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* This week's Derasha is dedicated in memory of Avraham ben Gemilah* Toward the end of Maggid – the main section of the Haggadah, when we discuss Yesiat Misrayim in fulfillment of the obligation to speak about the miraculous Exodus from Egypt on this night – we cite a Halachic ruling of Rabban Gamliel regarding the obligation of the Seder. Rabban Gamliel stated that one must discuss at the Seder the meaning of the Korban Pesach (paschal sacrifice), the Masa, and the Marror, and if one does not, then he does not fulfill his obligation. At my Seder, when we reach this point, I make sure that everyone who had left the table – such as the women arranging the food in the kitchen – returns to the table, and that this passage is read in both in Hebrew and English, so that it will be clearly understood by all. One of the questions that arise regarding this section is its sequence. Rabban Gamliel lists the three Misvot which must be discussed in the order of Pesach, Masa and Marror. Seemingly, this order is incorrect; the Marror should be discussed first. After all, the Marror commemorates the bitterness of slavery, whereas the Korban Pesach commemorates the miraculous plague of the firstborn on the night of Yesiat Misrayim, and the Masa commemorates our ancestors' hasty, frantic departure from Egypt. Quite obviously, Beneh Yisrael first experienced the bitterness of slavery, and then the miracle of the plague of the firstborn. The correct order, therefore, should be Marror, Pesach, Masa. Why did Rabban Gamliel move the Marror to the end of the list? To answer this question, we need to revisit the meaning and significance of the Marror. The Gemara instructs that the best option for Marror is "Hasa," which we call Romaine lettuce. Although this lettuce is not particularly bitter, it is the preferred choice because of its name – "Hasa" which alludes to the fact that "Has Ha'Kadosh Baruch Hu Alenu" – Hashem had mercy and compassion upon us. This seems very strange. If the entire purpose of the Marror is to remind us of the "bitterness," the pain and suffering that our ancestors endured, then why would we associate the Marror with compassion? Hashem's compassion was shown at the time of Yesiat Misrayim, not during the years of bitterness. Why, then, do we want the name of the vegetable used for Marror to allude to Hashem's mercy? The answer is that, indeed, the "bitterness" of slavery was an expression of Hashem's mercy and compassion. To understand how, let us consider an analogy to mortgage payments. A person with a mortgage can choose different payment plans. One possibility is to pay small, relatively easy sums each month, for a lengthy period of time. But he could also choose to "tighten his belt,", cutting back on other expenses so he can afford to pay more of his debt each month. This way, he is able to get out of debt faster. For reasons we do not fully understand, Hashem had told Abraham Abinu that his descendants would endure a 400-year period of slavery. However, Hashem saw that Beneh Yisrael would not survive such a lengthy period of exile. Beneh Yisrael were submerged in the impurity of Egypt, and had they remained there for 400 years, they would have plummeted to the lowest depths, from which they could not recover. Hashem therefore decided to increase the "monthly payments," so-to-speak, by intensifying the workload, so they could leave 190 years early – after just 210 years of slavery. The suffering the people endured during those 210 years amounted to the suffering they were to have experienced over the course of 400 years of bondage. It turns out, then, that the "bitterness" was a crucial component of the redemption from Egypt. Beneh Yisrael were able to leave Egypt only because they suffered not only exile, but "bitterness," such that 400 years' worth of exile was condensed into 210 years. Had this not happened, they could never have been redeemed. This easily explains why we eat "Hasa" as our Marror – because the bitterness commemorated by the Marror was indeed a manifestation of Hashem's boundless kindness and compassion for His beloved nation. With this in mind, we can return to Rabban Gamliel's statement. He listed "Pesach, Masa, Marror" in this sequence because it was only after the "Pesach" and the "Masa" that Beneh Yisrael understood the nature of the "Marror." While they were suffering, everything appeared "bitter." But later, in retrospect, after they left Egypt, they understood that the bitterness of those 210 years allowed them to "pay" their "debt" more quickly, which was critical for their survival as a people. We therefore discuss first the Korban Pesach and Masa, the redemption from Egypt, and then we are in a position to properly understand the Marror, the indispensable role played by the "bitterness" of slavery in the process of redemption. This might also be the reason why we dip the Marror in the sweet Haroset – to symbolize the fact that the bitterness of slavery was actually "sweet," as it ensured our ancestors' survival and eventual redemption. This is something we must remember during our own "bitter" periods, when we face challenges and hardship. At the moment, we see nothing "sweet" or beneficial about the difficult situation that we are experiencing. But we must trust that this "Marror," as "bitter" as it feels, is actually to our benefit. As regarding our ancestors' bondage in Egypt, Hashem is acting kindly toward us even when we endure hardship. This belief helps us remain strong and confident even in life's more challenging moments, as we will trust that everything we are going through is, in truth, to our benefit.

התוכן "ביום עשתי עשרה יום [לחודש ניסן] נשיא לבני אשר". וההוראה מזה, גם בקשר לגאולה העתידה וכמ"ש במדרש בנוגע לקרבנו של אשר שנקרא כך "לשם גאולתן של ישראל כמה דתימא ואשרו את כל הגויים וכו'": "אשר" מורה על ענין התענוג, כמו "באשרי כי אשרוני בנות". ונשאלת השאלה, "באותו הזמן", כאשר "כל המעדנים מצויים כעפר", כמ"ש הרמב"ם בסיום ספרו – במה ינוצל כח התענוג של האדם? והמענה לזה היא במ"ש בהמשך – שאז "לא יהי' עסק כל העולם אלא לדעת את ה' בלבד", ובזה יהי' התענוג – "להתענג על הוי'", "עמך לא חפצתי" – כל חפצו הוא "מער ניט אַז דיך אליין". ויש לקשר זה עם מספר י"א, בחי' "אנת הוא חד" שלמעלה מעשר ספירות, וקשור עם עבודת הקטורת (המוזכר בשיעור חומש היומי) די"א סממני הקטורת שא' מהם הוא "חלבנה" כו', ועם עבודת בעלי-תשובה שהצמאון לה' שלהם דוקא הוא ב"דיך אַליין". ויה"ר שנזכה לקיום המצות באופן ד"כמצות רצונך", ולמעלה יותר – שתענוג הבורא נעשה תענוג נברא וכו', ויתקיים בפועל מה שיהודים פוסקים שצ"ל "משיח נאַו"!א' השיחות דהתוועדות אור ליום ג' פ' שמיני, י"א ניסן ה'תשמ"ה ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=09-04-2025 Synopsis “On the eleventh day [of the month of Nissan], the nasi [who brought his offering was] of the tribe of Asher.” The lesson is as follows (and it pertains even to the era of the future Redemption, as the Midrash says regarding the offering of Asher, that he was given his name “for the redemption of the Jewish people, as it says, ‘And then all the nations will praise (v'ishru) you” etc.): The name Asher signifies delight, as in the verse “for women have declared me fortunate (ishruni).” The question is, “In that era,” when “delights will be freely available like dust,” as it says at the end of the Rambam – how will man's faculty of delight be utilized? The answer lies in the what the Rambam says next, that “The occupation of the entire world will be solely to know Hashem” – this will be the delight, “to delight in Hashem,” as it says, “…and I desired no one with You on earth,” meaning that one's entire desire will be “nothing but You alone.” This also relates to the number eleven, the level of “You are One” that transcends the ten Sefiros, and which is associated with the service of the ketores (which has eleven ingredients, one of which is chelbenah, as it says in today's Chumash), and with the service of baalei teshuvah, whose thirst for Hashem is specifically for “You alone.” May it be Hashem's will that we merit to fulfill the mitzvos “in accordance with the command of Your will,” and even higher than that – that the delight of the Creator becomes the delight of the created being etc., and that we merit the fulfillment of the halachic ruling of the Jewish people that we must have “Moshiach Now.”Sichah from farbrengen of Monday night, parashas Shemini, 11 Nissan 5745 For a transcript in English of the Sicha: https://thedailysicha.com/?date=09-04-2025 לזכות ר' פנחס וזוגתו מרת נחמה דינה ומשפחתם שיחיו גניביש - לברכה והצלחה בכל מכל כל

