Podcasts about Elul

The Gemara continues analyzing Rava's attempt to prove that "touch" (maga) can include tent-impurity (ohel) based on Rabbi Yosi's ruling regarding bed frames and window bars. Abaye rejects this proof, explaining that the case involves a space under a handbreadth (tefach), and due to a challenge raised against his explanation, Abaye is forced to explain that Rabbi Yosi holds concealed impurity does not break through (tumei tmunah eina boka'at). He proves his stance on concealed impurity from a Mishna discussing a cabinet (migdal) and Rabbi Yosi's commentary on it. A challenge is raised against Abaye from another case where Rabbi Yosi appears to hold that concealed impurity does break through and ascend (a dead dog that swallowed corpse flesh and is lying on a threshold). Rava resolves this by explaining that Rabbi Yosi does not rely on concealed impurity breaking out, but rather his dispute with Rabbi Meir regarding the dog is based on other considerations - whether the cavity of the dog contains a handbreadth of space and whether the threshold is considered part of the house. The Gemara returns to clarify the identity of Rabbi Yosi's disputant, who holds that tent-impurity is not included in the term "touch." The Gemara identifies him as Rabbi Shimon, who disagrees with Rabbi Yosi in a braita by stating that there are three items that impart corpse-impurity through only two of the three standard modes (touch, carrying, and tent): a ladleful of dust of a human carcass (melo tarvad rakav) imparts impurity through carrying and tent, but not touch; a barley-grain-sized bone (etzem k'seorah) imparts impurity through touch and carrying, but not tent; and a tombstone lid and supporting frame (golel v'dofek) impart impurity through touch and tent, but not carrying. His ruling regarding dust demonstrates that he does not categorize tent-impurity under touch. Regarding a carcass marrow-bone (kulit), the braita cites a scriptural source establishing that a sealed marrow-bone does not impart impurity, whereas a perforated one does. Rav Oshaya inquires whether a sealed marrow-bone that one intends to perforate is considered "lacking an action" (mechusar ma'aseh) because it requires perforation, or is it already considered perforated and can pass on impurity. He concludes that one's intent to perforate would make the bone susceptible to impurity. The Mishna rules that a formed embryo egg of a creeping creature (sheretz) is pure unless perforated. Regarding a mouse that is half flesh and half earth, touching the flesh imparts impurity - and according to Rabbi Yehuda, touching earth directly opposite the flesh also imparts impurity. Analyzing the Mishna, the Gemara brings a braita deriving that a sheretz egg requires embryo formation (rikem) and a perforation as thin as a hairbreadth (k'chut ha-se'arah) to transmit impurity. Rabbi Yehoshua ben Levi clarifies that the half-earth mouse transmits impurity only if it developed flesh across its whole body. The braita discusses whether a sea-mouse is subject to the same laws of impurity as a land-mouse.

Chabad Chassidus is an all-embracing world outlook and way of life which sees the Jew's central purpose as a unifying link between the Creator and His world. Written by the Alter Rebbe, the founder of Chabad, Tanya is the central text of Chabad Chassidus. It shows the reader a path to realizing their purpose and developing a deeper relationship with G-d. Choose from one of the two formats available: through Lessons in Tanya - a profound and clear explanation of the Alter Rebbe's writings, or through an audio class.

Study the daily entries of "Hayom Yom," a book of short daily insights which was compiled by the Rebbe, Rabbi Menachem M. Schneerson, of righteous memory, in 1942.

Study the daily entries of "Hayom Yom," a book of short daily insights which was compiled by the Rebbe, Rabbi Menachem M. Schneerson, of righteous memory, in 1942.

Study the daily entries of "Hayom Yom," a book of short daily insights which was compiled by the Rebbe, Rabbi Menachem M. Schneerson, of righteous memory, in 1942.

Welcome to Daily Bread for Busy Moms, a daily Bible reading podcast from Israel. Each day, we journey through the Scriptures together by following the weekly Torah portion one section at a time, along with readings from the Prophets, Writings, and Apostolic Scriptures. In just one year, you'll read through the Bible while following the biblical calendar and feast cycle. As we approach the beginning of a new reading year on Simchat Torah, we're excited to announce that the brand-new Daily Bread Journal is now available! Every year, a completely new journal is created for the upcoming reading cycle, and this year's journal will guide us through the Scriptures beginning October 4. The Daily Bread podcast follows the journal's unique reading plan, making the journal the perfect companion for your daily Bible reading journey. If you've been listening along and would like a place to record prayers, take notes, and follow the readings throughout the year, now is the perfect time to reserve your copy.

