Podcasts about eretz yisrael

Chanukah is central to our Jewish Calendar and way of life, but there are many unanswered questions: Why celebrate defeat? What was the real role of Kohanim during the Second Temple? Why was this Yomtov chosen to reflect the ultimate ideal ? Tracing the story from Alexander the Great and Shimon HaTzaddik through the corruption of the Second Temple and the rise of Hellenism, the podcast redefines the central idea of Chanukah - the only festival established by the Sages post-prophecy Connecting the ancient clash of civilizations to the battles which echo down through Russia, America and Eretz Yisrael; It defines Who is a Jew.   Timestamps [0:00:00] Introduction to Greek Exile and Historical Context [0:01:07] Podcast Dedication and Welcome [0:02:05] Setting Up the Hanukkah Discussion [0:04:13] Questioning the Purpose of Hanukkah Celebration [0:14:44] Historical Prequel: Alexander the Great and Shimon HaTzadik [0:22:49] Corruption of the Priesthood [0:26:38] Empire Dynamics After Alexander [0:31:05] Jewish Attraction to Greek Culture [0:40:41] The Spiritual Victory of Hanukkah [0:49:26] Comparing Purim and Hanukkah [0:50:44] Conclusion and Podcast Wrap-up

As we know, shidduchim are from Hashem. Even what appear to be mistakes are all part of the Master Plan. Someone told me that their friend, who is six foot two, became engaged to a girl who is four feet eleven. When the question of her height came up, the initial response was, "almost five feet." Somehow, on the other side, this was heard as five foot three. And based on that, they said yes. Clearly, this was Hashem setting things up so that the meeting would take place and the proper match could come to be. It reminds us that even when details seem unclear or inaccurate, Hashem is orchestrating the outcome. It is important to remember that even when things don't work out, even when the process feels slow, confusing, or painful, it is also from Hashem—and it is for our benefit. A man told me that just before Shavuot, a boy was suggested for his daughter. However, she was scheduled to be out of town until after Shavuot. Then the boy went away. After that, she was leaving for Eretz Yisrael for the summer. The other side initially sounded willing to wait. But when the girl returned in September, they discovered that the boy had already begun dating someone else. A few weeks later, they found out that he was getting engaged to a family friend. The girl's mother was crushed. She felt sure that this boy was perfect for her daughter, and it didn't seem that there were any other options. The father asked their rav to speak to his wife and give her chizuk. The rav told her that in Shamayim, not only is each person's match decided, but there are also several suggestions that a person must hear along the way. Before meeting the right one, a person often has to pass by others who are not meant to be. This process itself brings a person closer to their true zivug. The woman felt comforted and they moved forward. Baruch Hashem, a few months later, another boy was suggested, and this time the shidduch moved quickly to an engagement. The mother later said, "Now that I see the boy she actually got engaged to compared to the previous one, it's so clear that this match is far more compatible for her." We don't know what's truly good for us. Only Hashem does. And therefore, the only logical response is to accept His decisions with trust and happiness. Rabbi Reuven Elbaz shared a powerful story about a young man who had been offered an outstanding shidduch. The girl had wonderful qualities and came from an aristocratic family. After three meetings, however, the girl ended it. The young man was deeply hurt, and because his middot were not refined, he decided to take revenge. He approached a friend he didn't like and suggested this girl to him. The friend took it seriously, looked into her, and reported back that he was interested. The young man then told him that he arranged a meeting for the next night at seven o'clock and gave him the girl's address—without ever asking the girl or her family. The next night, the friend knocked on the door asking for the girl, and the father had no idea what he was talking about. The young man was mortified. The father, realizing something wasn't right, asked who had sent him. When the boy mentioned the young man's name, the father understood immediately what had happened. Rather than sending him away, the father invited the boy to sit for a few minutes to ease his embarrassment. In the course of that short conversation, the father was extremely impressed with him. After looking into him properly, he decided that this young man was suitable for his daughter. Baruch Hashem, they eventually got married. There are no mistakes. Everything is biyad Hashem. And everything He does is for our very best.

The Rebbe firmly forbids traveling on a Jewish-owned ship that operates on Shabbos, calling it public desecration. He rejects claims of financial benefit for Eretz Yisrael, stressing that true blessing and healing come only through full Shabbos observance. https://www.torahrecordings.com/rebbe/igroskodesh/016/003/5898

Regarding duchening, especially on Yom Kippur, the Rebbe advises verifying the practice with Chabad kohanim in Eretz Yisrael, relying on inherited tradition—since lived custom outweighs written rulings in such matters. https://www.torahrecordings.com/rebbe/igroskodesh/016/003/5895

In this powerful and eye-opening episode, we sit down with Rabbi Elchanan Shoff (Los Angeles, USA) and Rabbi Michal Weichbrod (Yehuda, Israel) for a rare, honest, and passionate conversation about one of the most charged topics in the Jewish world today: Do Jews belong in America—or is it time to move to Eretz Yisrael? Together, they dive into:

In this shiur, delivered in Ba'er Miriam, Rav Burg explains why it is specifically Rachel who is buried on the side of the road and why her tears return us to Eretz Yisrael and the ultimate redemption.

Aliyah isn't just a flight and a moving truck.It's a total reset of how you think about parnassah, gashmiyus, bitachon, and what “quality of life” actually means.In this episode, I sit down with Eli Freedman, founder of Cork & Cellar Wine Club, to talk about what it really takes to move to Israel and stay – spiritually, emotionally, and financially.Eli shares how he:Went from Boston → Wall Street → Montreal → Beit ShemeshHad zero interest in Aliyah… until COVID, a grandchild in Israel, and a breaking point in CanadaSold his house and business with no Plan B so he couldn't run backWent through the “Eretz Yisrael car wash” – a painful but powerful reset of his gashmiyus and bitachonRebuilt his career from scratch, launching Cork & Cellar, a boutique Israeli wine club for U.S. customersFound a real rav and kehillah after years of feeling disconnectedBuilt a serious morning learning seder and finished Shas multiple times while running a businessWe also talk about:Why you must come with a realistic parnassah plan – and still expect it to breakThe mindset shift from “keeping up with the Joneses” to “being happy with less but living with more”How living in Eretz Yisrael forces you to actually use your emunah and bitachon, not just talk about themThe balance between enjoying good wine and not turning gashmiyus into your ikarAbout our guest:Eli Freedman is the founder of Cork & Cellar Wine Club, connecting small Israeli wineries with wine lovers in the U.S., and helping boutique winemakers who would never make it to American shelves. He lives in Beit Shemesh with his family.If this episode gave you chizuk or clarity about Aliyah and mindset,please follow Shtark Tank, leave a rating, and share it with a friend who's thinking about moving to Israel.

The story of Yaakov Avinu leaving Eretz Yisrael shows that exile is not only about escape or punishment, but about a deeper Divine mission. Just as Yaakov entered a place of darkness and transformed it into the birthplace of Klal Yisrael, so too our Galus has a purpose: to elevate the sparks of holiness in the world and bring light into darkness through Torah and mitzvos. Hashem sends us angels to protect us, guide us, and give us honor so we can live proudly as Jews even in exile. Our task is not just to survive Galus, but to transform it, until we return home to Eretz Yisrael with dignity and glory.לקו״ש כה-ב

Shiur given by Rabbi Bezalel Rudinsky on Halacha Chanuka. Shiur recorded in Yeshivas Ohr Reuven, Monsey, NY.