On the first night of Pesach, we begin the Arbit prayer with the recitation of the 107 th chapter of Tehillim. This chapter opens with the exclamation, "Hodu L'Hashem Ki Tob, Ki Le'olam Hasdo" – "Thank G-d, for He is good, for His kindness is eternal." The selection of this chapter as the introduction to the night of the seder is very significant, because it encapsulates the essence of this night. The seder is what we might call the Jewish "thanksgiving dinner," as it revolves around the theme of gratitude, thanking Hashem for all He has done for us. In fact, this chapter of Tehillim proceeds to describe the four situations which require a person to bring a Korban Toda – a thanksgiving sacrifice in the Bet Ha'mikdash, or, nowadays, to recite Birkat Ha'gomel, thanking Hashem for saving him. These four situations are a sea voyage, a trip through the desert, imprisonment, and serious illness. A person who emerges from any of these four perilous situations is required to bring a Korban Toda to express his gratitude to Hashem. Our ancestors experienced all four situations. They were released from bondage, from their "imprisonment" in Egypt, and the Sages teach that when they departed Egypt, all their physical ailments from which they suffered as a result of slavery were cured. They then crossed the sea and the desert. This is one of the reasons given for the obligation to drink four cups of wine at the seder. We drink one cup to express gratitude for each of these dangerous conditions from which our forefathers were rescued. Appropriately, therefore, we begin the Arbit service on this night with the chapter of Tehillim that speaks of the obligation to express gratitude to Hashem for these four forms of redemption, all of which are celebrated on the night of the seder. The Maharal of Prague (Rav Yehuda Loew, 1512-1609) asserted that this theme of the seder explains why we refer to the text read on this night with the term "Haggadah." The source of this term, the Maharal writes, is a Misva which has a surprising connection to the seder experience – the Misva of Bikkurim, which requires a farmer to bring the first of his orchard's fruits that ripen to the Bet Ha'mikdash and give them to a Kohen. When he arrived in the Bet Ha'mikdash, the farmer was to pronounce a special text dictated in the Torah (Debarim 26), a text commonly referred to as "Mikra Bikkurim." In this proclamation, the farmer would briefly recall his ancestors' period of slavery in Egypt, how they cried to Hashem, and how He miraculously brought them to freedom. The four verses of Mikra Bikkurim comprise the text that we use at the seder as the focal point of our discussion of Yesiat Misrayim (the Exodus from Egypt). Rather than go through the entire narrative of the Egyptian bondage and the Exodus, we go through the brief account of Mikra Bikkurim, carefully analyzing each phrase of this short text. The Maharal notes that the first words the Torah requires the farmer to declare upon arriving in the Bet Ha'mikdash with his fruits are "Higadeti Hayom L'Hashem Elokecha." The Aramaic Targum Yerushalmi translation of the Torah renders this verse as, "I give thanks and praise to Hashem your G-d." It thus turns out that the word "Higadeti," which we would normally translate as "I have told," actually means expressing praise and gratitude. And it is for this reason, the Maharal writes, that we refer to the text of the Pesach seder as the "Haggadah" – because this is the text we use to express our gratitude to Hashem, which is what the seder experience is all about. In the introduction to the Maggid section of the Haggadah, we announce, "Ve'chol Ha'marbeh Hareh Zeh Meshubah" – the more one speaks about Yesiat Misrayim on this night, the more praiseworthy he is. The Maharal writes that when it comes to expressing gratitude, the more the better. Saying "thank you" to someone who did us a favor might be enough to discharge our obligation, but we can and should do better than that. When expressing appreciation, we should be detailed and specific, and not hold back. The more gratitude we show, the better. There is so much negativity and cynicism all around us. There are so many people who criticize and complain about everything, who focus on what's wrong and then constantly talk about it. Let us counter this negativity with positivity, by indulging in gratitude, in appreciation, by regularly praising and being thankful for all the good there is. Of course, we live in an imperfect world, where there is always something to complain about. But we also live in a wonderful world with so much to be grateful for. And this should be our focus. May the upcoming night of gratitude motivate us to always see and direct our attention toward the goodness all around us and all that is right in our world, so we will live with joy and contentment even as we do our small part to address the world's imperfections in an effort to correct them.