The Mishna distinguishes between the marrow-bones (kulit) of a corpse or consecrated sacrifices of pigul and notar (kodashim) and those of a carcass (neveila) or a creeping creature (sheretz). Touching a corpse or sacrificial marrow-bone imparts impurity whether sealed or perforated, whereas a neveila or sheretz marrow-bone imparts impurity through touch (maga) and carrying (masa) only if perforated. The Gemara notes that the Mishna specifies that a corpse's marrow-bone imparts impurity through touch (maga), but omits tent-impurity (ohel), and analyzes why: Rav Yehuda son of Rabbi Chiyya concludes that there is less than an olive-bulk (kezayit) of marrow, and that interior marrow does not halakhically heal or complete the bone's exterior (mo'ach bifnim eino ma'aleh arucha mibachutz). Abaye maintains that interior marrow does heal the exterior, but interprets the Mishna as speaking of a bone scraped thin (sheshifah) along its circumference. Rabbi Yochanan holds that the Mishna's term "touch" (maga) actually includes tent-impurity (ohel). To resolve a difficulty, the Gemara explains that the marrow inside is loose and rattling (mitkashkesh); for a corpse, compressed impurity breaks through (boka'at v'olah), whereas for neveila, loose marrow requires a physical perforation to transmit impurity. Two proofs are brought from Mishnayot in Ohalot in an attempt to demonstrate that the term maga can denote ohel, but difficulties are raised against both suggestions.

Rabbi Jacobson will discuss the following topics: What is Chai Elul's Personal Message to Us? Who revealed to us that this day is the birthday of the Baal Shem Tov and the Alter Rebbe? Why was it kept secret for many years? What is the meaning of the statement that Chai Elul infuses chayus into the entire month of Elul? What is the source that the last twelve days of this month correspond to the twelve months of the year? And what is the connection with Chai Elul?  Why did the Baal Shem Tov sign his name “Yisroel from Okup” when he was born in Tlust? What is the story about the Baal Shem Tov's previous reincarnation? What is the significance of the Alter Rebbe being a neshama chadasha? Why does such a neshama need 24 months of gestation? Who was Achiya HaShiloni, the teacher of the Baal Shem Tov, and what is their connection? What do we know about the thirty-six hidden tzaddikim? What were the two last things the Baal Shem Tov heard from his father, and how did that shape him and the philosophy of Chassidus? Why was the Baal Shem Tov not arrested for spreading Chassidus like the Alter Rebbe? What is the connection with the establishment of Yeshivas Tomchei Temimim? Do we know why the cornerstone of 770's expansion was laid on the 17th of Elul? Why do they say that if you don't believe Baal Shem Tov stories you are an apikores and if you do believe them, you are a fool? Did the Baal Shem Tov banish demons from this earth?Why did the Frierdiker Rebbe get married on a Friday, as was customary then, but today we don't usually have weddings on a Friday? Does the “king in the field” mean that Elul impacts us even if we don't improve our behavior? And does this power exist all year round?  How do we reconcile the explanation of ani l'dodi v'dodi li with the Frierdiker Rebbe's interpretation that it refers to businesspeople and scholars? How do we justify tragedies in this month of compassion? Why are our prayers not being answered? 13 Elul Elul Thank you 

So why is teshuvah necessary?

Chabad Chassidus is an all-embracing world outlook and way of life which sees the Jew's central purpose as a unifying link between the Creator and His world. Written by the Alter Rebbe, the founder of Chabad, Tanya is the central text of Chabad Chassidus. It shows the reader a path to realizing their purpose and developing a deeper relationship with G-d. Choose from one of the two formats available: through Lessons in Tanya - a profound and clear explanation of the Alter Rebbe's writings, or through an audio class.

A Season of Rehearsal: Understanding the Fall Appointed Times This episode frames the fall feasts as God's appointed times (moedim)—holy convocations and rehearsals of His past, present, and future acts—and calls believers grafted into the commonwealth of Israel to align with His calendar. The group discusses Elul as a month of preparation marked by reflection, repentance, Psalm 27, and the daily shofar blast as the voice of God awakening the soul. The teaching centers on Yom Teruah (Feast of Trumpets), a day of rest, shofar sounding, and “remembering,” exploring what Scripture calls God's people to remember: His covenant, commandments, character, and the call to repent and obey. The conversation connects Trumpets to the Ten Days of Awe, Yom Kippur as a picture of atonement and coming judgment, and Sukkot as future joy and tabernacling with God, even into the millennial kingdom. Find out more at: www.touroftruth.com

Study the daily entries of "Hayom Yom," a book of short daily insights which was compiled by the Rebbe, Rabbi Menachem M. Schneerson, of righteous memory, in 1942.

