Podcasts about emuna

The Gemara in Masechet Menahot (43) cites a verse in the Book of Debarim (10:12) in which Moshe Rabbenu turns to Beneh Yisrael and says, "Ma Hashem Elokecha Sho'el Me'imach" – "What does Hashem your G-d ask of you?" Moshe proceeds to explain that Hashem asks that we fear Him and obey His commands. The Gemara, however, comments that the word "Ma" in this verse may be read as "Me'a" – one hundred. This means that we are required to recite 100 Berachot each day, and this is what Hashem wants from us. It seems from the Gemara that source of this obligation is the word "Ma," which is read as though it is written "Me'a." Some commentators, however, understood the Gemara's inference from this verse differently. The Shiboleh Ha'leket (Rav Sidkiya Ben Abraham Ha'rofeh, Italy, 13 th century) noted that this verse contains 100 letters, and thus the Sages found in this verse an allusion to the requirement of 100 daily blessings. In truth, this verse contains only 99 letters, but since the Gemara reads the word "Ma" as "Me'a," which contains an additional letter (an Alef), the total reaches 100. Others explain that this inference is based on the "Atbash" system, whereby a letter can be substituted with its corresponding letter at the opposite end of the alphabet (e.g. Alef is replaced by Tav; Bet is replaced by Shin, Gimmel is replaced by Resh, etc.). In the system of "Atbash," the letters that form the word "Ma" – Mem and Heh – become Yud and Sadi, which have the combined numerical value of 100, alluding to the 100 daily Berachot. Another allusion to this requirement is found in the verse in Tehillim (128:4), "Hineh Ki Chen Yeborach Gaber Yereh Hashem" ("Behold, this is how a G-d-fearing man shall be blessed"). The word "Ki" in Gematria equals 30, and the word "Chen" equals 70, for a total of 100, such that the phrase "Ki Chen Yeborach Gaber" may be read to mean that a man should recite 100 Berachot. As the Gemara inferred this requirement from a verse in the Torah, we might conclude that this constitutes a Biblical obligation, mandated by the Torah. This is, in fact, the view taken by the Ba'al Halachot Gedolot, in his listing of the 613 Misvot. Rav Shlomo Ibn Gabirol, in his "Azharot" poem which lists the 613 Biblical commands following the view of the Behag (and which we customarily chant on Shabuot), makes reference to this requirement ("U'mi'berachot Tasmid Me'at Ha'nigmarim"). By contrast, the Rambam maintained that this obligation was enacted later, by the Sages. The Sefer Ha'yere'im (Rav Eliezer of Metz, France, 1140-1237) similarly maintained that this requirement was instituted by the Ansheh Kenesset Ha'gedola ("Men of the Great Assembly") at the beginning of the Second Commonwealth. According to this view, the inference from the verse in Debarim is meant as an allusion to a law enacted by the Sages, and is not the actual source of this requirement. A third opinion is that of the Shiboleh Ha'leket and others, who maintained that this obligation was verbally transmitted as a "Halacha Le'Moshe Mi'Sinai" – a law taught to Moshe at Sinai, without having been written in the Torah. At first glance, we might question the view of the Behag and Shiboleh Ha'leket based on the Midrash's comment that it was King David who instituted the recitation of 100 Berachot each day. The Midrash relates that a devastating plague ravaged the nation during the reign of King David, killing 100 people every day. David determined that to end the plague, everyone must recite 100 daily blessings. (David later refers to himself as "Hukam Al" (Shemuel II 23:1), which could be read to mean, "the one who established 'Al,' as the word "Al" in Gematria equals 100, an allusion to the 100 Berachot which David instituted.) Seemingly, if this constitutes a Biblical obligation, or a requirement transmitted orally since the time of Moshe Rabbenu, then there would be no need for David to introduce this law. The answer, it would seem, is that the people were lax in their fulfillment of this obligation, and so David ordered the people to be