This Shabbat we begin reading the Book of Vayikra, much of which deals with the laws of the korbanot , the sacrifices which were offered in the Bet Ha'mikdash . For many of us, these laws seem very difficult to relate to, as the Jewish People have been unable to offer sacrifices for nearly two thousand years, since the destruction of the Bet Ha'mikdash . Ironically, however, the Midrash tells us that it is customary for schoolchildren to begin learning Humash specifically from this book, Sefer Vayikra. Although these laws strike us as dry, uninteresting and irrelevant, and we would never imagine making this part of the Humash the first section to teach our children, the Midrash tells us that this is precisely what should be done. The Midrash explains: הואיל וקרבנות טהורים והתינוקות טהורים, יבואו טהורים ויתעסקו בטהורים . Since the sacrifices are pure, and the children are pure, let the pure ones come and deal with that which is pure. Today, the custom is that when children begin learning Humash , they read the first several pesukim of Sefer Vayikra, and then they are taught the story of creation at the beginning of the Humash . But let us delve a bit deeper into this notion, that the children must be taught the concept of sacrifices already at an early age. A researcher named Dr. K. Anders Ericsson once conducted a major study, involving students at the Berlin Academy of Music. This school trains some of the greatest young musicians in the world, many of whom go on to become the most accomplished people in their fields. Dr. Ericsson studied the work habits of these students, since they began learning music. He and his team found that all of them had begun learning when they were very young, and all worked hard throughout their youth. However, there was a vast difference in the number of hours that the students had devoted to practicing. Some had spent a total of 10,000 hours of practice by the time they were twenty, some around 8,000 hours, and some just 4,000 hours. The researchers discovered that this factor – the number of hours of practice – was the main determinator of the students' level of achievement. Those who invested the most effort were the ones who showed the most promise and were on track to become the world's leading musicians. Natural talent was not nearly as significant a factor as hard work and effort. The most important thing we need to teach our children, already at a young age, is the value of korbanot – sacrifice, exertion, hard work, and effort. If our children get the message that success is determined by natural talent, by how smart a person is, by one's good looks, by the wealth of the family he was born into, or by any other factor other than hard work – we are lowering their chances of success. King Shlomo says in the Book of Mishleh (24:30-31): על שדה איש עצל עברתי, ועל כרם אדם חסר לב – "I passed the field of a lazy man, and the vineyard of a person without a heart." He then proceeds to describe how it looked: overgrown, abandoned, and in ruins. The lazy person's field does not produce much, if anything. There are so many people in our society – even adults in their 20s, 30s and 40s – whose lives look like these fields, who fail to produce, because they were never taught about the central importance of korbanot , of making sacrifices – giving our time, our energy, our attention, and our money for the sake of pursuing valuable and ambitious goals. This message needs to be taught to our children when they are still טהורים , when they are very young and still developing their habits. The earlier in life children learn this message, the easier it will be for them when they grow older to make the sacrifices and effort that they need to make in order to succeed and maximize their potential.

We read in Parashat Pekudeh (40:2) of G-d's command to Moshe that the completed Mishkan should be erected on Rosh Hodesh Nissan, the first day of the month of Nissan. The Midrash tells that in truth, the artisans built the various parts of the Mishkan very quickly, and the Mishkan was ready to be assembled already earlier, on the 25 th of Kislev, a little over two months after the work began. However, Hashem decided to postpone the assembly of the Mishkan until the month of Nissan, due to the unique significance of this month. The Midrash continues that the 25 th of Kislev "protested," as it were, objecting to its having been denied the privilege of being a special day, the day of the Mishkan's inauguration. Hashem assured this day that it will be compensated – and, sure enough, many centuries later, the 25 th of Kislev became the first day of the joyous holiday of Hanukah, celebrating the Jews' miraculous triumph over the Greeks and the rededication of the Bet Ha'mikdash, which the Greeks had defiled. The day of 25 Kislev was at first denied its holiday – but it was later compensated with "interest." Whereas the first of Nissan, commemorating the inauguration of the temporary Mishkan, is not marked by a great deal of fanfare, the 25 th of Kislev became a day of great festivity observed by Jews around the world for millennia. The Midrash's comments bring to mind a different Midrashic account, regarding the fish in the Yam Suf (Sea of Reeds). When Hashem drowned the 600 Egyptian horsemen who had pursued Beneh Yisrael into the sea, the fish were overjoyed, and prepared to indulge in the robust feast that had just been presented to them. But just as they were set to eat, the bodies of the Egyptian horsemen were sent ashore. Beneh Yisrael feared that the soldiers had not drowned, but rather came ashore, and thus still posed a threat. In order to allay the people's concerns, Hashem had the sea expel the remains of the Egyptian warriors onto the shore where they were standing, so they would see them and know that their pursuers were indeed dead, and they were thus no longer in danger. The fish were, naturally, disappointed over the sudden loss of the large amounts of food that they thought they would soon be enjoying. Hashem repaid the fish years later, during the battle waged by Beneh Yisrael in the times of the prophetess Deborah against the army of Sisera. During this war, Hashem drowned the enemy's 900 chariots in the Kishon River. As compensation for having lost the 600 Egyptian horsemen – the fish were given 900 Canaanite soldiers. This is a reason given for the custom that many have to ensure to eat fish on Shabbat. Many people might have serious misgivings about closing their businesses on Shabbat, or about taking off from work, worrying about the loss of income. The fish reminds them that Hashem always repays in full – and with "interest" – for the sacrifices we make for Misvot. Whatever expense or loss we incur for the sake of a Misva is more than worth it – because we are guaranteed to receive much more than we've lost. The Gemara (Besa 15b) teaches that Hashem tells us: "My children! Borrow on My account to make the day [of Shabbat] sacred, and trust Me that I will repay." Hashem guarantees that all the money we spend for Shabbat and holidays is being charged to His account, and He will repay us in full. And, as we have seen, He not only repays the money we spend, but also gives us much more. Performing Misvot is always the greatest investment we can ever make, one which guarantees to bring us the most profitable returns.

