Podcasts about eretz yisrael

How do you mourn a Beis Hamikdash you never knew, in a generation that's watched Klal Yisrael return to Eretz Yisrael and rebuild a country? Rav Moshe Taragin returns to Shtark Tank to help us hold two truths at once: we are living through open miracles, and we are still so far from the finish line.Rav Taragin unpacks why every question in Jewish life now splits into "before October 7th" and "after," why Tisha B'Av doesn't require manufactured grief but honest yearning, and how looking at Chazal's account of the Churban Bayis Sheni (zealotry, internal division, over-reliance on foreign powers) maps uncomfortably well onto Israeli society today. He also addresses the tension around visiting Har Habayit as a means to an end versus an end in itself, and offers a clear-eyed, non-preachy take on Aliyah, achdut, and what it means to stay grounded when the news cycle wants you anxious and reactive.In this episode:Why October 7th changed the answer to nearly every question in Jewish lifeThe difference between authentic mourning (aveilus balev) and performing grief on cueThe machlokes over changing Nusach HaTefillah to reflect our current realityWhat the internal strife of the Second Beis Hamikdash teaches us about achdut todayThe danger of turning Har Habayit visits into a photo op or political statementWhy Aliyah advocacy can tip into preachiness, and how to hold the ideal without judging the complexity of other people's livesPractical advice for gaining perspective when you're drowning in headlinesRav Taragin's new sefer, Reclaiming Redemption, HaGeula Volume 2: Faith, Identity, Peoplehood, and the Storms of War, is out now.Check out https://www.mtaraginbooks.com/ You can also join Rav Taragin's Whatsapp Chizzuk Chat: https://chat.whatsapp.com/HAER24G31VpJZW5zEXROYH for daily chizuk

This video is part of **Chassidic Spirituality**, a series exploring the timeless wisdom of the Chassidic masters and the inner spiritual teachings of Torah.Why don't Jews wear leather shoes on Tisha B'Av? Is it simply a sign of mourning, or is there a much deeper spiritual message?Drawing on the teachings of Rabbi Shlomo Carlebach, we explore the profound Chassidic meaning behind one of Tisha B'Av's most well-known practices. On this day, we stop. We refuse to move forward without the rebuilding of the Beis HaMikdash. We declare that Jerusalem is our true destination, and we continue waiting, yearning, praying, and believing that Hashem will one day restore His presence among us.May these teachings deepen our longing for the Beis HaMikdash, our love for Jerusalem and Eretz Yisrael, and our hope for the coming of Mashiach.Thank you for learning Torah with me.#Judaism #Torah #ChassidicSpirituality #TishaBAv #Jerusalem #BeisHaMikdash #Mashiach #EretzYisrael #JewishSpirituality #RabbiShlomoCarlebach #JewishLearning #Israel

Devarim Rabba (Va'etchanan) 2:8- Moshe attempts to argue that he should enter Eretz Yisrael, but to no avail.

This video is part of Chassidic Spirituality, a series exploring the timeless wisdom of the Chassidic masters and the inner spiritual teachings of Torah.Why is the Western Wall (the Kotel) one of the holiest places in the world? Why do so many people feel something they can't explain when they stand before its ancient stones?Drawing on the teachings of Rabbi Shlomo Carlebach, we explore the profound Chassidic understanding that the Kotel is far more than a historical site. It is a place where the deepest part of the Jewish soul remembers its eternal connection to the Beis HaMikdash, Jerusalem, Eretz Yisrael, and Hashem. The Kotel awakens a longing that has never disappeared—a yearning for closeness, redemption, and the rebuilding of the Beis HaMikdash.May these teachings deepen our love for Hashem, the Torah, Eretz Yisrael, Jerusalem, and the eternal bond between the Jewish people and the Holy Land.Thank you for learning Torah with me.#Judaism #Torah #ChassidicSpirituality #Kotel #WesternWall #Jerusalem #EretzYisrael #JewishSpirituality #RabbiShlomoCarlebach #BeisHaMikdash #JewishLearning #Israel

As Bnei Yisrael stood on the threshold of Eretz Yisrael, Moshe Rabbeinu repeated the Torah in Mishneh Torah. Although the Gemara says the first four sefarim were spoken directly by Hashem while the fifth was spoken by Moshe, every word was given with רוח הקודש and is equally Torah. This teaches that Torah consists of both the Written Torah and the Oral Torah, which is revealed through the Chachmei Yisrael of every generation under Divine guidance. Moshe, the perfect bridge between Hashem and the Jewish people, showed that even a finite human mind can connect to the infinite essence of Torah and the very word of Hashem.This is why Mishneh Torah was given just before entering Eretz Yisrael. From that point onward, Torah would continue to unfold through the Rabbeim and Torah leaders of every generation. Their halachos, teachings, and minhagim are not separate from Torah—they are its living continuation. By learning their Torah and following their guidance, we connect ourselves to the living Torah, and through that connection may we merit the complete Geulah with the coming of Moshiach, speedily in our days.לקו״ש י״ט-ב

Why is the generation who would enter Eretz Yisrael rebuked about the wrongdoings of their forebearers?

How could Klal Yisrael look at everything Hashem had done for them—the miracles of Mitzrayim, Krias Yam Suf, the mann in the desert—and conclude: “Hashem hates us”?And why did one night of misplaced tears become a night of crying for generations?In this shiur, delivered at Michlelet NCSY, Rav Burg explores the deeper wound behind the sin of the Meraglim. Their fear was not merely that they would lose the battle for Eretz Yisrael. Beneath their fear was shame—the belief that because of their past, they were no longer worthy of Hashem's love.When a person believes he is unworthy of love, even love itself can begin to feel threatening. Care is reinterpreted as rejection. Guidance feels like punishment. A gift feels like a trap.The tears of that night revealed a profound breakdown of trust between Klal Yisrael and Hashem. That wound did not disappear. It continued producing distance, exile and tears throughout Jewish history.Tisha B'Av is therefore not only about mourning what was destroyed. It is about repairing the deepest rupture of all: learning to believe that even after failure, we are still loved—and allowing that love to bring us home.

A shiur delivered by R' Mordche Gottlieb in Miami Beach, FL, as we enter Rosh Chodesh Av and the Nine Days.Why did the Eibershter create galus at all? Wouldn't a world of pure geulah have been a better plan? Rebbe Nachman of Breslov gives an original answer: the purpose of galus is not just to escape it — the galus itself becomes part of your geulah.R' Gottlieb explains: the world is filled with countless powers, energies, and wisdoms that seem to run by themselves — money, success, strength, intelligence, and today even AI. A person can live an entire life enjoying these powers while completely disconnected from their Source. But that's exactly the point: when a person looks at a world that could be seen as disconnected and declares Hashem Echad — he gives the Eibershter true malchus, because אין מלך בלא עם, and there's no real kingship without free choice.Topics covered:• What we're really saying in Shema Yisrael — recognizing Achdus HaBorei in a fragmented world• Why Hashem created bechirah — a robot's recognition means nothing• אל יתהלל חכם בחכמתו — the chacham, gibbor and oshir: don't erase your strengths, reconnect them• Kaas is fire, gaava is greatness — how middos ra'os become fuel for avodas Hashem• True anava: not being a nebech, but knowing where your strength comes from• What nechama really means — and what we'll understand looking back at our hardships when Mashiach comes (הזורעים בדמעה ברינה יקצורו)• How to use the Nine Days: don't run from the pain — recognize the galus and demand a geulah• Divrei chizuk on Eretz Yisrael today: the open nissim of the war, the pain of machlokes among Yidden, and why davening for Klal Yisrael's geulah brings your ownR' Gottlieb also introduces Letayel B'Toraso (לטייל בתורתו) — a worldwide project where thousands of Yidden, from all communities, learn the same Torah in Likutey Moharan together, b'iyun, over months. Learning Rebbe Nachman's Torah the way Rebbe Nachman himself instructed makes this "deep sefer" accessible to everyone. To join the program in America, contact R' Nachman Fried.#RebbeNachman #Breslov #LikuteyMoharan #Galus #Geulah #NineDays #TishaBAv #Emunah #Chizuk #Nechama

One of the great benefits of having emunah is the sense of calm that it brings when we realize that Hashem is guiding every step we take in life. People may think their future depends on the decisions they make, the people they meet, or the opportunities they find, but in truth, Hashem is arranging all of that. A person is always exactly where Hashem wants him to be. He meets the people Hashem wants him to meet. He lives in the house Hashem wants him to live in. He works at the job Hashem wants him to have. Even the unexpected detours and closed doors are guiding him to exactly where he is meant to be. A woman shared the following story. Her son was learning in a yeshivah in Lakewood. For years, it had been his dream to learn Torah in Eretz Yisrael. About a month earlier, however, he spoke with his Rosh Yeshivah, who told him that since he was learning so well, he should remain in America. They accepted the Rosh Yeshivah's decision and moved on. The young man was a Canadian citizen, and because his yeshivah did not provide the visa documentation he needed to remain in the United States, he had to return home to Toronto for a short time before attempting to reenter America. When he arrived back at the border, he was denied entry. He was devastated. The entire plan had suddenly collapsed. What would they do now? That very day happened to be the last day to submit an early application to the Mir Yeshivah in Yerushalayim. Although the young man still expected to return to America, he submitted the application anyway. The mother said she worked very hard to strengthen her emunah, constantly reminding herself that Hashem was in charge. After Shabbat, her son finally reached his Rosh Yeshivah and explained everything that had happened. This time, the Rosh Yeshivah gave him completely different guidance. "You should go learn in Eretz Yisrael." Within hours, he found an affordable flight leaving that very day, and all of a sudden he was on a plane heading to Eretz Yisrael, fulfilling the dream he had cherished for years. Looking back, they realized that the closed border had never been an obstacle. It was the very vehicle Hashem used to bring him exactly where he was meant to be. Chazal tell us, " רגלוהי דאיניש אינון ערבין ביה " —a person's feet are his guarantors. They carry him to the place where Hashem has decreed he needs to be. Sometimes we set out intending to go in one direction and end up somewhere entirely different. What seems like an unexpected turn is often Hashem gently directing our steps to the place where our mission awaits us. Every encounter is carefully orchestrated. Every opportunity is handpicked. Every delay has a purpose. Every person we meet is part of Hashem's perfect plan. We don't always understand why we are led down one path instead of another, but we can be certain that every detail has been arranged with precision. When we truly internalize this, life becomes so much calmer. Instead of constantly wondering, "What if I had made a different decision?" we can say, "Hashem placed me exactly where I need to be." Instead of regretting the opportunities we think we missed, we can appreciate the opportunities that Hashem arranged specifically for us to have. And instead of worrying about the future, we can continue forward with confidence, knowing that the One Who brought us to where we are today will continue leading us to every place we need to be tomorrow.