What Happens to the Soul when It Departs from the Body? This is the second class in a series on the Maamar Yom Tov Shel Rosh Hashanah said by the Alter Rebbe for Rosh Hashanah 5571, September 29, 1810, which came out on Shabbos. This class was presented by Rabbi YY Jacobson on Wednesday, 20 Elul, 5786, Sep. 2, 2026, at Bais Medrash Ohr Chaim in Monsey, NY. The class delves deeper into the two states of consciousness, Igulim and Yosher. Where we are submerged in the source, like the photon in the sun, the stop in the ocean, and the fetus in the womb, to where we emerge as "something," and the source turns into "no-thing." We discuss why Moshe did not want to be a leader, and why so severe a penalty for expressing a halacha in front of your Rebbe. View Source Sheets: https://portal.theyeshiva.net/api/source-sheets/9988

Are you experiencing intense spiritual warfare? Don't be discouraged! As we complete the accounting of the soul in the month of Elul and prepare to enter Hebrew Year 5787 (a season of rest and righteousness!), the enemy is trying to keep your sight low.It's time to move out of blepo (earthly vision) into anablepo (recovered, heavenly vision) and shift your hearing into covenant perception! Learn how positioning yourself to "count it all joy" (James 1:2-4) unlocks cheerful endurance, positioning your vessel to carry the greater glory in this upcoming season.UPCOMING ASCEND CALL DETAILSJoin Dr. Candice for the next Ascend Call!Date: Wednesday, September 30thTimes: 10:00 AM & 6:00 PMRegister: CandiceSmithyman.com

The Mishna distinguishes between the marrow-bones (kulit) of a corpse or consecrated sacrifices of pigul and notar (kodashim) and those of a carcass (neveila) or a creeping creature (sheretz). Touching a corpse or sacrificial marrow-bone imparts impurity whether sealed or perforated, whereas a neveila or sheretz marrow-bone imparts impurity through touch (maga) and carrying (masa) only if perforated. The Gemara notes that the Mishna specifies that a corpse's marrow-bone imparts impurity through touch (maga), but omits tent-impurity (ohel), and analyzes why: Rav Yehuda son of Rabbi Chiyya concludes that there is less than an olive-bulk (kezayit) of marrow, and that interior marrow does not halakhically heal or complete the bone's exterior (mo'ach bifnim eino ma'aleh arucha mibachutz). Abaye maintains that interior marrow does heal the exterior, but interprets the Mishna as speaking of a bone scraped thin (sheshifah) along its circumference. Rabbi Yochanan holds that the Mishna's term "touch" (maga) actually includes tent-impurity (ohel). To resolve a difficulty, the Gemara explains that the marrow inside is loose and rattling (mitkashkesh); for a corpse, compressed impurity breaks through (boka'at v'olah), whereas for neveila, loose marrow requires a physical perforation to transmit impurity. Two proofs are brought from Mishnayot in Ohalot in an attempt to demonstrate that the term maga can denote ohel, but difficulties are raised against both suggestions.

Study the daily entries of "Hayom Yom," a book of short daily insights which was compiled by the Rebbe, Rabbi Menachem M. Schneerson, of righteous memory, in 1942.

Study the daily entries of "Hayom Yom," a book of short daily insights which was compiled by the Rebbe, Rabbi Menachem M. Schneerson, of righteous memory, in 1942.

Welcome to Daily Bread for Busy Moms, a daily Bible reading podcast from Israel. Each day, we journey through the Scriptures together by following the weekly Torah portion one section at a time, along with readings from the Prophets, Writings, and Apostolic Scriptures. In just one year, you'll read through the Bible while following the biblical calendar and feast cycle. As we approach the beginning of a new reading year on Simchat Torah, we're excited to announce that the brand-new Daily Bread Journal is now available! Every year, a completely new journal is created for the upcoming reading cycle, and this year's journal will guide us through the Scriptures beginning October 4. The Daily Bread podcast follows the journal's unique reading plan, making the journal the perfect companion for your daily Bible reading journey. If you've been listening along and would like a place to record prayers, take notes, and follow the readings throughout the year, now is the perfect time to reserve your copy.