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After the people in charge of building the Mishkan completed their work, they brought it to Moshe. The Torah relates: וירא משה את כל המלאכה והנה עשו אתה כאשר צוה ה' כן עשו ויברך אתם משה. Moshe saw all the work – and behold, they had done it as Hashem had commanded, so did they do it. Moshe blessed them . Rashi tells us what blessing Moshe gave the people. He said: יהי רצון שתשרה שכינה במעשה ידיכם – "May it be the will that the Shechinah shall reside in your handiwork." At first glance, this means that Moshe prayed that the Shechinah , the divine presence, should dwell in the Mishkan . This prayer seems very puzzling. After all, Hashem had stated very clearly when He first commanded the people to construct a Mishkan that He would dwell within it – ועשו לי מקדש ושכנתי בתוכם ("They shall make for Me a sanctuary, and I will then reside among them" – Shemot 25:8). Once Moshe saw that the people constructed the Mishkan properly, he should have known that the Shechinah would come to reside within it, because this is precisely what Hashem had promised. He did not need to pray for this to happen. Rashi's comments seem difficult also for another reason. Normally, when we offer a prayer that begins with the words יהי רצון ("May it be the will"), we explain that we are talking about Hashem's will. We add, יהי רצון מלפניך ה' אלוקינו ואלוקי אבותינו – "May it be the will before You, Hashem our G-d, and G-d of our forefathers," or something to this effect. In Moshe's prayer, however, as Rashi writes it, he simply said, יהי רצון , without specifying whose "will" this should be. The Ketav Sofer answers these two questions by presenting an entirely new reading of Rashi's comment. Moshe was not praying to Hashem, but was rather guiding and instructing the people. He was telling them that their will should be that the Shechina should reside among them. He was blessing them that מעשה ידיכם , everything they do, should be done with the hope of bringing Hashem into their lives. In everything they do, even their ordinary, mundane affairs, their primary goal and aspiration should be connecting to Hashem. If we would ask people what they think about Rabbis, and the role of a Rabbi, we would receive many different responses. At one extreme, some people think that Rabbis are perfect, infallible figures who speak absolute truth all the time, and cannot ever make mistakes or be challenged. On the opposite extreme, people dismiss Rabbis as charlatans, driven solely by personal agendas and politics. In the middle, we find people who view Rabbis as formal functionaries, whom they call when their child is getting married to perform the ceremony. Others think that a Rabbi's job is to provide halachic guidance, and no more. I believe that the insight of the Ketav Sofer shows us what a Rabbi is supposed to be, and why we all need a Rabbi to look up to and learn from. A real Rabbi is someone whose primary ambition is שתשרה שכינה במעשה ידיכם – to bring Hashem in their lives. A real Rabbi is someone who works very hard, and makes considerable personal sacrifices, to achieve this goal, to immerse himself in Torah study, to selflessly help other people, and to serve Hashem and the His beloved nation. This is what being a Rabbi means. It doesn't mean that he is perfect, that he never makes a mistake, that he never says the wrong thing, that he doesn't have an ego, that he does not struggle with the vices and temptations that all human beings struggle with. It just means that his primary goal, for which he invests a great deal of time and effort, and for which he makes a great deal of personal sacrifices, is to bring the Shechinah into his life, to connect with Hashem. He might occasionally err, but he is constantly striving for spiritual greatness, and this is his main ambition in life. And this is why we all need a Rabbi – to help us redirect our focus and attention. It is so easy in our world to lose sight of our purpose, to get distracted by materialism, to pursue vanity instead of what really matters. We all need someone who will set an example of the רצון שתשרה שכינה , the desire to connect with Hashem, to strive for something far greater than the ordinary, mundane things that we get bogged down with. This is the role model we should be looking for, and the role model that we need, so that in all מעשה ידיכם , in everything we do, we have our priorities straight and understand the purpose for which we were brought into the world.

So much of the Mishkan's beauty was totally hidden, this is not accidental but rather intentionally done and there is a major lesson we can learn from it.

In the beginning of Parashat Vayakhel, we read that Moshe assembled Beneh Yisrael and conveyed to them Hashem's command to observe the Shabbat. He singled out in particular the prohibition against kindling a fire on Shabbat: "Lo Teba'aru Esh Be'chol Moshebotechem Be'yom Ha'Shabbat" – "Do not kindle fire in all your residences on the day of Shabbat" (35:3). Different explanations have been given for why Moshe singled out this prohibition, which is but one of numerous restrictions by which we are bound on Shabbat. Rav Moshe Alshich (Sefat, 1508-1593) offers a unique interpretation of this verse, explaining that it speaks of kindling fire as part of the process of building the Mishkan. Moshe reiterated the command of Shabbat observance here as an introduction to the command to build the Mishkan, which appears immediately following this brief section regarding Shabbat. He was telling the people that although Hashem required them to build the Mishkan, the site of His residence among them, a project that was of paramount importance to the nation, nevertheless, this undertaking did not override the Shabbat prohibitions. Meaning, the work to build the Mishkan was to be suspended during Shabbat. Now the people might have wondered why this was the case. After all, once the Mishkan was built, sacrifices were offered there seven days a week, even on Shabbat, despite the fact that this entailed the suspension of several Shabbat prohibitions, such as slaughtering animals, and burning the various parts of the animal on the altar. We would have thus reasoned that if the service in the Mishkan was important enough to override the Shabbat restrictions, then the construction of the Mishkan, too, should warrant suspending these prohibitions, due to the singular importance of the service of Hashem in this site. Moshe responded to this question in this verse, by commanding, "Do not kindle fire in all your residences on the day of Shabbat." He emphasized that burning is forbidden on Shabbat in "your residences," and is allowed on Shabbat only in Hashem's "residence." Once the Mishkan was erected, it was considered the Almighty's residence, where the Shabbat laws were not binding. During the process of the Mishkan's construction, however, the Mishkan was not yet Hashem's residence. Until its completion, it was still considered the people's residence. As such, kindling fire was not allowed, even for the sake of building G-d's residence. It was only in the completed structure, once the Shechina (divine presence) descended and dwelled within it, that burning was permitted in the service of Hashem. Before that point, however, when the building site was still the people's residence, and not G-d's, burning was forbidden.

