cleansed him and purified him, he hugs and kisses his doctor for bringing him the Yeshua /salvation by healing him. That's the way we're going to look back at all the things that happened to us in Galut . We'll see how it purified us. The Bnei Yisaschar, in essay 12 on Nissan, says that's why every single year between Pesach and Shavuot , we have Sefirat HaOmer , a time to work on our Middot , specifically being humble . The students of Rabbi Akiva did not respect each other. So every year we reaccept and recommit ourselves to the to Torah, and go through that purification process to get rid of our arrogance. And now for the real clincher, which now seems so obvious and simple: The Kli Yakar in Vayikra 6,9 says that the whole Pesach is all about staying away from hametz , which rises. Hametz symbolizes arrogance , whereas Matzah is Lechem Oni , לחם עני The bread of affliction , And as we said, Oni , has the same as the root as the word Anava ענוה . So the goal of the days of Pesach is to eliminate every drop of arrogance; hametz, is completely forbidden, even a drop. Rambam says that for all Middot, we are supposed to take the middle road, except when it comes to arrogance, as it says in Pirkei Avot 4- מאד מאד be extremely humble. So since the whole purpose of Galut Mitzrayim was to humble ourselves, come out humble people and eradicate our arrogance, it's no wonder that the whole theme of Pesach is all about getting rid of the hametz and humbling ourselves. It's black on white. Of course the purpose of Galut Mitzrayim was to humble ourselves, and to eventually get ourselves to have a heart that's pure, with proper Middot and get ready to receive the Torah, whether at the original Yetziat Mitzrayim, or every single year. One final point from that Bnei Yisaschar on Nissan: it says we count 49 days which is numerical value of לב טוב . So we are going to get ourselves a good heart . And a good heart is a humble heart. As it says in Tehilim 5 1,19 זִ֥בְחֵ֣י אֱלֹהִים֮ ר֤וּחַ נִשְׁבָּ֫רָ֥ה לֵב־נִשְׁבָּ֥ר וְנִדְכֶּ֑ה אֱ֝לֹהִ֗ים לֹ֣א תִבְזֶֽה׃ The sacrifices of God is broken spirit, a broken heart, a humbled heart, God does not despise. The best heart is the broken heart. As the famous Kotzker Rebbe once said, there is nothing more whole than a broken heart.

Parshat Vayechi: Were the "Asara Harugei Malchut" really murdered?!? Be careful you never know how damaging your words can be...!!! And when the Chida Ztz"l's bones reassembled themselves!!!!

Miketz | Pharoah's Dreams | Chida veChalom, by Rav Yitzchak Etshalom How are we to understand the amazement with which Pharaoh and his advisors reacted to Yoseph's solutions to the king's dreams?  Pharaoh's Dreams (the cows and the sheaves) reexamined, based on an observation of Dr. Moseh Zeidel z"l. The "Hidah" (riddle) and "Halom" (dream) are associated in Bamidbar 12 and therein begins our inquiry, including an analysis of Shimshon's famous riddle. Source sheet >>

The sefer Vaveh Amudim brings a story that a man named Yaakov told him, which took place when he was younger. Yaakov said his father once asked him to take out the garbage and he replied, "Why are you asking me? I did it last time. There are many other capable people in this house who could do it." Yaakov's grandfather was in the room at the time and was very disturbed by Yaakov's response. He gathered Yaakov and his siblings together to teach them a life lesson. He opened a Chumash to this week's Parasha, Vayeshev, and he showed them the pasuk in which Yaakov Avinu told Yosef to go check up and see how his brothers were doing in Shechem. Yosef knew that his brothers had a certain hatred towards him, and it was extremely dangerous for him to go, yet he told his father הנני – I'm ready to go right now. Yosef could have given his father many excuses why he shouldn't listen, but he didn't. His father told him to do something and Yosef was going to listen. (As a side note, the Mefarshim do ask how Yosef went, knowing how dangerous it was, in light of the command ונשמרתם מאד לנפשותיכם – to protect our lives as best we can. The Chida writes in his sefer Rosh David in parsahat Toldot that although it is not forbidden for a child to respectfully refuse a parent's request if the request involves danger, however if the child wants to be strict and listen to his parents no matter what, he has the right to do so. He brings a proof how Yosef knew that, and one can see more about it in Sefer Chassidim , siman 341.) The grandfather then told them a personal story that happened to him when he was younger. He rolled up his sleeve and showed them the numbers that were tattooed on his arm by the Nazis, yimach shimam . He said, "My precious grandchildren, this number on my arm was determined for me to have by Hashem from the six days of Creation. Hashem wanted me to go through the seven levels of Gehenom in this world, for the best reasons, reasons which I cannot fathom. When the Nazis came to our town, they instructed all of the Jews to gather at the train station. We were only allowed to bring a few essentials with us. When we arrived there, they were separating the men from the women and children. I can still hear the bitter crying and screaming that was going on at that time. They put me, my brother and my mother on one train and my father on the other. Right before our train was getting ready to pull away, my mother saw that she had my father's tefillin with her. Immediately, she said to me, 'Berel, what is Daddy going to do without his tefillin ? He has to have them. Quickly, bring them to him on the other train.' It was very scary outside. The Nazis were strolling the area with vicious dogs. But I didn't think twice about it, my mother told me to go and so I went. I managed to get on to my father's train and, the moment I did, the train closed its doors and pulled away. My father and I were taken to a labor camp. I found out later, the other train was taken straight to the gas chambers. I am only alive today because I was ready to listen to my mother. "I want you to take this as a life lesson. When your parents ask you to do something, it's a golden opportunity. You will be fulfilling a mitzvat aseh from the Torah. Don't argue with them. Just say, הנני – I'm here and ready." Shabbat Shalom.