Welcome to Daily Bread for Busy Moms, a daily Bible reading podcast from Israel. Each day, we journey through the Scriptures together by following the weekly Torah portion one section at a time, along with readings from the Prophets, Writings, and Apostolic Scriptures. In just one year, you'll read through the Bible while following the biblical calendar and feast cycle. As we approach the beginning of a new reading year on Simchat Torah, we're excited to announce that the brand-new Daily Bread Journal is now available! Every year, a completely new journal is created for the upcoming reading cycle, and this year's journal will guide us through the Scriptures beginning October 4. The Daily Bread podcast follows the journal's unique reading plan, making the journal the perfect companion for your daily Bible reading journey. If you've been listening along and would like a place to record prayers, take notes, and follow the readings throughout the year, now is the perfect time to reserve your copy.

Chabad Chassidus is an all-embracing world outlook and way of life which sees the Jew's central purpose as a unifying link between the Creator and His world. Written by the Alter Rebbe, the founder of Chabad, Tanya is the central text of Chabad Chassidus. It shows the reader a path to realizing their purpose and developing a deeper relationship with G-d. Choose from one of the two formats available: through Lessons in Tanya - a profound and clear explanation of the Alter Rebbe's writings, or through an audio class.

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Tuesday 19 Elul

Tuesday 19 Elul

Study the daily entries of "Hayom Yom," a book of short daily insights which was compiled by the Rebbe, Rabbi Menachem M. Schneerson, of righteous memory, in 1942.

Podcast Jajam Shlomo (Sally) Zaed Consejos de Elul, 4, hablar sentir y actuar! Conferencia

*Chai Elul: Yom Holedes of The Baal Shem Tov and The Alter Rebbe*.   Here is a link to the audio file, which includes facts and stories about Chai Elul. This file is comprised of 4 short voice file s which were originally posted in our Zichronos of the Rebbe whatsapp Group.  Listening time is about 26 min. Due to its length you may need to download it to a computer

Study the daily entries of "Hayom Yom," a book of short daily insights which was compiled by the Rebbe, Rabbi Menachem M. Schneerson, of righteous memory, in 1942.

Study the daily entries of "Hayom Yom," a book of short daily insights which was compiled by the Rebbe, Rabbi Menachem M. Schneerson, of righteous memory, in 1942.

Welcome to Daily Bread for Busy Moms, a daily Bible reading podcast from Israel. Each day, we journey through the Scriptures together by following the weekly Torah portion one section at a time, along with readings from the Prophets, Writings, and Apostolic Scriptures. In just one year, you'll read through the Bible while following the biblical calendar and feast cycle. As we approach the beginning of a new reading year on Simchat Torah, we're excited to announce that the brand-new Daily Bread Journal is now available! Every year, a completely new journal is created for the upcoming reading cycle, and this year's journal will guide us through the Scriptures beginning October 4. The Daily Bread podcast follows the journal's unique reading plan, making the journal the perfect companion for your daily Bible reading journey. If you've been listening along and would like a place to record prayers, take notes, and follow the readings throughout the year, now is the perfect time to reserve your copy.

Rabbi Avahu cited in the name of Reish Lakish three situations where the measurement of walking four milin applies in halakha: traveling to find pure vessels for making dough, a minyan (or water for washing hands before prayer), and water for washing before eating bread. Rav Nachman bar Yitzchak corrects this statement on two counts: first, it was stated by Aivu, not Rabbi Avahu; second, it applied to four matters, not three, adding the case from the Mishna of walking on a leather mat for the time it takes to walk four milin, which removes its impurity. Rabbi Yosi b'Rabbi Chanina limits the requirement of walking four milin to the direction one is already traveling, noting that one is not required to travel even a single mil backward. Regarding the impurity of human skin, a braita rules that a Roman legion entering a house renders the house ritually impure due to the presumption that soldiers carry skin from human skulls (karkaflein) for sorcery. A Mishna outlines the rules of connection (chibbur) regarding ritual impurity when flaying an animal's hide, as the detached part functions as a handle (yad): If flayed for a mat - where one cuts along the length first and removes it from the sides - the hide remains connected to the flesh until one removes more than a grip's width (kedei achizah), which the Gemara defines as a doubled handbreadth. If flayed top to bottom for a flask, it remains connected until the chest is flayed. If flayed upside down from the legs (margil), the entire hide remains connected until fully removed, since the chest is reached only at the end. Regarding the neck hide, Rabbi Yochanan ben Nuri holds it is not connected, whereas the Sages hold it remains connected until completely flayed. The Gemara asks what the status of the hide is once flayed beyond the grip's width for a carpet. Rav answers that the detached hide becomes pure, while the attached hide remains impure as a protector (shomer) of the meat. Rabbi Asi holds that the handbreadth adjacent to the meat that is detached remains impure. Three difficulties raised against Rabbi Asi's position are resolved. A Mishna in Kelim (28:8) states that once the majority of an impure garment is torn, it becomes pure. Rabba bar Avuha limits this to a garment immersed that day (tevilat yom), as the owner's willingness to immerse it indicates he is unconcerned with ruining it and thus tore a full majority. Otherwise, one must be concerned that only half was torn, as the owner sought purity without destroying the garment and may not have been precise. Three difficulties raised against Rabbah bar Avuha's qualification - including one from our Mishna relying on precise measurements - are resolved in different manners. Regarding the Mishna in Kelim, Reish Lakish and Rabbi Yochanan debate whether cut hide rebinds itself (chalim). Reish Lakish holds that hide rebinds itself, limiting the Mishna to cloth rather than leather, as torn leather rebinds and retains its impurity. Three difficulties raised against Reish Lakish, including two from our Mishna, are resolved. Abaye explains that the dispute between Rabbi Yochanan ben Nuri and the Sages regarding neck hide centers on whether a protective covering destined to detach on its own (shomer he'asui linatek) retains the halakhic status of a protector (shomer).