At the beginning of Parashat Chayei Sarah, the Torah goes into great detail regarding Avraham Avinu's purchase of the Me'arat HaMachpelah. The Ramban writes that this story is told at length because it represents one of the greatest tests of Avraham's life. Chazal tell us that when Moshe Rabbeinu questioned Hashem about making the work harder for Benei Yisrael in Miẓrayim, Hashem replied that He missed Avraham and gave an example of Avraham's steadfast emunah. Hashem had promised Avraham the entire land of Eretz Yisrael, yet when he needed a place to bury Sarah Imeinu, he could not find one until he was forced to pay an exorbitant sum — and still, he did not question Hashem. The Mefarshim are bothered, because from the pesukim it seems Avraham easily found a burial site, and the Benei Chet offered it to him free of charge. The Alshich HaKadosh explains that Avraham requested an "Achuzat Kever", a permanent burial place — one in which Sarah would rest until Tichiat HaMetim. However, the Benei Chet were only willing to offer a temporary plot; they did not want Avraham to hold a permanent stake in the land. Avraham then asked to speak directly with Efron Hachiti, offering to purchase the entire property where the Me'arah stood. Efron hinted that it would cost an enormous amount, and Avraham paid it in full, without the slightest complaint or question of Hashem's promise. Think about what Avraham was experiencing at that moment. He had just passed what may have been the greatest test in history — the Akeidat Yitzchak — and upon returning, he learned that his beloved Sarah had suddenly passed away. Wanting only to perform the mitzvah of k'vurah as quickly as possible, he found himself dealing with the most difficult, dishonest people imaginable. He was denied a place to bury his wife in a land that the Creator Himself had promised him as an eternal inheritance. When a person suffers loss and grief, it is natural to be emotionally fragile; to then face new frustration can easily cause one to lose patience or become angry. Yet Avraham Avinu maintained the same calm, pleasant demeanor throughout. He treated the Benei Chet and Efron with the utmost respect and paid an outrageous price — all while knowing that Hashem had already granted him this very land as a gift. This unwavering composure and acceptance were what impressed Hashem so deeply. Hashem was showing Moshe Rabbeinu the greatness of Avraham: that no matter how far Hashem pushed him, he never lost himself; he never let the test diminish his emunah. Whenever a person faces a situation in which he could easily lose control or complain, he must remember: Hashem put him there. Hashem is watching to see if he will rise above it. Avraham accepted everything that came his way with joy, knowing it was the Ratzon Hashem — the will of HaKadosh Baruch Hu. That was what Hashem "bragged" about to Moshe Rabbeinu. A man told me about his daughter who lives in Lakewood. Her brother-in-law asked to borrow her car for a night. She gladly agreed, but he unfortunately totaled it. Just a few days later, her brother asked if he could borrow her other car for the night. After what had just happened, she easily could have refused, saying she needed a break from lending her car. But Hashem was testing the depth of her middat hachesed. She smiled and handed him the keys. That night, he too got into an accident and caused major damage to the second car. She could have become upset, blaming them for carelessness — yet she accepted everything from Hashem with understanding and calmness. A few days later, their name was drawn in a local yeshivah raffle, and they won a brand-new Toyota Sienna worth $40,000. If a person worries about damage to his car, he must remember that Hashem can give him ten cars if He wishes. Our concern should not be about possessions — but about our character, our response to challenges, and how we accept Hashem's will. The harder the test, the greater the potential for growth.

Shiur given by Rabbi Bezalel Rudinsky on Halacha Chanuka. Shiur recorded in Yeshivas Ohr Reuven, Monsey, NY.

This episode discusses an apparent contradiction between two Rashis: In Bereishis 13:7 , he says that Lot had no right to take land in Eretz Yisrael because it wasn't yet given to Avraham. But in Bereishis 23:4, he says that Avraham threatened to rightfully take land in Eretz Yisrael if they didn't sell him a burial spot for Sarah.

This Shiur is dedicated to the Refuah Sheleima of Libby Sara Bat Yehudit SuritThe full video and audio can be found at https://torahanytime.com/lectures/406856We hope you enjoy this shiur. If you would like to sponsor or dedicate any of our shiurim or help with the running costs please do not hesitate to get in contact with us at office@rabbiroodyn.com or WhatsApp +447791221449 May Hashem heal the wounded, free the captives and lead our soldiers to a swift and painless victory. #jew #jewish #torah #torahfortoughtimes #rabbiroodyn #bringthemhome #rabbi #torahanytime #Judaism #Israel #shiur #responsetotragictimes #jewishunderstanding

The Rebbe explains that the custom to use Calabrian esrogim follows rulings of great poskim who forbid grafted esrogim. Helping Eretz Yisrael comes not by using questionable esrogim but by strengthening Torah and mitzvos—true holiness that brings the final redemption. https://www.torahrecordings.com/rebbe/igroskodesh/016/002/5840

Chevron — the first part of Eretz Yisrael ever purchased — was bought publicly by Avraham Avinu, establishing the Jewish people's eternal connection to the Land. Among the forty-eight Levi'im cities, Chevron was unique in that it combined eternal and personal ownership, symbolizing the deepest form of belonging. As one of the Arei Miklat, it served as a refuge for those seeking spiritual repair, embodying the mission of Shevet Levi — whose name, from “yilaveh” (“to connect”), reflects their role in uniting Jews with Hashem and with one another. In the Beis HaMikdash, the Levi'im guided and represented all of Klal Yisrael, fostering unity. Chevron, home to the Avos and Imahos, thus stands as an everlasting symbol of connection — between Hashem, His people, and one another — reminding every Jew that within us lies the same power to connect, to heal, and to unite.לקו״ש כה-א

Welcome to daily Bitachon as we continue in our trek through Shaar HaBechinah finding God in creation in the Chovot HaLevavot . And as the Chovot HaLevavot tells us, although God's goodness is all encompassing as it says Tov Hashem la'kol , yet most people are blind. The first reason for the blindness is I only see what I don't have, don't appreciate what I do have. The second reason is what we call hergel . It becomes habit and therefore it's mundane.Now Rav Wolbe writes that this concept of habit is extremely important. First of all, it's a gift. We'll call it the gift of automaticity. It's vital for life. You drive a car, if you remember when you first started driving, you're all tight to the wheel and turn it like they taught you in your training and driver's trainer to do it properly. A person, lo aleinu , that has a stroke, they have to teach him how to brush his teeth again. Life will become difficult if everything is heavy. God made it that things become automatic. And we need that for our religion as well. We say, ve'hargileinu be'Toratecha , get me habituated into doing your mitzvot . It's important. But it has a downside, because we stop thinking and we stop appreciating, and habit becomes nature.And as the Chazon Ish once said, the only difference between miracle and nature is nature is a miracle that keeps repeating itself. And the famous example is given that the generation of the desert, they had bread coming from heaven. Those that were born in the desert, that's all they saw. Bread comes from the heaven. They made a bracha , המוציא לחם מן השמים. God that gives us bread from the heavens. When they came into Eretz Yisrael , it was like a shock. I mean you put a seed in the ground, and the ground gives you food? How can the ground, this dirty, muddy ground produce food? Like, what's going on over here? And if we came outside of our doorstep one morning and there was a pile of bread that came from the heaven, we would be in shock like, what's going on over here? Bread from heaven? What's the point over here? Whatever you're used to becomes normal and it's accepted and it's taken for granted. You don't even notice anything. You walk down the street, trees are growing out of the ground. What in the world? How do trees come out of the ground? It's a hard wood and it's coming out of this soft mud. What is going on over here? But we're used to it.And the Chovot HaLevavot brings down one of his favorite, famous mashals of contrasting a child that was raised in a home versus someone that was a captive and redeemed in his 20s. A child that's raised at home, or for that matter, he actually says a child that was picked up from the side of the street and raised by parents, it's the same parents that raise you. And this child was, everything was done for them: fed, clothing, housing, schooling, hobbies, whatever you want. On the other hand, we have a man that was taken captive as age 20 and the Israeli defense force comes in and saves this person. And of course he's indebted to him for life, and he should be. But at the end of the day, without the parents, there'd be no child at all. Of course, these soldiers are our heroes. But the reason why the person that's saved later in his life is much more appreciative is because it came when his mind was developed and he wasn't habituated and conditioned into the goodness. And that's the reason that we are not able to see God, because we're conditioned into his goodness from a young age and everything therefore is accepted and given. And that's why we need to work hard to overcome this challenge.We use the term hergel , as we said, ve'hargileinu be'Toratecha . The root of the word hergel , which is habit, is regel , your feet. Your feet, as we said, walk, it's automatic. Have you anyone ever experienced you move to a new place and you're walking and suddenly you just walk back to your old house, you're not even thinking. Your feet walk without you even thinking. David HaMelech says in Tehillim 119:59, חשבתי דרכי ואשיבה רגלי אל עדתיך. Even though my might be thinking of doing other things, my feet naturally take me to the Beis Midrash . So that's the, you're not even present. Your feet walk and you're not even there. That's what can happen in our life. We just walk through and we don't even see and appreciate the most basic fundamental gifts that God gives us because we're just on automatic pilot, on our automatic feet. And that's part of our job.