more scrupulous in this regard and ensure to recite 100 blessings every day. A fascinating theory regarding the origins of this obligation was advanced by Rav Aharon Amarillo (1700-1772), in his work Peneh Aharon. He writes that Moshe Rabbenu instituted the requirement to recite 100 Berachot each day at the time of the construction of the Mishkan. The wooden planks that formed the structure of the Mishkan were inserted into "Adanim" – sockets embedded in the ground. In all, there were one hundred sockets, which together formed the base and foundation of the Mishkan. The word "Me'a," Rav Amarillo writes, is an acrostic representing the words "Me'at Adneh Ha'Mishkan" – "the one hundred sockets of the Mishkan." The 100 daily blessings were instituted to correspond to the 100 sockets of the Mishkan. The question naturally arises, what connection is there between the "Adanim" and Berachot? Why are the 100 daily blessings associated with the sockets that formed the base of the Mishkan? We can perhaps answer this question based a discussion by Rav Yosef Salant (Jerusalem, 1885-1981), in his Be'er Yosef, regarding the symbolism of the "Adanim." He writes that the Mishkan itself represents the Misvot that the Torah commands us to observe, and the sockets represent the foundation of it all, the pillar upon which the entire Torah rests. And that pillar, Rav Salant explains, is Emuna – faith in Hashem. Our faith in Hashem as the Creator who governs and controls everything is the foundation upon which all of Torah is based. If so, then we can perhaps understand the association between the "Adanim" and the Berachot that we recite. Numerous times each day, we are required to take a few moments and recite a Beracha, with Kavana (concentration), reminding ourselves of Hashem's involvement in the world and in our lives. Indeed, the word "Beracha" in Gematria equals 227 – the same Gematria as the word "Zecher" – "remembrance." The purpose of Berachot is to remind us of Hashem's existence and control over the world. And, in fact, the verse from which the Gemara derived this obligation tells us that what Hashem asks is "Le'yir'a Et Hashem Elokecha" – that we "fear" Hashem, meaning, that we live with an awareness of His unlimited power and His greatness. Accordingly, the 100 Berachot we recite each day are truly the ''foundation" of Torah life, as they serve to reinforce our Emuna. For good reason, then, the Berachot we recite are associated with the "Adanim," which comprised the foundation of the Mishkan and thus symbolize faith, the foundation of the entire Torah. A number of sources speak of the great reward which one earns through the proper fulfillment of this obligation – reciting 100 Berachot each day with concentration, and pronouncing each word correctly. (For example, one must ensure that the words "Baruch Ata" do not sound like "Baru Chata," and to recite "Melech Ha'olam," and not "Melecholam," skipping the syllable "Ha-.") The Ba'al Ha'Turim (Rabbenu Yaakob Ben Asher, 1270-1340) writes that those who fulfill this Misva are rewarded with long life. Commenting on the verse, "And you who cling to Hashem your G-d, you are all alive today" (Debarim 4:4), the Ba'al Ha'Turim observes the custom followed in some communities to add a crown in the Torah scroll above the letter Kof in the word "Ha'debekim" ("who are attached") in this verse. This crown, he explains, emphasizes that we attach ourselves to Hashem through the 100 blessings we recite each day – as the letter Kof in Gematria equals 100, and the reward for reciting these Berachot is "Haim Kulechem Hayom" – long life. The Seder Ha'yom (Rav Moshe Ben Machir, Safed, 16 th century) adds that when one recites a Beracha properly, the Beracha ascends to G-d in the heavens, and He takes the Beracha and embeds it into His "crown." Hashem's "crown," as it were, is made from the Berachot which we recite properly with Kavana. Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995) would advise people experiencing hardship to devote themselves to the meticulous observance of this Misva, and try to recite 100 Berachot each day with proper attention and concentration. The verse from which the Gemara inferred this obligation begins with the letter Vav ("Ve'ata Yisrael") and ends with the letter Chaf ("Nafeshecha"), and these letters have the combined numerical value of 26 – the Gematria of the divine Name of "Havaya." The Hida (Rav Haim Yosef David Azulai, 1724-1806) thus writes that the fulfillment of this Misva saves a person from the dreadful punishments described in the section of the "Kelalot" ("curses") in Parashat Ki-Tabo, a section in which the Name "Havaya" appears 26 times. Moreover, this section contains 98 curses, and also includes a warning about "every ailment and every punishment which is not mentioned in this book" (Debarim 28:61) – adding another two curses, for a total of 100. We protect against these 100 curses through the recitation of 100 Berachot each day. Additionally, the Zohar Hadash teaches that we remain in exile because of our failure to properly observe this requirement to recite 100 Berachot each day. It emerges, then, that our commitment to properly fulfill this obligation helps end our long, bitter exile and bring our final redemption. The Arizal taught that the 100 daily Berachot allow us to harness the power of the 22 letters of the Hebrew alphabet – the letters that Hashem used to create the world. The 100 daily blessings are, according to Kabbalistic teaching, associated with the 22 letters, and we thus benefit from the spiritual force of these letters by properly reciting 100 Berachot every day. The Gemara in Masechet Menahot (43b) tells that Rabbi Hiyya went out of his way to purchase special foods for Shabbat and Yom Tob in order to ensure he would recite 100 Berachot. On Shabbat and Yom Tob, the Amida prayer contains far fewer blessings than the weekday Amida prayer, making it more challenging to reach a total of 100 Berachot. Rabbi Hiyya thus made a point of having additional foods on Shabbat and Yom Tob so he would have more Berachot to recite. The Hida, in his work Mahazik Beracha (290), noted the Gemara's implication that this practice marked a special measure of piety on Rabbi Hiyya's part. The Gemara appears to laud Rabbi Hiyya for his piety – indicating that this was not strictly required. The Hida thus suggests that reciting 100 Berachot each day does not constitute a strict Halachic obligation, but is rather a worthwhile practice to follow. The consensus view among the Poskim, however, is that this is indeed a strict obligation. The Petah Ha'debir (Rav Haim Binyamin Pontremoli, Turkey, d. 1872) explains that Rabbi Hiyya was praised for fulfilling the Misva at the highest standard – going out of his way to buy special delicacies, rather than buying simpler foods. But ensuring to recite 100 blessings is a strict requirement, and not just a measure of piety. Hacham Ovadia Yosef adds that there are ways to reach a total of 100 Berachot without actually reciting Berachot, but Rabbi Hiyya chose not to rely on these leniencies, and instead went out to buy food so he could recite 100 blessings on Shabbat and Yom Tob. Indeed, the Shulhan Aruch explicitly rules that one is required to recite 100 Berachot each day. The Poskim indicate that 100 Berachot is a minimum amount, and not an exact amount. Hacham Ovadia notes that from the explanation mentioned earlier associating the 100 daily Berachot with the 100 sockets beneath the Mishkan, one might conclude that we must recite precisely 100 Berachot, and no more, but this is not the Halacha. One must recite at least 100 Berachot, but certainly may recite more. The Rambam, in Hilchot Tefila, brings a custom that some observed to count the Berachot that one recites over the course of the day. This was the practice of Hacham Ovadia Yosef on Shabbat, when it is more difficult to reach a total of 100 blessings, as he wanted to ensure to fulfill this obligation. It is told that the Brisker Rav (Rav Yitzchak Zev Soloveitchik, 1886-1959) would count the Berachot he recited every day, following this custom mentioned by the Rambam.

