Podcasts about Chol HaMoed

When our plans are suddenly canceled or unexpected mistakes arise, they often appear to be nothing more than unfortunate coincidences. In such moments, it's natural to feel disappointment or confusion about why things didn't go as expected. However, someone with emunah —faith in Hashem—understands that there is no such thing as a mistake. Everything unfolds precisely as it is meant to, even if the reasons are hidden from us. Most of the time, we're not privileged to see the full picture. We don't always understand why certain events deviate from our carefully laid plans. Yet sometimes, Hashem offers a glimpse behind the scenes, revealing how what seemed like a disruption was actually a necessary step in a greater design. A woman shared her experience from this past Simchat Torah . She had been eagerly preparing for a joyous Yom Tov, anticipating a full house with all her children and grandchildren. She cooked in advance, excited to host the entire family. But on Chol HaMoed , her three teenage sons expressed a strong desire to return to their out-of-town yeshivot for Simchat Torah . Though disappointed, she graciously agreed, recognizing how meaningful it would be for them. Then, on Hoshana Rabbah night, her married son informed her that he had missed his flight home from his in-laws. As a result, he, his wife, and their three children would be spending Yom Tov elsewhere. The vibrant family gathering she had envisioned quickly diminished, leaving her and her husband with unexpected quiet. On a whim, they decided to go to her husband's former yeshiva—where two of their sons would be spending the holiday. A room near the yeshiva became available that night, and they took it. They packed up the food she had lovingly prepared and made the spontaneous trip. Though out of character for them, the experience turned out to be profoundly uplifting. During the Yom Tov, two different people independently suggested a shidduch for their daughter—an alumnus of the very yeshiva they were visiting who was also there for Yom Tov . They followed up on the recommendation, and Baruch Hashem , their daughter is now engaged to that young man. A missed flight, a change of plans, and a last-minute decision to travel—all seemingly minor and natural occurrences—were, in truth, Hashem's orchestration to bring this family to the exact place where their daughter would find her zivug . In another touching story, a man shared how his 10-year-old daughter asked for a special siddur with her name engraved on it. He told her that was a gift he had planned for her bat mitzvah, over a year away. Not wanting to wait, she asked again. He gently explained that it was an expensive item and not something he could give her "just because," but he encouraged her to ask Hashem for it instead. He used the moment to teach her the power of heartfelt tefillah . Inspired, the young girl began praying earnestly each day for that personalized siddur . One day a few months later, her principal called her to her office. While she was there, the principal pulled out a beautiful sidur with her name engraved on it. She explained she bought it for her granddaughter but it was the wrong nusach. Being that the store wouldn't exchange it because the name was already engraved upon it, she was stuck with it. Then she thought of this girl in her school with the exact same name as her granddaughter and offered the sidur to her. And just like that, this 10-year-old girl received the sidur she wanted so badly. It looked like a mistake but we know there are no mistakes. Hashem wanted this girl to have that sidur and this is how He accomplished it. Her sincerity was moving—and a powerful reminder that no prayer is too small or insignificant in Hashem's eyes. Everything that happens is me'et Hashem and if we're able to internalize that, we'll have a much easier time dealing with the unexpected.

There are times in life when a person feels that not receiving what they desperately want would be the worst possible outcome. In such moments, they may cry out and beg Hashem for help, day and night, with their entire being. During this time, they find it difficult to enjoy anything. Their thoughts are consumed by the issue, and they can't imagine life without a resolution. Naturally, we are encouraged to pray for what we believe is best and to place our hopes in Hashem's kindness. However, it's important to recognize that sometimes, a person's mission in this world may specifically depend on enduring that very challenge. What may appear to be an obstacle could, in truth, be the catalyst for personal growth and transformation. By resenting or resisting it, a person may miss the opportunity to fulfill their unique purpose. On the other hand, if one can sincerely accept Hashem's will, even while continuing to pray for relief, they open the door to spiritual elevation. Acceptance does not mean surrendering hope. It means that as long as the challenge remains, one embraces it and strives to grow through it. A simple shift in perspective can often save a person from months—or even years—of stress and anxiety. A man recently told me that he was out of town for Pesach. On the last day of Chol HaMoed, he attended a shiur after shul, where the rabbi spoke about the seventh day of Pesach and how the splitting of the sea is compared to the miracle of bringing couples together. Chazal teach us that not only does Hashem orchestrate marriages, but He arranges all human encounters. Later that morning, as he walked down the street, an Israeli woman approached him and began speaking in Hebrew. He couldn't fully understand her, so he turned to another man passing by—someone he recognized—who was fluent and could interpret. The woman had noticed that this man was missing fingers on one hand. She explained that her infant daughter was born with the same condition, and she was overwhelmed with fear and sorrow for her child's future. Without hesitation, the man called over his wife and children and told her, "I am the happiest man in the world." He shared how he lives a fulfilling life—with a job, a loving family, friends, and a deep sense of contentment. He had never felt that he was lacking anything. His sincerity and joy radiated to her. She was overcome with emotion, nearly brought to tears by the chizuk he gave her. Until that moment, she had envisioned only difficulty and despair for her daughter. But now, she saw hope. She never imagined that her daughter could possibly live a normal life let alone get married and raise a family. She was in such misery over the past six months but now everything changed. She thanked the man from the bottom of her heart for his words of encouragement and her life is now changed. Nothing else changed from that meeting other than her perspective and that made all the difference. Hashem gave her the exact chizuk that she needed by meeting this man while he was away in her hometown. Yes, Hashem was once again Mizaveg Zivugim. We always hope to get what we want but we must remember there's a much bigger plan for us and the worst thing we could do is fight against the circumstances that Hashem puts us in. Everything we go through is to make us the people we're meant to become. This man said he sees so clearly the fact that he was born with a hand without fingers has made his life more meaningful and better in countless ways. We are always encouraged to pray for what we want but if we didn't get it yet we should happily accept the circumstances that Hashem has put us in.

In this shiur we discuss: 1) Chinuch and counting sefirah, 2) The proper time to count sefirah, 3) Cooking a parve food in a meat pot with dairy spatula, 4) Shabbos makeup and lip gloss, 5) Israelis in America for yom tov, 6) Tefillin on Chol Hamoed, 8) Cooking fish and meat together, 9) Using a water bottle with a filter at spout on Shabbos, 10) Plucking out a gray hair