Din & Daf: Conceptual Analysis of Halakha Through Case Study with Dr. Elana Stein HainZevachim 60b discusses whether the original sanctification of Jerusalem still obtains without a Mikdash (temple). This parallels another debate among the rabbis as to whether the entire land of Israel is still considered sanctified even after two exiles. These discussions reveal what the source of the kedusha (sanctity) of Jerusalem and the land of Israel are - an important theological question!Zevachim 60bDr. Elana Stein Hain – dinanddaf@hadran.org.ilFor more Din and Daf: https://hadran.org.il/channel/din-daf/

The Rebbe firmly stresses the duty of Chabad rabbis in Eretz Yisrael to found and support true Chabad schools. Without dedicated leadership, institutions lack vitality. He rebukes passive attitudes, urging concrete action—“One deed is better than a thousand sighs.” https://www.torahrecordings.com/rebbe/igroskodesh/016/001/5812

By Rabbi Josh WanderThere is a painful and uncomfortable reality that we rarely speak about publicly:Nearly one million Israelis have left Eretz Yisrael to live in the Diaspora.Not because of pogroms.Not because of famine.Not because they were expelled.They chose to leave.They walked away from the one thing that generations before us would have given their lives for: the privilege of living in the Land of Israel.And this can only happen in a vacuum — a vacuum of education, a vacuum of emunah, and a vacuum of understanding the true value of Eretz Yisrael. When someone does not know what something is worth, it becomes very easy to trade away.Creatures of Comfort, Prisoners of ExileMany of these Israelis are “successful” abroad. They live in modern suburbs, earn comfortable salaries, eat in kosher restaurants, and send their children to schools with Hebrew signs on the walls.Some are even “religious.”But spiritually, they have moved from Geula (redemption) to Galut (exile).From light to darkness.From open skies to a tunnel.Choosing exile over Israel is like voluntarily crawling into the spiritual equivalent of a Hamas tunnel — darkness, disorientation, disconnection.It is a self-imposed spiritual prison.They convince themselves that their “spirituality is more uplifting” in New York, Miami, or Los Angeles.What a perversion.How twisted our values have become that we equate kosher supermarkets, valet parking, and kiddush clubs with spirituality.Do We Know Better Than Hashem?Let's ask the only question that matters:If Avraham Avinu and Sara Imeinu were told by Hashem to leave Charan and move to Canaan, would they respond:“Actually, Hashem, our ruchniyut is better here. The housing market is cheaper and the shuls are more comfortable”?Absurd.Yet today, many Jews speak this way.Not explicitly — but this is the core of their argument:“I know Hashem said Eretz Yisrael is our home,but I know better what's best for me and my family.”Chutzpah.Ignorance.Hashem gave us 613 mitzvot. Nearly one-third can only be performed in the Land. How can a thinking, believing Jew read the Torah and still say:“It's better for my neshamah to stay in exile.”The Intellectual Justifications and the Halachic AcrobaticsOf course, excuses always need footnotes.So we hear:* “The Satmar Shitta says the Three Oaths forbid returning before Moshiach.”* “Rav Moshe Feinstein wrote that aliyah isn't obligatory today.”* “Tosafot says due to danger one may stay in exile.”All true — in context.Yet deeply misunderstood and conveniently misused.Even Satmar Chassidim weep over Eretz Yisrael.Even Rav Moshe Feinstein praised the holiness of the Land.None of them said:“Exile is a spiritually superior environment. Stay there for comfort.”For thousands of years, our rabbis begged, prayed, and sacrificed to reach this Land. They endured malaria-infested swamps, starvation, and Ottoman decrees.Not for comfort.For covenant.They understood what we have forgotten:Comfort is not the goal of Judaism. Destiny is.The Real Price: Their ChildrenLet us speak plainly.For the “religious diaspora Jew,” the loss is spiritual blindness.But for the vast majority who leave?It is nothing less than a demographic suicide mission.In Israel:* Intermarriage rate: ~4%In the United States:* Intermarriage rate: 70–90%That means that in America, one generation later,your grandchildren may not be Jewish.Nobody “plans” for assimilation, yet it swallows entire family trees.Leaving Eretz Yisrael puts your children into the currents of history — currents that have erased millions of Jews before them.No Israeli parent moving abroad ever says:“I'm choosing to end my family's Jewish story.”But statistically, that is exactly what they are doing.Kosher-Style Judaism Is Not JudaismThose who leave often say:“We will stay religious abroad. Judaism is not tied to geography.”False.Judaism is born in a place.Rooted in a place.Fulfilled in a place.Eretz Yisrael is not a backdrop.It is a commandment.לא בשמיים היא — It is not in the heavens.It's right here. In the Torah. In every parsha.From Lech Lecha to Ki Tavo.You don't need a PhD to understand the Torah's geography.Only a willingness to listen.The Darkness of Egypt — ReplayedThe Midrash teaches that 80% of Jews never left Egypt.They chose to stay — and they died during the plague of darkness.They disappeared from Jewish destiny.Today, the parallel is clear.We are living in spiritual darkness.Exile is the darkness.Israel is the light.Every Jew today is being asked:Will you join the redemption — or remain behind?Conclusion: The Door Is Still OpenThe tragedy of the yordim is not only that they leave.It's that they don't know what they're leaving.The greatest generation in Jewish history — ours — is living with the opportunity that our ancestors would have given their lives to taste for one hour.The door to redemption is open.The gates of Eretz Yisrael are open.The only question is:Will we walk through them?Or will we choose to remain in the darkness of a self-imposed exile? This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit geulamovement.substack.com/subscribe

A man who owns a store in the lobby of a hotel once approached a Gadol in Eretz Yisrael with a question. His store wasn't doing so well, and he wondered if perhaps opening a second store in a different location would bring more blessing. The rabbi told him, "You already opened a pipeline for Hashem to send you berachah. Do you think you need another one?" Then he added a mysterious line: "The Melech Malcheh HaMelachim can send a melech at any moment." The man left confused. The King of Kings can send a king? What does that even mean? But a few weeks later, the meaning became crystal clear. The king of Morocco came to town—and stayed in the very hotel where this man had his store. At one point during his visit, the king walked into the store with his entire entourage and bought two million dollars' worth of merchandise. The man developed a relationship with the king, and they continued doing business afterward as well. In an instant, his financial situation transformed dramatically. We must do something to open a pipeline—but once we do, Hashem can send every penny He wants us to have through that single pipeline. We often become so wrapped up in our hishtadlut that it consumes our lives. We forget what truly matters—because we are too busy worrying about parnasah. A man who learned Torah full-time began dabbling in the stock market. Very quickly, it took over his life. He couldn't concentrate on his learning because he was constantly worried—would the stock go up? Would it go down? Should he sell? Should he buy? He started coming late to shiurim, leaving in the middle, checking his phone in between. Finally, he caught himself. He realized this wasn't living. He pulled out of the volatile investments and moved into something far safer, something that wouldn't take over his mind and heart. Yes, we must open a pipeline—but no, we must not be consumed by it. A powerful segulah for blessing is to know with full certainty that Hashem alone sends parnasah. People, products, markets—they are merely tools, not sources. A man from Israel came to New York to collect money to pay off heavy debts. He heard about a very generous wealthy man and did everything he could to secure a meeting with him. He traveled to one city, only to be told the man spends his summers in another. He chased him there, only to be told that the wealthy man gives his sedaka through a gabbai. He met the gabbai, but the assistance he received was much smaller than he hoped. He still wanted to speak to the wealthy man personally. He went to the shul where the man prayed—but that day he wasn't there. Someone told him he was attending a berit milah at another shul. The man was about to order a car service to rush over when suddenly he stopped himself. He said, "Why am I chasing this one person as if he is the only one who can help me? I've done more than enough hishtadlut with him. I don't want to go beyond what I'm supposed to." At that exact moment, someone pointed out a different wealthy man who happened to be in the same shul—someone this fundraiser knew very well from years earlier. He had no idea that this acquaintance had become wealthy. He approached him, explained his situation, and to his amazement, this man gave him far more than he ever expected—even more than he had hoped to receive from the wealthy man he had been pursuing endlessly. We never need any specific hishtadlut or any specific individual to help us. Hashem can send salvation through anyone, at any moment, through messengers we would never imagine. Our main hishtadlut is always with Him—and Him alone.

B"H udaism isn't just a religion, it's a relationship. A bond that ties us to Hashem and to the land He promised us. Connection is not just through faith, but through a deep, spiritual and physical link to Eretz Yisrael.

The Sefer Emunash Shalema quotes the Sefer Mitzvot Zemaniyot , who teaches that it is incumbent upon us to thank Hashem for everything He created for our benefit—and that this form of service is the most powerful of all the mitzvot. The Midrash on Mishlei says that even though Hashem has millions of malachim singing His praises, all He truly desires are the praises of His children. The Kedushat Levi writes that one of the intentions of David HaMelech in composing Tehillim with such magnificent praises of Hashem was his awareness that thanksgiving and praise have the power to nullify all harsh decrees and transform them into mercy and kindness. Recently, I attended a Pidyon HaBen for the eldest of twin boys. During the seudah, the grandfather of the newborns shared the remarkable story that led to this joyous occasion. He explained that his daughter and son-in-law had been childless for nearly six years, with little reason to hope. Doctors could not agree on what the problem was; there were conflicting diagnoses, and they found themselves at a painful standstill. Then, last year, while living in Eretz Yisrael, the couple was taken to a certain rabbi for a berachah . When they arrived, the rabbi advised them to become people who constantly thank Hashem for everything. He acknowledged how hard it was for them to be happy in their situation, yet he told them how wondrous it is to express gratitude even when it feels impossible. He urged them to spend time every single day thanking Hashem for all their blessings—and even to thank Him for not yet having children. He gave them a sefer on the subject of hakarat ha-tov , and said, "In the merit of your thanking Hashem, you should be blessed with children." At first, it was difficult for them to feel genuine appreciation in their circumstances. But they persevered, practicing gratitude each day until their hearts began to change. Soon they truly felt grateful for everything Hashem had given them. A few months later, the woman called her father in America, her voice bursting with excitement. "It's a miracle!" she exclaimed. "Baruch Hashem, we're expecting!" The family rejoiced, celebrating with tears of happiness. But only three days later, tragedy struck—the pregnancy was lost. The joy turned to heartbreak. Yet in the midst of their pain, the husband gently told his wife, "Maybe this is our test—to see if we'll still be thankful after disappointment. Let's rise to the challenge and keep thanking Hashem, even for this." They continued their daily words of thanks with renewed faith. A few months later, another miracle occurred: she was expecting again. This time, it was double joy—they were told it was twins. Nine months later, she gave birth naturally to two healthy boys, and the family celebrated two berit milot and a Pidyon HaBen . (The earlier miscarriage did not affect the pidyon , since it had occurred very early on.) Thanking Hashem is one of the greatest acts we can perform—especially when it's hard to do. Each of us has so much to appreciate. And when we cultivate hakarat ha-tov , we draw down mercy, kindness, and blessing upon ourselves and the entire world.