Chabad Chassidus is an all-embracing world outlook and way of life which sees the Jew's central purpose as a unifying link between the Creator and His world. Written by the Alter Rebbe, the founder of Chabad, Tanya is the central text of Chabad Chassidus. It shows the reader a path to realizing their purpose and developing a deeper relationship with G-d. Choose from one of the two formats available: through Lessons in Tanya - a profound and clear explanation of the Alter Rebbe's writings, or through an audio class.

Monday 18 Elul

Monday 18 Elul

Monday 18 Elul

Study the daily entries of "Hayom Yom," a book of short daily insights which was compiled by the Rebbe, Rabbi Menachem M. Schneerson, of righteous memory, in 1942.

#Breslov #LikuteyMoharan #ViduyDevarim "Fifty-seven years of middos ra'os. I have to break them all. How am I going to do this?" That is the question sitting in the middle of Torah 4, and the Rebbe does not soften it. Umi sherotzeh leilech b'derech hakodesh — tzarich l'shaber kol hamiddos ra'os. Whoever wants to walk in the way of holiness has to break every bad middah he has. And then he tells you it does not take fifty-seven years. It takes three things you are missing. Part 2 of Torah 4 at Breslov New Hempstead, given 16 Elul — inside seif ches, two weeks before Rosh Hashana. WHAT BROKE, AND WHAT AI IS ACTUALLY DOING First the mechanism, because seif ches only lands if you have it. Havayah is not a name — it is the essence. Elokim is a name, and a name is the first definition of anything. The world was made with Elokim, with midas hadin, which means tzimtzum: taking something infinite and making it finite, so that the small thing holds the big one. At the briah the two came apart, malchus fell, and we stopped seeing Hashem inside the table and the chair and the car. At Matan Torah they were one again — Anochi Hashem Elokecha — and Klal Yisrael walked out with X-ray vision, seeing the oisyos haTorah standing inside every single davar. Davar and dibbur are the same word. That is why the mon had no definition: v'lo yad'u mah hu, too spiritual and too physical at once, and they were seeing both. Then chet ha'egel. We took the tziruf of lo yihyeh lecha elohim acheirim, and we destroyed it, and we built yihyeh lecha. Every aveirah since does the same thing — takes His letters, breaks the arrangement, and builds a different building out of them. Which leads somewhere unexpected. Every advance in technology is a tziruf osiyos taken from somewhere and reassembled — the same fallen malchus, recombined by people who have no idea what they are handling. "AI is the biggest spiritual thing in the world if you think about it." Because what is Olam Haba? One hub where all of it sits as one, ten times past anything we have built. The letters are there. They are just standing in the wrong order, which is exactly why we do not see Him in them. NOT YOUR AVEIROS — YOUR LIBO So what is the repair? Vidui devarim lifnei hechacham. And read how the Rebbe writes it: mesaper lefanav kol libo. His whole HEART. Not kol ma'asav. THE THREE BECHINOS — SEIF CHES INSIDE The Gemara's mashal: a man walking b'ishon laila v'afeilah, afraid of the thorns and the ditches, afraid of the wild animals and the robbers, and on top of it he does not know which road he is on. A lantern kills the first fear. Daylight kills the second. Only a crossroads answers the third. The Rebbe reads it as the tzaddik, three times over. All bad middos hang off the four yesodos: atzvus from domem, ta'avos from tzomeach, devarim beteilim from chai, ga'avah from medaber. And note the order — we assume ta'avah is the worst of them. It is not. Devarim beteilim sits higher. · Re'iyas pnei hatzaddik — v'hayu einecha ro'os es morecha — takes out domem and tzomeach. Atzvus and ta'avos, both gone. · Tzedakah to the talmid chacham — takes out chai and medaber. Leitzanus, devarim beteilim, ga'avah. Because ein ani ela min hada'as, and poverty was never only about the bank account. · Vidui devarim — and now the talmid chacham can be madricho b'derech yeshara lefi shoresh nishmaso. You broke the middos that grow out of all four yesodos, so you have opened every layer, and he can finally reach the shoresh. THE TZADDIK IS CALLED IMA Ki hatzaddik hazeh nikra em — al shem shehu meinik l'Yisrael b'or Toraso. He is called a mother because he nurses Klal Yisrael with the light of his Torah, and Torah is called chalav. Watch a baby lying in his atzlus and his atzvus. His mother walks in and he is up and running. Not because she offered him anything — because she is his shoresh. And even when she is the one who just knocked over the Lego he spent an hour building — he still runs to her. Also inside: the three conditions at the tziyun, and the question nobody asks out loud — if l'kabel alav shelo yashuv od l'ivalto means I already did teshuvah, then what do I need the Rebbe for? Why the parashas derachim is not a choice between the talmid chacham and yom hamisa but the two of them as one thing. The chacham who made himself ayin, and what that has to do with mecheini na misifrecha. Why erev Rosh Hashana after vasikin is a madhouse in Uman. Money as identity, and tzedakah as the cheapest way to unlayer an ego. And a thirty-eighth consecutive Rosh Hashana, with an open offer: tell me your meniah after the shiur — I have heard them all, and I have chiddushim on how to get out of every one. #Breslov #LikuteyMoharan #RebbeNachman #RebNachmanOfBreslov #Uman #UmanRoshHashana #RoshHashana #Torah4 #SeifChes #ViduyDevarim #AnochiHashem #Tzaddik #Chassidus #Teshuva #Tzedakah #Middos #Atzvus #Gaava #NewHempstead #Shiur #TorahShiur #Elul #Emuna #JewishSpirituality

