Podcasts about eretz yisrael

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 very fact that we learn the concept of a minyan from the Meraglim teaches that they were not ordinary sinners. They were holy people with holy intentions. Having just received the Torah, they wanted to preserve their intense closeness to Hashem in the spiritually elevated environment of the מדבר. Their mistake was believing that the ultimate goal was personal spiritual growth. Yehoshua and Calev understood that Hashem's true desire was for the Yidden to enter Eretz Yisrael, engage the physical world, and transform it into a dwelling place for holiness.The Rebbe connects this idea to the Rambam's highest level of serving Hashem. Beyond serving out of fear or even out of love lies the level of Avraham Avinu—doing what is true simply because it is true. Not because of any reward, benefit, or even spiritual closeness, but solely because it is Hashem's will. While not everyone can attain Avraham's feelings of love, every Jew can attain his actions by choosing to do what Hashem wants. The lesson is that true greatness comes not from pursuing our own spiritual experience, but from putting ourselves aside and dedicating ourselves completely to Hashem's truth.לקו״ש לג-ב

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.

The spies were sent to Eretz Yisrael to find out about the land and then report their findings to the people. And this is exactly what they did. They told the people about the extraordinary quality of the land's produce, how it is a land "flowing with milk and honey." And they also told the people about the nations who lived in the land – about their very large, well-trained militaries, and about the enormous, fortified walls protecting their cities. So why were the spies punished? If they saw that the nations in Eretz Yisrael were too powerful, that they could not be defeated, then why were they wrong for sharing this information? Wasn't this exactly their job? A number of commentators explain that the very purpose of this scouting mission was for the meragelim (spies) to see that it was humanly impossible to conquer Eretz Yisrael , that the inhabitants were too powerful, that Beneh Yisrael could not prevail without Hashem's help. The goal was to enhance the people's bitahon , their trust in Hashem, to reinforce their awareness of their reliance of G-d's assistance. The meragelim were to come back with greater bitahon , not less. They were to come back with greater enthusiasm, with greater positivity, not with negativity and discouragement. The point of this mission was to make the people feel vulnerable – because moments of vulnerability are powerful moments, moments when a person can reinforce his faith and trust in Hashem, and feel closer to Him than ever before. Tragically, the meraglim did just the opposite. This is why Hashem punished the people for their sin – listening to the spies and deciding that they could not enter the land – by spending forty years in the desert. For forty years, they lived in an area where naturally a person is incapable of living. For forty years, they lived under Hashem's miraculous care and protection – to build their bitahon . When we confront a difficult reality, when we feel hopeless, when we feel lost, when our lives or the world seems completely out of control and upside-down – this is a powerful moment of vulnerability. This is a time for us to let go, to reaffirm our belief that Hashem controls the world, that nothing is random, that everything is under His control. We read in Sefer Bereshit (21:14) that after Abraham Abinu sent away Hagar, ותלך ותתע במדבר באר שבע – she got lost in the desert. Rashi explains this pasuk to mean that Hagar worshipped idols. The pasuk does not seem to say anything about idol-worship, but somehow, Rashi understood that this is what it means. The explanation is that when a person feels "lost," this shows a deficiency in his emunah , in his faith in Hashem. If we truly believed that Hashem controls everything, then we will never feel "lost" under any circumstances. No matter how chaotic the world seems, no matter what life throws at us, no matter how uncertain the future appears – we will feel calm and reassured, recognizing that everything is under control. We must try to live with this sense of calmness and serenity. We should not be wasting our time or emotional energy trying to figure out what is going to happen, what the future will bring, how events will unfold. The future is G-d's problem, not our problem. Our responsibility is to do our best in the present, and to leave the rest to Him.

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 first spies saw Eretz Yisrael and collapsed into fear, but Yehoshua's spies entered Yericho and came back protected. Why were they sent in the disguise of kli cheres, plain pottery vessels with no real value beyond what they carry? Rabbi Prisman follows the Sfas Emes into a sharp question about mitzvos, motives, and the quiet danger of bringing your own agenda into Hashem's mission. And when a Shayetet 13 candidate stops in the water to put on tefillin, the idea suddenly becomes very real. What protection does a person find when he is willing to become only the vessel?