Chazal have taught us a wondrous segula to have our tefillot accepted faster. Namely, if someone is in need of a yeshua and knows of someone else with that same need and prays for that person to be helped. With this statement, the chazal are also teaching us how important it is to pray for others. The Be'er Mayim Chayim explains, when we pray for others, we are showing that we care about the pain of the Shechina, kaviyachol. The pasuk says, when a Jew is in pain, Hashem is in pain, and Hashem's pain is equal for every single Jew that is hurting. So when we pray for others to be relieved from their suffering, we are also praying for some of the pain of the Shechina to be relieved. Rav Moshe Feinstein zt"l writes in the Igerot Moshe (YD 4:51), about how much every single person's tefila makes an impact, even if the person has done many averot. Then he writes, if someone was asked to pray for someone else, he should feel the responsibility of that request. Nobody knows whose prayers will have the most impact. By praying for someone else, the person is doing the ultimate chesed and also fulfilling the great mitzvah of ואהבת לרעך כמוך . Then he concludes by saying, since it's an absolute obligation to pray for our friends and give them berachot, even if we're not asked to pray for someone, if we know they're in need, we should pray for them anyway. The Chida writes in his Sefer Nachal Kedumim, when praying for others, we must really have pure intentions that they should be helped and not just pray as a ploy to get the help that we are looking for. If we are able to pray with pure intentions for others, then the segula works. If someone has been doing it and hasn't been answered yet, he should not cast doubt upon the segula of the chazal, but rather attribute it to his own shortcomings. The Shulchan Aruch writes that washing netilat yadayim for bread with a lot of water is a segula to become wealthy. The Mishna Berura writes there, if someone is careful to always wash with a lot of water but hasn't been blessed with wealth yet, it's because he has a deed which is blocking the parnasa from coming at the moment. Chazal's words are emmet. Sometimes Hashem shows us clearly how segulot do work. A rabbi told me he knows of a couple that was married for nearly eight years without children. They became friendly with another couple who was married for a few years without children. They accepted upon themselves to truly pray for one another to be helped. This past year, Baruch Hashem, one of those couples had a baby. And then, on the very same day, the woman from the other couple went into labor more than six weeks early and had a baby on the same calendar date. They were in awe of the hashgacha of Hashem, both for blessing them with children and also for showing them how their prayers for each other is what brought about their yeshua. Tefila is always special. When we have a true desire for other people to be helped and we pray with that kavana, it makes the tefila even more special.

Bitcoin Boomer Show Co-host Teresa Martin talks with Yopaki founders Francisco Chavarria (CEO) & Carlos Chida (CTO)https://www.yopaki.com/Teresa's website:https://www.flipcatconsulting.com/BITBLOCKBOOM Conferencehttps://bitblockboom.com/

Join Car and Keyan to discuss Stacker News' top posts of the week, Car & Keyan's favorite posts of the week, and top stackers for the week of August 23rd, 2024.Follow the conversation of the episode on SN.Time Stamps:02:00 - Mexico's Bitcoin Block Party Vol. II09:49 - A bitcoin scam uncovered: get some eyes on this19:32 - Why happen force closures on LN channels?27:52 - Bisq2 adds lightning30:17 - How many books do you read a year?36:50 - Fountain 1.1 - Open Social Podcasting Powered by Nostr42:52 - Pseudonyms lets you practice agency47:33 - My Letter to The Libertarian Institute55:00 - Cameron's World: A love letter to the internet of old58:11 - James Lavish / @jameslavish / Bitcoin Investor AMA01:07:14 - Coinbase customers can now send up to $10k instantly via Lightning NetworkShoutout @Wumbo for time stamps. Zap em!We love the Fountain app for Lightning 2.0 podcasting, Send us a Boost, and we will read it on the next SNL.Find Car on NostrFollow Car on SNRead Thriller BitcoinFollow Thriller on NostrFollow Thriller on Zap.StreamFollow Thriller on YouTubeContribute to ~buildersLearn more about PlebLabFollow Keyan on TwitterFollow Keyan on NostrFollow Keyan on SNFollow Stacker News on NostrLearn more about Stacker News