When a person needs a yeshuah for a problem he has, his first thoughts are usually to focus on that problem, think of ways to solve it, and pray to Hashem to take it away. Sometimes, however, the salvation comes from a completely different angle—from focusing on someone else's problem and trying to help bring them a yeshuah. A woman related that her daughter needed a great deal of dental work, but she couldn't find a dentist who accepted their insurance. The treatments were going to cost $10,000. At that time, she was teaching from the Sefer Shemirat HaLashon . She came across a teaching from the Chafetz Chaim that when a person has mercy on others, Hashem has mercy on him. She immediately prayed, "Hashem, please send me someone that I can have mercy on." That very day, she received a phone call from a woman raising money for her niece's wedding. After carefully verifying the story, she found out that the kallah came from a distinguished family in Eretz Yisrael and needed exactly $10,000 to make the wedding. She felt that Hashem had answered her tefillah by giving her the opportunity to help with this great mitzvah, and help she did. That same day, she mentioned her daughter's dental situation to a friend, who suggested trying a certain dentist. The woman replied, "I know about that dentist. They aren't accepting any new patients." Her friend answered, "Don't worry. Hashem is in charge. Try anyway." On Shivah Asar B'Tammuz, she managed to get an unexpected appointment. Amazingly, not only did the dentist agree to take her daughter as a new patient, but he also accepted their insurance. The entire $10,000 bill was covered. As if that wasn't enough, she later discovered that the very friend who told her to call this dentist had been the one who canceled her own son's appointment the day before because he didn't want to go to the dentist on a fast day. The lesson that she had just learned from the Chafetz Chaim became her own reality. She looked for an opportunity to have mercy on someone else, and Hashem had mercy on her. A man told me another story with the very same message. His wife found out that a close friend needed to undergo a very dangerous medical procedure. Wanting to create a zechut on her behalf, they organized hundreds of people to learn the laws of Shemirat HaLashon for forty straight days. The man prepared a booklet and divided it into daily lessons with clear and concise halachot. Many schools joined the initiative, and hundreds of people strengthened themselves in guarding their speech. This created an enormous zechut for the woman with countless people growing in this great mitzvah. Baruch Hashem, her procedure went very well. Then something completely unexpected happened. The very man who had organized the entire undertaking was told that he himself needed to undergo a dangerous medical procedure. The timing was incredible. His procedure was scheduled just as the fortieth and final day of the Shemirat HaLashon campaign came to an end. Baruch Hashem, his procedure was a success. He had organized this learning solely to help someone else. He never imagined that the very zechut he was creating for another person would become the zechut that would help him through his own medical issue. When we are given the opportunity to help others, we may think Hashem is simply giving us the chance to help someone else. In reality, He may also be preparing the very yeshuah that we ourselves may one day need. Every act of chesed, every mitzvah, and every opportunity to help another Jew has the potential to help us in ways we could never imagine. The Chafetz Chaim wasn't just teaching a beautiful idea. He was revealing one of the ways Hashem runs this world. When we look for opportunities to care about the pain of others, Hashem looks upon our pain with greater compassion. Sometimes the yeshuah that we are hoping to receive begins with becoming the yeshuah for somebody else.

BH We are more "understanding" than the generation that entered Eretz Yisrael!

Rabbi Lawrence Hajioff takes us on a journey through the entire Jewish timeline, from Adam and Chava in Gan Eden to the destruction of the Beis Hamikdash, the long exile, and the prophecies surrounding the coming of Moshiach. Together with Nachi Gordon, they explore why history unfolds the way it does, what Chazal and the Nevi'im teach about the end of days, the role of Eretz Yisrael, and whether the events unfolding in today's world fit into a much larger picture.   They also tackle some of today's biggest questions: Is there a potential Moshiach alive in every generation? What does Judaism say about Iran, Gog and Magog, artificial intelligence, and the rapid changes shaping our future? Whether you're deeply familiar with these ideas or hearing them for the first time, this conversation challenges you to think differently about Jewish history, current events, and what our generation may be living through. Episode continue on Meaningful Minute Plus   This episode was made possible thanks to our sponsors:   ► PZ Deals   Download the app and never pay full price again!   https://app.pz.deals/install/mpp   ____________________   ► Colel Chabad Pushka App   The easiest way to give Tzedaka   https://pushkapp.cc/meaningful   ____________________   ► Sofer.Ai   Sofer.ai is the AI platform built to unlock your Torah, combining powerful technology with the care Torah deserves.   Transcribe shiurim into clear text, generate summaries and outlines, and organize everything so it's searchable, printable, and never lost. With Maishiv, you can instantly find any idea across your entire collection.   Preserve your Torah. Access it anytime. https://go.sofer.ai/mp   ____________________   ► EL AL   From the Hebrew announcements to the Israeli atmosphere onboard, flying EL AL feels like Israel before you even land. With nonstop flights to Israel and Jewish comfort from takeoff to landing, there's nothing like hearing: "ברוכים הבאים לישראל."   Book your next flight with EL AL: https://www.elal.com/eng/usa?utm_source=meaningful&utm_medium=podcast&utm_campaign=gcny_incoming_usa&cid=s:el%7Cm:what%7Ccp:gcny%7Cct:incoming%7Cau:usa   ____________________   ► Ness Vacation Homes   EDEN GARDENS' LARGEST LUXURY HOME COLLECTION Handpicked, high-end homes available exclusively through Ness. OPTIONAL PROGRAM-LEVEL PESACH EXPERIENCE   Upgrade your stay with a complete A–Z Pesach setup, including kitchen preparation, catered meals, and fully arranged details by Glatt Gourmet. https://nessvacationhomes.com/   ____________________   ► Rothenberg Law Firm   Personal Injury Law Firm For 50+ years! Reach out Today for Free Case Evaluation https://shorturl.at/JFKHH   ____________________   ► Town Appliance   Visit the website or message them on WhatsApp   https://www.townappliance.com https://bit.ly/Townappliance_whatsapp  

We spend a lot of time making different calculations. We think about what's going to bring us the greatest benefit, what's going to produce the best outcome, and what will help us accomplish the most. That's a good approach when it comes to our physical lives, but when it comes to avodat Hashem, there is a different rule. Our job is not to calculate what we think will accomplish the most. It is to do exactly what Hashem asks us to do and trust that His calculations are infinitely greater than ours. Rabbi Eliyahu Lopian brings out this lesson very clearly in the first of this week's two parashiyot. In Parashat Matot, Hashem tells Moshe Rabbeinu to go to war against Midyan, and immediately afterward he would leave this world. Rashi, quoting the Midrash, points out the greatness of Moshe Rabbeinu. Even though he knew that fulfilling this command would bring about his own death, he did not hesitate for a moment. He fulfilled Hashem's command with joy and without delay. Rabbi Lopian notes that we find what appears to be a different approach by Yehoshua bin Nun. Hashem also commanded Yehoshua to wage war and conquer Eretz Yisrael, and after that mission was complete, his life would come to an end. Chazal tell us that Yehoshua delayed the war, and as a result, he lost ten years of his life. Rabbi Lopian explains that Yehoshua had the best of intentions. He knew Moshe Rabbeinu's prophecy that after Moshe died, the Jewish people would eventually stray from the proper path. Yehoshua understood that as long as he remained alive, it was considered as if Moshe was still alive, because Chazal teach that as long as a student lives, it is as if his rebbe is still living. Indeed, the Jewish people remained loyal to Hashem throughout Yehoshua's lifetime, and only after he died did they begin serving avodah zarah. Yehoshua therefore made a calculation. If he delayed the war, he would live longer, and Klal Yisrael would remain on the proper path for a longer period of time. It seemed like a wonderful calculation. Moshe Rabbeinu could have made the very same calculation. He could have thought, "If I delay the war against Midyan and remain alive longer, I'll continue leading the Jewish people, and they too will remain on the proper path." But Moshe Rabbeinu did not make calculations. Hashem told him to do something, and he did it immediately. In the end, Yehoshua's calculation accomplished just the opposite of what he intended. Instead of gaining years, he lost ten years of his life, and consequently, the Jewish people strayed from the proper path earlier than they would have had he fulfilled Hashem's command immediately. Moshe Rabbeinu, on the other hand, only gained. Because he fulfilled Hashem's command without delay, the prophecy that the Jewish people would stray from the path was postponed until after Yehoshua's passing. Hashem fulfilled the prophetic words אחרי מותי כי השחת תשחיתון to mean not only after Moshe's death, but after the death of his faithful student as well. By trusting Hashem, Moshe accomplished far more than he ever could have by making his own calculations. Very often we also make calculations when it comes to Torah and mitzvot. We say, "I know I should give tzedakah, but first I want to become more financially secure." "I know I should spend more time learning Torah, but right now I need to build my career." "I know I should do this mitzvah, but maybe if I wait a little longer, it will work out better." Our job is not to calculate how Hashem's commands will produce the best results. Our job is to do what Hashem wants now. Hashem, Who sees the past, present, and future all at once, has already made every calculation. Living with emunah means recognizing that Hashem's calculations are infinitely greater than ours. If we do our job by fulfilling His will with joy and without delay, trusting that we only gain by listening to Him, then we will fulfill our mission in this world properly. Shabbat Shalom