This shiur is sponsored as a Refuah Sheleima for Ruchel bas MiriamWe hope you enjoy this shiur. If you would like to sponsor or dedicate any of our shiurim or help with the running costs please do not hesitate to get in contact with us at office@rabbiroodyn.com or WhatsApp +447791221449May Hashem heal the wounded, free the captives and lead our soldiers to a swift and painless victory.#jew #jewish #torah #torahfortoughtimes #rabbiroodyn #bringthemhome #rabbi #torahanytime #Judaism #Israel #shiur #responsetotragictimes #jewishunderstanding

NOACHWhat With The Water?The Flood is a strange story; Let us consider two fundamental questions about the story.First: Why destroy civilization through water?! Why would Hashem choose to bury existence by means of rain? We're used to thinking of rain as a blessing, so why use a tool of blessing for curse?Second: why save Noach through an ark? Would it not have been simpler to transfer him to Eretz Yisrael, where- according to some opinions - the flood did not reach, or to lift him to the heavens for the duration of the flood?

This week we have a very special guest: Robert Malley, a veteran American diplomat and Middle East expert. From advising President Clinton at Camp David to serving as President Obama's top White House official for the Middle East and then as Biden's Special Envoy for Iran, Malley has spent decades at the heart of U.S. diplomacy. Today he joins Shadi Hamid and Damir Marusic to discuss his new book, Tomorrow Is Yesterday: Life, Death, and the Pursuit of Peace in Israel/Palestine.Malley begins the discussion with an arresting suggestion: that the war in Gaza has brought Palestinians and Israelis back to where they were before 1948 — before the twentieth century, even. Looking back at the Oslo Peace Process, Malley argues that liberal peacemaking was too dismissive of those who are motivated by history or faith. Yet it is precisely those attachments — Zionism's pull toward Eretz Yisrael, the Palestinian longing for the right of return — that define the conflict's soul. Any peace plan has to take these deep yearnings into account from the get-go.Shadi insists that resilience itself has become the Palestinians' act of resistance. Their struggle, refracted now through moral discourse and digital mediation, animates the conscience of a younger America. He predicts that one day this generation will alter U.S. policy in a way that may make peace truly possible — by putting significant pressure on Israel to make concessions it has rarely been willing to make. Malley wonders how one persuades a people that their yearning is wrong; Shadi replies that after genocide, there is no moral equivalency between the competing narratives. And Damir reminds everyone that peace without victory is only surrender.Given its timeliness — Israel and Hamas are currently deciding whether to adopt Trump's Gaza peace plan — we are making the episode free for all subscribers. The tail end of the episode has several golden moments: Robert discusses the details of Trump's peace plan; Shadi asks Robert why he thinks that October 7 was “Palestinian to the core”; Robert explains his support for the Abraham Accords; the real problem with the blockade and sanctions on Gaza; Shadi asks what Obama really believes about the conflict; “Obama is a speech that has been cut mid-sentence”; why Obama's presidency hurts Shadi more than Trump's; “Something fundamentally rotten about the foreign policy establishment despite their pretense to morality?”; some Bernie nostalgia; and more!Required Reading:* Robert Malley and Hussein Agha, Tomorrow Is Yesterday: Life, Death, and the Pursuit of Peace in Israel/Palestine (Amazon). * Elliott Abrams, “There Never Will Be a Palestinian State. So What's Next?” (Mosaic). * Damir, “Hamas' Bid for Revolutionary Legitimacy” (WoC). * Shadi, “A Genocide is Happening in Gaza. We Should Say So” (Washington Post). Full video below:Wisdom of Crowds is a platform challenging premises and understanding first principles on politics and culture. Join us! This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit wisdomofcrowds.live/subscribe

The beginning of Parashat Ha'azinu speaks about the kindnesses that Hashem did for Am Yisrael after they left Mitzrayim. He surrounded them with His Clouds of Glory in the desert. He then brought them into Eretz Yisrael and gave them the most delicious fruits to eat. Hashem took care of them physically in every way. But then the pasuk rebukes the people for not showing the proper gratitude. Instead of becoming more devoted to Hashem, they became worse. The best way to serve Hashem is with feelings of gratitude. We must feel gratitude even for the smallest blessings—how much more so for the countless blessings that Hashem gives us every single day. Even if a person received only a small gift, he is obligated to feel hakarat hatov. Rabbi Menashe Reizman told a story that was related by Rabbi Naftali Halberstam, which happened to him personally. In 1947, while he was learning in a yeshiva in Israel, there was a draft for the army. One day a military jeep pulled up and soldiers demanded their ID cards. Rabbi Naftali and two of his friends did not have any documents of exemption and were arrested. Eventually, they were brought to trial. When the names of the boys were called out before the judge, they announced, "Naftali Halberstam." The judge trembled, turned angrily toward the police, and shouted, "You brought this lunatic here? Send him and his friends away immediately!" Just like that, the boys received their release papers. Years later, Rabbi Naftali was walking down the street and suddenly recognized that judge. He reminded him of what he had done years before and asked his name so he could show proper hakarat hatov. The judge said, "You think you know about gratitude? I'll tell you what gratitude is." He then recalled a story about his father, whom we'll call Yehuda. Yehuda had moved to Israel but was not fond of the charedim. One day a great rebbe came to town and everyone went to get a blessing. Yehuda had no interest, but his friends persuaded him to come along. When it was his turn, the gabbai told him to write down a request and leave a small donation. Yehuda put down two small coins and said he had no requests. The rebbe blessed him, and he left. That year, the rebbe passed away. A few months later, Yehuda saw the rebbe in a dream. The rebbe said, "You showed me kindness by giving me two coins. I have come back to repay you by telling you that both your Rashi and Rabbeinu Tam tefillin are pasul." At first, Yehuda dismissed the dream, but his friends convinced him it couldn't hurt to check. He did, and found that indeed both pairs of tefillin were completely pasul. Yehuda later said, "Years have passed, but that dream saved me from being someone who never wore kosher tefillin." The judge concluded, "That was my father's story. When I heard your name in court, 'Halberstam,' I immediately remembered that rebbe, Rabbi Halberstam of Shinova. I trembled, and I released you at once, pretending you were a lunatic. It was part of the chain of gratitude from the rebbe, who I knew would want you released." If Hashem allowed a rabbi to appear in a dream to repay gratitude for two small coins, imagine how much hakarat hatov we owe Hashem for everything He gives us. Hashem showers us with infinite kindness, and thoughtful people recognize it. Rabbi Avigdor Miller was a master of hakarat hatov. He opened our eyes to see the endless chasadim that Hashem does for us. One of his famous examples was the peel of an apple. Once the peel is removed, the apple rots quickly. Hashem created the peel to keep the apple fresh longer than any man-made container. The apple is full of liquid, and to keep the juices from seeping out, Hashem designed the peel with a slight layer of oil. The peel also prevents rainwater from soaking into the fruit while it is still on the tree. The peel acts as a sign of readiness: its colors shift—red, green, yellow—to signal when the fruit is sweet and edible. Unlike people, whose outward garments often conceal what lies within, the peel truthfully reveals the fruit's state. Hashem even made the peel attractive and fragrant to make the apple more appealing. How does all that sweetness enter the fruit? Through the thin brown stem at the top. From mud and rain below and sunshine absorbed by the leaves, everything passes through that tiny channel into the fruit. No human could design such a delicate conduit. Yet Hashem uses it to bring forth nourishment and delight. Inside, the juice is distributed evenly, refreshing without spilling. The apple can be sliced neatly without mess. When one finishes eating, there is a "coupon" inside for countless more apples—the seeds. It's like a chocolate bar that comes with a voucher for another bar and another, endlessly. Each apple contains the potential for thousands more. Hashem arranged that the flesh around the seeds be tough and inedible, so they would be preserved. Each seed lies in its own perfectly designed chamber, ready to grow into a new tree. This is just part of the kindness contained in one apple. Hashem designed the entire world for our benefit. It is incumbent upon us to recognize this, and to serve Him happily with gratitude, showing that we are capable of being the people He created us to be. Shabbat Shalom.