1:41 Kuntres Zichronos of R' Chaim about the Chazon Ish 2:55 What did R' Chaim do? 5:03 Mishna Berurah in the name of the Arizal 5:50 Shulchan Oruch Harav 7:35 What are the origins? 9:03 Rambam 11:02 Knesset HaGedolah and Olas Tamid 12:28 Magen Avrohom and Arizal 14:00 Source of the Magen Avhrhom in the name of Arizal 16:55 Achronim on Magen Avrohom in שמ'ג, Gemarah in Menchos 19:45 R' Yaakov Emden 20;26 Chida and Derech Chaim 27:20 Rashi In Shabbos 29:00 Every Minute that a Mezuzah is a Mitzvah 33:00 Thinking about 6 Mitzvos Temedios in the Bathroom? 34:30 Dovid Hamelech and sleeping when learning 35:40 A Melech Sleeping with a Sefer Torah and the Rambam 40:50 The Aderes and time of story of Dovid Hamelech in the bathhouse 42:40 Chazon Ish wearing a Talis for Maariv 43:16 Kabbalah and wearing a Talis Gadol at night

Hilchot Tefilah part 28: Speaking between Amidah & Tachnun!!! What happens if you speak during Tachnun?! Why do we tuck in Tzitzit?! R Ovadia's leniency on Tachnun!! Chida - Safek Tachnun Lehakel!!!

Raised in Shibuya, Tokyo and now calling Naarm/Melbourne home for the past year, Kamome cut his teeth playing adventurous extended sets as part of the Tokyo based Vinyl Youth DJ collective, with close mentorship from local legends KEITA SANO and Yamarchy from the notorious Shibuya small club, Mitsuki.
 Kamome brings his unique and playful musical stylings to the table for the latest episode with a mix as deep and immersive as it is quirky and acid-groovy, primed for late night smoky dancefloor indulgence! 

 @kamome-8787 Q. What inspiration did you draw upon when putting this mix together? Is there a sound, feeling, time or place that connects all the different elements in one way or another? A. The inspiration for this mix comes from my upcoming one year of being in Australia, and I created it with the hope that the local people will get to know me. As a Japanese person, this mix is largely composed with sounds from the Japanese community and those of my seniors and friends. Q. Are there any songs in the mix that are especially close to your heart, and what is it about these tracks that resonate with you so much? A. All the tracks in this mix by Chida, Keigo Okazaki, Daichi, Yamarchy, ifax!, Dj Himitsu, and KEITA SANO are important to me, but the one that stands out the most is the debut track "Got to be real" by DAICHI & Yamarchy, which will be released at the end of August. This edit seems to be a re-edit of a past track from the label Clue-L, run by Kenji Takimi. Q. I know you've featured some incredible unreleased Japanese records in this mix! What Japanese artists/labels are responsible for some of your favourite sounds of late, and who should we be watching out for? A. An artist I'm keeping an eye on is DAICHI, a member of my collective "Vinyl Youth." His recent release from MM Disco, based in Berlin and Barcelona, is still fresh in my memory, and I can't wait for what's next ! An artist to watch is KEITA SANO, and although not Japanese, Lunatic Music, based here in Melbourne, is also noteworthy. Keita is like an older brother to me :) and he releases works in a unique style at an incredible pace. (He has released five works this year alone.) Bart and Jack, who run Lunatic Music, have been invaluable friends since I came to Melbourne. Their label features Japanese artists, and all their releases are excellent. Be sure to check them out!

Sari is joined by artist/creative Brit Chida to discuss their abstract diagrams and the message of healing and emotional vulnerability behind the work. As Brit describes their art on their website, Brit “makes art as a way to heal and offer back to their community some gifts of resilience.”This episode is sponsored by my upcoming book, Modern Still Life: From Fruit Bowls to Disco Balls, which you can pre-order now :) The book is out June 18This episode is also sponsored by Not Sorry Art and my online art school, Not Sorry Art SchoolEmail Sari at notsorryart@sari.studioFollow Sari: @not_sorry_artSHOW NOTES:For a special 20% off discount on Brit's prints, use code NSA20Brit Chida IGhttps://britchida.com/ Patreon - Brit Chida Learn painting from Brit: https://www.easydoesitart.com/

0:00 Introducing Season 3 - R' Chaim and the 7 Masechtos 5:50 What are these Masechtas? 7:02 Maseches Gerim in Print 9:02 Why was't it published in 1714? 10:14 Chida & Maseches Gerim 11:30 Chida publishes Maseches Gerim 11:40 First Peirush Nachlas Yaakov 12;28 R' Avrohom Ben HaGra 13:13 Chida publishes second time with more material 13:55 First serious work on with these Masechtos 14:50 Are there other similar Masechtos? The Chida 18:14 -R' Avrohom ben HaGra and Gra about 7 Masechtos 21:10 First complete edition of 7 Masechthos 22:40 Vilna Shas publishes 7 Masechtos 23:18 Other works on 7 Masechtos 24:10 Hieger edition of 7 Masechtos 24:43 Mechon Talmud Yisraeli edition 26:25 Rishonim who had these works 27:17 Did Rambam have these works? How early are these works?