Podcasts about elokim

Tanya 17 Sivan Cap 6 Parte 2 -A unificação do nome elokim com o tetragrama

Tanya 16 Sivan Cap 6 Parte 1 -O Tzimtzum derivado do nome Elokim que encobre energia do tetragrama

It is customary to adorn our homes and synagogues on Shabuot with flowers and greenery. This custom is recorded by the Rama (Rabbi Moshe Isserles of Cracow, 1525-1572) in his discussion of the laws of Shabout (Orah Haim 494:3). More so than on other holidays, it is appropriate on Shabuot to decorate the homes and synagogues with flowers and other vegetation, in order commemorate Matan Torah. At the time of the Revelation at Sinai, G-d warned the people not to allow their cattle to graze on the mountain ("Gam Ha'son Ve'ha'bakar Al Yir'u El Mul Ha'har Ha'hu" – Shemot 34:3), indicating that it was full of pasture. Mount Sinai is in the desert, where vegetation does not grow, but in honor of the event of Matan Torah G-d had flowers and grass grow on the mountain, and we commemorate this adorning of Mount Sinai by adorning our homes and synagogues on Shabuot. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) adds a deeper interpretation of this custom based on Kabbalistic teachings. He explains that Torah study has the effect of "Mituk Ha'dinim" – "sweetening" harsh judgments issued against a person. Even if G-d had issued a decree, Heaven forbid, against somebody, that decree can be annulled through the study of Torah. The divine Name associated with strict judgment is "Elokim," whereas the Name associated with "Mituk Ha'dinim" is "Havaya" (Y-H-V-H). When we spell out the names of the letters of these Names (e.g. the Alef of "Elokim" is spelled out, "Alef, Lamed, Peh"), the combined numerical value of the letters of "Elokim" is 300, and the combined numerical value of the letters of "Havaya" is 72. The letter representing the number 300 is "Seen," and the number 72 is represented by the letters "Ayin" (70) and "Bet" (2). The two letters of "Havaya," the Ben Ish Hai explains, surround the letter of "Elokim" to neutralize its effect, such that the letter "Seen" is placed in between the "Ayin" and "Bet." When the three letters are arranged in this fashion, they spell the word "Eseb" – "grass." Thus, we put out vegetation on Shabuot to symbolize the profound spiritual effect of our Torah study, how it has the capacity to annul harsh judgments. As we celebrate the event of Matan Torah, we remind ourselves of how valuable and precious Torah learning is, as alluded to in the "Eseb" with which we decorate the synagogue and home. Summary: It is customary to decorate homes and synagogues with vegetation on Shabuot to commemorate the vegetation that adorned Mount Sinai when the Torah was given. On a Kabbalistic level, vegetation alludes to the power of Torah study to protect us from harsh decrees.