If All Your Journeys Are Not Bringing You to Infinite Humility -- You're on another Ego Trip This is the first class in a series on the Maamar Yom Tov Shel Rosh Hashanah said by the Alter Rebbe for Rosh Hashanah 5571, September 29, 1810, which came out on Shabbos. This class was presented by Rabbi YY Jacobson on Monday, 18 Elul, 5786, August 31, 2026, at Bais Medrash Ohr Chaim in Monsey, NY. The Alter Rebbe asks how the sages could cancel for the entire Jewish nation the Torah mitzvah to hear Shofar on Rosh Hashanah when it falls out on Shabbos, just because some individual may come to carry it? The maamar delves into the theme of Igulim and Yosher, the higher and lower levels of unity, two states of consciousness: In one, the creation is submerged in source, with no visible identity; in the other, it emerges as an autonomous reality. View Source Sheets: https://portal.theyeshiva.net/api/source-sheets/9982

#Breslov #LikuteyMoharan #UmanRoshHashanaIn 1958 a twelve-year-old boy asked his mother if he could daven Rosh Hashana with the Breslover chassidim on the Lower East Side. She said no.So he went to the Mir, and he closed his eyes, and he imagined himself standing with them. And then he asked Hashem for one thing: that next year he should be by the Rebbe's tziyun.This was Cold War Russia. There was no getting into the country, let alone to Uman. Nobody was talking about Uman at all. He got there in 1969.That boy was the maggid shiur's father. The letter he wrote about it — to Moshe Yaakov Eisner a"h, an elter bochur already learning in Eretz Yisrael — turned up years later.Part 1 of Torah 4 at Breslov New Hempstead, given 16 Elul, exactly two weeks before Rosh Hashana."WHO SAYS?"The shiur opens on a question from the room, and the answer goes straight at the word itself. Who says Reb Nachman is true? Who says the Tikkun HaKlali works? Who says Reb Noson didn't write Likutey Moharan himself?The word "who says" is already kefirah. Because "who says" means: I do not want to believe, I want to understand.And the first platform of Yiddishkeit is not understanding. It is belief — and belief means I do not understand. Only from that platform does Hashem give the matanah we ask for three times a day: da'as. You start understanding from the platform of not understanding. Tachlis hayedia shelo neida.Which is the whole problem of this Torah, because Torah 4 opens k'she'adam yodea — when a person KNOWS that everything that happens to him is for his good. Knowing, not believing. The Rebbe never says the word emunah here. And yet the entire mechanism that gets you to that yedia runs through emunah and through vidui devarim to the tzaddik.THE TRAILEREverybody has had the moment: that was Hashem. That was clear Hashem.That moment is a sneak preview of a trailer of a tiny piece of the movie. Because for that one thing to happen to you at that hour, the whole briah had to be built a certain way. The dots go all the way back to brias ha'olam — and you will never see far enough back to watch them connect.ROSH HASHANA ON SHABBOSTwo weeks out — and really two weeks to the second day, which is when the ungezetzt actually starts. The first day everybody is still excited. The second day your head is already leaving, and you start asking: what did I do here? What did I get?A year when Rosh Hashana falls on Shabbos has no shofar and no tashlich the first day. October 7th was such a year. COVID was such a year. And so were good years.So what makes the difference? Not the answer you would expect — the answer given here is about what you bring, and why you came.MEN HOT ZICH GEFREGTAnd then the thing the maggid shiur heard from his shver in the name of Rav Gedalya Kenig zecher tzaddik livracha, about the years the tziyun was shut and there was not even a minyan there:מען האט זיך געפרעגט דער