In the middle of Chol HaMoed, I got an email from YouTube telling me that they had removed one of my videos from their site. What was it that they objected to? This is the answer. In 1972, Rabbi Yaakov Asher Sinclair opened SARM Studios the first 24-track recording studio in Europe where Queen mixed “Bohemian Rhapsody”. His music publishing company, Druidcrest Music published the music for The Rocky Horror Picture Show (1973) and as a record producer, he co-produced the quadruple-platinum debut album by American band “Foreigner” (1976). American Top ten singles from this album included, “Feels Like The First Time”, “Cold as Ice” and “Long, Long Way from Home”. Other production work included “The Enid – In the Region of the Summer Stars”, “The Curves”, and “Nutz” as well as singles based on The Hitchhiker's Guide To The Galaxy with Douglas Adams and Richard O'Brien. Other artists who used SARM included: ABC, Alison Moyet, Art of Noise, Brian May, The Buggles, The Clash, Dina Carroll, Dollar, Flintlock, Frankie Goes To Hollywood, Grace Jones, It Bites, Malcolm McLaren, Nik Kershaw, Propaganda, Rush, Rik Mayall, Stephen Duffy, and Yes. In 1987, he settled in Jerusalem to immerse himself in the study of Torah. His two Torah books The Color of Heaven, on the weekly Torah portion, and Seasons of the Moon met with great critical acclaim. Seasons of the Moon, a unique fine-art black-and-white photography book combining poetry and Torah essays, has now sold out and is much sought as a collector's item fetching up to $250 for a mint copy. He is much in demand as an inspirational speaker both in Israel, Great Britain and the United States. He was Plenary Keynote Speaker at the Agudas Yisrael Convention, and Keynote Speaker at Project Inspire in 2018. Rabbi Sinclair lectures in Talmud and Jewish Philosophy at Ohr Somayach/Tannenbaum College of Judaic studies in Jerusalem and is a senior staff writer of the Torah internet publications Ohrnet and Torah Weekly. His articles have been published in The Jewish Observer, American Jewish Spirit, AJOP Newsletter, Zurich's Die Jüdische Zeitung, South African Jewish Report and many others. Rabbi Sinclair was born in London, and lives with his family in Jerusalem. He was educated at St. Anthony's Preparatory School in Hampstead, Clifton College, and Bristol University. A Project Of Ohr.Edu Questions? Comments? We'd Love To Hear From You At: Podcasts@Ohr.Edu https://podcasts.ohr.edu/

1)     One of the participants at the Rebbe'sSeder in the year 5719 ('59) said the Al Netilas Yodayim at Urchatz. The Rebbe told to eat his Matzo right then. At the farbrengen of Acharon shel Pesach the Rebbe discussed this further. In a newly published letter the Rebbe explains why he didn't tell the man to wear gloves until time for Matzo:[1]2)    May one trim nails of children during Chol haMoed?[2]3)    Someone wishes to offer cash for post-dated cheques for less than the amount written in the cheque. The presenters of the cheque have guaranteed payment in full when the cheque becomes payable. Does this present a problem ofcharging Ribbis?[3]4)    We don't call relatives to the Torah in immediate succession.[4] What about for Hagbeh & Gelilah? What about making ‘Mishebeirach's for two relatives in succession?[5]5)    For the procedure of Hatoras Nedorim for a woman, the halocho limits this to when a Beis Din has already been convened, but we shouldn't convene a Beis Din for this purpose.[6] What's the reason for this limitation?[7]6)    Why is Yoim Mikro Koidesh said in Musaf but not in YaalehveYovoi in the other Tefilos and in bentsching?[8]7)    When teaching a newcomer to say brochois, may I/we utter Hashem's name?[9]8)    The brocho for Matzo covers for the Afikoman. Yet we may chat in between. Why?[10][1] ראה אוצר מנהגי חב"ד –ניסן ע' קמז; תורת מנחם כרך כה ע' 230 ואילך; מכתב שבסוף קונטרס 'התוועדות'י"א ניסן תשל"ז ח"ב; הגדה ש"פ מהדורת קבקוב (להגרי"יברוין שליט"א) הערה עב.[2] בשו"ע סי'תקלא ס"ו מתיר בקטן להסתפר. וכל שכן שיש להתיר בצפרניים. [3]  ספר תורתריבית פי"ח ס"ג. [4] רמ"א או"ח סי'קמא ס"ו;.[5] בפסקי תשובות שם אות המחמיר. במשנ"ב מהדורת דרשו (מס' 12) הביא שהרב אלישיב והר' קרליץ ע"המקילים.[6] שו"עיו"ד סי' רלד סנ"ו. [7] ט"זוש"ך על הגליון שם.  [8] ראה 'סדור רבנו הזקן'ח"ב ע' תתעז הע' 101; ח"ג ע' א'צז הע' 28.[9] ראה שו"ע או"חסי' רטו ס"ג; מג"א שם סק"ד; שוע"ר שם ס"ב; אג"קח"ג ע' קלח.[10] ראה שוע"ר סי' תעה סי"ח; פסקי הסדור לפנימצות מצה; הגדה של הרבי ד"ה ויכוין