Welcome to Daily Bitachon. Today we have a powerful lesson from one of the pesukim in Parashat Ki Tavo : וַנִּצְעַק אֶל־יְיָ אֱלֹהֵי אֲבֹתֵינוּ Vanitzak el Hashem Elokei Avoteinu / And we cried out to Hashem, the God of our fathers . The Baal Hagada cites Shemot 2:23, where it says the Jewish people groaned because of the workload: וַיִּזְעָ֑קוּ וַתַּ֧עַל שַׁוְעָתָ֛ם אֶל־הָאֱלֹהִ֖ים מִן־הָעֲבֹדָֽה׃ Vayizaku / (same root as the word vanitzak ) And they cried out Vataal shavatam / Their outcry went up Elokim to God, Min ha'avoda/Because of the work. There are two points to make note of. Firstly, there is no mention of prayer, just crying out . Groaning , outcry , these are terms that are not necessarily referring to prayer. Secondly, the stress is on because of the work. The Ramban on this pasuk says that they were not really fit to be answered. They were answered, in his words, Mipnei hatzaaka / Because of the outcry. Libel tefilatam b'rachamim. Their prayers were accepted with mercy. Yes, they prayed, he says, but prayer alone was not enough. What made it happen was the tzaaka / the outcry . Rabbenu Bachya adds that the reason why the words Min ha'avoda are stressed twice is to teach us a lesson: There is no more complete prayer than a prayer Mitoch hatzara vehadochak / From extreme difficulty and oppression, Sheyoter mekubelet/It is more accepted and goes up to Hashem. Interestingly, the Ramban, in Mishpatim ( Shemot 22:20), when it talks about being nice to the convert, says, The soul of the convert is humble. He groans and cries out constantly for Hashem's mercy , that He should have mercy on him. And Hashem has mercy on him because he constantly cries out, So too, Hashem had mercy on the Jewish people when they groaned, as it says in our pasuk . Not in in their merit; rather Hashem had mercy on them because of the avoda. What is it about this Tzaaka/Crying out, groaning that makes our prayers be answered? Rav Yitzchak Isaac Chaver , in his Haggadah Yad Mitzrayim, explains based on a Gemara that says anacha shoveret chatzi gufo shel adam / A groan breaks a person's body. Groaning causes a person to become humble, and because he's humbled, he is close to Hashem and his prayers are answered. As the pasuk says, Karov Hashem l'nishberei lev / Hashem is close to the brokenhearted. This is an unbelievable concept, that we've mentioned more than once- that the purpose of Galut Mitzrayim was to bring them to humility, to humble them, like we said in the pasuk, Vaya'anun u/ And he pained them. The root of the word ya'anunu / pain is anava . A pained man is humble. So we're learning an unbelievable concept here- vanitzak is not just to cry out and scream, it's it just that there's a power to screaming . It's not about the scream. A very arrogant person could say, " Okay, I'm going to scream now because I'll get what I want by screaming." The screaming that causes God to answer us is the screaming that comes from humility, that comes from brokenness, from realizing I'm not in control, I have a broken heart, I'm stuck. Help me, I don't know what to do. That feeling of humility, that outcry of humility is what causes vataal shavatam their outcry went up to Hashem min ha'avoda from the work. They were broken. The work had done its job. The job of the avoda was to break them. That's the term used, " I'm going to break you." Of course, Hashem is not doing it in a angry, mean way, but He needs our ego and arrogance to be broken, so we realize that we're not in charge, we can't do anything, and we don't know what to do- the outcry of, Hashem , I don't know what to do. I'm stuck, I just don't know how to get out of this quagmire of mud, or quicksand. It's like the current situation in Gaza. If some of the people making the decisions would say, I don't know what to do, I'm stuck. There's no way out of this, and if we'd all collectively feel that vayeianchu /that groan , vanitzak that outcry , shavatam min ha'avoda , then, vataal shavatam the outcry goes up- then the next pasuk, which we'll see tomorrow, is vayishma Hashem et koleinu . And Hashem heard our voices

Watch it on Torah Anytime - https://www.torahanytime.com/#/lectures?v=369009 For past shiurim in Yiddish & English: https://bit.ly/2QhADhe Hotline: 718-686-8300 Email signup: http://bit.ly/HavSignup For questions/comments or to sponsor a shiur: info@machonhavineini.com Or call us: 347-351-2400 WhatsApp: https://chat.whatsapp.com/Lqt6Kd1sb458SZvyFeJgOJ Click to donate a Shiur https://donate.machonhavineini.com/

55 - 4-30-2025 - Gate 3: Shaar Avodas Elokim - Ch 10 - Chovos HaLevavos

54 - 4-29-2025 - Gate 3: Shaar Avodas Elokim - Ch 10 - Chovos HaLevavos

53 - 3-31-2025 - Gate 3: Shaar Avodas Elokim - Ch 10 - Chovos HaLevavos

Shiur given by Rabbi Bezalel Rudinsky on the differerent opinions related to voting in the WZO elections. Shiur recorded in Yeshivas Ohr Reuven, Monsey, NY.