This is the belief in Hashem's omniscience. Since His Divine Direction determines everything, no thought, utterance or occurrence in the universe is unknown to Him. Learn all about the Divine GPS...

Shoftim 5785 - moonLight of Emuna - R' Dov Elias by Rabbi Avi Zakutinsky

One of the morning blessings (Birkot Ha'shahar) which we recite each day is "Ha'mechin Mis'adeh Gaber" – "…who prepares the steps of man." Some commentators explain that this Beracha praises Hashem for allowing us to walk upright, on two legs, as opposed to animals, who walk on four legs, their bodies hunched. Others understand this Beracha to mean that Hashem guides and directs each and every one of our steps, bringing us at all times to precisely where we need to be. We never take a "wrong turn," and we never end up in the "wrong place." Wherever we find ourselves at any moment is the exact place where Hashem wanted us to be at that exact moment. This is a crucial aspect of Emuna (faith) – the belief that we are always precisely where we are supposed to be at that time, that Hashem is constantly directing us, even when it seems that we are not in the right place. According to some commentators, this is what we thank Hashem for each morning when we recite the Beracha of "Ha'mechin Mis'adeh Gaber." This Beracha concludes with the word "Gaber," a variation of the word "Geber" – "man." Some suggest that this word refers specifically to Jews, as it is an acrostic representing the words "Gomleh Hasadim" (performers of kindness), "Bayshanim" (people with shame), and "Rahmanim" (compassionate people) – the three qualities which, the Gemara teaches, characterize the Jewish Nation. The word "Geber" is changed to "Gaber" because of a rule of Hebrew grammar – that at the end of a word or clause, the "Segol" vowel is changed to a "Kamatz" vowel. Thus, for example, when the word "Kesef" (money) appears at the end of a verse, it is changed to "Kasef." Similarly, the word "Geber" is changed to "Gaber" when it is the final word of a Beracha. (Another Beracha we recite each morning is "She'lo Asani Abed" – and there, too, the word "Ebed" is changed to "Abed" because it appears at the end of the Beracha.) This is why Ashkenazim have the practice to pronounce the blessing recited over wine "Boreh Peri Ha'gafen." Whereas Sephardic custom is to pronounce the final word of this Beracha "Ha'gefen," Ashkenazim pronounce it "Ha'gafen" because it is the last word of the blessing. Hacham Ovadia explained the Sephardic custom based on the fact that the Beracha over wine is generally recited in the presence of other people, who answer "Amen" to the Beracha. Since the people answer "Amen," the Beracha actually ends with "Amen," and not with the word "Ha'gefen." Therefore, it is not changed to "Ha'gafen." This is in contrast to Birkot Ha'shahar, which are usually recited at home, in private, with nobody around to answer "Amen," and so the Beracha ends with the word "Gaber." Some recite the text "Asher Hechin Mis'adeh Gaber," in past tense, but we follow the custom to recite this blessing in the present tense – "Ha'mechin Misa'adeh Gaber."

Hashem fashioned the entire universe and everything in it from the greatest macro to the tiniest micro in accordance to His Torah. Therefore, if the Torah would be rescinded or replaced, the world would cease to exist. Not only the blueprint of creation, the Torah is the sustenance of creation as well.