Following Ulla’s ruling that conveying the blood without moving one’s feet is invalid, the Gemara explores whether such a situation can be rectified if the initial conveying was performed without foot movement. The first attempt to prove that it can be corrected is from the Mishna in Zevachim 32a, but this derivation is ultimately rejected. A definitive proof is then brought from a statement of Ulla in the name of Rabbi Yochanan, establishing that the flaw cannot be corrected. Rav Nachman raises two challenges to Ulla’s position based on rulings in the Mishna (Zevachim 32a and 25a). The first challenge is addressed, though not convincingly, while the second remains unresolved. A new interpretation is proposed regarding the debate between Rabbi Shimon and the Rabbis in our Mishna concerning the act of conveying. According to this view, when Rabbi Shimon rules that improper intention during conveying does not disqualify the sacrifice, he refers specifically to conveying without foot movement. However, this interpretation is mocked by the Rabbis in Eretz Yisrael. Initially, the Gemara explains their ridicule by suggesting that if Rabbi Shimon is correct, there would be no case in the sprinkling of the blood of a bird sin offering where improper intent could disqualify the offering, despite the known principle that intent during sprinkling can indeed disqualify. This explanation is rejected, and a more compelling reason is offered: Rabbi Shimon’s own words in the Mishna indicate that he was discussing conveying by foot. He explains that conveying may be unnecessary because the animal can be slaughtered adjacent to the altar. Only foot-based conveying is deemed unnecessary, since even when slaughtered nearby, the blood still needs to be transferred to the altar by passing by hand. The Gemara then discusses a case where a non-kohen conveys the blood to the altar, and a kohen returns it to its original location before conveying it properly. There is a dispute over whether this sequence validates the offering or disqualifies it. In a reverse scenario, where a kohen conveys the blood, and a non-kohen returns it and then conveys it again, there is disagreement about whether this case parallels the previous one. Rav Shimi bar Ashi links the two cases: the one who permits in the first case forbids in the second, and vice versa, depending on whether the initial or final action is considered decisive. Rava, however, does not connect the cases, asserting that both would disqualify the second scenario. Once the blood is distanced from the altar, it must be returned in a valid manner - specifically, by a kohen. Rav Yirmia quotes Rav Yirmia of Difti, who claims that the question of whether blood that was brought to the altar and then distanced must be returned is itself a dispute between Rabbi Eliezer and the Rabbis in our Mishna. This interpretation is based on Rava’s reading of the Mishna. Abaye challenges this view with a braita and ultimately rejects it, leading Rava to concede to Abaye’s position. The Mishna enumerates various cases in which the handling of blood by someone disqualified from performing Temple service invalidates the sacrifice. The first example is a non-kohen. What is the source for this? One possibility is a derivation from Vayikra 22:2–3, while another is a kal va’chomer from the case of a blemished kohen.

Following Ulla’s ruling that conveying the blood without moving one’s feet is invalid, the Gemara explores whether such a situation can be rectified if the initial conveying was performed without foot movement. The first attempt to prove that it can be corrected is from the Mishna in Zevachim 32a, but this derivation is ultimately rejected. A definitive proof is then brought from a statement of Ulla in the name of Rabbi Yochanan, establishing that the flaw cannot be corrected. Rav Nachman raises two challenges to Ulla’s position based on rulings in the Mishna (Zevachim 32a and 25a). The first challenge is addressed, though not convincingly, while the second remains unresolved. A new interpretation is proposed regarding the debate between Rabbi Shimon and the Rabbis in our Mishna concerning the act of conveying. According to this view, when Rabbi Shimon rules that improper intention during conveying does not disqualify the sacrifice, he refers specifically to conveying without foot movement. However, this interpretation is mocked by the Rabbis in Eretz Yisrael. Initially, the Gemara explains their ridicule by suggesting that if Rabbi Shimon is correct, there would be no case in the sprinkling of the blood of a bird sin offering where improper intent could disqualify the offering, despite the known principle that intent during sprinkling can indeed disqualify. This explanation is rejected, and a more compelling reason is offered: Rabbi Shimon’s own words in the Mishna indicate that he was discussing conveying by foot. He explains that conveying may be unnecessary because the animal can be slaughtered adjacent to the altar. Only foot-based conveying is deemed unnecessary, since even when slaughtered nearby, the blood still needs to be transferred to the altar by passing by hand. The Gemara then discusses a case where a non-kohen conveys the blood to the altar, and a kohen returns it to its original location before conveying it properly. There is a dispute over whether this sequence validates the offering or disqualifies it. In a reverse scenario, where a kohen conveys the blood, and a non-kohen returns it and then conveys it again, there is disagreement about whether this case parallels the previous one. Rav Shimi bar Ashi links the two cases: the one who permits in the first case forbids in the second, and vice versa, depending on whether the initial or final action is considered decisive. Rava, however, does not connect the cases, asserting that both would disqualify the second scenario. Once the blood is distanced from the altar, it must be returned in a valid manner - specifically, by a kohen. Rav Yirmia quotes Rav Yirmia of Difti, who claims that the question of whether blood that was brought to the altar and then distanced must be returned is itself a dispute between Rabbi Eliezer and the Rabbis in our Mishna. This interpretation is based on Rava’s reading of the Mishna. Abaye challenges this view with a braita and ultimately rejects it, leading Rava to concede to Abaye’s position. The Mishna enumerates various cases in which the handling of blood by someone disqualified from performing Temple service invalidates the sacrifice. The first example is a non-kohen. What is the source for this? One possibility is a derivation from Vayikra 22:2–3, while another is a kal va’chomer from the case of a blemished kohen.

In this episode we sit down with Rabbi Shnayor Burton to explore Rambam's view of Mashiach and Redemption. On the surface, the final chapters of Mishneh Torah read like a simple account of the messianic age, but a closer look opens far deeper questions: what truly changes in redemption, how maaseh bereshit and maaseh merkava should be studied, whether kingship can be redeemed from its past failures, and what halakha ultimately trains us toward. Hovering in the background is a parable of Rabbi Akiva—one that never fully discloses its nimshal, yet holds the key to humility and daat Hashem. Drawing on this, Rabbi Burton leads us to a convincing and surprising conclusion about how Rambam understands Mashiach: not as a miracle-worker, but as the leader who creates the conditions for humanity to live wisely under God's kingship.---*This episode is dedicated to the refua shelema of Sarah Miriam bat Tamar, Binyamin ben Zilpa, and our dear friend Yaakov ben Haya Sarah Malakh---• Bio: Rabbi Shnayor Burton is a Torah scholar, teacher, and author. He lectures regularly on Rambam, Chumash, and Jewish thought. He is Senior Editor at ArtScroll Mesorah Publications, where he works on major projects including Kisvei HaRambam. Rabbi Burton has authored several books, most recently Ha'Aretz Asher Areka, on the mitzvah of living in Eretz Yisrael. He also publishes essays and lectures on Substack and other platforms, including his ongoing work Exodus, Exile and Redemption: Decoding the Enigma of Judaism's Shifting Forms.---• Check out the Rabbi's blog here: https://shnayor.substack.com/---• Welcome to JUDAISM DEMYSTIFIED: A PODCAST FOR THE PERPLEXED | Co-hosted by Benjy & Benzi | Thank you to...Super Patron: Jordan Karmily, Platinum Patron: Craig Gordon, Rod Ilian, Gold Patrons: Dovidchai Abramchayev, Lazer Cohen, Travis Krueger, Vasili Volkoff, Vasya, Silver Patrons: Ellen Fleischer, Daniel M., Rabbi Pinny Rosenthal, Fred & Antonio, Jeffrey Wasserman, and Jacob Winston! Please SUBSCRIBE to this YouTube Channel and hit the BELL so you can get alerted whenever new clips get posted, thank you for your support!

Jews bring the korban Pesach on 14th of Nissan and begin eating the new grains of Eretz Yisrael on 16th, Malach Michael meets Yehoshua to support him in conquest of the heavily fortified city of Yericho

In 1263 the Ramban was forced to attend a public Disputation and defend the truths of the Talmud against attacks by the Dominicans, who were led by an apostate Jew.   The Ramban would be exiled from Spain as a result and settle in Eretz Yisrael where he described with both pride and pain of the state of the Jewish community.  Using his medical knowledge, the Ramban also authored a central halachic work on healing and consulting doctors for refuah.   Chapters 00:00 The Downfall of Edom and the Church's Influence 02:53 The Ramban's Controversial Letters and Kabbalistic Ideas 06:08 The Disputation of Barcelona: A Turning Point 08:44 The Aftermath of the Disputation and Censorship 11:57 The Ramban's Journey to Eretz Yisrael 14:41 Rebuilding Jerusalem: The Ramban's Legacy 18:03 The Ramban's Medical Insights and Philosophy 21:02 The Ramban's Introduction to the Torah 24:03 The Essence of the Torah and Its Connection to Hashem

In this shiur, the inaugural shiur of the year in Ba'er Miriam, Rav Burg explains the inner meaning of the connection between Bikkurim and entering into Eretz Yisrael.