52 - 3-26-2025 - Gate 3: Shaar Avodas Elokim - Ch 9 - Chovos HaLevavos

51 - 3-25-2025 - Gate 3: Shaar Avodas Elokim - Ch 9 - Chovos HaLevavos

50 - 3-24-2025 - Gate 3: Shaar Avodas Elokim - Ch 9 - Chovos HaLevavos

49 - 3-20-2025 - Gate 3: Shaar Avodas Elokim - Ch 9 - Chovos HaLevavos

48 - 3-19-2025 - Gate 3: Shaar Avodas Elokim - Ch 9 - Chovos HaLevavos

47 - 3-18-2025 - Gate 3: Shaar Avodas Elokim - Ch 9 - Chovos HaLevavos

45 - 3-17-2025 - Gate 3: Shaar Avodas Elokim - Ch 8 - Chovos HaLevavos

46 - 3-17-2025 - Gate 3: Shaar Avodas Elokim - Ch 9 - Chovos HaLevavos

44 - 3-12-2025 - Gate 3: Shaar Avodas Elokim - Ch 8 - Chovos HaLevavos

43 - 3-11-2025 - Gate 3: Shaar Avodas Elokim - Ch 8 - Chovos HaLevavos

Curso Jobot Halebabot # 8 Shaar Habejina (Tzelem Elokim ) by Suri Cattan

42 - 3-10-2025 - Gate 3: Shaar Avodas Elokim - Ch 8 - Chovos HaLevavos

41 - 3-6-2025 - Gate 3: Shaar Avodas Elokim - Ch 7 - Chovos HaLevavos

39 - 3-4-2025 - Gate 3: Shaar Avodas Elokim - Ch 6 - Chovos HaLevavos

40 - 3-5-2025 - Gate 3: Shaar Avodas Elokim - Ch 7 - Chovos HaLevavos

38 - 3-3-2025 - Gate 3: Shaar Avodas Elokim - Ch 6 - Chovos HaLevavos

37 - 2-20-2025 - Gate 3: Shaar Avodas Elokim - Ch 6 - Chovos HaLevavos

36 - 2-19-2025 - Gate 3: Shaar Avodas Elokim - Ch 6 - Chovos HaLevavos

35 - 2-18-2025 - Gate 3: Shaar Avodas Elokim - Ch 6 - Chovos HaLevavos

34 - 2-17-2025 - Gate 3: Shaar Avodas Elokim - Ch 5 - Chovos HaLevavos

33 - 2-13-2025 - Gate 3: Shaar Avodas Elokim - Ch 5 - Chovos HaLevavos

32 - 2-11-2025 - Gate 3: Shaar Avodas Elokim - Ch 5 - Chovos HaLevavos

31 - 2-10-2025 - Gate 3: Shaar Avodas Elokim - Ch 5 - Chovos HaLevavos

Learning emunah means learning about who Hashem is and how He interacts with us. If we truly want to understand Hashem, we must also learn what His will is. Often, we make assumptions about what Hashem wants, but in most cases, His will is not something we can determine on our own—it must be taught to us. For example, a person might think that giving large amounts of money to tzedakah justifies earning that money even at the expense of hurting others. However, this is entirely against Hashem's will. Withholding money that is rightfully owed to others violates several negative commandments in the Torah. No matter how much tzedakah one gives, it can never justify wrongdoing. The Gemara in Bava Batra states that stealing from a person is worse than stealing from the Beit HaMikdash . In Bava Kama , the Gemara teaches that if a person's ox damages an ox belonging to the Beit HaMikdash , he is exempt from payment. However, if his ox damages another person's ox, he is fully responsible. The Tiferet Shmuel derives from these sugyot that Hashem considers our friend's money even more important than money designated for the Beit HaMikdash . This teaches us that it is Hashem's will for us to be extremely careful with other people's money— even more so than we would be with money designated for holy purposes. Taking from one person and giving that money to charity is not only unjust—it is counterproductive. The greatest tzedakah one can do is conducting business with chesed and ensuring that our fellow Jews can earn a livelihood with dignity. The Rambam lists eight levels of tzedakah , and the highest form is helping someone become self-sufficient. How, then, can a person damage another's livelihood and justify it by giving the money to charity? The Chafetz Chaim , in Ahavat Chesed , writes that the Torah is filled with lessons teaching us to perform chesed . Hashem created us in His image, meaning that we are meant to reflect His middot . Just as Hashem loves to give and help others, we are naturally inclined to do the same. When a person develops a giving nature—both in thought and in action—he emulates Hashem and, in doing so, draws close to Him. Conversely, when someone acts selfishly, stepping on others to raise himself up, he removes the tzelem Elokim within him, thereby distancing himself from Hashem. The purpose of our journey through this world is to accustom ourselves to cling to Hashem in this world so we will be able to bask in the radiance of His Shekhinah in the Next. Hashem is חפץ חסד —He desires that we do chesed for one another. If someone wants to cling to Hashem, he must be careful with other people's money. If ever presented with an opportunity to take advantage of another financially, a person should stop and remind himself: "I want to cling to Hashem. I have the opportunity to do the greatest tzedakah—to help my friend stay on his feet and ensure his business succeeds. That is the will of Hashem, and that is what will make me truly great."