Re'eh 5785 - moonLight of Emuna - R' Dov Elias by Rabbi Avi Zakutinsky

One of the Birkot Ha'shahar is "Ha'noten La'sechvi Bina La'havhin Ben Yom U'ben Layla." The common translation of this blessing is, "…who gives the rooster the understanding to distinguish between day and night." According to this understanding, this Beracha praises G-d for granting the rooster the wondrous ability to know that dawn has occurred, when the first rays of light appear on the eastern sky. The moment of dawn is not readily discernible to the naked eye (as opposed to the sunrise, which is clearly seen), and yet the rooster has the ability to know when this occurs, and to crow to wake people up. Others, however, interpret the word "Sechvi" to mean "heart." According to this understanding, the Beracha "Ha'noten La'sechvi Bina" thanks Hashem for giving us human beings the wisdom of distinction, to differentiate between day and night, between right and wrong, and between truth and falsehood. The Arizal advanced a deeper understanding of this Beracha, according to the teachings of Kabbalah. He said that at night, when dark falls, strict judgment descends into the world, which poses danger. For this reason, the Kabbalists in earlier generations would go to sleep right at nightfall. At Hasot (Halachic midnight), the Arizal taught, the judgments become "sweetened," and are less strict. This process unfolds gradually until morning, when the attribute of Hesed, divine kindness, prevails. Therefore, the righteous Kabbalists would arise at midnight and pray until the morning. The Arizal explained on this basis why we find two Hebrew words for nighttime – "Layil" and "Layla." The difference between them is the letter Heh, which is added to the word "Layil" to form "Layla." In Kabbalah, the letter Heh signifies a sphere called "Bina" (literally, "understanding"), which is also called "Ima" – "mother." A mother, even when she needs to deal strictly with her children to educate them, always feels a significant measure of love and compassion toward them. The term "Layla," then, which ends with the letter Heh, refers to the second half of the night, when the strict judgments are mitigated by love and kindness. The word "Layil" refers to the first part of the night, when the judgments are as yet unmitigated. The Arizal explained that in the Beracha "Ha'noten La'sechvi Bina," we refer to the angel Gabriel, whose name signifies the attribute of "Gebura" (literally, "power"), which is associated with strict judgment. Starting at Hasot, Hashem lends Gabriel the quality of "Bina," sweetening the judgments until morning. (Needless to say, these are very deep concepts which lie beyond our comprehension and require further study.) Ashkenazim recite a slightly different text of this Beracha – "Asher Natan La'sechvi Bina La'havhin Ben Yom U'ben Layla," based on a verse in the Book of Iyob ("O Mi Natan La'sechvi Bina" – 38:36). This version is formulated in past tense, praising G-d "who has granted" this wisdom. Sephardic tradition, however, teaches that this Beracha, like all the morning blessings, should be recited in the present tense. The Aruch Ha'shulhan (Rav Yehiel Michel Epstein of Nevardok, 1829-1908) explains that Birkot Ha'shahar are formulated in the present tense because Hashem creates the world anew at every moment, and thus all the phenomena for which we praise Him in these Berachot are occurring right now, at this very moment. As we say in the morning prayer service, in the first Beracha before Shema, "Ha'mehadesh Be'tubo Be'chol Yom Tamid Ma'aseh Bereshit" – Hashem constantly renews the act of creation, each and every day. A human being who creates – such as a carpenter, who produces a piece of furniture – makes his creation and then leaves it and completely disengages. Hashem, however, did not create the world just once – He is constantly creating it anew. Thus, we thank Hashem who is granting us the ability to see at this moment, who is giving us clothing to wear at this moment, who is giving us the ability to stand up straight at this moment, and so on. This fundamental concept has crucially important ramifications for our Emuna (faith), our belief that situations can change. No matter what we're going through, whatever problem or crisis we're facing, we need to believe that the current moment is not connected to the previous moment, and the next moment in the future has no connection to the current moment. Hashem is constantly creating anew, and so at any moment in time He can create an entirely new reality. A deaf person recites this Beracha, even though he cannot hear the rooster's crow in the morning, for several reasons. Firstly, as discussed, this Beracha has a number of different meanings, and does not necessarily refer only to the crowing of the rooster. Additionally, Halacha follows the opinion that Birkot Ha'shahar are recited to thank Hashem not for one's having personally experienced the phenomena mentioned in these blessings, but rather for the phenomena themselves, for the very fact that Hashem has made them part of the natural order. Hence, even if a person does not personally benefit from the crowing of the rooster, he is required to praise Hashem for making this happen each morning.

Eikev 5785 - moonLight of Emuna - R' Dov Elias by Rabbi Avi Zakutinsky

The 7th and 8th Principles of Emuna are closely related. Whereas the 7th is our belief in the prophecy of Moses, our 8th is the belief that the Torah we have today is the same one that the Almighty gave to Moses atop Mount Sinai.