End of 3 days and the miraculous events of area between poles of Aron containing all the people and the Jordan waters cease allowing people to cross into Eretz Yisrael proper (but Kohanim remain on the east side in the riverbank)

This series is sponsored by Mira and Daniel Stokar.In this episode of the 18Forty Podcast, we speak with Rachel Tova Ebner, translator of a new volume of the teachings of Rav Kook, about what the spirituality of Rav Kook adds to our Jewish practice and to our understanding of ourselves.As we approach Rav Kook's yahrzeit (3 Elul), we're directing our attention to the spiritual dimension of Yiddishkeit outlined in his works. In this episode we discuss:What does Rav Kook teach us about our yearning for God?What is the role of feelings in our inner work? What does it mean for us to change as the Torah stays the same? Tune in to hear a conversation about the paradox inherent in trying to “change the past” via teshuva. Interview begins at 14:57.Rachel Tova Ebner grew up in Manhattan and made Aliyah to Jerusalem with her family in 1982. She is linguist and lyricist, a teacher and translator, with a Master's degree in Hebrew from the Bernhard Revel Graduate School of Yeshiva University. Her most recent professional endeavor was to participate in the translation of the new Koren Tanach. She has three children and eleven grandchildren.Chapters (Produced by Sofer.AI):Teshuvah 0:14Re‑examining Our Bullseye: The Conceptzia Idea 3:38Lakewood Yeshiva's Future and Community Burnout 6:50Generational Mission Shifts and Klal Yisrael 8:37Introducing Rav Kook's Torah of Tomorrow 11:52Translator Rachel Tova Ebner on Her Father's Influence 15:00Early Memories of Learning with Rabbi Bernstein 16:15Limits on Naming and Speaking About God 21:32The Classic Child's Question: Is God in the Toilet? 22:46Ikveta d'Mishicha: The Era of Messianic Footsteps 25:18Rav Kook's Call for New Spiritual Consciousness 26:18Direct Encounter with God—Beyond Rabbis and Texts 28:01Rav Kook's Historical Context and Practical Inner Work 43:28Compassion and Inner Work with the Soul 45:36Rav Kook on Teshuva and Cosmic Will 47:30Personal Metaforms: Smoking as Spiritual Symbol 50:32Rav Kook's Vision for Secular Israelis 52:32Calling Artists of the Sacred in Modern Times 55:00The Summons to Holy Consciousness Excerpt 57:01Choosing a Rav Kook Translation for Study 62:23Evolution as Cosmic Optimism in Rav Kook 64:13Finding a Spiritual Path Beyond Halacha 67:08Critique of Galut and Return to Eretz Yisrael 68:17Personal Sleep Habits: A Goyish Schedule 70:06Rav Kook's Vision: Renewing the Old, Sanctifying the New 73:27Intuition and Faith in Personal Spiritual Direction 75:09Despair as Catalyst for Renewal in Orot Hateshuva 76:56Closing Remarks and Sponsor Acknowledgments 80:49Traditional Closing Prayer and Song 81:50References:18Forty Podcast: “Rav Judah Mischel: A Change in Progress”The Torah of Tomorrow: OneSong by Rachel Tova EbnerRenewing the Old, Sanctifying the New: The Unique Vision of Rav Kook by Marc B. Shapiro18Forty Podcast: “Marc B. Shapiro: Where Does Orthodox Judaism Come From?”Become a supporter of this podcast: https://www.spreaker.com/podcast/18forty-podcast--4344730/support.

Hashem doesn't just hear every word we say — He knows every thought that passes through our minds. Last Friday, I was shopping for Shabbat and noticed that the prices were unusually high. I picked up an item and began debating whether or not to put it back. Just then, a man came over to me and asked, "Is it true that anything we spend for Shabbat doesn't come out of the yearly income Hashem allots for us?" I replied, "Absolutely. It's an explicit Gemara." As soon as I answered, I realized Hashem had sent this man to remind me of that truth. I smiled, thanked Hashem for the immediate correction, and bought the item I had been second-guessing. Hashem is intimately involved in our lives — not just every day, but every second. Just over a month ago, a mother was looking to take her children on outings to keep them entertained before camp started. She tried two different places, but both were completely booked. The children were disappointed, and the mother, trying to soften the letdown, took them for ice cream instead. It was an extremely hot day. As they left the ice cream shop, the children ran ahead and mistakenly opened the door of a car that looked like their own. To their shock, there was a four-month-old baby alone in the back seat. The baby had been forgotten. They ran into various stores searching for the baby's mother. When she saw them holding her child, she burst into tears. "I always double-check!" she cried. "I just forgot this time…" On a hot summer day, R"l, it only takes 10–15 minutes for a tragedy to occur in a car. At that moment, it became clear to the mother and children why their plans had been canceled earlier. Hashem had rerouted them, put the idea of ice cream in their minds, and guided them to open the wrong car door — just in time to save that baby's life. Another remarkable story was shared by Rabbi David Ozeri. Last Thursday night, he received a call from a panicked father — a Rav in Eretz Yisrael. His 17-year-old daughter had landed in Newark on a stopover from Israel, and her connecting flight had been canceled due to weather. She didn't speak English, she was alone in a foreign airport, and it was already 11:00 p.m. Rabbi Ozeri immediately contacted a baal chessed in his community, who answered the phone right away. "Of course she's welcome to stay with us," the man said. "I'll even send an Uber for her." But the father was too nervous to place his daughter in an Uber alone at night. Rabbi Ozeri then thought of a woman in Brooklyn who drove children to school each morning. She was divorced and may have needed some extra income. He called her and asked if she would be willing to drive from Brooklyn to Newark to pick up the girl, bring her all the way to Deal, New Jersey, and then return home. The woman answered immediately, "It would be my pleasure to do the chessed," and added that she didn't want to be paid. But Rabbi Ozeri went to the host's home and gave him an envelope with $450, asking him to give it to the driver when she dropped off the girl. The next morning, the woman texted Rabbi Ozeri thanking him for the opportunity to do the chessed — and for the money. What she shared afterward was incredible. She said it was her turn to host her children for Shabbat, but when she checked her bank account, she had only ten dollars left. She didn't know how she would buy food for her large family. At that moment, she saw a request for tzedakah for a worthy cause. With great Emunah, she donated her last $10 and prayed that in the zechut of that mitzvah, Hashem would help her provide for Shabbat. The very next night, at 11:00 p.m., she received the call from Rabbi Ozeri — and ended up earning more than enough to buy everything she needed. We don't fully understand the ways of Hashem, but it seems like one of the reasons the girl's flight was canceled was so this woman could have the parnassah she had so desperately prayed for. When people heard her story, they were so moved that they voluntarily donated more — and she ended up receiving a total of $6,000. Hashem is involved in every moment of every person's life. He orchestrates everything with precision and purpose. Our job is to build our connection with Him — through our tefillot , through our mitzvot , and through our emunah.