30 - 2-4-2025 - Gate 3: Shaar Avodas Elokim - Ch 5 - Chovos HaLevavos

29 - 2-3-2025 - Gate 3: Shaar Avodas Elokim - Ch 5 - Chovos HaLevavos

This podcast episode delves into the profound concept of truth, particularly as it relates to the divine names of Kel, Elokim, and Havaya, and how they influence our speech and daily lives. The speaker emphasizes the transformative power of prayer, urging listeners to recognize the ability to change reality through sincere davening. A significant theme is the connection between truth and Torah, highlighting that having guidance from Torah can lead to a more meaningful life. The discussion further explores the importance of Shabbos, presenting it as a time when the gates to divine blessings are opened, allowing for a deeper relationship with God. Overall, the episode encourages listeners to integrate the light and joy of Shabbos into their weekdays, fostering a life filled with purpose and divine connection.Exploring the concept of truth, the podcast delves into the significance of being people of emes, a term that represents truth in a profound spiritual context. The speaker elaborates on the divine names of Kel, Elokim, and Havaya, each of which embodies different aspects of truth and how they influence our lives. Kel is associated with the power of prayer, highlighting how our prayers can change reality and should never be underestimated. The speaker emphasizes that davening is a sacred act, one that stands tall in the spiritual realms, and urges listeners to elevate their perception of prayer as a means to connect with God and transform their existence. The discussion further explores how the name Elokim is linked to Torah, serving as a guide through life's complexities. The speaker insists that understanding and embracing the truth of Torah provides the necessary guidance, steering individuals away from confusion and towards a clearer path in life. The episode beautifully intertwines these themes, illustrating how recognizing the interplay of these divine names in our daily speech and actions can empower us to live more authentically and purposefully.Takeaways: The essence of truth is interconnected with prayer, Torah, and divine guidance in our lives. Understanding the power of prayer as a transformative tool can deepen our spiritual practice. Shabbos serves as a source of peace and joy, influencing our daily interactions and experiences. The Hebrew language carries a unique power that reflects the essence of creation itself. Recognizing every encounter as divinely orchestrated helps us appreciate the meaningful connections in our lives. Integrating the joy and blessings of Shabbos into our weekdays can enhance our overall well-being.

Join us as we dive into the fascinating story of Rabbi Eliezer and the legendary Tanur Shelachnai, or snake oven, exploring the profound implications of speech and truth in our lives. This episode highlights the power of Rabbi Eliezer's speech, showcasing how he sought to demonstrate the validity of his opinions through miraculous signs, emphasizing the importance of charity, repentance, wealth, and leadership in our discourse. We reflect on the concept of unity among diverse opinions and how true peace is achieved when individuals come together despite their differences. The discussion also touches on the idea that our actions today can impact future generations, particularly through acts of charity. Ultimately, we explore how the pursuit of truth and the unity of purpose can illuminate our paths, drawing connections between the teachings of Rabbi Nachman and the timeless wisdom of tradition.Morning greetings set the stage for a journey into the profound teachings surrounding the concept of 'holy speech' as explored through the lens of the Tanur Shelachnai, or the 'snake oven.' This episode delves into the three divine names—Kel, Elokim, and Yudkei VAV kei—that are intricately connected to the energies we harness to elevate our speech to a level of truthfulness and sanctity. Listeners are taken through a rich tapestry of Jewish thought, where the power of prayer (Tefillah) represented by Kel, the wisdom of Torah embodied in Elokim, and the divine orchestration of relationships marked by Yudkei VAV kei converge to illuminate the essence of truthful communication. The discussion weaves through the concept that every utterance we make can be categorized into four parts of speech: Tzedakah, Teshuvah, Asheris, and Malchus, each representing a distinct category of expression that reveals the depth of our internal and external realities. Through the lens of Rabbi Eliezer's encounters with the Chachamim, the episode emphasizes the importance of unity in diversity, showcasing how even when voices differ, the ultimate truth can shine through when spoken with sincerity and intent.The episode unfolds with a narrative rich in allegory and metaphor, drawing parallels between the ancient practice of pottery and the purity of speech. The Tanur Shelachnai serves as a symbolic representation of the challenges faced in the pursuit of truth, particularly in the context of the halachic debates that ensued between Rabbi Eliezer and the Sages. The metaphorical 'snake' that encircles Rabbi Eliezer alludes to the complexity of truth-seeking within a diverse community, where differing opinions can spiral around a central point without resolution. Listeners gain insight into the spiritual dynamics at play when the walls of the Beis Medrash trembled at Rabbi Eliezer's insistence that the halacha should follow him, underscoring the tension between divine authority and earthly consensus. The commentary culminates in the understanding that while Rabbi Eliezer's mastery of speech was profound, it was the collective agreement and unity among the Chachamim that ultimately aligned with divine will, revealing a greater truth that transcends individual perspectives.A key takeaway from this exploration is the essence of true leadership and the power of speech as a transformative force in both personal and communal contexts. The episode not only emphasizes the intellectual rigor of halachic discourse but also the emotional and spiritual dimensions that accompany it. By connecting the dots between the four essential categories of speech and their respective implications for social and spiritual well-being, the discussion invites listeners to reflect on their own speech and its impact on relationships and community dynamics. The final thoughts resonate with the idea that true purity in speech arises from a place of humility and a commitment to collective truth, encouraging everyone to strive for a deeper understanding of their roles in...