Vaeschanan-Nachamu 5785 - moonLight of Emuna - R' Dov Elias by Rabbi Avi Zakutinsky

Our 6th of the 13 Principles of Emuna is our belief in the message of the true prophets. Why is it so critically important to know that the words of the prophets are true?

This small and powerful booklet gives step-by-step instructions and perspectives on how to reach tangible levels of Emuna and Bitachon in our lives.This week's class was sponsored by the Weiss family l'ilui nishmas for Nissim ben Nissim Hakohen Cohen, Esther Malka's father.And for brachos and strength for Esther Malka bas Chaya Chana.Help make events like this happen!https://cash.app/$livingchassidushttp://Paypal.me/livingchassidushttps://livingchassidus.org/donate/Zelle: 205-937-9914https://www.venmo.com/u/LivingChassidus

Hilchos Schirus Poalim Part 12: The Heilege Yismach Moshe!!!! B'zchus the Emuna we get paid!! You're my boy I'll take care of you?!?

Devarim - Tisha BAv 5785 - moonLight of Emuna - R' Dov Elias by Rabbi Avi Zakutinsky

This principle is the foundation of monotheism, forbidding idolatry and false gods, thereby precluding worship or submission to anyone or anything else other than the Creator.

This small and powerful booklet gives step-by-step instructions and perspectives on how to reach tangible levels of Emuna and Bitachon in our lives.This class was sponsored by Isabella Shoshana GurevichIn honor of her sister Rachel's engagement! Mazal tov!Thank you Isabella GurevichHelp make events like this happen!https://cash.app/$livingchassidushttp://Paypal.me/livingchassidushttps://livingchassidus.org/donate/Zelle: 205-937-9914https://www.venmo.com/u/LivingChassidus

The Creator defies time and space. He is infinite and eternal, preceding the beginning of time and existing forever even after the end of time. Learning this vital principle of emuna is conducive to inner peace and longevity.

Matos-Masei 5785 - moonLight of Emuna - R' Dov Elias by Rabbi Avi Zakutinsky

This small and powerful booklet gives step-by-step instructions and perspectives on how to reach tangible levels of Emuna and Bitachon in our lives.Help make events like this happen!https://cash.app/$livingchassidushttp://Paypal.me/livingchassidushttps://livingchassidus.org/donate/Zelle: 205-937-9914https://www.venmo.com/u/LivingChassidus

The Creator defies any description, nor can a mortal understand Him or His workings in any way. Kabbalistic terminology refers to Hashem as Ein Sof, "The Infinite," for there is nothing tangible or finite about Hashem. Since the human intellect is both tangible and finite, it can neither grasp Hashem nor comprehend His incorporeality. Why is this concept so difficult for people to accept?

Pinchas 5785 - moonLight of Emuna - R' Dov Elias by Rabbi Avi Zakutinsky

This small and powerful booklet gives step-by-step instructions and perspectives on how to reach tangible levels of Emuna and Bitachon in our lives.This class was sponsored by Eitan and Adina KalmowitzIn honor of a Refuah Shaleima for Esther Rochel bas Baila and in celebration of the Chag haGeula, Moshiach now!Thank you Eitan and Adina!Help make events like this happen!https://cash.app/$livingchassidushttp://Paypal.me/livingchassidushttps://livingchassidus.org/donate/Zelle: 205-937-9914https://www.venmo.com/u/LivingChassidus

Balak 5785 - moonLight of Emuna - R' Dov Elias by Rabbi Avi Zakutinsky

Some of history's most brilliant minds have misconstrued the concept of "One perfect, infinite and inseparable whole…perfectly unified." We are talking about the very core of monotheism. The principle of Divine Unity is therefore universal, not just Jewish. The reason that great minds and intellectuals so frequently fail to understand the notion of Divine Unity is because it defies intellect. Emuna in general and the principle of Divine Unity in particular only begin where intellect leaves off...