The Gemara (Shabbat 129a) teaches that one should ensure to purchase shoes for his feet even if this necessitates selling the "ceiling beams of his house." This might mean that the protection provided by shoes for the feet is more important than the protection provided by the roof of one's home. Elsewhere (Pesahim 113b), the Gemara warns that one who goes about barefoot is "excommunicated by G-d." Different reasons have been given for why one should not walk about without shoes. Rashi explains that walking around barefoot is undignified, and Torah Jews are obligated to conduct themselves in a dignified manner as befitting the children of the Almighty. Others explain, very simply, that walking around barefoot is dangerous, as one's feet might be bitten or stung, or might step on a sharp object. Some have noted that the Hebrew word for shoe – Na'al – may be read as an acrostic for the words "Nahash" (snake), "Akrab" (scorpion), "Lahash" ("hissing"). Similarly, some sources warn that one who walks about barefoot is more susceptible to catching a cold or some other virus. Rav Abraham Azulai (d. 1643) offered a Kabbalistic reason for this Halacha, explaining that after Adam and Hava's sin in Gan Eden, G-d placed a cursed upon the ground ("Arura Ha'adama Ba'aburecha" – Bereshit 3:17). It became the domain of the snake, which represents the Yeser Ha'ra (evil inclination) and forces of impurity, and slithers on the ground and eats the dirt. One who walks barefoot, touching the ground without any obstruction, exposes himself to the ground's impurity. Indeed, some commentators explain that the Egyptian sorcerers, who succeeded in mimicking some of the wonders that Moshe Rabbenu performed – such as changing their staffs to snakes, and transforming the water into blood – received their magical powers from the forces of impurity within the ground. For this reason, they were unable to match Moshe after he brought the third plague – the plague of Kinim (lice) – because the earth underneath Egypt was overrun by vermin (Shemot 8:13), and thus they could not access the forces of impurity. According to the Kabbalists, then, one must wear shoes in order not to connect himself to the Tum'a (impure) in the ground. In fact, some suggest that the word "Na'al" is an acrostic representing the phrase "Nahash Afar Lahmo" – "the snake's bread is dirt," alluding to the function of shoes to shield a person from the impurity of the ground, the domain of the snake. In theory, these different reasons yield interesting exceptions to this Halacha. For example, in warm climates, or during the summertime, walking about barefoot will not likely result in illness. And, in societies where walking barefoot has become accepted, it is not considered undignified. The Kabbalists teach that the ground of Eretz Yisrael does not contain the Tum'a that is present in the ground throughout the rest of the world. In practice, however, since we must concern ourselves with all these reasons, one should avoid walking about barefoot everywhere – even in warm regions, in societies where this is accepted, and in Eretz Yisrael. Inside one's home, however, none of these reasons apply: there is no concern of getting sick or being bitten or stung; there is no requirement to appear especially dignified within the privacy of one's home; and the floors are tiled such that one does not step directly on the ground. Thus, it is entirely permissible to walk about barefoot in one's home. This is the ruling of Hacham Ovadia Yosef. One should avoid walking about outside without shoes even if he wears socks. Although the socks protect the feet from the Tum'a of the ground, they do not offer protection from small creatures or sharp objects, and, in most societies, this would be considered undignified. Some sources mention the practice of going outside barefoot as a form of self-affliction for the purpose of achieving atonement for one's sins. People would intentionally endure the discomfort of walking barefoot and hurting themselves, or getting sick, so they could earn expiation for their wrongdoing. (This resembles the account of how the Arizal would roll in the snow during the winter in order to earn atonement.) Hacham Ovadia Yosef, however, opposed all practices of self-affliction, including voluntary fasts. He noted the Gemara's teaching that the Nazir must bring a sin-offering to atone for his self-denial, abstaining from wine. All the more so, we are discouraged from afflicting ourselves unnecessarily by fasting and causing ourselves pain. Hashem expects us to enjoy – in moderation – the comforts and joys of our world, not to deprive ourselves of them. Moreover, voluntary fasts and other extreme measures of piety can often bring more spiritual harm than benefit, as they frequently result in arrogance. Many people who observe such practices ensure to put themselves on display, or to tell their peers about what they do, in order to earn their admiration and esteem – a kind of exhibitionism which is the diametric opposite of piety. Primarily, though, Hacham Ovadia opposed these practices because they lead a person to overlook the most important and most beneficial means of atonement – Torah study. King Shlomo teaches in Mishleh (16:6), "Be'hesed Ve'emet Yechupar Avon" – "Iniquity shall be atoned through kindness and truth," and "Emet" ("truth") refers to Torah learning. In fact, in the blessing of the Amida in which we ask Hashem to help us repent, we begin, "Hashibenu Abinu Le'Toratecha" – "Bring us back, our Father, to Your Torah." The most important and most effective way to rectify one's wrongdoing and earn atonement is through Torah study. The sanctity of Torah has the ability to purge and cleanse the soul of all impurities. I am often approached by people seeking advice for how to attain forgiveness for various sins, and my response is always to attend more Torah classes and devote more time to Torah learning. This isn't my idea – it was written explicitly by Rabbenu Yona (Spain, 1200-1263) in his famous Iggeret Teshuba – a brief guide for those seeking to repent. He says that on the day that a person decides to perform Teshuba, he should immediately commit to increase his Torah learning: if he is accustomed to learning one page, then he should learn two; if he is accustomed to learning for one hour, then he should learn for two hours. Even regarding the six weeks of Shobabim, when there is a time-honored custom to fast on Mondays and Thursdays, the Sadikim teach that spending several hours a day learning achieves more than fasting. This is especially so in today's day and age, when we are not accustomed to abstaining from food, and fasting thus causes frailty which diminishes our productivity and our ability to learn Torah and observe Misvot. It must be emphasized that Torah learning has the ability to atone for even the most grievous sins. The Gemara in Masechet Menahot (110) teaches that one who learns Torah does not need to offer sacrifices for atonement. Even the sin of Lashon Ha'ra – a sin as severe as murder, idol-worship and immorality combined – can be atoned through genuine repentance and Torah learning. Rav Chaim of Volozhin (1749-1821) related that people would ask his mentor, the Gaon of Vilna (1720-1797), how they could atone for the severe sin of Hosa'at Zera ("wasting seed"), and he would respond, "If they devote themselves to Torah study, then they have nothing to worry about." The Gaon of Vilna did not advise these individuals to observe fasts or practice forms of self-affliction or self-deprivation; instead, he urged them to devote time to Torah learning, as this is the universal remedy for all spiritual maladies. (It goes without saying that rectifying this sin also requires common-sense measures such as avoiding places and devices that trigger the Yeser Ha'ra.) We should add that reading the Zohar, too, is beneficial for achieving forgiveness. Even if one does not understand what he reads, the words themselves have inherent sanctity that spiritually cleanse a person. In fact, the Arizal had the custom of reading a section of Tikkuneh Zohar each day from Rosh Hodesh Elul through Yom Kippur, when he would complete the entire work. Clearly, then, one should avoid all measures of self-deprivation, and should instead care for his physical wellbeing so he has the strength and mental energy to devote himself to Torah learning as much as he can.

Sicha 270: Matos Maasei Thu. Jul. 9, 2026 | Tammuz 24, 5786 Chelek chof ches page 210This week's Sicha learning is in honor of:The Sirota family, celebrating the birth of Esther Sirota on 24 Tammuz, with wishes of L'Torah, L'Chuppah, U'Maasim Tovim and many continued simchos.An anonymous sponsor in honor of her birthday.Chana Miriam Huebner, in honor of her son Nosson's birthday on 24 Tammuz.Shaina Zirkind, l'ilui nishmas Harav HaChassid R. Simcha Yerachmiel ben R. Mordechai Shachneh Zirkind, on his 11th yahrtzeit, 24 Tammuz.The upcoming yahrtzeit of Rabbi Vichnin, a beloved and inspiring mechanech, on 26 Tammuz.The Rebbe teaches that the territory east of the Jordan can represent either a compromise with exile or the beginning of redemption. Gad and Reuven chose it for material reasons, but Menashe received it from Moshe as part of Hashem's plan to extend the holiness of Eretz Yisrael and prepare for the ultimate expansion of its borders in the era of Moshiach. The key is attitude: a Jew may be sent beyond familiar boundaries on a holy mission, yet must never lose the deep love for Eretz Yisrael or become settled in golus. Like Menashe, we are called to remember our true home, reject the mentality of exile, and use every place we find ourselves to advance Moshe's vision and bring the Geulah closer.

This video is part of **Chassidic Spirituality**, a series exploring the timeless wisdom of the Chassidic masters and the inner spiritual teachings of Torah.Why have the Jewish people never forgotten Jerusalem? Why, after thousands of years of exile, do Jews still turn toward Jerusalem in prayer and long for the rebuilding of the Beis HaMikdash?Drawing on the teachings of Rabbi Shlomo Carlebach, we explore the profound Chassidic insight that love survives when we continue the conversation. The Jewish people's connection to Jerusalem, Eretz Yisrael, and Hashem has never been broken because we never stopped speaking, praying, longing, and hoping.May these teachings deepen our love for Hashem, the Torah, Eretz Yisrael, and the eternal city of Jerusalem.Thank you for learning Torah with me.#Judaism #Torah #ChassidicSpirituality #Jerusalem #Israel #EretzYisrael #JewishSpirituality #RabbiShlomoCarlebach #TorahStudy #JewishLearning #Faith #Zion

One of the hardest experiences in life is watching an opportunity that we almost had slip away. A person may have worked so hard for something, and everything seemed to be falling into place, only for it to disappear at the very last minute. At that moment, it feels as if we lost something that was meant to be ours. That is precisely when we need to dig deep and access our emunah, trusting that not only was it not meant for us, but it would have been the worst thing for us to have. Rabbi Yaakov Tzvi Meir Ehrlich related the following story. A heartbroken man came to him. He had been living in a tiny apartment for a long time and had finally found what seemed to be the perfect house. He had already spoken with the owner, and everything looked very promising. The real estate agent told him that another buyer had made an offer, but if he would submit a bid that was even one euro higher, the house would be his. The man was thrilled. He prepared all the paperwork, and on Friday, just before faxing in his proposal, something very unusual happened. The papers suddenly became soaked, the writing smudged, and he had to start all over again. Time passed, and he realized he was not going to finish before Shabbat. His wife told him, "Shabbat is almost here. Put everything away. You'll continue afterward." She wanted the house just as much as he did, but she wanted to honor Shabbat even more. Together they put everything aside and welcomed the Shabbat. After Shabbat, he contacted the agent only to hear the disappointing news. The house had been sold to the other buyer. The man was devastated. "Maybe I should have ignored the clock and kept writing," he asked the rabbi. The rabbi comforted him. "Don't you see that Hashem orchestrated this? Is it natural for the papers to become ruined at the exact moment you were about to send them? You don't yet understand why, but you can be certain that this house was not good for you." The rabbi later related that after telling this story to a man sitting next to him on an airplane, the passenger replied, "Please tell that Jew my story. He doesn't yet know the happy ending to his, but I was privileged to see mine." This man then related that seventeen years earlier, he had wanted to buy a beautiful apartment in Herzliya. The negotiations dragged on until they finally agreed on a price. Then the Second Lebanon War broke out, and the seller became willing to accept his offer. The agreement came during the Nine Days, and before signing, he asked his rabbi, Rabbi Yosef Cohen, what to do. His rabbi told him, "Do not sign during the Nine Days. Wait until the fifteenth of Av." He listened. But by the time the fifteenth of Av arrived, the war had ended, the prices had risen again, and the owner refused to sell the apartment for that price. The deal fell apart. The man was crushed. After spending six months in Eretz Yisrael hoping to buy an apartment, he returned home empty-handed. Some time later, he returned to Herzliya to continue looking. He told the new agent, "Please don't take me down the street where the first apartment I almost bought is. It will hurt too much to see it." The agent tried to avoid that street, but by mistake they found themselves there. Unable to resist, the man glanced toward the house and froze. The house wasn't there. It was just an empty lot. The agent asked, "That was the apartment you almost bought? Didn't you hear what happened?" After the new owner began renovating, an architect discovered that the entire structure was dangerously unsound. The municipality declared it unsafe, and the house had to be demolished completely. The buyer, who thought he had purchased a beautiful home, suffered an enormous financial loss and tremendous aggravation. At that moment, the man realized that what had seemed like his greatest disappointment had actually been one of Hashem's greatest acts of kindness towards him. How many times in life do we cry over opportunities that we think we lost? The job that didn't work out, the house that someone else got, the investment we couldn't make, or the shidduch that never came to fruition. We only see the closed door, but we don't see what is behind it. Sometimes Hashem allows us to discover years later why He said no, and sometimes we never find out. But our responsibility is always the same—to believe that if Hashem prevented something from happening, then that opportunity was never ours to begin with. The opportunities that Hashem takes away are no less an expression of His love than the ones that He gives us. We call them disappointments, but in Shamayim they are called salvations. One day, we will look back and realize that some of the greatest blessings in our lives were not only the things that Hashem gave us, but also the things that He lovingly withheld from us.