Welcome to Daily Bitachon. Pesach is over, and we'd all like to go back to our regular lives; start eating less and whatever else. We'd like to get back to normal . But back to normal doesn't mean forgetting the lessons that we learned over the holiday. It says in Devarim 16:1, where the Torah talks about Pesach, שָׁמוֹר֙ אֶת־חֹ֣דֶשׁ הָאָבִ֔יב וְעָשִׂ֣יתָ פֶּ֔סַח לַיהֹוָ֖ה אֱלֹהֶ֑יךָ כִּ֞י בְּחֹ֣דֶשׁ הָֽאָבִ֗יב הוֹצִ֨יאֲךָ֜ יְהֹוָ֧ה אֱלֹהֶ֛יךָ מִמִּצְרַ֖יִם לָֽיְלָה׃ In the spring month, slaughter Korban Pesach, don't eat any חמץ for seven days, because Hashem took you out of Mitzrayim, and you went in a rush. And what's the purpose of the this holiday? למען תזכור את יום צאתך מארץ מצרים, so that you should remember the day you got out of Mitzrayim, כל ימי חייך, all the days of your life . Rashi says, what does למען תזכור that you should remember mean? That through the Korban Pesach and Matzah, you will remember. How will you remember? כל ימי חייך . We know from the Haggadah that ימי חייך is the days and , כל ימי חייך is the day and the night. So we have to remember Yetziat Mitzrayim in the day and night. When? When we say Keriat Shema twice a day. So the Torah is clearly telling us that the goal of the seder , and the seven days of Pesach is so that we will remember getting out of Mitzrayim all the days of our life, every day. And we do it, twice a day in Keriat Shema. This is a very important fundamental that we're recharging on Pesach, but Pesach is not the only day. I want to share a beautiful Kaf HaChaim from Rabbi Palaggi, chapter 15, Halacha1, that was shared with me by Rabbi Nathan Kairey. Rabbi Chaim Palaggi is explaining a custom brought down by one of the Mekubalim , known as the Matzat Shemurim, Rabbi Natan Shapira, that before he prays, when a person walks back the three steps, he's supposed to make a little wave to the people that are behind him out of respect. Where exactly does that come from? What's the reason for that? I was always raised on the Ben Ish Chai that tells us that when we pray, we are replicating angels with our feet standing together like angels. And since the about angels, it says נותנים רשות זה לזה, they give each other permission, we mimic the angels and we give permission, so to say, by waving to our friends as if we're asking their consent. Rav Chaim Palaggi brings that as a second reason. But the first reason he gives is his own Chiddush: that in the Keriat Shema of both Shaharit and Arbit, we talk about Keriat Yam Suf the splitting of the sea, and the miracles of Yetziat Mitzrayim. Rashi in Berachot tells us we do this because what brings Hashem close to us, so that we can pray to Him, is the recognition of His miracles of Yetziat Mitzrayim. Rashi cites a beautiful Yerushalmi Mashal that explains why it says you have to be סומך גאולה לתפילה, you can't separate between the words Ga'al Yisrael and the start of the Amidah, and you have to go straight in. It's compared to a person that went to the king's palace and knocked on his door. It takes a minute for the king to get there. Imagine if, before the king gets there, the fellow walks away and he's not there to ask the king his question! He says, similarly, when we're praying, as we mention Yetziat Mitzrayim and the miracles that happened there, we're knocking on the King's door. The King is about to come down, so you can't walk away, you have to be go right into the Amida. We see from this that what brings Hashem down is the mentioning of these miracles. And what do we say, both at night and in the morning? We quote from Az Yashir, Hashem Yimloch L'Olam Va'ed- the ultimate message of Keriat Yam Suf- that Hashem is, was and will be King forever. And therefore, he says, since the rule is that Hashem is only king upon us only when we're united (like it says ויהי בישורון מלך, בהתאסף ראשי עם /When is God king of the Jewish people? When the Jewish people are united and together) . He says, and this is the big Chiddush-since חייב אדם לראות את עצמו בכל פרט ופרט כאילו הוא יצא ממצרים, קריעת ים סוף. Every one is obligated, (not just on the night of the Seder), every day to mimic the going out of Egypt and Keriat Yam Suf. And therefore, as we prepare to begin the Amida, we want to say that right now, together, we're accepting Hashem's kingdom, the yoke of His kingdom , B'Lev Echad/ with one heart, as we go to pray to Hashem. So we give that little wave to one another as a gesture, in order to unite, in one heart, in our accepting God as a King, and then we pray. Similarly, in Minha, he says, we also have the line at the end of Ashrei , where we say, ואנחנו נברך י-ה / We are going to bless God, we together. So in two out of the three prayers, we are reminding ourselves of Yetziat Mitzrayim, and we want to make it real- to the extent that we act out the togetherness that we had at Keriat Yam Suf , by gesturing to each other. This is just an example of how we have to keep Yetziat Mitzrayim alive every single day. Therefore, B'Ezrat Hashem, we are going to continue at least until Shavuot, discussing Yetziat Mitzrayim. There is proof for this practice: The Sefer HaChinuch asks why don't we count up, "Today is the first day of the Omer, the second day of the Omer?" Normally I'd count down. If my wedding is in two months, I'd say, " 59 days to go, 58 days to go. " I wouldn't say, " One day since my engagement party, " " Two days since my engagement party.. " The engagement party is not the main event. I want to get to that end goal of the wedding. So I count down 60, 59, 58. But with the Omer , it's not just about the end goal, it's about the beginning. I am coming from Yetziat Mitzrayim. " It's one day since Yetziat Mitzrayim, two days since Yetziat Mitzrayim…." I'm not counting down, I'm counting up. And therefore I have to build on what I have already. So we definitely have full permission, as long as we're in Sefirat HaOmer and we're really taking it seriously, to continue our feeling of Yetziat Mitzrayim. The goal of Yetziat Mitzrayim was to get to Matan Torah , but not with a split. It's united. So much so that the commentaries say that just like we have the first day of Succot and we have a few days in between till שמיני Shimon Aseret, likewise on Pesach we have the first day of Pesach (the seventh day of פסח is not its own holiday, we don't say a special Shehechianu), and we go until שבועות, which is also called עצרת and it here means the eighth week . So these days are like a Chol Hamoed between the first day of Pesach and Shavuot, but instead of having seven days, we have seven weeks. So we're going to take advantage of those Chol Hamoed weeks to continue discussing the fundamentals of our faith which come out of Yetziat Mitzrayim.

Nachum Segal presents great Jewish music Harry Rothenberg's parsha vlog and Rabbi Benjamin Yudin to discuss the final days of Pesach.

In this first episode of the second season of The Kosher Wine Podcast, join Dr. Kenny Friedman and Rabbi Yisroel Bernath as they sit together for the first time live on the podcast.They welcome their wives, special guests, family and friends, drink wonderful wines, and celebrate the holiday of Pesach (Passover) with happiness and special friendship. Kenny and Rabbi Bernath enjoy the:Nana Estate, Mitzpe Ramon, Tethys, 2021Shirah, Coalition, 2019Four Gates, Santa Clara Valley, Syrah, 2016Listen in and have a seat at the table.Support the showEmail your questions and comments to kosherwinepodcast@gmail.com

Kollel Iyun Halacha. Shuirim are held Sun-Thurs at 185 Miller Road Lakewood NJ. For more info email: kih185miller@gmail.com

Kollel Iyun Halacha. Shuirim are held Sun-Thurs at 185 Miller Road Lakewood NJ. For more info email: kih185miller@gmail.com

התוכן הוראה מחול המועד וערב יו"ט: יהודי, כחלק מ"גוי קדוש", נשלח למטה כדי לעשות את עניני "חול" לענינים הקשורים עם "מועד", ועד לעשותם חלק מיו"ט; הוראה מקריאת התורה של היום בענין פסח שני: כל נשמה רוצה למלאות רצונו ית' וצועקת בפנימיותה "למה נגרע?", וע"ז באה התשובה ש"עס איז ניטאָ קיין פאַרפאַלן!" ועד ש"יתרון האור מן החושך" וכו'; וכ"ז נעשה הכנה לימים האחרונים דחה"פ וכו'.שיחת יום ועש"ק, ד' דחול-המועד פסח, ערב שש"פ, כ' ניסן ה'תשמ"א, אחרי תפילת שחרית (מוסף), ב"זאַל" הקטן ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=18-04-2025 Synopsis A lesson from Chol Hamoed and Erev Shevi'i Shel Pesach: A Jew, as part of the “Holy Nation,” is sent down below in order to transform chol (mundane matters) into moed (holiness), and moreover, to elevate it to become Yom Tov. With regards to today's Torah reading, which discusses Pesach Sheini: every soul wants to fulfill Hashem's will, and cries out from its inner depths, “Why should we be excluded?” – to which the response is that es iz nitah kein farfalen (it's never too late). And in fact, there is an “advantage to light that comes from the darkness,” etc. All this serves as preparation for the last days of Pesach etc.Sichah of Friday, Erev Shevi'i Shel Pesach, 20 Nissan 5741, after Shacharis in the small zal. For a transcript in English of the Sicha: https://thedailysicha.com/?date=18-04-2025 לזכות נחמה בת חי' שרה שתחי' וויינבוים ליום ההולדת שלה שביעי של פסחלשנת ברכה והצלחה‏, ואריכות ימים ושנים טובות*לע"נ הת' יוסף יצחק ע"ה בן - יבלחט"א - ר' צבי זאב שי' זקלס ליום היארצייט שלו שביעי של פסח. ת.נ.צ.ב.ה.נדבת ר' מאיר שי' זקלס

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.