Although it is customary to refrain from eating meat during the Nine Days (from the 2 nd of Ab through Tisha B'Ab), Hacham Ovadia Yosef ruled that eating meat is allowed for health purposes. For example, if a physician advised a patient to eat meat for his health, or if a patient is recovering from illness or from a procedure and he wishes to eat meat to make him feel stronger, he may do so. In fact, Hacham Ovadia ruled that since meat during the Nine Days is forbidden by force of custom, and not according to the strict Halacha, there is room to allow anyone who feels a medical need to eat meat to do so. However, Hacham Ovadia cautioned that a healthy person who has no need for meat, but simply wants to eat some meat during the Nine Days, must not do so, and violating this custom without a valid reason constitutes a grievous sin. Additionally, if a patient's medical need can be met by eating fish, then this should be preferred. A pregnant woman who experiences a craving for meat may – and, in fact, must – be given meat, as failing to satisfy a craving for a particular food during pregnancy could endanger the fetus. A woman within thirty days after childbirth, and a woman who is nursing an infant, may eat meat in order to maintain her strength. Hacham Ovadia considered the possibility of allowing even a woman during menstruation to eat meat if she feels the need, as she might be weakened by the loss of blood, though he remained uncertain about this leniency. One who eats meat during the Nine Days for medical reasons does not require Hatarat Nedarim (annulment of vows) before eating meat. Normally, one who discontinues a custom must first perform Hatarat Nedarim, but in this case, since the custom allows eating meat for health purposes, the patient does not break the "vow" by eating meat. However, a patient with a chronic condition that will always require him to eat meat during the Nine Days, who thus needs to permanently discontinue the practice of refraining from meat, should perform Hatarat Nedarim. Is it permissible to feed meat to children during the Nine Days? When it comes to non-kosher food, there is a debate among the Rishonim as to whether one may feed children food that is forbidden Mi'de'rabbanan – by force of Rabbinic enactment. All agree that one may not feed a child food that the Torah itself forbids, but the Rashba (Rav Shlomo Ben Aderet of Barcelona, Spain, 1235-1310) maintained that foods proscribed by the Rabbis may be fed to children. According to the Rashba, it would certainly be permissible to feed children meat during the Nine Days, as meat is forbidden in this period only by force of custom. The Rambam, however, ruled that no forbidden food may be fed to children, even food which the Torah permits but the Sages prohibited. Accordingly, the Mishna Berura ruled that one may not feed meat even to very young children during the Nine Days. Hacham Ovadia Yosef, however, disagreed, arguing that meat is not forbidden at all during the Nine Days, and we refrain from meat only by force of custom. Moreover, the Magen Abraham (Rav Abraham Gombiner, Poland, 1635-1682) maintained that the custom to refrain from meat during the Nine Days from the outset did not include children. Another reason to permit feeding meat to children is that according to some opinions, this custom has the status of a vow, and children are allowed to eat food proscribed merely by force a vow. Additionally, a number of Poskim noted the frailty of children, particularly in modern times, such that denying meat to children who are accustomed to eating meat could adversely affect their health. And, it is permissible to feed children food whose permissibility is subject to a debate among the Poskim, and the practice to refrain from meat during the Nine Days is not universally accepted. For all these reasons, Hacham Ovadia maintained that children should not be denied meat during the Nine Days. The only exception he made was for a twelve-year-old boy, who, since he will soon become a bar-mitzvah, should be trained not to eat meat during this period. (It is worth noting that when it comes to fasting, Hacham Ovadia felt very strongly that children should not be allowed to fast, as they require food for their health. He ruled that children under the age of bar-mitzvah – even twelve-year-olds – should not fast, even on Yom Kippur, and that Rabbis should announce in the synagogue on Yom Kippur that parents should return home to make sure their children eat.) It is permissible during the Nine Days to eat meat and drink wine at a Se'udat Misva – meaning, a meal that constitutes a Misva. One who wishes to eat meat at a Se'udat Misva does not require Hatarat Nedarim, because the custom itself allows eating meat at such an event, and thus the "vow" is not being broken. One example is the meal celebrating a Berit Mila. All guests who were invited to participate in the meal may partake of meat and wine, but clearly a person who does not know the family cannot just show up at the meal in order to enjoy meat and wine. Although it is permissible to eat meat at a Berit, one may not take some meat home from the meal; eating meat is allowed only at the meal itself. The leftover meat should either be frozen or distributed to the needy. However, the infant's father, the Mohel and the Sandak are allowed to eat meat that entire day. For them, the day of the Berit is a Yom Tob, and so they may eat meat at any point during that day, even after the meal. Meat may be eaten at a Berit even in the case of a "Mila She'lo Bi'zmanah" – a Berit that was performed after the infant's eighth day because he was sick and unfit for circumcision on the eighth day. However, if the baby was deemed healthy enough for a Berit Mila before the Nine Days, the Berit may not be delayed until the Nine Days for the purpose of serving meat and wine, as it is forbidden to unnecessarily delay a Berit. And if the Berit was unnecessarily postponed until the Nine Days, meat and wine may not be eaten at the meal. Hacham Bension Abba Shaul (Israel, 1924-1998) ruled that if the Berit was cancelled at the last minute because the infant became sick and unfit for circumcision, the meat that was prepared for the Se'uda may be eaten, despite the fact that no Berit took place. He bases this ruling on the principle that if a person genuinely tried performing a Misva, but was unsuccessful due to circumstances beyond his control, he is nevertheless credited with the fulfillment of a Misva. Since he planned to perform the Misva and attempted to do so, he receives credit for a Misva despite the outcome. Hence, if the infant suddenly became unfit for Berit Mila, the parents are nevertheless considered to have fulfilled the Misva of giving him a Berit that day, and thus the meal qualifies as a Se'udat Misva, where meat and wine may be served. The customary Zohar recitation conducted on the night before a Berit does not qualify as a Se'udat Misva, and thus meat may not be eaten at this event. This is the ruling of Hacham Ovadia Yosef. The meal at a Pidyon Ha'ben is considered a Se'udat Misva, and thus meat is allowed. If a boy turns thirteen during the Nine Days, and a meal is held on his birthday to celebrate the occasion, then this meal qualifies as a Se'udat Misva, and meat may be served. However, if the meal is held on a different day, and not on his birthday, then meat may not be eaten at the meal. If the boy's birthday is Ereb Rosh Hodesh Ab, the meal should be postponed until after Tisha B'Ab. A Siyum celebration following the completion of the study of a Masechet (tractate of Gemara) constitutes a Se'udat Misva, and meat may be eaten at such an event. All those invited to participate in the meal may eat meat, even if they were not involved at all in the learning of the Masechet. If a Siyum is made in a meat restaurant, those who happen to be in the restaurant may listen to the Siyum and eat meat (though it would certainly be inappropriate to intentionally go around to meat restaurants in the hope of finding a Siyum). Hacham Ovadia Yosef ruled that it is permissible to specifically schedule the completion of a Masechet for the Nine Days, though one who finished a Masechet before the Nine Days may not intentionally leave the final line for the Nine Days for the purpose of eating meat. Although some people look askance at the widespread practice to arrange Siyum celebrations for the Nine Days in order to permit meat, many great Rabbis not only approved of this practice, but even encouraged it. Some explained that by celebrating Torah learning we actually make a significant contribution to the rebuilding of the Bet Ha'mikdash. And it is told that the Ba'al Shem Tob (founder of Hasidism, 1698-1760) specifically arranged his Torah learning such that he would make a Siyum during the Nine Days – not because he craved meat and wine, but rather because this weakened the power of the Satan. The Satan wields great strength during this time of year, and one way we overpower the Satan is by increasing our Torah learning and celebrating our learning accomplishments. In fact, the letters that spell Satan's name – Samech, Mem, Alef and Lamed – can be read as an acrostic representing the phrase "Siyum Masechet En La'asot" – "Do not make a Siyum of a Masechet," or "Se'udat Misva En La'asot" – "Do not make a Se'udat Misva." The Satan specifically does not want us to conduct Siyum celebrations, and so we are encouraged to do so during this period when the Satan's strength is at its height. Thus, as many great Sages encouraged making Siyum celebrations during the Nine Days – and especially in light of the fact that to begin with, meat and wine are forbidden during this period only by force of custom – one should not object to those who make Siyumim for the sake of permitting meat and wine. Hacham Ovadia writes that it is improper for several people to divide a Masechet between them, such that each studies only a small portion, for the sake of conducting a joint Siyum. The Jewish community of Izmir, Turkey, had the custom not to allow meat at a Siyum during the Nine Days, and to eat fish, instead. Hacham Ovadia ruled that members of that community who settled in Eretz Yisrael may adopt the lenient practice of eating meat at a Siyum. A mourner in the twelve-month period of mourning for a parent, Heaven forbid, may attend a Siyum celebration as long as no music is played. As music is not permitted at a Se'udat Misva during the Nine Days, a mourner is allowed to attend and partake of meat and wine.