In this deep psychological exploration of Parshas Matos, Rav Burg examines the request of Bnei Gad and Bnei Reuven to stay on the other side of the Yarden through the lens of Internal Family Systems (IFS).Eretz Yisrael represents the inner space where a person comes into Self — where he stops being carried and begins to live with courage, responsibility, and purpose.Their request to remain on the other side of the Yarden was not simply about land or livestock. It was the voice of a protective part afraid to leave the familiar and enter a larger life of responsibility. Moshe Rabbeinu teaches them — and us — that our protective parts are not bad, but they are not meant to lead the system. They must learn to trust the Self, the Nefesh Elokis, and cross the Yarden with us.

Moshe Rabbeinu initially objected when Reuven and Gad chose to settle on the eastern side of the Yarden because their decision was motivated by material wealth rather than the holiness of Eretz Yisrael. Yet later, Moshe himself gave half of Shevet Menashe a portion there. The difference was not the land—it was the motivation. Reuven and Gad sought it for financial reasons, while Menashe, as demonstrated by the daughters of Tzelofchad and their deep love for Eretz Yisrael, never asked for it. Their burning desire for the Land made them worthy of receiving a portion connected to the future expansion of Eretz Yisrael in the days of Moshiach.The name Menashe itself reflects this longing. Although Yosef said, “Ki nashani Elokim kol beis avi,” Chassidus explains that distance from his father's home awakened an even deeper yearning to return. During the Three Weeks, we are called to feel that same longing. Our mourning for the Beis HaMikdash should not remain sadness alone—it should ignite within us a passionate desire for Eretz Yisrael, the complete Geulah, and the rebuilding of the Beis HaMikdash, speedily in our days.לקו״ש כח

ArtScroll will be offering many books at 50% off in the upcoming weeks including some volumes of Living Emunah. Click the link to view the selection. artscroll.com/categories/wk1.html Life is filled with tests. The greatness of a person is determined by how he overcomes the tests that Hashem gives him. Everybody gets tested according to the level they are on. I was in a taxi the other day, and the driver asked me a question that made it obvious he was Jewish. We got into a conversation, and he told me about a major test that he once faced. Although he doesn't keep the mitzvot, including Shabbat, he understands the value of Torah and mitzvot. He told me that in 2002 he had bought tickets to the U.S. Open Finals and couldn't wait to go. Then his wife reminded him that the match fell on Rosh Hashanah, the one time each year that they go to synagogue. He struggled tremendously because he had been anticipating that match for so long. But in the end, he heroically sold the tickets and went to shul. Everybody gets tested. Naturally, we don't like to be tested. We even pray not to be tested. But we have to know that when tests do come, they present us with golden opportunities. Many times we pray fervently for things that we want, and when the answer doesn't seem to come, we begin to wonder if Hashem values our tefillot. The Or HaChaim in Parashat Vayera teaches us a remarkable lesson. When Hashem wants to give a person a blessing, one of the ways He does it is by presenting him with an opportunity to perform a mitzvah or a heroic deed whose segulah is the very blessing that he needs. Every nisayon that we overcome contains a hidden blessing, besides the eternal reward awaiting us in the Next World. When Hashem gives a person this type of opportunity, it is truly a gift. If he knew what was at stake, he would beg Hashem to give him that test. At the beginning of Parashat Pinchas, Hashem gave Pinchas the greatest gift—an eternal kehunah that would never be disputed. Pinchas was the only one in his family who was not a Kohen, and he had long yearned to become one. Without his realizing it, Hashem placed before him a mitzvah opportunity whose reward would be the very blessing he had been longing for. Pinchas witnessed the terrible chillul Hashem when Zimri ben Salu brought Kozbi into the tent to commit an aveirah. He had an enormous nisayon. Zimri was over 250 years old and was considered one of the great leaders of the generation. If Pinchas acted, he would be risking his life. He had to be acting with completely pure intentions, l'shem Shamayim, or his act would be considered murder. He also had to be prepared to face criticism and ridicule from the rest of Klal Yisrael for what he was about to do. Yet he rose to the challenge. He acted solely for the honor of Hashem, stopped the plague, and prevented countless more deaths. There was someone else in Klal Yisrael who also yearned to be a Kohen. Originally, Moshe Rabbeinu himself had the kehunah. However, because he repeatedly declined Hashem's mission to lead the Jewish people out of Egypt, the kehunah was taken from him. We know how desperately Moshe wanted every opportunity to serve Hashem. That is why he pleaded so much to enter Eretz Yisrael—to perform the mitzvot that could only be fulfilled there. Now another opportunity to attain the kehunah had been placed before Klal Yisrael, and Moshe Rabbeinu was there. Moshe Rabbeinu, the Rabban Shel Kol Yisrael, certainly knew this halachah. He was the one who had taught it to everyone else. Yet at that moment, Hashem caused him to forget it, and therefore he did not perform the mitzvah. Instead, Pinchas remembered the halachah and carried it out. We see from here that a person needs merits not only to pass a test, but even to be given the opportunity to face the test. Because Moshe had lost the kehunah through his earlier actions, Hashem did not give him this opportunity to regain it. Instead, that opportunity was reserved for Pinchas. When a person is confronted with a difficult nisayon, he naturally wonders, "Why is Hashem doing this to me?" But perhaps the better question is, "What blessing is Hashem giving me the opportunity to earn?" If we truly knew what we could gain by overcoming our tests, we would thank Hashem from the bottom of our hearts for giving them to us. Every nisayon is a precious gift, allowing us to earn blessings in this world and immeasurable reward in the Next World.

[This episode originally aired on July 29, 2024] Hi everyone, welcome to another episode of The Chai on Life Podcast. I'm Alex Segal and today, we are speaking with Dr. Hilla Aboody, an amazing teacher, mother, wife and mentor currently living in Eretz Yisrael who I invited to come on to speak about this heavy time on the Jewish calendar.Hilla has such a beautiful way of explaining things — it's so deep and profound yet easy to comprehend at the same time.A little background on her:She is a wife and mother of five, living in Eretz Yisrael after making Aliyah 7 years ago from Brooklyn, NY. She is a teacher and Em Bayit (house mother) at Midreshet Eshel, a Sephardic seminary for post High school students from around the world. Her educational background includes studying at Michlalah and receiving her bachelor's degree from Bar-Ilan University and a Master's and PhD in Jewish History from New York University. She has published her study on Eliyahu the Prophet in Talmudic literature and midrashim in her book, “Through the Prism of Wisdom”. As an educator and kallah teacher, Hilla dedicates her time in guiding students to creating a relationship with Hashem and tips and tools to thrive in their marriages and in life.In our conversation, we speak about:-What the Jewish perspective is on sadness and pain-How we can connect to Hashem during this time and in this unique way, especially if it feels daunting for you right now-Why this particular time period brings about more heaviness and actually the reason why we take more precautions-The rich energy that lies in the months of Tammuz and Av — what the letters associated with each month mean, why the sense of each month is important and what we can individually and collectively take from all of that-Why crying is actually a sign of bravery-Practical things you can do now to get through this time with more faith, in a more connected way to yourself, Hashem and those around you-How to deal with difficult emotions with your kids…and SO MUCH MOREThis podcast with Hilla is basically an hour long shiur. I got chills like 17 times as I was listening to her and it's definitely one of the most important ones I've done so far in terms of our spirituality.If there is someone you want to see on The Chai on Life Podcast, email me at ⁠alex@chaionlifemag.com⁠ or send me a DM @chaionlifemag. Thanks again, see you next week!

Why does Sefer Bamidbar begin and end with a census? And why, in Parshas Pinchas, does the Torah surround each family name with a ה and a י?Rashi explains that the nations mocked Klal Yisrael and attacked the purity of their lineage. But was the Torah trying to convince the nations — or was Hashem speaking to us?In this shiur, delivered in Camp HASC, Rav Burg explores the deeper meaning of the second census, the true purpose of yichus, and why an attack on a person's past can become an attack on his identity. Through the words of Chazal about Dovid HaMelech's plea that the Rabbanan not define him by his lowest moment, we discover how deeply a person is shaped by the way he is seen.Before Klal Yisrael enters Eretz Yisrael, Hashem places His Name around every family and tells them: You are not defined by Egypt. You are not defined by mockery. Your identity comes from Me.