The 3 Titles

**This week's essay is dedicated in memory of Rosa bat Shafia** Parashat Ki-Tisa begins by completing the Torah's discussion of the construction of the Mishkan. In the previous Parashiyot, we read of the building and its furnishings, as well as the special garments worn by the Kohanim and the procedure required for their consecration. The Torah now completes its discussion by presenting a number of additional laws, such as the mandatory annual half-shekel tax ("Mahasit Ha'shekel"), the washing basin at the entrance of the Mishkan (Kiyor), the Ketoret (incense), the anointing oil (Shemen Ha'mish'ha), and the designation of Besalel as the chief artisan who would oversee the project. Having concluded its discussion of the Mishkan, the Torah then speaks of Shabbat, and the strict prohibition against its desecration. Rashi (31:13) explains that the command of Shabbat appears here to indicate that the construction of the Mishkan did not override the Shabbat prohibitions. Hashem was telling the people that as important as it was to build the Mishkan, the place where the Shechina (divine presence) would reside, this project did not supersede the laws of Shabbat, and so the work was to be discontinued on Shabbat. The Klausenberger Rebbe (Rav Yekutiel Yehuda Halberstam, 1905-1994) finds specific significance in the juxtaposition between the command of Shabbat and the immediately preceding verses. Just before the command of Shabbat in our Parasha, Hashem instructs that Besalel should lead the project to construct the Mishkan, and He lists all the various items which Besalel and his team were responsible for making. Near the end this list we find "Bigdeh Ha'kodesh Le'Aharon Ahicha, Ve'et Bigdeh Banav Le'chahen" – the priestly garments (31:10). The juxtaposition between these verses, the Rebbe explained, alludes to the importance of Bigdeh Shabbat – the special garments to be worn on Shabbat. Just as the Kohanim were required to wear special garments when they served in the holiest place – the Mishkan – so must we all wear special garments on the holiest day, Shabbat. Our special Shabbat clothes are our "Bigdeh Kehuna," our "priestly garments," that we are obligated to wear in order to properly respect the sacred day of Shabbat. The Klausenberger Rebbe notes in this context the famous tradition (Talmud Yerushalmi, Ta'anit 1:1) that if the Jewish People would properly observe one Shabbat, we would then be worthy of Mashiah's arrival. The reason, the Rebbe explains, is based on a passage in the Midrash (Bereshit Rabba 65:16) in which Rabban Shimon Ben Gamliel extols the extraordinary lengths that Esav went to for the sake of honoring his father, Yishak Abinu. While Esav was, in general, sinful, he excelled in the area of Kibbud Ab (honoring his father). Rabban Shimon mentions that Esav would prepare food for his father, and would then change into his fine garments before serving him, so he would look respectable. He ensured to wear special clothing when serving his father in order to show honor and respect. By the same token, the Klausenberger Rebbe writes, on Shabbat, Hashem comes into our homes, and we are spending the day with Him. It is only fitting, then, that we wear special, fine clothing in His honor. The merit through which Esav's descendants have been able to succeed and prosper, and keep us in exile, is his outstanding devotion to Kibbud Ab, his showing great honor to his father. The way we end this exile, then, is by showing this same level of honor to Hashem – and we do this through our Bigdeh Shabbat, by dressing in honor of Shabbat the way Esav dressed in honor of his father. "Dressing down" has become the norm in our society. People are no longer encouraged to dress formally for work, or for other events. While this policy may have merit in the context of the workplace, we must ensure not to embrace it with regard to Shabbat. On Shabbat, we become like Kohanim, as we are in the Shechina's presence, like the Kohanim in the Bet Ha'mikdash. Thus, like the Kohanim, we are obliged to wear our "Bigdeh Kehuna," our special garments through which we show our honor and reverence for the Almighty.

The Rebbe advises changing residences if feasible due to Tzava'at Rabbi Yehuda HaChassid. For a recurring fracture, he recommends consulting a specialist about a brace and its cause. He encourages maintaining daily Chumash, Tehillim, and Tanya study. https://www.torahrecordings.com/rebbe/igroskodesh/014/005/5174

The Rebbe encourages strong trust in Hashem, who provides both material and spiritual success. He emphasizes the importance of daily Torah study—Tehillim, Chumash with Rashi, and Tanya—as vessels for blessings. The Rebbe also asks why no mention was made of a shidduch and blesses the recipient with good news soon. https://www.torahrecordings.com/rebbe/004_igros_kodesh/adar/916

The Rebbe advises seeking mediation through influential individuals to resolve a dispute with a neighbor. He emphasizes that strengthening Torah and mitzvos brings blessings and urges the recipient to maintain the daily study cycles of Chumash, Tehillim, and Tanya. https://www.torahrecordings.com/rebbe/igroskodesh/014/005/5164

Composer Darren Fung joins us to discuss Michael Kamen's amazing swashbuckling score for Robin Hood: Prince of Thieves. The underrated career of Kamen, what makes a stirring adventure score, and the impact having a Big Iconic Song can have are discussed, along with Darren's work with the Screen Composers Guild of Canada and the Canada's National Arts Centre's National Creation Fund. Join us, won't you? My Big Score was created and hosted by Christopher Dole. Our producer, editor, and social media consultant is Ellie Warren. All piano music performed by Christopher Dole. The main theme was composed by Erik Jourgensen. Show artwork by Chandler Candela. This series is produced in Los Angeles County on the ancestral lands of the Tongva, Tatavium, and Chumash. You can find our website at mybigscore.transistor.fm and on Twitter at @MyBigScorePod. Do you like this show? Do you want to help us make more of it? There are so many ways you can do that! The quickest and easiest way is to toss us a few dollars on Patreon at https://www.patreon.com/mybigscore. You'll get early access to episodes and additional bonus material. And if you like the show, share it with your friends, any way that you can!

The Rebbe reassures the recipient about their health, advising them to follow medical guidance without worry. He emphasizes strengthening daily study of Chumash with Rashi, Tehillim, and Tanya, along with reviewing the Previous Rebbe's maamarim or sichos before sleep. He mentions praying for them at the Ohel and awaits good news. https://www.torahrecordings.com/rebbe/004_igros_kodesh/teves/856