רבי רשות פאר מען האט פארמאכטThey asked the Rebbe's permission before they closed it.Sit with what kind of emunah says a sentence like that.Also inside: the kibbutz on 16th Avenue and 55th Street, fifty or sixty men, and a father telling his son the whole world is going to come — while the son, embarrassed, looked around the room and counted. Reb Shmuel Breines and the Breines boys before Ne'ilah, and Likutey Tefillos ayin-vav, and being told that if you say it you will stand at the tziyun next year. Reb Tzvi Aryeh Rosenfeld's Talmud Torah for boys who went to public school, and what came out of it. The Rebbe and Rabbi Shimon bar Yochai — mi ron, who will sing when they cannot come to me — and ani ron. And 216 years later, fifty thousand people, thirty hours of travel, to a town in the middle of nowhere.יא געדאווענט נישט געדאווענט, יא געשלאפן נישט געשלאפן, יא געגעסן נישט געגעסן — אבי זיי ביי מיר ראש השנה.He is not asking for your feelings. He is not asking for your da'as. He is asking for your presence.Part 2 goes inside seif ches.#Breslov #LikuteyMoharan #RebbeNachman #RebNachmanOfBreslov #Uman #UmanRoshHashana #RoshHashana #Torah4 #AnochiHashem #Emuna #EmunaPeshuta #ViduyDevarim #Tzaddik #Chassidus #NewHempstead #Shiur #TorahShiur #TzviAryehRosenfeld #GedalyaKenig #Elul #JewishSpirituality

Elul is meant to awaken us—not overwhelm us. Yet for many people, the sound of the shofar and the approach of Rosh Hashanah and Yom Kippur can trigger anxiety, perfectionism, and the crushing feeling that we must change our entire lives overnight.In this rebroadcast, we sit down with licensed psychotherapist and clinical social worker Mordechai Weiss to explore a healthier, Torah-centered approach to Elul and teshuvah. How can we distinguish genuine yirat Shamayim—awe of Heaven—from unhealthy fear? Mordechai explains that authentic yirah should help us grow and function better. When religious intensity leaves us frozen, overwhelmed, or trapped in a cycle of short-lived inspiration and burnout, it may be time to reconsider our approach.We also confront the dangers of perfectionism in avodas Hashem. When spiritual growth becomes focused only on performance and results, we may push ourselves beyond our limits—or become discouraged and give up entirely. Real teshuvah is not a frantic one-month transformation. It is patient, honest growth that can endure long after the High Holidays are over.You'll learn how to choose a realistic kabbalah, understand what has prevented change in the past, discover a personal reason to keep going, and make one meaningful commitment that can survive real life. We also discuss anxiety, OCD, kedusha struggles, and compulsive or addictive patterns—offering a practical path that replaces shame and despair with clarity, hope, and a workable plan.In this episode:How to distinguish yirat Shamayim from anxietyWhy Elul inspiration often leads to burnoutOvercoming perfectionism in avodas HashemHow to make a realistic and lasting kabbalahApproaching OCD, addiction, and kedusha struggles without shameBuilding a serious, hopeful, and emotionally healthy path to teshuvahIf Elul pressure has ever made you feel anxious, overwhelmed, or spiritually stuck, this conversation is for you.Subscribe to The Motivation Congregation, share this episode with someone who may need it, and leave a review telling us the one small commitment you hope to make last this year.Support the showJoin The Motivation Congregation WhatsApp community for daily motivational Torah content!----------------SUBSCRIBE to The Weekly Parsha for an insightful weekly talk on the week's Parsha.Listen on Spotify or 24six!Access all Torah talks and listen to featured episodes on our website, themotivationcongregation.org----------------Questions or Comments? Please email me @ michaelbrooke97@gmail.com