Avrumi Finkelstein presents great Jewish music and Morning Chizuk with Rabbi Dovid Goldwasser.

Yud-Ches Nisan - Chol Hamoed Pesach (23:31)

Mattes Weingast presents great Jewish music and Morning Chizuk with Rabbi Dovid Goldwasser.

Nachum Segal presents great Jewish music and Morning Chizuk with Rabbi Dovid Goldwasser.

B"H Between the holidays of Pesach and Sukkot, we have Chol HaMoed, a sacred “break” filled with meaning. It's a time to rest, travel, enjoy special meals, and most importantly, to learn Torah and reflect on our lives and spirituality. Let's use this time not just to recharge, but to reconnect, with ourselves, with Hashem, and with our brothers and sisters in Israel. To watch Torah Thoughts in video format, click HERE Subscribe to the Torah Thoughts BLOG for exclusive written content! Please like, share and subscribe wherever you find this!

Vort on Shir HaShirim

Ready for a Pesach knowledge showdown that's perfect for the whole family? Our trivia game brings Jewish learning to life through challenging questions that will test what you know about Pesach while keeping everyone entertained from start to finish.Two teams of kids go head-to-head in our studio – the confident "Pesach Pros" facing off against the determined "Gebruks Girls." The beauty of this episode is that you can play along right from home. Grab a paper and pen, follow the prompts, and see how your score compares to our studio contestants. Submit your score at inkrediblekids.org/pesach-trivia for a chance to win fantastic prizes including a $100 Amazon gift card, delicious Popinsanity popcorn, or the beloved Kichel It! family game. Don't forget to check out our family-friendly films at ikfilm.org – perfect viewing for those relaxing Chol HaMoed evenings!Support the show

What Can I Do?

Rabbi Eli Mansour's NEW Book - Maayan Eliyahu on Pesah is here!! (Derashot in English for the upcoming Sedarim) CLICK THE LINK BELOW TO ORDER YOUR COPY https://itorahbooks.com/produc ts/maayan-eliyahu-pesach- hardcover?mc_cid=08f9dc045e& mc_eid=f5807e4c64 Every Jew has a neshama that is literally a part of Hashem. No matter how distant a person may seem from religion, he will always have an inner connection to Hashem—because that is his essence. Deep down, every Jew has emunah ; sometimes, it just needs to be brought out. A man once shared that he was at a hotel for Pesach , and early one Chol HaMoed morning, he went to the breakfast room to prepare a bottle for his daughter. A waiter approached him and asked for a d'var Torah . It seemed like an unusual request, as the waiter did not look Jewish. After sharing a Torah thought, the man was shocked when the waiter revealed that his mother was Jewish—but he was about to marry a non-Jewish woman. Recognizing the significance of the moment, the man introduced him to the rabbi at the hotel, who spoke to him at length, trying to convince him to reconsider. Amazingly, four years later, this man is now fully religious and engaged to a bat Yisrael . The neshama of a Jew yearns for a relationship with Hashem, even if it may not seem that way on the surface. A rabbi from Arachim , a well-known outreach organization, shared a similar story: Many years ago, he was on a flight from New York to Israel. Sitting next to him was a man named David, who took a sleeping pill the moment the flight began. Something about David seemed familiar, but the rabbi couldn't place where he knew him from. Five hours later, David woke up, and the rabbi tried to start a conversation. David immediately shut him down. " I'm not interested in religion. I don't want to discuss it. " He mentioned that he had gone to yeshiva as a child but had since left religion entirely. It was then that the rabbi realized—David had attended the same yeshivah as he had! Curious, the rabbi asked him why he had abandoned Judaism. David explained, "At first, I felt lonely in yeshivah and realized I wasn't going to become anything special there. Slowly, I started becoming angry—first with the people, then with the religion. And now, I don't even believe in Hashem anymore." The rabbi asked if he could share just one story. David agreed. The rabbi told him about an event that had been recorded by Simcha Raz, the author of Ish Tzadik Hayah , about Rabbi Aryeh Levine. Simcha Raz was once invited to a gathering of dignitaries, where some of Israel's top military officials were present. He was the only one in the room wearing a kippah , and some people began challenging him about his belief in Hashem. He asked them, "When you go into battle, do you have a plan, or do you just wing it?" A general replied, "Of course, we have a plan! We also have a Plan B in case Plan A doesn't work. And we even have a Plan C in case Plan B fails." Simcha Raz then said, "I see that you don't believe in Hashem. But what if you're wrong? What if, after 120 years, you are banished from Olam Haba? Shouldn't you at least have a Plan B—just in case?" The general responded, " You only need a Plan B when there is a doubt about Plan A. But I have no doubt that religion is false. In fact, to prove it, I'll even write you a contract right now, signing over my Olam Haba to you." And so they did. The general wrote up a contract, signed it, and handed it over to Simcha Raz. Two days later, the general's son showed up at Simcha Raz's house, pleading for the contract back. At first, Simcha refused. He told the boy to come back in a few days. Then, he asked his rabbi what to do. His rabbi advised him to return the contract. When the son came back two days later, begging once more, Simcha gave it to him. The boy then revealed, "My father doesn't want to take the risk. He decided to follow your advice and have a Plan B." The rabbi then told David, "You see every Jew deep down feels the truth. Maybe you should second guess your decision about leaving Hashem." David remained silent, and that was the last they spoke on the plane. But recently, the rabbi attended an Arachim seminar—and saw David there, wearing a kippah . David told him, "When I saw all the hostages who weren't religious before saying that what kept them going was their tefillot, their Tehillim, and their connection to Hashem, I realized—I don't want to take the risk. Maybe it's real." Every Jew has a spark inside of him, yearning to be close to Hashem. If we ever have the opportunity to help someone who has strayed, we must remember—deep down, they want it. They just need the right words to bring it out.