The Rebbe addresses whether to resign for severance pay, noting that in Eretz Yisrael people value job stability over compensation. He critiques financial management in Chabad youth organizations and stresses the importance of self-sufficiency and responsible fundraising. https://www.torahrecordings.com/rebbe/igroskodesh/017/010/6378

The Rebbe writes that studying Tanya only once a week is not sufficient; no three days should pass without learning Chasidus. He encourages the recipient to inspire others, especially in Eretz Yisrael, and thanks him for his hospitality toward young Chabad activists. https://www.torahrecordings.com/rebbe/igroskodesh/012/007/4194

The Rebbe explains to Mrs. Meiri several ways her scholarship donation can be used in yeshivas, especially in Eretz Yisrael, including supporting married students or allocating funds as the yeshiva sees fit. He also addresses the matter of publishing the Sefer HaRokemah. https://www.torahrecordings.com/rebbe/igroskodesh/012/005/4081

The Rebbe writes that one should prepare for a trip to Eretz Yisrael with the same awe and care as if meeting a king, focusing on spiritual preparation through Torah study and mitzvah observance. He also encourages fulfilling the three daily study portions established by the Frierdiker Rebbe. https://www.torahrecordings.com/rebbe/igroskodesh/012/005/4089

In this episode of the 18Forty Podcast, we talk to Elana Moskowitz, an educator at Michlelet Mevasseret Yerushalayim, about how her American Jewish upbringing shaped her life and worldview.Moskowitz grew up Orthodox in America in the 1990s—alongside her brother David Bashevkin—before moving to Israel and joining a Haredi community in Jerusalem. In this episode we discuss: —What is the unique new contribution of American Judaism to the Jewish story? —What have been the successes and failures of Judaism on American shores? —How do familial and institutional influences shape the lives we believe we ought to lead?Tune in to hear an inside conversation about the Bashevkin family and what it means to live in a medina shel chesed.Interview begins at 19:40. Mrs. Elana Moskowitz grew up in New York and earned her B.Ed in English from Michlalah Jerusalem College. She is a passionate and energetic educator who has been teaching and mentoring in various seminaries in Eretz Yisrael for the past 25 years. She currently teaches at Michlelet Mevasseret Yerushalayim (MMY) where she heads their second-year program. In addition to guest lecturing for both Anglo and Israeli-American women, Elana is a writer for Mishpacha magazine where she develops and contributes Torah content. She lives with her husband and children in Yerushalayim.References:“An apology from your American Jewish parents” by David Magerman“A Kosher Home” by Elana Moskowitz“​​The Grandfather I Thought I Knew” by Elana Moskowitz"Sounds of My Childhood” by Elana MoskowitzReb Mendel and His Wisdom by Yisroel Greenwald“When life is like weaving a quilt” with Frieda Vizel“Yiddishkeit Without Ideology: A Letter To My Son” by Moshe KoppelFor more 18Forty:NEWSLETTER: 18forty.org/joinCALL: (212) 582-1840EMAIL: info@18forty.orgWEBSITE: 18forty.orgIG: @18fortyX: @18_fortyWhatsApp: join hereBecome a supporter of this podcast: https://www.spreaker.com/podcast/18forty-podcast--4344730/support.

One of the fundamental principles of emunah is recognizing that when Hashem wants to help someone, He has endless ways of doing so. We naturally look for salvation through the avenues that we can see, but Hashem is never limited to those avenues. He can provide exactly what we need in ways we could never anticipate. A man related that his daughter needed a $20,000 loan toward the purchase of an apartment in Eretz Yisrael. His brother, who lived in Florida, generously agreed to lend her the money and planned to send it by wire transfer. This took place shortly before Yom Kippur, and the payment on the apartment was due shortly after Succot. After Yom Kippur, his daughter became concerned that the money still had not been transferred and asked her father to remind his brother. He spoke to him, and the brother assured him that he would take care of it soon. Succot arrived, and still no transfer. The daughter was feeling tremendous pressure. The payment deadline was approaching, and international transfers often take several days to clear. But her father refused to make additional calls during Chol HaMoed. "Hashem has His plans," he told her. "You'll get the money when you need it." Then came Simchat Torah and the tragic events of October 7. A few days later, the brother finally sent the money. The transfer took several days to reach Israel, and the dollars were converted into shekalim at the exchange rate that existed on the day the funds arrived. Before the war, the dollar had been trading at approximately 3.7 shekalim. But after the turmoil that followed, the dollar strengthened dramatically against the shekel. On the exact day the money reached the account, the exchange rate climbed to 4.06 shekalim per dollar, one of the highest rates in many years. As a result, the very same $20,000 produced approximately 7,000 extra shekalim. A week later, the exchange rate began falling again. Since the loan eventually had to be repaid in dollars, and the exchange rate later dropped significantly, she would need far fewer shekalim to repay the same amount. In effect, Hashem ended up giving her tens of thousands of extra shekalim toward her apartment at no cost. Looking back, it became clear that what initially appeared to be an annoying delay was actually part of a carefully orchestrated plan to help her in a way that nobody could have foreseen. A similar lesson can be seen from the following story. A representative traveling on behalf of Keren Olam HaTorah, which is raising money to support the yeshivot in Eretz Yisrael, related that due to government funding cuts and the challenges facing the Torah world, tremendous sums of money are needed to keep the yeshivot functioning. While visiting a certain city, he approached a wealthy individual and asked if he would host a gathering in his home. The man happily agreed. He offered to open his house and pay for all the food and expenses associated with the event. However, he made it clear that he did not intend to contribute any money toward the cause. Several days before the event, the wealthy man happened to be going through some old papers that had belonged to his grandfather, who shared the exact same name as he did. Among the documents, he discovered a decades-old letter from Rav Shlomo Wolbe addressed to his grandfather. Many years earlier, Rav Wolbe had helped arrange his grandfather's shidduch. Out of gratitude, the grandfather had sent Rav Wolbe thirty dollars. Rav Wolbe replied with a heartfelt letter thanking him, but explaining that he did not want to accept payment for helping with the shidduch. Instead, he wrote that there was a pressing need in Eretz Yisrael to support yeshiva students(it also mentioned difficulties with them being drafted to the army) and encouraged him to direct the money toward that cause. He added that if the donor wished to contribute more, it would be a tremendous zechut. The wealthy man sat there stunned. The letter was addressed to his own name. It was as if Rav Wolbe himself was speaking directly to him, urging him to support Torah students in Eretz Yisrael during a time of great need. He viewed it as a clear message from Hashem and proceeded to contribute an extraordinarily large sum. These stories teach us a powerful lesson. We often think that our livelihood, success, or financial assistance depends on specific individuals. We believe that if a certain person says yes, everything will work out, and if he says no, the opportunity has been lost. But that is not how Hashem runs the world. Hashem can make a delayed transfer become worth thousands more than an on-time transfer. He can arrange for a letter written decades ago to inspire a donation that seemed impossible only days earlier. He can provide assistance in ways that we could never imagine. Our job is to make a normal hishtadlut and trust in Him. Very often, when something appears to be delayed, blocked, or unavailable, we assume that help is not coming. In reality, Hashem may already be preparing something far better than what we had in mind. We must remember that the source of our salvation is never a person, a bank, a donor, an employer, or the market. The true Source is always Hashem, and His ability to help us is unlimited. When He decides it is time to send a blessing, it can arrive in ways that leave us standing in awe of His incredible hashgachah.

Teddy Berman grew up in the Syrian community in Flatbush, went to college, worked in finance — and then got the itch. Almost ten years of learning later, he's back in the driver's seat, building a family in Yerushalayim and trying to figure out what comes next.In this bonus episode, Teddy reaches out with the questions a lot of guys have but don't always get to ask directly: How do I balance parnasa with a serious morning seder? Is the dream of American hours realistic? Does it matter if I'm a working person or a mashpia by the bima? And how do I even figure out what I'm cut out for?We get into all of it — including the recruiter who laughed in my face, why Rav Yonasan Sacks's career advice puzzled me as a bochur in KBY, and why knowing yourself is the most underrated job search tool there is.Also: what Aliyah really means for your community, your nusach, and your kids — and why "choosing a box" might be the wrong frame entirely.If you're somewhere between the beis medrash and the boardroom, this one's for you.Topics covered:Hishtadlus, bitachon, and the Ramban on going to warAhavat melacha — what Chazal actually say about loving your workSoft skills vs. marketable skills: the honest breakdownUsing AI for career self-reflection (Teddy's been doing it)Building community in Eretz Yisrael as an Anglo olehDati Leumi vs. Haredi — more nuance than you think

Two of the important figures in Korah's brazen uprising against Moshe were two brothers named Datan and Abiram. Interestingly, we are not told what it is that they were fighting for. Korah himself, as Rashi brings, resented the fact that his cousin was chosen over him for a prestigious leadership role (head of one of the three families of Leviyim). The 250 men who joined Korah vied for the privilege of serving as Kohanim in the Mishkan. Datan and Abiram, however, simply ridiculed Moshe. In the message they delivered to him, they accused Moshe of taking them out of Egypt – which they described as "a long flowing with milk and honey" – to die in the wilderness. But they did not say what it is that they want from him. These men had a long history with Moshe. The Sages teach us that they were the men who disobeyed Moshe's instructions regarding the manna – leaving manna over to the next morning, and going out to collect on Shabbat – and they were the ones who advocated for returning to Egypt after hearing the spies' frightening report about the nations in Eretz Yisrael. In truth, their history with Moshe goes back even earlier – to the period of bondage in Egypt. The Midrash teaches that when Moshe saw an Egyptian taskmaster beating a member of Beneh Yisrael – that was Datan. And the next day, when Moshe saw two members of Beneh Yisrael fighting – those were Datan and Abiram. Moshe saved Datan's life when he was being beaten by the Egyptian, and he then saved Abiram when he was being beaten by Datan. Yet, instead of expressing gratitude to Moshe, they betrayed him, reporting him to Pharaoh. One of the commentaries explains why they harbored such ill-will toward Moshe. The Midrash relates that the Egyptian who was beating Datan had a relationship with Datan's wife. Moshe knew of this through Ru'ah Ha'kodesh (prophetic insight). Datan and Abiram did not want this information spread, and so they first tried having Moshe killed, by reporting him to Pharaoh. When Moshe returned to Egypt many years later as the nation's leader, Datan and Abiram repeatedly disobeyed Moshe and rejected his authority, so that if he ever mentioned anything about their secret, it would not be taken seriously. This is why they seized every opportunity to oppose and ridicule Moshe – and this is why they joined Korah's uprising. Remarkably, however, even after Datan and Abiram joined Korah in his uprising against Moshe's authority, Moshe still did not give up. The Torah tells (16:12) that Moshe sent them a message, inviting them for a meeting. According to some commentators, Moshe delivered this message because he still believed that they could repent. Even after all Datan and Abiram had done wrong, despite their pattern of defiance and contempt for him – Moshe still held out hope, he still believed in their capacity for goodness. The reason, as some have explained, is that Moshe never forgot the good that Datan and Abiram once did. Back in Egypt, Datan and Abiram served as Shoterim – foremen appointed by the Egyptian taskmasters to oversee the work done by the Israelite slaves. If the slaves did not complete their quota of work, then the Shoterim would be beaten. Datan and Abiram, as sinful as they were, took the beatings rather than deal harshly with their fellow Jews. They allowed themselves to suffer the consequences of the slaves' failure to complete their quota of work. Moshe did not allow Datan and Abiram's repeated misdeeds and even personal attacks to overshadow the good that they did. He recognized their capacity for goodness – even after they challenged and defied him several times. It was only here in Parashat Korah, when they rejected his "olive branch," when they refused to even speak with him, that he despaired. This is a crucial message for parents and educators. Too often, parents and teachers see the child's misbehavior and failures, but not the child's achievements and successes. This is a mistake. While certainly standards must be enforced, it is imperative that children know that all the good they do is recognized, appreciated and respected. In today's day and age, especially, children face unprecedented spiritual challenges. The lures and distractions of today's world make it so difficult for youngsters to do the right thing, to remain religiously committed, and to succeed academically. Every success, every mitzvah , everything that youngsters do right must be enthusiastically celebrated. Whatever mistakes children make do not erase the good that they do. The more encouragement they receive, the more motivated they will be to continue working and struggling to achieve despite the challenges that they face.