Rabbi Avahu cited in the name of Reish Lakish three situations where the measurement of walking four milin applies in halakha: traveling to find pure vessels for making dough, a minyan (or water for washing hands before prayer), and water for washing before eating bread. Rav Nachman bar Yitzchak corrects this statement on two counts: first, it was stated by Aivu, not Rabbi Avahu; second, it applied to four matters, not three, adding the case from the Mishna of walking on a leather mat for the time it takes to walk four milin, which removes its impurity. Rabbi Yosi b'Rabbi Chanina limits the requirement of walking four milin to the direction one is already traveling, noting that one is not required to travel even a single mil backward. Regarding the impurity of human skin, a braita rules that a Roman legion entering a house renders the house ritually impure due to the presumption that soldiers carry skin from human skulls (karkaflein) for sorcery. A Mishna outlines the rules of connection (chibbur) regarding ritual impurity when flaying an animal's hide, as the detached part functions as a handle (yad): If flayed for a mat - where one cuts along the length first and removes it from the sides - the hide remains connected to the flesh until one removes more than a grip's width (kedei achizah), which the Gemara defines as a doubled handbreadth. If flayed top to bottom for a flask, it remains connected until the chest is flayed. If flayed upside down from the legs (margil), the entire hide remains connected until fully removed, since the chest is reached only at the end. Regarding the neck hide, Rabbi Yochanan ben Nuri holds it is not connected, whereas the Sages hold it remains connected until completely flayed. The Gemara asks what the status of the hide is once flayed beyond the grip's width for a carpet. Rav answers that the detached hide becomes pure, while the attached hide remains impure as a protector (shomer) of the meat. Rabbi Asi holds that the handbreadth adjacent to the meat that is detached remains impure. Three difficulties raised against Rabbi Asi's position are resolved. A Mishna in Kelim (28:8) states that once the majority of an impure garment is torn, it becomes pure. Rabba bar Avuha limits this to a garment immersed that day (tevilat yom), as the owner's willingness to immerse it indicates he is unconcerned with ruining it and thus tore a full majority. Otherwise, one must be concerned that only half was torn, as the owner sought purity without destroying the garment and may not have been precise. Three difficulties raised against Rabbah bar Avuha's qualification - including one from our Mishna relying on precise measurements - are resolved in different manners. Regarding the Mishna in Kelim, Reish Lakish and Rabbi Yochanan debate whether cut hide rebinds itself (chalim). Reish Lakish holds that hide rebinds itself, limiting the Mishna to cloth rather than leather, as torn leather rebinds and retains its impurity. Three difficulties raised against Reish Lakish, including two from our Mishna, are resolved. Abaye explains that the dispute between Rabbi Yochanan ben Nuri and the Sages regarding neck hide centers on whether a protective covering destined to detach on its own (shomer he'asui linatek) retains the halakhic status of a protector (shomer).

At this Motzai Shabbos Fabrengen at the Robinson home in Cedharhurst, Chaim Ghoori sang the most beautiful music and Rav Burg shared Divrei Chizuk on Teshuva. Rav Burg speaks at the 18 minute mark and then again at the one hour mark.

Study the daily entries of "Hayom Yom," a book of short daily insights which was compiled by the Rebbe, Rabbi Menachem M. Schneerson, of righteous memory, in 1942.

Elul- A month of possabilites by Rabbi Avi Zakutinsky

Amitai

Study the daily entries of "Hayom Yom," a book of short daily insights which was compiled by the Rebbe, Rabbi Menachem M. Schneerson, of righteous memory, in 1942.

There's something about this moment in the year that asks us to look more closely—not only at who we are, but at who is beside us. The people in our lives may be playing a far greater role in our growth, our challenges, and our next chapter than we realize. And there may be something available to you right now that you simply cannot access on your own.This week, we're exploring the hidden power of connection, the surprising places growth can emerge, and what may happen when we stop keeping certain people at a distance. Some opportunities only appear when we're willing to let others in. If you've been trying to figure everything out by yourself, this is an episode you won't want to miss.Join us for the next episode of Weekly Energy Boost with @ElishevaBalas and @EitanYardeni.  Watch LIVE Sundays at 10 am PT / 1pm ET on The Kabbalah Centre YouTube or catch the latest episode wherever you listen to podcasts.Find out more about our work, dig into our archives, and send us a message at: www.weeklyenergyboost.com.You can also help make Weekly Energy Boost possible by making a tax-deductible contribution at www.weeklyenergyboost.com/donate-today.