People sometimes think, " Do I really have to work on humility? Is that an obligation? I've heard of Yirat Shamayim, But where is humility on the list of things that I have to work on?" At the beginning of the Bet Halevi's essay on arrogance and humility, he points out that arrogance is a sin. So of course you have to work on it. But there are a lot of things that are sins. Is this something that has to be at the top of my radar? Is it a priority? We hear about movements of Ahavat Yisrael/love your fellow man , and we have movements about that. There's a movement to guard your eyes, as well. But I haven't yet seen a Ga'avah movement where people say, Make Klal Yisrael Humble Again. We don't find such initiatives out there. So let's quote a pasuk in Mishleh from the wisest of men, Shlomo Hamelech, טו ( כח) לֵב צַדִּיק יֶהְגֶּה לַעֲנוֹת: /The heart of a righteous person will considers what to answer. Simply speaking, Rashi and other commentaries understand the word לענות means to answer . Rabbenu Yonah, in his commentary on Mishleh, has a different explanation.. He says the root of the word לענות is the same as ענו / humble or עני /poor Rabbenu Bachye, in his introduction, Parashat Bahar Vayikra 25:1 brings down this pasuk (as in his introduction to many, parshiot, he brings down a pasuk in Mishleh) and he says that the word laanot is the same as the term used when Hashem spoke to Paroah So said God, the God of the Hebrews, עד מתי מאנת לענות מפני / Until when do you refuse to humble yourself in front of Me . Rashi says on that word, לענות follow the Targum. The Targum says, להתכנעא which means to be to be humble . And the root of the word he says is Ani/poor . Base on this Rabbenu Yonah explains the pasuk. He says, the Sadik is always thinking of ways to humble himself. Rabbenu Bachye in that same spot says that's the defining aspect of a sadik. The sadik is someone who humbles himself. And now for Rabbenu Yona's powerful words, יש צורך למערכי לב להתמדת הצעות במחשבות להגיע אל הענוה ולאהוב את השפלות, A person must create compositions in his heart to constant ideas and thoughts to reach humility into being lowly. So Rabbenu Yonah doesn't just say it's a fleeting thought. Rather, there is a need to create compositions constantly, with new ideas on how to become humble. Rav Wolbe used to quote another Rabbenu Yonah in Shaare teshuva (Shaar ג letter 15 ( , where he's talking about the requirement to have Yirat Shamayim . And he says people that are not constantly creating compositions and thinking and understanding, the prophet says strong words about them, Rav Wolbe used to say the term, Orchim Maracha is used by Rav Akiva Eiger, one of the great giants of yesteryear, who wrote a 20-30 piece essay on a topic and called a Maracha . It's like a composition. He says, that's what you have to do for Yirat Shamayim. And I'll add that Rabbenu Yona uses the same word of Orchim Machshevot on humility . These are similar words- where in Shaare Teshuva he says, Letitbonen Tamid, here he says, hatmada/ consistent thoughts. So it may seem like it's a contradiction, to have Anava and Yirah at the same time but we can answer based on another pasuk in Mishleh 22:4. עֵ֣קֶב עֲ֭נָוָה יִרְאַ֣ת יְהֹוָ֑ה עֹ֖שֶׁר וְכָב֣וֹד וְחַיִּֽים׃ / The result of humility is fear of Hashem. The Artscroll commentary on Mishleh quotes from Siftei Chaim, that says, " Arrogance is the primary obstacle to recognizing Hashem. Such a person finds it hard to acknowledge that his abilities are gifts of Hashem for such an awareness would impinge upon his sense of self-importance. A humble person, however, knows he is a minute creature controlled by Hashem, so he automatically develops the fear of Hashem. So we no longer have a contradiction. Rabbenu Yonah is saying both are true. You need to constantly think of ways to have Yirat Shamayim and you have to constantly think it's about being humble because it's one and the same. Rav Wolbe, in his sefer Alei Shor (vol 2 Page 141) on the topic of the learning Mussar in the unit Marechet Limud Mussar/Composition on Learning Mussar, mentions sources and discusses how Mussar is not a new creation. Everything we have is tradition. He quotes from different Amoraim from the Gemara that use the technique of mussar , which is repeating to yourself important principles to penetrate your heart. He quotes from Sanhedrin7A, that when Rav, an Amora, would see a crowd of scholars following him, (fearing that he might get arrogant) he would say the following verse from Iyov 20:7 to himself: כְּֽ֭גֶלְלוֹ לָנֶ֣צַח יֹאבֵ֑ד רֹ֝אָ֗יו יֹאמְר֥וּ אַיּֽוֹ׃ If his stature rises to the heavens, he shall perish forever like his waste Rav quoted this pasuk to avoid getting haughty from all the people are following him . He reminded himself, Calm down. As high as you get, you're not going to be here forever. In a similar practice by Mar Zutra Hasida/the pious, his students would carry him on their shoulders during the Shabbat of the festival discourse when everyone would gather together He would say the pasuk from Mishleh 27:24 כִּ֤י לֹ֣א לְעוֹלָ֣ם חֹ֑סֶן וְאִם־נֵ֝֗זֶר לְד֣וֹר (דור) [וָדֽוֹר]׃ / For riches are not forever And does the crown endure for all generations? So these greatest of the greats were giving themselves Mussar, lest they fall prey to the challenge of arrogance. For a more modern story on the same topic, there is a story is in the Maggid Speaks , the original book by Rabbi Pesach Krohn, which are stories and parables of Rav Shlomo Schwadron z'l the Maggid of Yerushalayim (see page 154). Rav Isser Zalman Meltzer the great Rosh Yeshiva of Yeshivat Etz Chaim (1870 to 1953) was always careful not to write on Chol Hamoed. (People are careful not to write unless it's an emergency, or some kind of a loss or damage would be incurred if you don't write.) but he asked his nephew for a pen and ink to write something. The nephew wanted to know what the emergency is. Under pressure, Rav Isser Zalman revealed that, " On Chol Hamoed, a lot of people come to visit me. I have the ability to look into people. When I'm talking to them, I'm immediately aware of a person's virtues and faults. It hurts me to know the faults of people who come to visit me. Additionally, knowing another's faults can lead me to become arrogant. So I devised a plan: Shlomo Hamelech in Mishleh 4:25 writes, עֵ֭ינֶיךָ לְנֹ֣כַח יַבִּ֑יטוּ וְ֝עַפְעַפֶּ֗יךָ יַיְשִׁ֥רוּ נֶגְדֶּֽךָ׃ / Let your eyes seek honesty and your brows search straightforwardly before you. Now the word lenochach which here is used for honesty , is usually translated towards yourself . So now there's a new meaning. Let your eyes seek yourself. In other words, look at yourself. See your own faults instead of the fault of others. I always keep this pasuk in front of me on a small piece of paper as people are talking to me. It helps me avoid Gaava. But now I can't find that slip of paper. It's an emergency. I have to write this down now, lest I fall into arrogance." Many years after Rav Isser Zalman passed away, Rav Shlomo Schwadron was sitting in the Succah of Rav Isser Zalman's son-in-law on Chol Hamoed and he told over the story. Rav Isser Zalman's daughter, who was listening to the story as well, left the Succah and came back with a smile on her face and a sugar bowl in her hand. She said, " This is the sugar bowl my father kept on his table and on the sugar bowl was etched this pasuk עֵ֭ינֶיךָ לְנֹ֣כַח יַבִּ֑יטוּ וְ֝עַפְעַפֶּ֗יךָ יַיְשִׁ֥רוּ נֶגְדֶּֽךָ׃ He kept it in front of him, but in a hidden way, to give himself this message. This is how the Greats became great, by constantly looking for ideas to humble themselves.