The Megilla tells us that Ester, the heroine of the Purim story, had another name – Hadasa. What might be the significance of this second name? We should perhaps assume that if the Megilla found it necessary to inform us of Ester's other name, this detail must be important. What does the name "Hadasa" represent, and what does it tell us about Ester's role in the Purim story? The historical backdrop to the Purim story is the destruction of the Bet Ha'mikdash and the Jewish People's banishment to exile. It was during this period, after the Jews had spent over half a century in Babylonia – which was taken over by Persia – that the story told in the Megilla unfolded. We can easily imagine what was going through the Jews' minds at this time. They must have assumed that their special relationship with G-d was over. After all, G-d had sent the Babylonian marauders to set His Bet Ha'mikdash ablaze, and to bring the nation into exile. Decades passed, and they remained far from their homeland. They naturally thought that they were no longer Hashem's special nation, and there was thus no longer any reason to learn Torah, to perform Misvot, or to live a religious lifestyle. Indeed, the Gemara teaches that at Ahashverosh's feast, he came dressed in the special garments of the Kohen Gadol, and used the utensils of the Bet Ha'mikdash. He was celebrating the fact that the Jews' exile was permanent, that they would never be returning to the Land of Israel and would never rebuild the Bet Ha'mikdash. The Jews participated in this feast, showing that they shared this belief. Of course, this was a grave mistake. King Shlomo, the wisest of all men, writes in the Book of Kohelet (4:12), "Ve'ha'hut Ha'meshulash Lo Bi'mhera Yinatek" – "The triple thread will not easily be snapped." A single thread can easily be torn, but if three threads are woven together, this becomes a rope, which is far more difficult to cut. The Jewish Nation is a "triple thread," having been built by three patriarchs – Abraham, Yishak and Yaakob. Had our nation been created by just a single founder, or even two founders, this would not have established a strong enough foundation to withstand the many challenges and upheavals that would occur over the course of Jewish history. But our nation was built by three "threads," three outstanding figures, laying for us a foundation that can never be broken. For this reason, the verse in the Book of Debarim (32:9) says, "Yaakob Hebel Nahalato" – Yaakob is the "rope" of G-d's "lot," the Jewish Nation. Yaakob was the third patriarch, and thus he turned the "threads" of his two predecessors into a "Hebel," a rope, that can never be broken. The Jewish Nation is eternal, and its special relationship with Hashem is eternal. A child might anger his parents, and this relationship might at times be strained, even, perhaps, under drastic circumstances, to the point where the parent must send the child out of the home for a period of time, but he will always be their child, and their love for him will always remain. Similarly, even when Hashem punishes Am Yisrael, and even when He drives us into exile, His love for His treasured nation is everlasting. This was Ester's message to the Jewish People when they faced the threat of annihilation. They had despaired, figuring that G-d had abandoned them, but she reminded them that their bond with Hashem is everlasting and unconditional. She therefore decreed a three-day fast – to remind them of the "Hut Ha'meshulash," the "triple thread" that forms the foundation of Am Yisrael, which cannot ever be broken. Ester was therefore called "Hadasa," an allusion to the "Hadas," the myrtle branch, one of the four species we take on Sukkot. The Torah calls the Hadas "Anaf Etz Abot" (Vayikra 23:40) – a branch with a thick covering of leaves – and Rashi explains this to mean "Kelu'im Ke'hebel" – "braided like a rope." The leaves of the Hadas branch grow in groups of three, with every three leaves emerging from the same spot on the stem. The Hadas' thick covering of leaves is thus likened to a rope, three threads woven together, and it symbolizes the concept of "Yaakob Hebel Nahalato," G-d's eternal bond with the Jewish Nation. In fact, the word "Hut" (thread) in Gematria equals 23, such that three threads are represented by the number 69 (23 X 3) – which is the Gematria of "Hadas." Ester was called "Hadasa" because this was precisely the message she conveyed to the Jews in exile – that Hashem's love for them was everlasting, that this bond could never be broken. We all recognize the numerous spiritual problems that plague the Jewish People in our day and age. It is clear to all of us that there is so much to improve, so many difficult problems to address. But we must never feel discouraged or fall into despair. At no point may we ever think, as the Jews in Persia thought, that Hashem no longer loves us or cares about us, that our special relationship with Him has ended. We must remember that our special bond can never be broken, that Hashem loves us under all circumstances, even when we aren't acting as we should. Sometimes this love is more evident, and sometimes less, but we must believe that it is always present. This awareness should give us the encouragement and resolve we need to work toward growth and improvement, to strive to elevate ourselves as well as our fellow Jews, and thereby strengthen the eternal bond between us and our Creator.

On this episode I have Ventura based native storyteller & educator, tribal spiritual adviser, Native American activist, Chumash canoe paddler, and tribal elder in the Fernandeno Tataviam & Ventureno Chumash tribes, Alan Salazar, join me on the show. He is an absolute living legend for his contributions to Native American heritage and education. We chat about his first meaningful memories out in nature, how his father played a major role in him embracing his indigenous roots at a young age,, top mountains &  trails in SoCal, the importance of revitalizing tribal culture along with wildlife and native plants, what the Chumash and Tataviam tribes were most known for, the importance of storytelling in tribal culture, presiding over the burial of celebrity mountain lion P22, tribal wisdom & tips when exploring out in nature, the history of building Chumash canoes and being featured in a Patagonia film, his once in a lifetime experience of being apart of the first canoe crossing to Channel Islands in over 150 years, how tribal people built California, and the one outdoor experience he would relive all over again. Shout out to the Museum of Ventura County for graciously allowing us to record this episode in their beautiful outdoor patio courtyard! This museum is a true gem, preserving and celebrating the rich history, art, and culture of Ventura County. Make sure to give their museum a visit in downtown Ventura. Watch Youtube video version: https://www.youtube.com/watch?v=BlTXEVB-Y4YShop Alan's tribal story books on https://www.sunspritehandwork.com/Watch Patagonia Film feat. Alan Salazar on https://tinyurl.com/mrxzedh6Visit and check out the Museum of Ventura County on https://venturamuseum.org/ and follow on https://www.instagram.com/museumofventuracounty/Follow Just Trek on IG https://www.instagram.com/just.trek/Support Just Trek on Patreon ⁠⁠https://www.patreon.com/justtrek⁠⁠Shop Just Trek merch on ⁠⁠https://www.justtrek.net/shop⁠⁠Listen to more podcast episodes on ⁠⁠https://www.justtrek.net⁠⁠Want to send me a message? Email me at ⁠⁠justtrekofficial@gmail.com⁠⁠ or DM on Instagram @just.trek

This Week's Parasha Essay is dedicated in memory of RACHEL Bat SARAH The Torah in Parashat Teruma presents the laws for the construction of the Mishkan, which is where sacrifices were offered until the building of the Bet Ha'mikdash in Jerusalem. Later, in Parashat Vayakhel, we read of the fulfillment of these commands, how the Mishkan and its furnishings were built. Already the Gemara (Berachot 55a) notes the glaring discrepancy between the sequence of the commands presented here in Parashat Teruma, and the execution of these commands in Parashat Vayakhel. When G-d presented the instructions for building the Mishkan, He began with the furnishings, detailing the instructions regarding the ark, the table, the Menorah, and the altar, before proceeding to the instructions regarding the structure of the Mishkan. In Parashat Vayakhel, however, we read that the artisans first constructed the Mishkan, and only then built the furnishings. The Gemara tells that when Moshe relayed G-d's instructions – in the sequence they were given – to Besalel, the chief artisan, Besalel pointed out that the sequence was backward. He noted that the building must be constructed first, before the furnishings, as otherwise there will be nowhere to store the furnishings in the interim. Moshe confirmed to Besalel that he was correct. The question remains, however, why did Hashem present the commands regarding the furnishings before presenting the requirements for building the structure, if He in fact wanted the building to be constructed first? Rav Yehoshua Heller (1814-1880), in his Dibreh Yehoshua, offers an approach to answer this question (which also explains a number of other discrepancies between the commands in Parashat Teruma and the execution of these instructions in Parashat Vayakhel). He attributes the change in sequence to the event of Het Ha'egel – the sin of the golden calf – which transpired in between. Hashem presented these commands before the sin of the golden calf, and thus the instructions reflect the reality before Beneh Yisrael worshipped the calf, when they were still on the pristine spiritual level that they had attained at the time of Matan Torah. The building of the Mishkan, however, occurred after Het Ha'egel, when the people had fallen from that level. The structure of the Mishkan, Rav Heller explains, represents the human body, our limbs, the actions we perform, whereas the furnishings housed in the Mishkan symbolize our interior, our emotions, our feelings. Ideally, our feelings and our actions should be fully in synch with one another. We should always feel motivated to serve Hashem, to fulfill His will, to perform the Misvot, to live the way we are supposed to live, such that our actions – our Misva observance – are a natural outgrowth of our emotions. Indeed, the great Sadikim live with ongoing, consistent passion, and are constantly driven to perform Misvot. Most of us, however, often do not feel this passion. Sometimes we feel motivated and driven to achieve and excel, but sometimes we don't. And the Ramhal (Rav Moshe Haim Luzzato, Italy, 1707-1746), in his classic work Mesilat Yesharim, writes that when a person feels unmotivated, he should push himself to perform Misvot anyway – and his actions will then awaken his motivation. Once we get started, once we accustom ourselves to doing the right thing even when we don't feel like it, the feelings will come. Hence, Rav Heller explains, before Het Ha'egel, when Beneh Yisrael were on a high spiritual level, the furnishings preceded the structure. The people felt the strong drive and desire to serve Hashem, and this passion led them to action. After the sin of the golden calf, however, this passion was not always present. And so at this point, it was necessary for the structure to precede the interior. We often need to perform the actions even when we lack motivation and enthusiasm, and this will gradually ignite our passion for Misvot. This insight, I am certain, resonates with each and every one of us. We have all had occasions when we feel unmotivated, when we were simply "not in the mood," when we had little or no desire to get out of bed on time for shul, to attend a Shiur, to learn, to donate money to charity, or to do other Misvot. The important thing when this happens is to push ourselves do to it anyway, even without motivation, and trust that our efforts will, with time, arouse our emotion and kindle our enthusiasm for Misvot. Although ideally our passion for Misvot should lead us to perform Misvot, sometimes we need to reverse the sequence, to go "outside-in," by first performing the deeds which will have the effect of arousing our enthusiasm.