Chukas 5785 - moonLight of Emuna - R' Dov Elias by Rabbi Avi Zakutinsky

Inspiring Emuna & Bitachon from Hostages, Holocaust Survivors, and Yosef HaTzadik - Live Event, Opening Remarks for Omer Shem Tov

Korach 5785 - moonLight of Emuna - R' Dov Elias by Rabbi Avi Zakutinsky

Ein Od Milvado - there is no one but Him. Hashem is everything. We need not look anywhere else for anything we need in material or spiritual abundance and salvation. For anyone who yearns for inner peace, Hashem is your one-stop shopping address. Today's lesson teaches us the first of the 13 Principles of Emuna.

Shlach 5785 - moonLight of Emuna - R' Dov Elias by Rabbi Avi Zakutinsky

Why bother learning emuna? Why bother searching for truth at all? What difference does either make? Modern society says, "Let me enjoy my life and don't bother me with the details." The problem with that type of attitude is that a life oriented toward appetite – fulfillment and material enjoyment - never attains what it seeks, let alone lasting happiness and fulfillment.

Behaloscha 5785 - moonLight of Emuna - R' Dov Elias by Rabbi Avi Zakutinsky

Naso 5785 - moonLight of Emuna - R' Dov Elias by Rabbi Avi Zakutinsky

In this shiur, delivered in Ba'er Miriam, Rav Burg explains the connection between the control that a man exerts over a Kohen and bowhow thaythat controlling behavior impacts his marriage. Someone who has deep Emuna is deeply connected to themselves, firmly planted in their own soil, and therefore they have no need or desire to control others.

Bamidbar-Shavuos 5785 - moonLight of Emuna - R' Dov Elias by Rabbi Avi Zakutinsky

Only seven short weeks prior, the People of Israel were still slaves in Egypt. But now, they willingly accepted a different type of servitude, accepting the yoke of the Torah and its commandments. They had no idea of what to expect. Three Hebrew words changed the course of history. The greatest sound and light show that the universe ever saw was about to begin…

Behar-Bechukosai 5785 - moonLight of Emuna - R' Dov Elias by Rabbi Avi Zakutinsky

Emor 5785 - moonLight of Emuna - R' Dov Elias by Rabbi Avi Zakutinsky

We discussed at a special program in London about the power of Transforming Darkness to Light, The Truthful Souls Before Mashiach, & Emuna for Da Boyz in London! PLEASE KEEP

Acharei Mos-Kedoshim 5785 - moonLight of Emuna - R' Dov Elias by Rabbi Avi Zakutinsky

Psalm 89 WorksheetPsalm 89 is the ___________________ Psalm of Book 3 of the Psalms.Only 4 Psalms have 50 or more verses. Psalm 89 is the ____________________ longest.Which Psalm has the most verses? Psalm 119, with 176 verses. Then comes Ps. 78, with 72 verses. Then Ps. 89, with 52 verses. Ps. 18 has 50 verses.Psalm 89 remembers the LORD's unconditional ________________________ with David that because of God's mercy (hesed) and faithfulness (emuna and emet) David's descendant the Messiah will rule Israel forever, even though it doesn't seem possible to Israel's exiles when the Psalm was written.As we read Psalm 89, look for the occurrences of mercy (or steadfast love) and faithfulness.There are _____ occurrences each of Hesed and Emuna in Psalm 89, and they are together in 5 verses. Hesed and Emet occur together in verse 14.

Tazria-Metzora 5785 - moonLight of Emuna - R' Dov Elias by Rabbi Avi Zakutinsky

Shmini 5785 - moonLight of Emuna - R' Dov Elias by Rabbi Avi Zakutinsky

Rabbi Mordechai Burg examines how understanding fears associated with the dating process can lead to greater success in relationships. Rabbi Burg serves as the Menahel of Yeshivat Shaarei Mevaseret Zion, and Mashpia of Nitzotzos and NCSY Summer.Hosted by Anna Krausz.