Welcome to our Shovavim Humility series. We've been going through the progression of the Galut . We started off that when the Jewish people came into Mitzrayim, Yaakov Avinu was only a Ger, as ut says, לגור שם ,and the brothers came as Gerim . Then, as is quoted in the Hagaddah Shel Pesach, from Ki Tavo, וַיְהִי שָׁם לְגוֹי. / They were a nation, which means שֶׁהָיוּ יִשְׂרָאֵל מְצֻיָּנִים שָׁם. גָּדוֹל עָצוּם כְּמָה They were outstanding, they were gadol . They were great . And it quotes from the pasuk שֶּׁנֶּאֱמַר, וּבְנֵי יִשְׂרָאֵל פָּרוּ וַיִּשְׁרְצוּ וַיִּרְבּוּ וַיַּעַצְמוּ בִּמְאֹד מְאֹד , וַתִּמָּלֵא הָאָרֶץ אֹתָם They multiplied and they were strong. They were strong, very, very much. The land was filled with them. But the next pasuk says, וירעו אתנו מצרים And the Egyptians did evil to us." Why? What happened? What caused the change? They went from ' Lagur Sham,' to 'they're doing evil to us ?' The Maharal Diskin explains (based on Midrash Tanhuma Shemot letter six) that it says וַתִּמָּלֵא הָאָרֶץ אֹתָם / the land was full with them , meaning שנתמלאו בתי טרטיאות ובתי קרקסיאות מהם, מיד גזרו עליהם / The theaters and circuses were full of them. They were no longer in their ghetto of Goshen . The land was full of them means they no longer felt like they were immigrants and aliens. And מ יד / immediately, says the midrash, the decree came against them. But what's wrong with going to a theater and a circus? There was probably separate seating, and everything was kosher. And the answer is, it no longer qualifies as Galut. You are no longer humble. You feel you belong everywhere. We went everywhere. We were no longer in Goshen. We spread out all over the place. Rav Shimshon Raphael Hirsch on Shemot 1,12 where it says ויקצו , says the Egyptians were disgusted with them . Why? Because wherever they went, Jews were there. When they went to the theater, there were Jews there, when they went to the circus, there were Jews there. But we don't belong there. It's like the private golf course that used to say, No Jews Allowed, and now they're there and everywhere . And we don't belong everywhere! That is the job of the host nation- to make us feel, Hey we don't belong here. I once heard a beautiful thought from Rav Elya Brudny. He asks, Why is it that if you're at the Bronx Zoo and some nice family is there on a Chol Hamoed trip, and the kids leave the ice cream wrappers on the floor, the people say, " Oh my gosh, look at those unruly people!" And they roll their eyes and snicker. But if some immigrant from another country does the same, they don't say anything. Why are we being held more accountable? He answered with a mashal : When you're in your own house, and you decide to leave your robe and pajamas on the floor in your bedroom, that's okay, It's your bedroom. You can do whatever you want. But if a guest walks in and leaves their shoes in the middle of your living room or whatever it may be, it's a little odd. What are they doing? They're a guest. They don't belong here. And the nimshal is, we don't belong here . The reason we can't do things that other people can do is that we don't belong here. This is Galut . We're only sojourners. And the job of Galut is to remind us to be humbled. The Sefer Aperion , a commentary on Chumash from the author of Kitzur Shulchan Aruch the says on the pasuk וַיִּרְבּוּ וַיַּעַצְמוּ they were strong, בִּמ ְאֹד מְאֹד /they were very powerful. What does it mean In Me'od Me'od And he says that when the Torah says in Devarim 6,5 ובכל מאודך Rashi, based on the Mishna says it means with all your money. So ויעצמו במאד means they became very wealthy . And when you become very wealthy, you now have a lot of capabilities. You're able to travel, you're able to do things. And that's when they started feeling overly comfortable. The Meshech Chochma tells us a beautiful, almost prophetic thought, written 10-20 before the Holocaust. In his commentary on Vayikra 26,44, he says, what happens in history is that the Jews go to a new country and after being there a little bit too much time, ישכח מחצבתו ויחשב לאזרח רענן, יעזוב לימודי דתו, ללמדו לשונות לא לו, יליף ממקלקלתא ולא יליף מתקנתא They forget where they came from. And they think of themselves as very comfortable citizens and they start to forget their religion. He was talking about the German Jews at that time, who were extremely cultured, and he said, יחשוב כי ברלין היא ירושלים /they think Berlin is like Jerusalem. And he says, when that happens, אז יבוא רוח סועה וסער, יעקור אותו מגזעו: /A tornado of a wind will come , and uproot them from where they're rooted . This is something that repeats itself. History repeats itself. And this is the history of Galut . As was once said, Those that do not remember the past are condemned to repeat it. It was that way in the Spanish Inquisition. It was that way throughout the generations. Whenever the Jew forgot that he was a stranger, that he was a sojourner, they'd come and remind us that, as we started our class with, Galut is in the eye of the beholder , and the eye of the receiver. We must view ourselves as, I don't belong here, I'm a stranger. I have to keep a low profile and not demand anything because I'm a visitor. But once we start demanding, feeling, What about my rights? What about my xyz… it's a problem. Of course, we live in a democratic country, and we want to have rights, but we have to understand that deep down, this is not where we belong. And as long as we have that understanding, we can go back to a quiet, serene galut like Yitzhak Avinu's Galut . But once we start feeling, Hey, this is mine, the problems start. This is an important lesson in how to receive Galut and how to stay safe in Galut .

Kitzur Yomi 37 [12.1] Siman 19 11-13 Ya'aleh v'Yavo // Rosh Chodesh/ Chol HaMoed/ Forgetting]

One does not wear Tefillin on Shabbat or Yom Tov. See Shulchan Aruch 31:2, and Rama. This includes both the first day of Yom Tov and the additional day observed in the Diaspora. The custom among Sepharadim is not to wear Tefillin during Chol Ha'mo'ed Pesach or Chol Ha'mo'ed Sukkot, either. Among Ashkenazim, different customs exists in this regard of Chol HaMoed. Some wear Tefillin with a Beracha, some wear them without a Beracha, and some do not wear them at all. Tefillin are worn on Chanukah and Purim. On Purim, there is a custom to kiss the Tefillin during the reading of the Megila, when the reader reaches the word "Ve'ykar" in the verse, "La'Yehudim Hayeta Ora Ve'simcha Ve'sason Ve'ykar" ("The Jews had light, joy, jubilation and glory"), because the word "Ve'ykar" alludes to the Mitzva of Tefillin. (Ben Ish Chai, Hilchot Purim Halacha 9) Given that Tefillin may not be worn on Shabbat or Yom Tov, the question arises as to whether they are considered Muktze – an object that serves no functional purpose on Shabbat and may therefore not be handled on Shabbat. For example, if one wants to sit on a chair on Shabbat but his Tefillin were left on the chair before Shabbat, may he move the Tefillin so he can sit? Furthermore, if a Rabbi teaches a class on Shabbat about Tefillin, may he show the students Tefillin as part of his instruction? Halacha classifies Tefillin under the category known as "Keli She'melachto Le'issur" – utensils whose primary use involves activity forbidden on Shabbat. The law regarding such a "utensil" is that one may move it either to use the space it currently occupies, or to use the item itself for a permissible purpose. Therefore, in the aforementioned case of the Tefillin left on a chair, one may, indeed, move the Tefillin so that he can use the chair. Likewise, one may use Tefillin for a permissible purpose on Shabbat, such as if a Rabbi wishes to show the Tefillin to his students as part of his instruction of the laws of Tefillin. Summary: 1) One may not wear Tefillin on Shabbat or Yom Tov; different customs exist regarding wearing Tefillin on Chol Ha'mo'ed. 2) Tefillin are worn on Chanukah and Purim. 3) On Shabbat and Yom Tov, one may move Tefillin only for the purpose of using the space it occupies, or to use the Tefillin themselves in a manner permissible on Shabbat. See Halichot Olam, Helek 3, page 196. See Menuhat Ahava, Helek 1, page 263.