In this episode we examine the claims that Rashi's commentary to Tanach isn't a Pshat based commentary.  How should we view the concept that we should attempt to understand Tanach only via the text of Tanach? Who was the originator of this idea? What does this tell us about this conception? What makes Rashi's accomplishments in Tanach unparalleled? How seriously have Talmidai Chachomim throughout the generations taken Rashi's commentary to Chumash?  Nach Yomi: Join R' Wittenstein's Nach Yomi on WhatsApp. We learn a perek a day five days a week, with a nine minute shiur covering the key issues. Click here to join!  For tours, speaking engagements, or sponsorships contact us at jewishhistoryuncensored@gmail.com PRODUCED BY: CEDAR MEDIA STUDIOS  

As part of the event of Matan Torah, when G-d revealed Himself to Beneh Yisrael and gave the Torah, Moshe constructed an altar and had sacrifices offered. We read that Moshe placed half the blood in basins, from which he later sprinkled blood on the people, and he poured the other half on the altar (Shemot 24:6). Rashi, surprisingly, comments that the division of the blood into two halves was done by an angel. It would be impossible for a human being to divide the blood in two precisely equal halves, and so an angel was sent from the heavens to do this. We must wonder, why did Hashem find it necessary to dispatch an angel for this purpose? Why was it so critical for the halves to be precisely equal? Would these sacrifices have been in any way deficient if one portion of blood was slightly larger than the other? Rav Yitzchak Hutner (1906-1980) answered this question by exploring the symbolism of the division of the blood at the time of Matan Torah. If we would ask most Jews to define the term "religious Jew," to describe the defining characteristics of people referred to with this term, most would likely mention things like Shabbat observance, modest dress, eating kosher, synagogue attendance and daily Tefilot. People generally tend to define "religious" as ritual observance. In truth, however, these rituals are only half the story. Ethical conduct, integrity, kindness and sensitivity to others are no less a part of Torah than praying three times a day, Shabbat, Kashrut, and Seniut (modesty). In fact, Rashi begins his comments to our Parasha, Parashat Mishpatim, by noting the significance of the first letter of this Parasha: "VE'eleh Ha'mishpatim" – "AND these are the statutes…" Rashi writes that this letter – the conjunction "Ve-" ("And") – indicates a connection between the end of the previous Parasha, which tells of the Revelation and the Ten Commandments, and the civil laws presented in Parashat Mishpatim. Just as the Ten Commandments were proclaimed at Mount Sinai, so were the laws of Parashat Mishpatim given at Mount Sinai. We can never draw a wedge between Torah and ethical interpersonal conduct. The laws of Parashat Mishpatim, which govern the way we treat our fellow, are no less a part of the Torah as any of the other Misvot. So crucial is this message, Rav Hutner explained, that Hashem sent an angel to divide the sacrificial blood at the time of Matan Torah into two precisely equal parts. It was critical to convey the message that neither half of Torah carries even slightly more weight than the other. The two areas of Torah life – our obligations to Hashem, and our obligations to other people – are of exactly the same level of importance, and we must never allow ourselves to prioritize or emphasize one over the other to even the slightest degree. It is likely no coincidence that Parashat Mishpatim, the section in which this point is expressed, is always read around the time of 25 Shevat, the Yahrtzeit of Rav Yisrael Salanter (1809-1883), founder of the Mussar movement. Rav Yisrael placed very strong emphasis on maintaining this balance, on not allowing our pursuit of spiritual excellence to result in compromises in our Middot (character traits). One famous example is the time when his students approached him before they went to bake Masot in preparation for Pesach, to ask which stringencies are proper for them to observe when baking Masot. "Be very careful not to yell at the woman in charge of cleaning the factory," Rav Yisrael replied. "She's a widow. Concern for her feelings is the most important stringency you should observe." Rav Yisrael feared that in the students' concern to maintain the strictest Halachic standards for the Masot, they might neglect the more basic religious obligation to speak to widows with sensitivity and respect. As we approach his Yahrtzeit, let us internalize this vitally important lesson, and ensure to ascribe the same degree importance to both parts of the Torah, because this is what being a complete Jew means.

The Mashgiach explains how 1 and 10 are really two sides of the same coin and how the journey from 1 to 10 actually bring "everything" full circle.