The Rebbe addresses questions about Yom Tov observance for those traveling between the Diaspora and Eretz Yisrael, affirming the ruling of the Previous Rebbe that travelers should follow the customs of their current place. He also discusses communal Torah study and support for a mikvah. https://www.torahrecordings.com/rebbe/igroskodesh/007/006/2029

Join Rabbi Joey Rosenfeld as he guides us through the world and major works of Kabbalah, Hasidic masters, and Jewish philosophy, shedding light on the inner life of the soul. To learn more, visit JoeyRosenfeld.com

In this week's parasha , Shelach , the Jewish People were tested in emunah and bitachon and they failed. Kalev tried to give them chizuk , saying, "Hashem wants us to go in, we have nothing to fear." But it didn't help. The pasuk says סלחתי כדבריך ואולם חי אני – Hashem forgave them but they were not going to be allowed into Eretz Yisrael . Most mefarshim explain סלחתי כדבריך to mean Hashem forgave them for the עגל, but not for the meraglim . And that's why they were not allowed into Israel. The reason both sins are mentioned in the same pasuk is because both of them were due to a lack of bitachon . By the עגל, Hashem tested the people by showing them a vision which made it appear that Moshe Rabbenu was not coming back. They knew that the mann was in the merit of Moshe and so they feared without Moshe they would go hungry. Their test was they should have realized Hashem is the One supporting them. It is true that Hashem gives us things in the merit of tzaddikim , but He also gives us new tzaddikim when the ones we had were taken away. The Gemara says that one time the entire world was being sustained in the merit of Rabbi Chanina ben Dosa. But what happened when Rab Chanina ben Dosa passed away? There was still sustenance being given. The reason is because it is Hashem who gives sustenance and He is never bound by any one means to give it. The Jewish People received water in the midbar in the merit of Miriam. But when Miriam passed away, Hashem still continued giving them water in the zechut of Moshe. The Clouds of Glory were given in the merit of Aharon, but when Aharon passed away, Hashem brought the clouds back in the merit of Moshe. Then when Moshe passed away, Hashem continued helping His People through Yehoshua. Hashem is always the One who is taking care of us and He wants us to feel that in our hearts. He wants us to internalize that He is unlimited and has infinite ways of helping. When someone had an avenue of parnasa that is no longer producing the same money it used to, this person is being tested with the same type of test. Is he going to believe that it was the means that was supporting him, or that it was Hashem? No matter how good a person thinks he used to have it, Hashem could always make it even better. A man said his wife works as a nurse's aid at people's homes. Before she gave birth, she worked for a nice old lady and they both enjoyed the relationship and the pay was good too. When she gave birth, a substitute was put there instead and when her paid vacation ended, the substitute didn't want to leave. She too had fallen in love with this nice old lady. Instead of making a fuss about it, the man's wife set out to start over from the beginning. She tried several places but nothing was available. Frustrated, she started getting angry at the substitute who took her job. But then she caught herself and worked on her emunah. She managed to remove the anger from her heart and feel at ease, knowing she was in Hashem's Hands. The very same afternoon that she was finally calm, she got a call from an agency with a new offer. The lady she was given to work for was also very sweet like the other lady. This job gave her more hours and more pay and was much closer to her house. She thought she had it good before and would never get the same opportunity, now she has it much better. We are never dependent on one means in any area of life. Hashem is the One who provides the means and He is unlimited. And we are to know that He was, is and always will be there to help us. Shabbat Shalom.

This episode discusses what the Meraglim accomplished with Rachav Ha'Zoneh.

The changing perspectives of the Jews in the desert requires some explanation.

Parashat Shelah is famous for the story of Het Ha'meragelim – the sin of the spies. Moshe sent twelve men – one representative from each tribe – to survey the Land of Israel and report back to the people, and when the spies returned, they persuaded Beneh Yisrael that they could not conquer the land, for which thy were severely punished. The Torah makes a point of mentioning that before Moshe sent the spies, he renamed one of them – his faithful disciple, Hoshea – changing his name from "Hoshea" to "Yehoshua" ( 13:16). Rashi explains that Moshe gave Yehoshua this new name as a prayer that he would be protected from the sinister plot of the other spies. The name "Yehoshua" can be read as a combination of the words "Y-ah Yoshi'acha" – "G-d shall save you." This was Moshe's prayer that Yehoshua would not be influenced by his peers who would decide to speak negatively about the Land of Israel and sow despair among the nation. We must ask, why did Moshe pray on behalf of only Yehoshua? If he anticipated the likelihood that the spies would betray their mission, and seek to dissuade the people from entering into the land, then why didn't he pray that they should all be protected from this grave mistake? The Lubavitcher Rebbe (Rav Menachem Mendel Schneerson, 1902-1994) answered this question by noting Targum Yonatan Ben Uziel's translation of this verse. Targum Yonatan writes that Moshe changed Yehoshua's name because he noticed "Invatanuteh" – Yehoshua's unique humility. Somehow, Yehoshua's especially humble character necessitated this prayer, that he should be protected from sin as he embarked on this mission. The Rebbe explained that normally, one cannot pray for another's Yir'at Shamayim (fear of Heaven), that the person should do the right thing and avoid wrongdoing. The Sages famously taught us, "Ha'kol Bi'ydeh Shamayim Hutz Mi'yir'at Shamayim" – "Everything is in the hand of Heaven, except the fear of Heaven." We can and should ask Hashem for that which lies beyond our control. Religious observance, however, is our responsibility. We cannot ask Hashem to make somebody religiously committed – because he needs to motivate himself to be committed. But if so, then Moshe's prayer for his disciple is very difficult to understand. How could Moshe pray that Yehoshua do the right thing, if one cannot pray for somebody else to avoid sin? The Rebbe answered that we can pray for somebody's spiritual success if that person is already investing effort to achieve spiritual success. For example, we cannot pray to Hashem to help somebody wake up in time for Shaharit if he goes to sleep late and doesn't bother to set an alarm clock. If, however, a person who has this weakness – often failing to get up on time – makes an effort to improve, such as by going to sleep at a reasonable hour and setting an alarm clock, then it is certainly appropriate to pray that his efforts should succeed. And this is true of all areas of religious life – once a person is making a genuine effort to succeed, then he – and others – can pray that those efforts should bring the desired results. With this in mind, we can return to Yehoshua and the spies. The Rebbe explains that Moshe sent the spies on a fact-finding mission. Their job was to objectively report the information, to tell what they saw, without giving any interpretation or offering an opinion based on that information. It was their job to determine the facts – and it was Moshe's job, and only Moshe's job, to reach decisions based on those facts. The spies' sin was arrogantly usurping Moshe's role. After they reported the facts, they gave their assessment about the prospects of capturing Eretz Yisrael – an assessment which wasn't theirs to make. They decided that their opinion was more important and more authoritative than that of Moshe Rabbenu – and this was their sin. Before Moshe sent the spies, he was well aware of this danger. He knew of the natural tendency that people have to form opinions about things which are for the experts to decide, to assume they know better, to feel overly confident in their perspectives, their ideas and their impressions. But he could pray only for Yehoshua – because he saw that Yehoshua worked on his quality of humility. Upon seeing how Yehoshua made a conscious effort to remain humble, Moshe prayed that these efforts should succeed, that Yehoshua would remain humble and not overstep his bounds. Moshe could not pray for the other spies, because he did not see them working on their Midda (quality) of humility. He therefore prayed only for Yehoshua, his student who worked to live humbly, asking that these efforts should protect him from the arrogant tendency to give opinions that shouldn't be given.

Birkat Chatanim | More (or perhaps less) Than You Thought... by Rav Yitzchak Etshalom We are all familiar with ברכת חתנים, although generally in its more common referent - "Sheva Berakhot". We examine the sources and the divided practice of Bavel vs. Eretz Yisrael regarding how many Berakhot are said - and propose an explanation for the need for "Panim Chadashot" (a "new face" at the celebration) which is required to justify re-reciting these Berakhot at a feast given to honor the new couple. This shiur was lovingly given in honor of the forthcoming marriage of our son, Kovy to his בחירת לב, Zoe. May their lives always be filled with שפע ברכות...seven times over. Source sheet >>

3RD Annual Yarchai Kallah in Yerushalayim July 6-8, 2026

Whether Jews may enter Har Habayis largely depends on whether we know where the Beis Hamikdash stood. A common assumption is that we don't know for sure, but that assumption has a history. This class traces the story of this uncertainty, primarily through the accounts of Jewish travelers who visited Eretz Yisrael and recorded what they saw and heard. This is the third installment in a series about going up onto Har Habayis. Is the Dome of the Rock Where the Mikdash Stood?

Why would Tzelafchad desecrate Shabbos for the sake of Heaven?Chazal reveal that the mekoshesh eitzim was not acting out of rebellion, but out of desperation. Klal Yisrael thought that after the decree not to enter Eretz Yisrael, perhaps they were no longer bound by mitzvos. Tzelafchad wanted to create a moment so shocking that it would force clarity.But that is exactly where the danger lies.Shabbos teaches us that the world does not need to be held together by our anxiety, our force, or our need for control. Public chillul Shabbos is compared to avodah zarah because it relocates power from Hashem to man. And tragically, in trying to protect Shabbos by forcing the issue, Tzelafchad cracked the very consciousness that Shabbos was meant to create.In his shiur, delivered in Sharfmans, Rav Burg explores the deep psychological message of the mekoshesh, the frightening words of Tosafos that had Klal Yisrael kept that second Shabbos no nation could ever have ruled over them, and the beautiful tikkun found in the daughters of Tzelafchad.A powerful shiur about Shabbos, anxiety, control, leadership, emunah, and learning how to care deeply without trying to control everything.