Tzlach

Rebbi allows Kohanim to drink wine today bc of extent of galut, Anshei Mishmar and Ma'amad cannot cut hair or wash clothes so don't enter unkempt * see M.B. on 531, 532 distinguishes between haircutting (not allowed) and nailcutting (allowed) on Chol haMoed if did prior (correction to what I said)

1)    Why do we say שהחיינו for Shofar on the 2nd day of Rosh HaShono, but we don't say שהחיינו when bentshing Lulav on the 2nd day of Succos?[1] 2)    I have no option to do Kapporos locally with a chicken, so I've been doing it with money. I've now read that it is preferable to delegate and to request someone to do it on my behalf with a chicken. Would you recommend that I do so?[2] 3)    One who lost a parent on the 18th of Elul, may he have a haircut on Chol HaMoed?[3] 4)    My rental of my dwelling includes a parking spot. I don't have a car, so I rent out the spot. A) Should I give Maaser from the income; B) May I keep rent for Shabbos?[4] 5)    I was taught that when giving utensils as a gift, Tevilas Keilim must be left for the recipient to do. Recently I read that the Rebbe toivelled dishes before gifting them to a relative. Please enlighten:[5] 6)    Minyan in two adjoining rooms. Does Kaddish-sayer have to be visible to all?[6] 7)    Due to Covid I've lost my sense of smell. At Havdolo says a brocho over spices. Do I answer Omein to her brocho or is it a hefsek between my HaGofen and my drinking?[7] 8)    When lifting the roof of my Succah after a rain, water pours on to my lawn. Is that a concern on Shabbos and Yomtov?[8] 9)    In Musaf of Yomtov we say ומפני חטאינו. A similar expression is said on Shabbos Rosh Chodesh, but not in Musaf of Rosh Chodesh on a weekday. Why the difference?[9] 10)  On Yomtov, may I read my lists of which foods are for each meal?[10] 11)  Feedback re. eggs for Melave Malka[11]; re. the meat from Ireland; story with Reb Shoiel Bruk; re. saying גם בשמחה ובצהלה on Shabbos Breishis[12]: https://us02web.zoom.us/j/9764852268?omn=82020039643 Index to previous Panorama Shiurim: Panorama Index 2 - Google Docs [1] מבואר בשו"ע סי' תרסב ס"ב ובמשנ"ב שם סק"ב, וראה גם שוע"ר סי' תר ס"ז.     [2] בס' 'הלכה למעשה' (ע' 175) דייק בלשון אדה"ז בסדור שהעיקר הוא השחיטה, וא"כ מועיל גם ע"י שליח. ומציין גם לשו"ת משנה הלכות חי"ז סי' ע:ג.     [3] דיני הגילוח לאבל ר"ל – ביו"ד סי' שצ. בנדו"ד הגיע לשיעור "יגערו בו חבריו" בתוך המועד, והר"י פרקש בספרו 'חול המועד כהלכתו' פ"ג סכ"ז מקיל רק כשיש צורך גדול. [4] נלע"ד שכל עוד שאין ריוח נקי, ותשלום השכירות שמקבלת רק מפחית ההפסד, אז אין כאן ריוח. וא"כ מותר לקבל תשלום לשבת, וגם אין חיוב 'מעשר'. {לבאר דין שכר שבת בהבלעה} [5] בס' פסקים ותשובות יו"ד סי' קכ סל"ד הביא מכמה פוסקים של זמננו שהקונה כלי לתתו במתנה ליהודי אחר, יכול גם הנותן להטבילו.   [6] ראה שוע"ר סי' נה סי"ז. לכאורה האומר קדיש דינו כש"ץ וצריך שיראה אלו ואלו. [7] בשו"ת אגרות משה (או"ח ח"ד סי' קא:א) דן בעניית האשה לברכת 'שהחיינו' בליל יו"ט, אחרי שכבר בירכה בהדלקת נרות. הוא מתיר לה לענות, כי היא כרוכה לברכות המקדש. זה לא יועיל בנדו"ד. [8] בפסקי תשובות סי' שלו אות ט והע' 78 הביא מכמה פוסקים להקל. [9] ראה שיחת ליל שמח"ת תשל"ז (הנדמ"ח) אות ז. [10] ראה שוע"ר סי' שז סכ"ב וכ"ג; שמירת שבת כהלכתה (מהדו"ח) פכ"ט הע' קלג בשם הגריש"א ז"ל. [11] ספר מנהגי ישראל תורה סי' ש אות ג. [12] בשנת תשל"ד הורה כ"ק אדמו"ר זי"ע לנגן הניגון 'ושמחת' במלים של 'ופרצת', ובהתוועדות ביאר באורך. וי"ל ששם כבר התפללו ערבית.

This episode is a shiur on the topic of how the shiur of Keday Achilas Pras is applied to eating a כביצה in the Sukkah and eating a כותבת on Yom Kippur. It is the Halachos portion of the Shabbos Shuva Drashah 5785.

Nachum Segal presents great Jewish music, the latest news from Israel and Morning Chizuk with Rabbi Dovid Goldwasser.

Yud-Tes Tishrei - Chol Hamoed Sukkos (20:41)

Nachum Segal presents great Jewish music, the latest news from Israel and Morning Chizuk with Rabbi Dovid Goldwasser.

Hurray for another trivia episode!! After you play, enter your score here. Have you seen our full-length film "Through Their Eyes?" Watch it here.Good Yom Tov to all!