This podcast delves into the profound connection between truth and speech, emphasizing the importance of aligning our words with the divine names of God: Kel, Elokim, and Yudkei Vav Kei. The discussion highlights how these names correspond to pivotal aspects of life such as prayer, Torah, and matchmaking, illustrating that our speech has the power to create positive change in the world. By recognizing the transformative potential of our prayers and the guidance offered by Torah, listeners are encouraged to embrace their ability to influence reality. The episode also explores the deeper meanings of shidduchim, portraying every encounter as a divine match orchestrated by God. Ultimately, the conversation calls for a return to authenticity in communication and an understanding of the spiritual significance behind our words, urging individuals to embody truth in their daily lives.Delving into the intricate relationship between speech, truth, and the divine, the podcast explores how our words can reflect deeper spiritual realities. The host articulates the significance of three names of God—Kel, Elokim, and Yudkei Vav Kei—and how they correspond to distinct aspects of truth in our lives. Through the lens of these names, the discussion traverses the foundational elements of Jewish spirituality: prayer (Tefillah), Torah study, and matchmaking (shidduchim). Each segment illuminates how these elements serve as conduits for divine truth, empowering individuals to transform their reality through sincere speech and actions. The episode emphasizes the idea that every encounter and relationship is orchestrated by God, encouraging listeners to be mindful of their interactions as opportunities for spiritual growth and connection.Takeaways: The podcast emphasizes the importance of truth in our speech and actions, urging listeners to align their speech with the divine names of God for greater spiritual impact. It discusses the four categories of speech—Tzedakah, Teshuva, Ashirim, and Malchus—highlighting how each category can be infused with truth to enhance personal growth. Listeners are encouraged to recognize the power of their prayers to change reality, suggesting that genuine prayer can invoke divine intervention in everyday life. The episode explores the relationship between Torah study and personal transformation, asserting that engaging with Torah can illuminate one's understanding of truth in life. The dialogue includes a deep dive into the concept of matchmaking, illustrating how every encounter is divinely orchestrated and serves a greater purpose in one's journey. Finally, the discussion culminates in a call to action, urging individuals to embody truthfulness in their lives and interactions, promoting a more authentic and fulfilling existence.

This podcast episode delves into the profound responsibilities of being a Jew and the power of speech in shaping our lives and the world around us. The speaker emphasizes that true Jewish identity involves a commitment to kindness and charity, encapsulated in the concept of "dibur" or speech, which should be used to uplift and inspire others. The discussion highlights the importance of connecting with divine truth and the three names of God—Kel, Elokim, and Yudkei Vavkei—each representing different aspects of truth that empower our speech. Through anecdotes and teachings, the speaker illustrates how our words can be a powerful tool for good, encouraging listeners to embrace their role as givers in a world that often promotes selfishness. As the episode unfolds, it reinforces the idea that mastering the art of holy speech is essential for building a meaningful relationship with God and fulfilling our mission as Jews.The podcast delves deeply into the profound responsibilities and spiritual significance of being a Jew, particularly in the wake of tragedy. Highlighting the recent murder of TZVI Ben of Alexander Hakoyin, the speaker emphasizes the importance of living as a Jew, which involves not only personal faith but also a commitment to the Jewish community and its values. The episode draws on teachings from Hasidic philosophy, illustrating that the essence of being Jewish is rooted in a profound connection to God and the responsibilities that come with it. The speaker passionately discusses the concept of ‘yehidi'—a term signifying the unique soul of a Jew, reminding listeners that true strength lies in unwavering faith and the commitment to uphold the sanctity of life and tradition, even in the face of adversity. The narrative weaves through themes of faith, resilience, and the power of speech, asserting that every word spoken carries weight and intention, especially when directed toward kindness and charity. The episode culminates in a call for listeners to embody these teachings, reinforcing the idea that our words and actions can serve as a testament to our faith and a source of strength for the community.Takeaways: The true essence of being a Jew is rooted in our responsibilities towards humanity, not superiority. Speech is a powerful tool that can either uplift or manipulate; we must choose wisely. To be a giver is to embody the essence of humanity, reflecting God's kindness. True speech is rooted in honesty, and we should strive to communicate authentically. In times of crisis, the Jewish identity shines brightest, reaffirming our commitment and mission. Understanding God's names helps us tap into the power of truth in our speech.