The pasuk says in Tehillim, בְּךָ בָטְחוּ וְלֹא בוֹשׁוּ — "They trusted in You and were not ashamed." Simply understood, this means that our ancestors would speak about the greatness of Hashem and about His ability to save them in every situation. Then, when they needed salvation, they placed their trust in Him and He came through for them. They were never embarrassed for having trusted in Hashem. But what happens if a person truly believes in the power of Hashem, speaks about it openly, strengthens himself with bitachon, and yet does not receive the salvation he hoped for? Does that mean he was "ashamed" because of his bitachon? Rabbi David Sutton explained this pasuk with a powerful story that took place in Eretz Yisrael. A young child, only three years old, was diagnosed with a terrible illness. The doctors treated him, and for a while the child went into remission. But eventually the illness returned, and when the boy was five years old it became extremely aggressive. The doctors finally told the mother that, unfortunately, there was no longer any hope of saving the child. The mother answered firmly, "As religious Jews, we never say there is no hope. Hashem can do anything. I believe my son can still be healed." From that point on, she spent her days in the hospital saying Tehillim and strengthening herself with emunah and bitachon. The secular doctors repeatedly told her not to waste her time. "There is zero percent chance of survival," they insisted. But every day she sat there with Tehillim in her hands, believing that Hashem could still perform a miracle. Eventually, however, the child's condition deteriorated further and it became clear that the end was near. The mother even purchased a burial plot and began making arrangements for what seemed inevitable. But there was one thing that deeply troubled her, and she called her Rebbetzin to discuss it. "I had so much emunah," she cried. "When the doctors told me there was no hope, it did not shake me. I believed completely that Hashem could save my son. But now, when my son passes away, the doctors are going to say, 'You see? We told you so. Your hope was unrealistic.' I can accept that Hashem wants my son back, but I do not want to be ashamed because of my bitachon in Him." The Rebbetzin answered her with tremendous wisdom. "Every moment that you hoped to Hashem for salvation was a mitzvah," she said. "Believing in Hashem's ability to help is a great mitzvah, and you fulfilled it on the highest level. Now you have another mitzvah — to accept the will of Hashem with emunah. If you continue doing what Hashem wants from you, you will never be ashamed from it." These words gave the mother tremendous strength. The next day, the child passed away. The doctors were certain this woman would collapse emotionally after everything she had gone through. They brought in professionals who deal with trauma and psychologists who treat severe depression. But when they spoke to her, they were astonished. She was calm, composed, and spiritually strong. She did not appear broken in the way they expected. The doctors asked her, "How are you so strong after such a painful disappointment?" She answered, "Until now, I had a mitzvah to hope to Hashem, and I tried to do that with all my strength. Now I have a mitzvah to accept the will of Hashem, and I will try to do that with all my strength as well." The doctors were overwhelmed by her words. They began crying from the strength and sincerity of her emunah. Later, the mother said, "My Rebbetzin was right. I was not ashamed because of my bitachon. On the contrary, my bitachon brought even more honor to Hashem." This is the meaning of בְּךָ בָטְחוּ וְלֹא בוֹשׁוּ . A person who places his trust in Hashem is never truly ashamed. Sometimes the salvation comes exactly as he hoped. Sometimes Hashem's plan is different. But if a person does what Hashem wants from him at every stage — first hoping, praying, and believing, and afterward accepting Hashem's will with love — then nothing negative ever comes from his bitachon. Instead, it always brings honor to Hashem's Name.

Moshe Rabbeinu reaches a breaking point. The people are crying for meat, but Moshe understands that this is not really about food. Something deeper is missing.Hashem's answer is surprising: not meat, but more leaders. Seventy elders. Prophecy spreading beyond Moshe. And then Eldad and Meidad begin to prophesy, not in the Ohel Moed, but in the camp.Yehoshua is horrified. They are saying Moshe will die and Yehoshua will bring the people into Eretz Yisrael. But Moshe is not threatened. He is not jealous. He understands something only the greatest leaders understand: when your light appears in someone else, you have not become smaller. You have become more present.In this shiur, delivered in Yeshivat HaKotel, Rav Burg speaks about leadership, insecurity, unmet needs, Moshe Rabbeinu, Eldad and Meidad, and the courage to create people who no longer need you.

One of the great ploys of the Yetzer Hara is to make people forget how powerful tefillah really is. A person prays, but deep down he may already feel trapped by his situation. He says the words, but the fire and confidence are missing. Very often, the yeshuah is already prepared and waiting. The person simply needs to awaken within himself and truly believe in the power of speaking to Hashem. Sometimes Hashem sends a person a reminder — perhaps a memory, a story, or a moment of inspiration — to reignite his belief in tefillah so that he will finally cry out properly from the depths of his heart. In the sefer He'emanti Va'asapera, there is a story about Eliezer, a man whose housewares business was collapsing. Every evening he would lower the shutters on his store feeling crushed by stress and worry. Customers were disappearing, profits were shrinking, and it was becoming painfully clear that his business was nearing its end. One night, as he prepared to close the store, something suddenly stopped him. A memory came flooding back from forty years earlier. As a young man living in London, Eliezer had desperately wanted to learn in Eretz Yisrael, but his family did not have the means to send him. One night he saw his father crying while saying Tehillim. The next day his father explained that he had been begging Hashem to somehow help him pay for his son's expenses so he could go learn Torah in Eretz Yisrael. Then something unbelievable happened. The next morning, completely out of character, his father bought a scratch-off ticket and won exactly the amount they needed. Within days, Eliezer was on his way to yeshivah in Eretz Yisrael. Now, forty years later, sitting alone in his darkened store, Eliezer suddenly understood the message. His father's salvation had come through heartfelt tefillah, and now Hashem was reminding him of that lesson for himself. He realized that sighing was not going to help him. Worrying was not going to save his business. He needed to truly pray from the depths of his heart. He took out a Tehillim and began pouring out his heart to Hashem. It was not a quick tefillah. It was not distracted words, but rather real tefillah. He sat there for over an hour crying, pleading, and speaking honestly to Hashem. Then suddenly there was a knock at the door. A stranger stood outside insisting that he urgently needed to come in. Eliezer almost sent him away, upset that someone was interrupting such a powerful moment of tefillah. But the man pleaded with him to listen. He explained that he managed a brand-new hall that was about to open. He had been planning to meet wholesalers over the coming weeks to buy dishes and silverware, but suddenly he discovered that he urgently had to fly overseas. He needed to purchase everything immediately before leaving. Eliezer showed him the merchandise that he had in his store. The man quickly chose what he wanted and ordered seven hundred complete sets of dishes, cups, and silverware — the largest order Eliezer had ever received in his life. In that one visit, he received an entire year's worth of revenue. The profits from that deal saved his business. Then it all became clear. Why had this customer arrived specifically then? Why didn't he go to another store? Because every other store was closed. Eliezer was only there because he had stayed back to pray. The salvation had already been set into motion. The customer had already been sent. The order was already waiting to be made. But Eliezer needed the reminder from his father's story to awaken him to the power of tefillah so that he would cry out the right way for the yeshuah to reach him. Sometimes people become so busy worrying, calculating, panicking, and searching everywhere else that they forget the greatest power they possess — the ability to stand before מלך מלכי המלכים and pour out their hearts. The Yetzer Hara works overtime to weaken a person's belief in tefillah because once a person truly believes that Hashem is listening, his tefillah takes on an entirely new dimension and becomes an uplifting avodah. The greatest chizuk we can have is knowing that Hashem is here. He is listening. He is arranging. He is preparing. He is orchestrating every detail. Sometimes our salvation is already waiting, and all Hashem wants is for us to remember Who we are speaking to — and to speak the right way.

In the prayer we recite before the Korbanot section each morning, we express our joy over the fact that we arise early each morning to go to the synagogue and study hall, and we remain there in the evenings: "Fortunate are we! How good is our portion, how pleasant is our lot, and how exceedingly beautiful is our heritage. Fortunate are we when we rise early and stay late in synagogues and houses of study." In some editions of the Siddur, the phrase "Ke'she'anahnu Mashkimim" is written without the prefix "Ke" at the beginning. According to this version, we are exclaiming that we are fortunate "She'anahnu Mashkimim" – "that we arise early," not "when we arise early." The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes that a person should not say, "She'anahnu Mashkimim," because this would be dishonest, as most people do not arise at dawn to go to the synagogue or study hall. We should instead recite "Ke'she'anahnu," expressing that we are fortunate when we succeed in arising early to serve Hashem. Hacham Ovadia Yosef, however, disagreed, noting that the word is written "She'anahnu Mashkimim" in numerous texts of the earlier generations. It is found in Tana De'beh Eliyahu, the Siddur of Rav Amram Gaon, the Tur, the Seder Ha'yom, and several other sources. Hacham Ovadia explains that even one who does not rise early can recite this text – "She'anahnu" – because this word is written in the plural form, and thus refers not specifically to the individual reciting the prayer, but to the Jewish People generally, and many Jews indeed make a point of rising very early. This is comparable to the Vidui Ma'aser declaration that would be made every third and six years of the seven-year Shemitta cycle avowing compliance with the various tithing requirements (Terumot and Ma'aserot). Rashi (to Kiddushin 26a) writes that even a person who does not own land in Eretz Yisrael can make this proclamation, even though it refers to Eretz Yisrael as the land "Asher Natata Lanu" – "that You have given us" (Debarim 26:15), because this means that the land was given to the entire Jewish Nation. Even though the person himself has no portion in the Land of Israel, he can nevertheless speak of it as the land which Hashem has given "us," because the land was given to the entire nation. By contrast, a person without land in Eretz Yisrael cannot make the Mikra Bikkurim proclamation which is declared upon bringing one's first fruits, because this declaration speaks of the land "Asher Natati Li Hashem" – "that You, O G-d, have given me" (Debarim 26:10), in the first-person form. The phrase "She'anahnu Mashkimim" is written in the plural form, and thus refers to all Am Yisrael, and not specifically to the person reciting the prayer. Hence, it is legitimate even for somebody who does not rise early to recite this text. Nevertheless, most of the Siddurim that have become accepted in our community use the text "Ke'she'anahnu Mashkimim."