B'kedushas Hamoed Yud-Ches Tishrei - Chol Hamoed Sukkos (22:53)

00:00 - Singing01:24 - Good Moed01:34 - Last Year03:03 - Guests04:26 - Sukkah pictures05:05 - Schedule06:00 - MDYsponsor.com07:10 - Introduction07:42 - Amud Aleph17:13 - Amud Beis36:34 - What is Chol HaMoed?37:20 - Have a Wonderful MoedQuiz - http://Kahoot.MDYdaf.com --Today's shiur is sponsoredAnonymous - For the safe and speedy return of all the hostages&לע״נ זכריה בן משהלע״נ חיה בת יוסף&Binyomin Rosenfeld: For all the zchusim that come from supporting limud HaTorah&Health and strength for Rav Eli​&the Lock family Lakewood NJ, because תורה is the best סגולה​&Yosef Ben Chaya Sara for Parnassa B'revach&לעילוי נשמת יצחק אייזיק בן משה יוסף​--Turning of the daf:The Belsky family:In memory of Simcha Berel Dovid A"H ben Avraham Moshe&Kidnovations LLC:In honor of my Uncle Reb Elchanan Pressman and Fishel. It should be a zechus for Akiva Simcha Ben Fayga, a shidduch for רבקה יהודית בת יפה חיה and a THANK YOU to Rebbitzen Stefansky for selflessly giving up her husband for the klal. It should be a zechus for a year filled with Mazel, Bracha, hatzlacha, Parnassa B'revach and Refuah_________________________________

Rabbi Yochanan quotes an opinion of Rabbi Shimon bar Yochai saying if one dies without sons, it is a sign of God's wrath. Rabbi Yochanan himself and Rabbi Yehoshua ben Levi disagree about whether it is the lack of a son or lack of a student that is a sign that one is not truly God-fearing. Who held which position? On what basis can that be concluded? Three statements of Rabbi Pinchas ben Hama are quoted - the first relates to the importance of fathers leaving male children to follow in their ways. Rami bar Hama has some questions regarding cases of inheritance when there are no sons, daughters, or father. Does it go to the grandfather or the uncle? If the two heirs left are the grandfather and the brother of the deceased, who comes first? His questions derive from the last line in the Mishna, "the father comes before all those who come from him." Does it mean all his descendants or only before his own children, but not his grandchildren? Rava thought the answers to his questions were clear - the grandfather comes before any of his descendants.

Yud-Zayin Tishrei - Shabbos Chol Hamoed Sukkos (23:06)

Rabbi Yochanan quotes an opinion of Rabbi Shimon bar Yochai saying if one dies without sons, it is a sign of God's wrath. Rabbi Yochanan himself and Rabbi Yehoshua ben Levi disagree about whether it is the lack of a son or lack of a student that is a sign that one is not truly God-fearing. Who held which position? On what basis can that be concluded? Three statements of Rabbi Pinchas ben Hama are quoted - the first relates to the importance of fathers leaving male children to follow in their ways. Rami bar Hama has some questions regarding cases of inheritance when there are no sons, daughters, or father. Does it go to the grandfather or the uncle? If the two heirs left are the grandfather and the brother of the deceased, who comes first? His questions derive from the last line in the Mishna, "the father comes before all those who come from him." Does it mean all his descendants or only before his own children, but not his grandchildren? Rava thought the answers to his questions were clear - the grandfather comes before any of his descendants.

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The National Library in Jerusalem will be open over Chol Hamoed, the intermediate days of Sukkot. KAN's Mark Weiss spoke with Tamar Sorek, the head of the library's visitors center. (Photo:Courtesy)See omnystudio.com/listener for privacy information.

Rav Moshe Tzvi Neriya describes an important mission of Am Yisrael embedded in a Pasuk in Kohelet.

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The pasuk tells us in this week's parasha, קדושים תהיו . And Rashi writes, this is a command to distance ourselves from forbidden relationships. And the more fences we put up to protect ourselves from them, the more kedusha we bring into our lives. A few pesukim later, the Torah speaks about what's called pigul . If during one of the four main services of a korban , the kohen who is performing them, thinks about a disqualifying thought, it ruins the entire korban . The mefarshim tell us we see from here how important even the thoughts of a person are. A person may think, “What's the big deal? It's just a thought.” The Torah is teaching us, an entire korban can become disqualified with just one thought. A person's thoughts are his essence. We think with our neshama . Our thoughts are directly connected to Hashem. And thus, we find the Torah giving special commandments on thoughts alone. The pasuk says, ונשמרתם מכל דבר רע , which Chazal tell us means, we must keep our thoughts pure, and are prohibited from thinking about a forbidden relationship. The purer our thoughts are, the more holiness we bring into ourselves, and the more connected to Hashem we'll be. Furthermore, when a person guards his thoughts, he is considered to have a high level of emunah. Although thoughts are so private, and the way it seems, is that nobody else could possibly know what a person is thinking about. Someone who's guarding his thoughts is saying, “I know Hashem knows every thought that passes through my brain, and I'm going to act accordingly.” Part of protecting our thoughts is protecting ourselves from what we see. Especially in today's times, this is a very big challenge. And because the test is so difficult, it makes the rewards that much greater. Every time a person turns away from seeing the wrong thing, he becomes more kadosh , and stands out above the crowds in the eyes of Hashem. When we do extra things to protect ourselves, it makes Hashem even prouder. A man told me, his extended family rented a few homes in a secluded area for Pesach. They set up their own shul and Bet Midrash there for the week and had a very uplifting experience. On the first day of Chol HaMoed, they went to a secluded beach, and while playing in the ocean, one boy accidentally knocked off another boy's glasses. The boy whose glasses got knocked off had terrible eyesight and can't see a thing without his glasses. They searched and searched, but no one was able to recover them. After much effort, they finally gave up, and this boy was left to spend the rest of the holiday there without his glasses. He did not have contact lenses either. Each day in shul, after Shacharit, a different person was appointed to prepare a Devar Torah to give to everybody else. The next day, the rabbi who was speaking, gave a shiur about the Shevi'i shel Pesach , and he spoke about the abilities of Hashem. He told everybody, “If we had real emunah, we would believe that Hashem could give us back so-and-so's glasses, even from amidst the enormous ocean.” That day, most of the boys once again went to the beach, but this time there was somebody there, and the person was not dressed properly. They walked for at least a quarter of a mile down the beach and set up their game there. While they were playing, one of the mothers came and told them that they were too close to that person dressed improperly. Although she was extremely far from them, they picked up and began walking even further away. While they were walking, somebody noticed what appeared to be a pair of glasses half buried in the wet sand. They picked them up and brought them back to where they were staying and gave them to that boy. It was indeed his lost glasses! They were all in awe of how Hashem brought the glasses back. The rabbi told everybody, it was in the zechut that they were willing to be extra careful and move even further away to protect themselves from potentially seeing the wrong thing. The more we protect ourselves, the more kadosh we become. Shabbat Shalom.

It is regarded as a grave transgression to humiliate another person. Some emphasize the prohibition against verbally abusing one's spouse, noting that maintaining food (financial stability) in the household is advisable to preserve harmony. While many prayers may not always find immediate acceptance, the prayers of those who have suffered verbal abuse will always be heard, and God will punish the perpetrators. The story of the oven of Achnai illustrates the potency of prayers from those who have endured verbal abuse. Rabbi Eliezer, who stood against the majority opinion of the rabbis and was subsequently excommunicated and mistreated, serves as a prime example. Despite presenting miraculous signs and even a heavenly voice affirming the correctness of his stance, Rabbi Yehoshua asserted, "It is not in heaven." This narrative underscores the authority of the rabbinic system to establish its own truths, even if they diverge from the absolute truth of God. However, mentioning this story in this context highlights the impact of words and how the mistreatment of Rabbi Eliezer ultimately led to the death of Rabban Gamliel through his prayers. The prohibition against abusing converts is emphasized, with the Torah warning against it in thirty-six (or forty-six) instances. This underscores the severity of the offense and the importance of treating converts with respect and dignity.