Although it is customary to refrain from meat and wine during the Nine Days, this restriction applies only on weekdays. On Shabbat, one may eat as much meat and wine as he wishes, without any restrictions. One may partake of meat during Se'uda Shelishit even the meal extends after sundown. And when Tisha B'Ab falls on Shabbat, and the fast is thus postponed until Sunday, there are no restrictions regarding the foods allowed during the final meal before the fast on Shabbat afternoon. One may have as lavish a meal as he wants, including meat and wine. Whereas generally several restrictions apply to the final meal eaten before Tisha B'Ab, these restrictions do not apply when Tisha B'Ab begins on Mosa'eh Shabbat. The question arises as to whether one may taste on Ereb Shabbat during the Nine Days a meat dish that is being prepared for Shabbat. Generally, it is proper to taste the Shabbat foods before Shabbat to ensure that they are flavorful. Rav Haim Vital (1542-1620) writes that this is a very important Misva, for just as cooks preparing food for a king must taste the food before it is served, this must be done for the honor of Shabbat, as well. It has been explained that this is the deep meaning of the passage in the Musaf prayer recited on Shabbat, "To'ameha Haim Zachu" – "Those who taste it have earned life." Is this permissible on Ereb Shabbat during the Nine Days, when partaking of meat is forbidden? Hacham Ovadia ruled that this is allowed, for two reasons. Firstly, he notes the Shulhan Aruch's ruling in a different context that if one tastes a small morsel of food to check its flavor, he does not recite a Beracha. This shows that tasting food does not qualify as an act of Halachic eating, and thus tasting a meat dish is allowed during the Nine Days. Secondly, Hacham Ovadia writes, the great value and importance of tasting the Shabbat foods overrides the custom to refrain from meat during the Nine Days. Some poskim ruled that one who tastes the meat dish on Ereb Shabbat must then remove it from his mouth without swallowing, but Hacham Ovadia maintained that the food may be swallowed, because of the two reasons mentioned above. Rav Yisrael Bitan writes that in conversation with Hacham Ovadia, the Hacham made it clear that this leniency applies only after Hasot (Halachic midday) on Friday, and that one may taste only an amount less than a Rebi'it of the meat dish. If meat was prepared for Shabbat during the Nine Days, and some of the meat is left over after Shabbat, Hacham Ovadia permits eating the leftovers, particularly if one eats the leftovers for Se'uda Rebi'it (the meal eaten after Shabbat, also known as "Melaveh Malka"), and especially if one normally eats meat during the Se'uda Rebi'it. Although meat is forbidden on weekdays during the Nine Days, nevertheless, meat left over from Shabbat is allowed. One may not intentionally cook more than he deems necessary for Shabbat so that he will have leftover meat for after Shabbat, but if he cooked food for Shabbat and some meat is left over, it may be eaten after Shabbat. There are several reasons given for this leniency. The Hida (Rav Haim Yosef David Azulai, 1724-1806) bases this Halacha on the Gemara's discussion regarding meat that Beneh Yisrael brought with them into Eretz Yisrael from the desert. During the forty years Beneh Yisrael spent in the desert, Shehita (slaughtering) was not required; they were allowed to kill an animal through any means and then partake of its meat. Once they crossed into Eretz Yisrael, this became forbidden, as Shehita was then required for meat to be permitted. The Gemara writes that if some leftover meat which was produced without Shehita was brought into Eretz Yisrael, then "Ho'il Ve'ishteri Ishteri" – since it was permissible, it remained permissible, even though meat produced this way was no longer allowed. Similarly, the Hida writes, since meat prepared for Shabbat was allowed on Shabbat, it remains permissible even after Shabbat. Although there is some discussion as to whether we may indeed permit food on the basis of the concept of "Ho'il Ve'ishteri Ishteri," when it comes to meat during the Nine Days, which is forbidden only by force of custom, there is room for leniency. Others explain that since this food was prepared for the purpose of a Misva, it is considered special and there is a Misva to eat it. Yet another explanation is the concern of "Bal Tash'hit" (wasting), as the food would otherwise have to be discarded. In one of Hacham Ovadia's earlier works (Kol Sinai), he wrote that we should not object to those who rely on this leniency and eat during the Nine Days meat that was left over from Shabbat – implying that this is not the optimal practice. However, Rav Yisrael Bitan notes that in his later works Hacham Ovadia writes that this is indeed permissible, and thus one may eat leftover meat after Shabbat without any reservations. Summary: Although we refrain from meat and wine during the Nine Days, there are no restrictions on what one may eat on Shabbat during the Nine Days; one may enjoy as much meat and wine as he wishes on Shabbat during the Nine Days. Before Shabbat, it is permissible – and in fact proper – to taste the Shabbat foods to ensure they are flavorful, even the meat dishes, but this should be done after midday on Friday, and only very small amounts may be tasted. If there is leftover meat from Shabbat, it may be eaten after Shabbat, preferably as part of the Se'uda Rebi'it meal after Shabbat. However, one may not intentionally prepare more meat than is needed for Shabbat so that he will have leftovers.

Episode generously dedicated by Anonymous lrefuah shelaima דנה דניאלה בת סוניה and for the safety of Eretz Yisroel and Jewish People everywhere.

Danielle Renov—best known as the creative force behind “Peas, Love & Carrots”—joins the Meaningful People Podcast not to share recipes, but to open up about something far more raw and real: living through war in Israel as a mother. In this emotionally charged episode, Danielle shares what life is like in Yerushalayim under missile fire, separated from her husband and holding down the home with extraordinary resilience. She opens up about fear, faith, and motherhood in a war zone—describing what it means to remain strong for her children while the world around her is shaking, quite literally. From her roots in the Five Towns to raising a family in Israel, Danielle speaks about the deeper spiritual mission of living in Eretz Yisrael, the complicated emotions surrounding Aliyah, and why she refuses to leave even in the most dangerous moments. This conversation is not just about war—it's about the strength of Jewish mothers, the reality of daily life in Israel, and the unshakable emunah that guides Danielle through it all. Hear how one of the Jewish world's most beloved influencers was navigating some of the most difficult days of her life—with raw honesty, deep faith, and surprising humor.   This episode was made possible thanks to our sponsors: ►Blooms Kosher   Bring you the best Kosher products worldwide.   https://bloomskosher.com   ______________________________________ ► 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://pushka.cc/meaningful    _______________________________________   ► Say Kaddish - the Ultimate Sign of Love and Respect   For centuries, we have honored our parents and loved ones who have passed on by reciting Kaddish in their merit. Saying Kaddish serves as a great virtue and does wonders for the soul of the deceased.   https://saykaddish.com/  _______________________________________   ► Toveedo Visit- https://toveedo.com/   Use Promo Code MM10 for 10% off! _______________________________________   ► Lalechet     We're a team of kosher travel experts, here to carry you off to your dream destination swiftly, safely, and seamlessly in an experience you will forever cherish.    https://www.lalechet.com ___________________________________________ ►Rothenberg Law Firm   Personal Injury Law Firm For 50+ years!   Reach out Today for Free Case Evaluation   https://shorturl.at/JFKHH   ____________________________________ ► Growtha - We get you more leads.   https://growtha.com __________________________________________________ ► NRS Pay - Honest, clean credit card processing.   https://nrspay.com   __________________________________________________ ► Town Appliance - Visit the website or message them on WhatsApp     https://www.townappliance.com     https://bit.ly/Townappliance_whatsapp ______________________________________   ► Faith It Till You Make It Join Rabbi Ari Bensoussan's course on Bitachon sponsored by Censible Marketing! Your guide to keeping your faith in today's complicated world! www.Meaningfulminute.org/censible    ____________________________________________________ ► Subscribe to our Podcast on Apple Podcasts or Spotify.     https://apple.co/2WALuE2    https://spoti.fi/39bNGnO Or wherever Podcasts are available! Editor: Sruly Saftlas

Yishai Fleisher joins Nachi Gordon for a powerful conversation that dives deep into the heart of Am Yisrael. Broadcasting from the diaspora, but with his soul in Israel, Yishai opens up about the war with Iran, his personal longing to return to the front lines, and the spiritual and political crossroads facing the Jewish people today.  From his work in Chevron and his role as a councilman in Efrat, to organizing international tours with figures like Minister Itamar Ben Gvir, Yishai shares the mission behind his advocacy for a stronger, prouder Jewish state. This episode explores the challenges and opportunities of Aliyah, the erosion of Israel's global narrative, the beauty and struggle of sovereignty, and why taking small steps—like buying an apartment or drinking Israeli wine—can anchor the Jewish future in Eretz Yisrael. It's a passionate, no-holds-barred discussion about Jewish identity, responsibility, and the road ahead. This episode was made possible thanks to our sponsors: ►Blooms Kosher   Bring you the best Kosher products worldwide.   https://bloomskosher.com   ____________________________________________________ ► PZ Deals - Download the app and never pay full price again! https://app.pz.deals/install/mpp _____________________________________________________ ► Toveedo Visit- https://toveedo.com/   Use Promo Code MM10 for 10% off! _______________________________________ ►Rothenberg Law Firm   Personal Injury Law Firm For 50+ years!   Reach out Today for Free Case Evaluation   https://shorturl.at/JFKHH   ______________________________________   ► Colel Chabad Pushka App - The easiest way to give Tzedaka    https://pushka.cc/meaningful __________________________________________________ ► Growtha - We get you more leads.   https://growtha.com __________________________________________________ ► Uri Kaufman: American Intifada: American Intifada: From acclaimed historian Uri Kaufman—whose analysis of the Yom Kippur War was hailed as a "masterpiece" by the CIA's Center for Intelligence—comes the urgent new book: "American Intifada: Israel, The Gaza War and the New Antisemitism."   "American Intifada"—Truth that cuts through propaganda. Essential reading for understanding our moment. Available now on AMAZON from Republic Book Publishers. Order now: https://a.co/d/dXoz8AP __________________________________________________ ► NRS Pay - Honest, clean credit card processing.   https://nrspay.com   __________________________________________________ ► Lalechet     We're a team of kosher travel experts, here to carry you off to your dream destination swiftly, safely, and seamlessly in an experience you will forever cherish.    https://www.lalechet.com __________________________________________________ ► Town Appliance - Visit the website or message them on WhatsApp     https://www.townappliance.com     https://bit.ly/Townappliance_whatsapp ______________________________________   ► Faith It Till You Make It Join Rabbi Ari Bensoussan's course on Bitachon sponsored by Censible Marketing! Your guide to keeping your faith in today's complicated world! www.Meaningfulminute.org/censible    ____________________________________________________ ► Subscribe to our Podcast on Apple Podcasts or Spotify.     https://apple.co/2WALuE2    https://spoti.fi/39bNGnO Or wherever Podcasts are available! Editor: Sruly Saftlas