Million-dollar homes, manicured yards, and $500-per-square-foot listings force a question most of us would rather dodge: can we build a comfortable life in Lakewood while still claiming we genuinely long for redemption? We start with the uncomfortable moral weight that sits on both sides of the table, buyers making big commitments and realtors trying to keep a clean conscience while selling high-end properties meant to become Jewish homes.From there, we anchor the conversation in Torah sources that don't let us hide behind platitudes. The Gemara in Shabbos describes the questions we face about wisdom, family, honest business, and whether we truly yearn for salvation. We connect that directly to the daily reality of the diaspora: setting up careers, investing in real estate, and “settling down” near a shul and community, even while we say we believe in the Rambam's principle of complete faith in the coming of Mashiach.The turning point is Rav Nasan Wachtfogel's practical clarity. Longing does not mean you stop living. You pray, you hope, and you keep your heart pointed toward Eretz Yisrael, while you also work, grow, and build with integrity right now. The real test is readiness: if the news breaks, are you willing to drop everything and go?If you've ever felt that tension between ambition and belief, comfort and conscience, this conversation will help you name it and handle it. Subscribe, share this with a friend who's wrestling with big life decisions, and leave a review with your take: what does “being ready” look like in real life?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

The Mishnah in Pirkei Avot tells us to be very careful in the performance of even the smallest mitzvot because we do not know the true reward of any mitzvah. The Shem MiShmuel explains that when it comes to reward, Hashem does not only consider the actual deed itself. He also takes into account all of the ripple effects that result from that mitzvah. A person may do something that seems very small, but the effects of that deed can continue spreading for years. A simple smile and a cheerful "good morning" may appear insignificant. But imagine someone was feeling down, discouraged, and burdened. Then he receives a warm greeting and suddenly feels uplifted. His mood changes. His attitude changes. Perhaps he goes home happier and treats his family differently. The ripple effects of one smile could be endless. Or imagine someone donates one sefer to a shul library because that sefer once inspired him. Years later, somebody opens it, reads it, and receives tremendous chizuk. That person changes his avodat Hashem because of it. Who can imagine how many rewards continue flowing from that one deed? And there is another dimension that makes mitzvot even greater. Not only do we not know their ripple effects—we also do not know how much greater hidden deeds can become. The Gemara in Baba Batra tells us that if someone gives tzedakah in private, in certain aspects he is considered greater than even Moshe Rabbenu. Such an astonishing statement teaches us how precious hidden mitzvot are. When a person does something and nobody knows, when there is no honor, no recognition, and no praise, then the deed becomes purely for Hashem. In a book about the life of the Chafetz Chaim, it says that on one occasion his son, Reb Leib, asked him whether people who learned the Mishnah Berurah would ever truly understand how much effort he invested into every single line, making sure everything was perfectly correct according to halachah. The Chafetz Chaim replied, "What difference does it make if people know how much effort I put in? My sole intention is to bring honor to the name of Hashem, and He is the only One Who needs to know." That was the greatness of the Chafetz Chaim. He was not seeking recognition. He only cared about pleasing Hashem. We cannot imagine how much Hashem appreciates every small deed that we do. We may not receive a pat on the back in this world, but that does not mean Hashem does not notice. Every ounce of effort is seen. Every struggle is counted. Every hidden act is treasured. And every deed will be fully repaid in the next world. Sometimes, however, Hashem gives us a glimpse even here of how much He appreciates our efforts. Recently, a woman in Eretz Yisrael passed away. For forty years, every single day, she took upon herself to go to the kever of Shmuel HaNavi and make sure it was clean and properly maintained. She personally cared for it and, while there, would pray each day as well. Amazingly, she passed away on כ״ח אייר —the yahrtzeit of Shmuel HaNavi himself. Not only that, her address was 86 Shmuel HaNavi Street, and she passed away at the age of 86. Every effort she invested in honoring the kever of that great tzaddik was appreciated. Every hidden act mattered. She did not publicize what she did. Only her close family knew. We can never underestimate the value of any mitzvah, because every one is precious, every one creates ripple effects, and every one carries rewards beyond comprehension.

The Arizal taught that one should begin the Shaharit service each morning with a declaration that he commits to fulfill the Misva of "Ve'ahabta Le're'acha Kamocha" ("Love your fellow as yourself" – Vayikra 19:18) by loving each and every Jew with all his heart and soul. The text of this declaration appears in many editions of the Siddur. The reason it is proper to introduce one's prayers with this declaration is that it helps ensures the acceptance of our prayers through their joining the prayers of the rest of Am Yisrael. When a person prays, he might individually be unworthy of being granted his requests. But when he prays as part of the congregation, and as part of the Jewish Nation as a whole, then his Tefilot rise to the heavens as part of the prayers of Am Yisrael, such that it comes before G-d with the collective merit of the Jewish People. In order to do this – to pray not as an isolated individual, but as part of Am Yisrael – one must emotionally bond with the rest of the nation, and this requires loving each of his fellow Jews. Thus, declaring one's love for his fellow Jews before the Tefila helps ensure the acceptance of his prayers. The question, though, arises as to how a person can make this declaration if there are people whom he does not like. Many people have been hurt by others, feel they have been wronged, or are embroiled in fights and conflicts. They cannot honestly say that they love each and every fellow Jew as they love themselves. Can a person recite this declaration before the morning prayers knowing that there are people whom he does not actually love? This question was brought to Hacham Ovadia Yosef, and the questioner asked if perhaps the text of the declaration should be altered to avoid making a dishonest proclamation. Hacham Ovadia replied that traditional prayer texts should not be tampered with, and so this declaration should not be altered. He felt that one should recite this declaration with the hope that this daily pronouncement will eventually impact him to the point where he genuinely loves each and every Jew. Even if at the present moment there are people whom he does not love, he may recite the declaration because with time, the words will penetrate his heart and inspire him to overcome his hard feelings toward those whom he dislikes, to the point where this declaration will be entirely genuine and truthful. Incidentally, this question also arises with regard to the declaration customarily made before one goes to sleep, announcing that he forgives anyone who had wronged him in any way. Sometimes, a person is still angry with somebody over something he did or said, and is as yet incapable or unwilling to forgive. Hacham Bension Abba Shaul (Jerusalem, 1924-1998) ruled that in such a case, a person should not recite the nighttime forgiveness proclamation, as this would be dishonest. (Another example is the passage in the Selihot prayers when we ask Hashem to store our tears – "Sima Dim'ati Be'nodecha," even though most people do not shed tears while reciting Selihot. Hacham Ovadia writes that it is acceptable to recite this text during Selihot because it could refer to the tears that will be shed on Yom Kippur, as the vast majority of people who pray sincerely cry at some point during the Yom Kippur service.) It is worth noting in this context the fascinating interpretation of the verse "Ve'ahabta Le're'acha Kamocha" given by Rav Haim Palachi (Turkey, 1788-1868). He explained this command based on a story that happened in his time, when three businessmen moved from his city, Izmir, to Eretz Yisrael. All three were the leading figures in the industries in which they worked, and so when they left, the smaller businessmen assumed that they now had an opportunity to grow their enterprises. After all, as these three men had the largest businesses, their customers would now be looking elsewhere for their merchandise. Rav Haim Palachi warned them, however, not be so confident. Sometimes, he said, an industry leader brings blessing to the entire industry, which affects even the smaller businesses. Although it might seem that the largest proprietor is limiting the profits of the smaller vendors, this is not necessarily the case, as he could be the conduit through which Hashem sends His blessing to the entire industry. Sure enough, all three industries declined after these businessmen left. Whereas the smaller businesses assumed that they would prosper, the exact opposite occurred. Rav Haim Palachi explained the command of "Ve'ahabta Le're'acha Kamocha" on this basis. It means that we must love our fellow who is "Kamocha" – like us, involved in the same line of work or in the same industry. We must love even our competitors – because they're not actually our competitors. Hashem is capable of providing everyone with sufficient sustenance, and, moreover, the person who appears to be our competitor might actually be the one bringing the blessing down to our industry. Thus, the command to love our fellow, which we recite each morning, refers to all people, even those whom we might feel justified in resenting, because we must believe that Hashem has enough goodness to bestow upon us all, and a competitor's success has no harmful effects on us whatsoever.

The Gemara in Masechet Berachot (3a) teaches that the night is divided into three periods, and at the points when one period leads to the other, Hashem "roars like a lion," bemoaning the fact that our sins compelled him to destroy the Bet Ha'mikdash. The Bet Yosef brings from earlier sources that it is proper to join Hashem at those moments and lament the destruction of the Bet Ha'mikdash. The Kabbalists, however, determined that this should be done at the point of Hasot, halachic midnight. This is the time best suited to mourn the destruction of the Bet Ha'mikdash, the Jewish People's dispersion, and the death of the righteous Sadikim. The Kabbalists taught that it is especially important not to sleep at the moment of Hasot, as this brings upon the person a certain level of impurity. For many generations, the practice of Tikkun Hasot – reciting a special prayer mourning the destruction of the Bet Ha'mikdash at Hasot – was observed by the Sadikim. There are accounts of how the synagogue in Halab (Aleppo, Syria) would be filled at Hasot by men reciting Tikkun Hasot and then remaining to learn Torah. Tikkun Hasot is normally recited in a manner reflecting mourning – on the floor, without shoes, wearing sackcloth, with ashes on one's head, and crying loudly. Hacham Baruch Ben-Haim shared with us his memories of his father reciting Tikkun Hasot while sitting on the floor. People in our community remember seeing Hacham Shaul Kassin crying on the floor while reciting Tikkun Hasot. I had the opportunity to join the special Thursday night Tikkun Hasot service led by Rav Benayahu Shmueli in Jerusalem, near the Temple Mount, in close proximity to the site of the Kodesh Ha'kodashim (the inner sanctum of the Bet Ha'mikdash). For two hours, the small group of Rabbis sit on the floor, weep, and sing, beseeching Hashem to rebuild the Bet Ha'mikdash. Although Tikkun Hasot is not required as a strict Halachic obligation, Hacham Ovadia Yosef writes that one who is in any event awake shortly before Hasot should certainly remain awake a bit longer in order to recite Tikkun Hasot. It should be noted the during the winter months, Hasot is around 11:30-11:45pm, which is not very late for many people, and so it is certainly worthwhile for those who are awake at that time to recite this special prayer. Halachic Hasot is defined as the midway point between sunset and sunrise. Some claimed that Hacham Ovadia Yosef permitted during Elul reciting Selihot – which may not be recited prior to Hasot – after the time of Hasot in Jerusalem, wherever one is located. This would mean that in New York, for example, it would be permissible to recite Selihot already in the late afternoon hours. However, Rav Yisrael Bitan writes that these reports are unreliable. Nevertheless, with regard to Tikkun Hasot, Rav Bitan cites Hacham David Yosef as ruling in Halacha Berura that there is room to allow reciting Tikkun Hasot shortly before midnight in areas west of Eretz Yisrael. There is a view among the Poskim that permits reciting Tikkun Hasot even before Hasot, and so although we do not follow this opinion, we can combine this lenient ruling with the possibility that the time of Hasot depends on the moment of Hasot in Jerusalem. Since in any event Tikkun Hasot is not required as a strict Halachic obligation, there is room to rely on these two lenient positions to permit reciting Tikkun Hasot even before halachic midnight, if it is after Hasot in Jerusalem.