Parashat Yitro recounts one of the most pivotal events, if not the most pivotal event, in Jewish history—the giving of the Torah at Har Sinai. The Midrash famously teaches that before giving the Torah to Beneh Yisrael, Hashem first offered it to the other nations. He approached the descendants of Esav, who inquired about its contents. When Hashem told them that the Torah includes the command, "Lo Tirsah"—"You shall not murder," they declined, as violence was ingrained in their way of life. Next, Hashem turned to Yishmael's descendants. Upon hearing that the Torah forbids theft—"Lo Tignob"—they, too, rejected it, unable to commit to such a moral standard, refraining from theft. Hashem then went to Amon and Moav. When they asked what the Torah commanded, Hashem told them, "Lo Tinaf"—"You shall not commit adultery." They, too, refused, unwilling to accept such a limitation, as they were accustomed to engaging freely in illicit relationships. Hashem then offered the Torah to Beneh Yisrael, who unlike the other nations, accepted the Torah unconditionally, without asking any questions. The Midrash's account requires explanation. The prohibitions of murder, theft, and adultery are not unique to the Torah. They are already included in the Sheva Misvot Beneh Noach – the seven "Noachide Laws," universal commandments given to all of humanity. Whether or not Esav, Yishmael, Amon, and Moav accepted the Torah, they were still bound by these prohibitions. If so, why does it matter that they rejected the Torah? The answer lies in the profound difference between observing these basic moral prohibitions and fully embracing the Torah's rigorous ethical and spiritual expectations. The command of "Lo Tirsah" does not only prohibit taking a life. It also forbids embarrassing someone in public, which is akin to murder. It means we must not "kill" our time by engaging in wasteful, vain activities. It even extends to preserving objects of value and not destroying them unnecessarily, because destruction is, in a sense, a form of "killing." Similarly, "Lo Tignob" is not just about theft of money or possessions. Wasting another person's time is a form of theft. Depriving someone of sleep by making noise at night is also stealing. Even redistributing wealth unjustly—such as in the story of Robin Hood, or in the style of communism—constitutes a violation of this prohibition in Torah law. Finally, "Lo Tinaf" likewise extends beyond the specific prohibition against forbidden intimate relationships. The Torah demands a higher level of modesty (Seniut), governing the way we dress, the way we speak, and even what we choose to see or expose ourselves to. This is what distinguished Beneh Yisrael from the other nations. Even if the other nations were willing to abide by basic moral codes, they would never commit to the all-encompassing ethical and spiritual framework that the Torah demands. Beneh Yisrael, however, accepted these lofty expectations without hesitation, embracing not just the specific prohibitions, but the especially high standards of sanctity and self-discipline that Torah life requires. As the Jewish people, we are held to a higher standard. Accepting the Torah means committing ourselves to a life of holiness and moral refinement. This is both a privilege and a responsibility. As Hashem's beloved nation, we must always remember that our actions reflect the divine mission entrusted to us. Whether in business, in speech, in dress, or in our treatment of others, we must uphold the elevated standards of Am Yisrael – and feel honored and privileged to conduct ourselves in a special manner befitting Hashem's beloved people.

Join us on the Everyday Judaism Podcast as we embark on an enlightening exploration of the traditions and laws surrounding Torah reading in the synagogue. In this episode, we journey through the origins of public Torah reading, from the decree of Moshe at Mount Sinai to the expansion by Ezra the Scribe, establishing readings on Mondays, Thursdays, and Jewish observances. We unravel key terms such as "aliyah," "oleh," "amud," and "bima," emphasizing their roles within the synagogue. The episode also highlights the proper handling and procession of the Torah, underscoring the reverence and respectful gestures like kissing the Torah and escorting it during its movement.As we navigate through the intricate hierarchy in Jewish prayers and synagogue customs, the discussion sheds light on the distinctions among Kohanim, Levites, and Yisraelites. You'll discover who receives the first aliyah and the subtleties of maintaining respect and order in religious practices. Through engaging anecdotes and thoughtful guidance, we explore the realities faced when traditions intersect with everyday occurrences, such as being called for an aliyah mid-prayer or dealing with the absence of a designated Kohen. This exploration provides a rich tapestry of tradition and modernity, ensuring listeners gain a deeper appreciation for these cherished customs.Finally, we address unique situations, like maintaining Torah observance in isolation due to unexpected travel disruptions. Learn the importance of carrying a Chumash to read the Torah portion aloud and the guidelines for reading from a Torah scroll without a minyan. Special considerations for aliyahs, fast days, and the presence of Israeli visitors during diaspora festivals are also discussed. The episode offers a comprehensive guide to ensuring a smooth and respectful Torah reading experience, whether in the synagogue or in isolation, bringing the teachings of the Kitzur Shulchan Aruch to life._____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode (Ep. #24) of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on February 2, 2025, in Houston, Texas.Released as Podcast on February 9, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Halacha, #Jewishlaw, #Jewishtradition, #JewishPrayer, #TorahReading, #Aliyah, #Oleh, #Amud, #Bima, #Synagogue, #Kohanim, #Levites, #Yisrael, #TorahScroll ★ Support this podcast ★

Join us on the Everyday Judaism Podcast as we embark on an enlightening exploration of the traditions and laws surrounding Torah reading in the synagogue. In this episode, we journey through the origins of public Torah reading, from the decree of Moshe at Mount Sinai to the expansion by Ezra the Scribe, establishing readings on Mondays, Thursdays, and Jewish observances. We unravel key terms such as "aliyah," "oleh," "amud," and "bima," emphasizing their roles within the synagogue. The episode also highlights the proper handling and procession of the Torah, underscoring the reverence and respectful gestures like kissing the Torah and escorting it during its movement.As we navigate through the intricate hierarchy in Jewish prayers and synagogue customs, the discussion sheds light on the distinctions among Kohanim, Levites, and Yisraelites. You'll discover who receives the first aliyah and the subtleties of maintaining respect and order in religious practices. Through engaging anecdotes and thoughtful guidance, we explore the realities faced when traditions intersect with everyday occurrences, such as being called for an aliyah mid-prayer or dealing with the absence of a designated Kohen. This exploration provides a rich tapestry of tradition and modernity, ensuring listeners gain a deeper appreciation for these cherished customs.Finally, we address unique situations, like maintaining Torah observance in isolation due to unexpected travel disruptions. Learn the importance of carrying a Chumash to read the Torah portion aloud and the guidelines for reading from a Torah scroll without a minyan. Special considerations for aliyahs, fast days, and the presence of Israeli visitors during diaspora festivals are also discussed. The episode offers a comprehensive guide to ensuring a smooth and respectful Torah reading experience, whether in the synagogue or in isolation, bringing the teachings of the Kitzur Shulchan Aruch to life._____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode (Ep. #27) of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on February 2, 2025, in Houston, Texas.Released as Podcast on February 9, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Halacha, #Jewishlaw, #Jewishtradition, #JewishPrayer, #TorahReading, #Aliyah, #Oleh, #Amud, #Bima, #Synagogue, #Kohanim, #Levites, #Yisrael, #TorahScroll ★ Support this podcast ★

What was greater, the miracle of Kriyas Yam Suf or Klal Yisroel signing Az Yashir?

Rabbi Stark explains the significance of the number ten and why Hashem brought exactly ten makkos.