Pesach 5785 - moonLight of Emuna - R' Dov Elias by Rabbi Avi Zakutinsky

Vayikra-Pesach 5785 - moonLight of Emuna - R' Dov Elias by Rabbi Avi Zakutinsky

Pekudei-Hachodesh 5785 - moonLight of Emuna - R' Dov Elias by Rabbi Avi Zakutinsky

Vayakhel-Parah 5785 - moonLight of Emuna - R' Dov Elias by Rabbi Avi Zakutinsky

Ki Sisa-Purim 5785 - moonLight of Emuna - R' Dov Elias by Rabbi Avi Zakutinsky

Orit Esther Riter​ is an Emuna Energizer, Renowned Inspirational Speaker, Author and the Practicing Founder of the First Haskamah-Approved Torah-Centric Energy Therapy Program.   After being diagnosed with multiple sclerosis 19 years ago, ​Emuna was the answer to Orit Esther's healing, growth, and building of a solid foundation with Hashem. So much so, Orit Esther redirected her culinary chef career to a more meaningful path of spreading ​Emuna.  Orit Esther believes that every soul is beautiful and holds positive energy and light that deserves to shine​ and therefore single-handedly began an Emuna ​movement worldwide​ devoted to helping others heal from trauma and pain. ​   Her diverse healing techniques, teachings, programs and courses are found on the Or Emuna Therapeutic Healing Academy platform at oremuna.org and are based on the transformative teachings of the Holy Ba'al Shem Tov​. Her teachings focus on practical strategies to restore emotional, mental, physical, and spiritual health​.   Orit Esther's end goal - supercharge those who attend the programs to embark on the ​Emuna movement of Torah consciousness in the most palpable and applicable way in our dor hageula, the generation of Mashiach.​ You can write to Orit Esther at oremunausa@gmail.com   This episode has been sponsored by:      ►Colel Chabad Pushka App   The easiest way to give Tzedaka download the Pushka app today    https://pushka.cc/meaningful   Get Tickets to Nafshi Here!   https://colelchabad.events/?src=meaningful ______________________________________   ► PZ Deals     Download the PZ Deals app and never pay full price again!   https://app.pz.deals/install/mpp ______________________________________   ►Rothenberg Law Firm   Personal Injury Law Firm For 50+ years!   Reach out Today for Free Case Evaluation   https://shorturl.at/txgUI   ______________________________________   ►Town Appliance   Visit https://www.townappliance.com    Message Town Appliance on WhatsApp:    https://bit.ly/Townappliance_whatsapp ________________________________ ► Koren Publishers   From Gemaras, Chumashim, Siddurim to Tenach and best selling titles, Koren is the go to place!   10% off everything at www.korenpub.com with code MEANINGFUL at checkout. ________________________________ ► NRS Pay    NRS Pay is honest, clean credit card processing.   Check out    https://nrspay.com  for more information   ________________________________   ►Toveedo     The Jewish videos your kids will love all in one happy place!      Stream unlimited videos on your phone, tablet, laptop, desktop, and smart TV.    From new releases, to your favorite classics, and exclusive originals, there's always something new to discover.   Use MM10 for 10% off     See our full library on  https://toveedo.com   ________________________________________ ►Pesach With Bordeaux    Join Nachi Gordon, R' Daniel Kalish, R' Jonathan Rietti + More at Pesach With Bordeaux this year!! Message them for rates and booking https://api.whatsapp.com/send?phone=13476996120&text=Hey!%20I'm%20interested%20in%20some%20more%20information%20about%20Pesach%20With%20Bourdeaux.%20   —————————————————— ► Growtha   We get you more than traffic. We get you more leads.   https://growtha.com/meaningful     Subscribe to our Podcast      Apple Podcasts: https://apple.co/2WALuE2      Spotify: https://spoti.fi/39bNGnO      Or wherever Podcasts are available!