This class explores the story of the meraglim in Parshas Shelach, examining why their journey was miraculously quick and the significance of forty years in the desert. It discusses the challenges of entering Eretz Yisrael, public opinion, and how to create holiness wherever we are. https://www.torahrecordings.com/classes/by_parsha/004_bamidbar/004_shelach/001

This class explores why Moshe wanted Bnei Yisrael to appreciate Eretz Yisrael intellectually, not just through faith. It examines the story of the spies, their mission's failure, and how intellect must be anchored in emunah to avoid misinterpretation and fulfill G-d's plan. https://www.torahrecordings.com/classes/by_parsha/004_bamidbar/004_shelach/014

This class explores the episode of the spies sent to scout Eretz Yisrael, examining why Moshe was given autonomy and how the spies' failure teaches about intellectual honesty and subjugation to Torah leadership. The lessons remain relevant for decision-making about Israel today. https://www.torahrecordings.com/classes/by_parsha/004_bamidbar/004_shelach/028

This class explores why the spies, despite witnessing open miracles, lost faith before entering Eretz Yisrael. It discusses the challenge of perceiving G-d's hand in both miraculous and natural events, and how we can strengthen our trust in Hashem today. https://www.torahrecordings.com/classes/by_parsha/004_bamidbar/004_shelach/018

This class explores the story of the spies sent to Eretz Yisrael, highlighting the tension between faith and logic, spiritual comfort versus worldly challenge, and the importance of engaging with the world through Torah and mitzvos. https://www.torahrecordings.com/classes/by_parsha/004_bamidbar/004_shelach/030

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The Rebbe writes that from now on, peace should increase among Torah scholars, emphasizing the importance of using one's time and talents to spread Chassidus. This spiritual work prepares for both spiritual and physical settlement in Eretz Yisrael with the coming of Moshiach. https://www.torahrecordings.com/rebbe/igroskodesh/011/009/3593

The Rebbe explains why tefillin sent from Eretz Yisrael should be checked upon arrival due to possible customs interference. He also discusses the Chabad custom of using Calabrian etrogim, addressing questions about their superiority and the sources for this practice. https://www.torahrecordings.com/rebbe/igroskodesh/017/009/6293

The Rebbe urges the recipient to strengthen and spread Judaism and Chassidus in Eretz Yisrael, emphasizing that true success comes from unwavering dedication to Torah and its truth, without compromise. He highlights the unique responsibility of those connected to the Baal Shem Tov to share Chassidus broadly. https://www.torahrecordings.com/rebbe/igroskodesh/011/009/3588

The Rebbe affirms the recipient's decision to seek a suitable match in Morocco rather than hasten to move to Eretz Yisrael. He encourages serving Hashem through Torah and mitzvos in the diaspora, awaiting the coming of Moshiach, and blesses the recipient for success. https://www.torahrecordings.com/rebbe/igroskodesh/011/009/3561

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.

Learning Weekly from Rebbe Nachman ben Simcha Faiga in Likutei Moharan Torah 44:7 & 8 we focus on Consistency in Tefilah revealing the Secrets aka Kevasim of Torah & Creation through the Holy Air of Eretz Yisrael. By giving Tzaddakah aka Charity supporting the Holy Land Israel we purify the air around us protecting ourselves from the confusing floods of the world

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 Rebbe examines the inheritance of Eretz Yisrael, addressing how it was divided among the tribes and the implications for different generations. He discusses whether halachic requirements or spiritual principles guide this division, highlighting the interconnectedness of spiritual and physical inheritances. https://www.torahrecordings.com/likutei-sichos/008/009_002

The Rebbe discusses why Moshe was not permitted to enter Eretz Yisrael and contrasts this with the inheritance of the land by the daughters of Tzelafchad. The sicha explores the idea of leadership, divine justice, and the unique roles played by Moshe. It also covers the deeper significance of Eretz Yisrael. https://www.torahrecordings.com/likutei-sichos/013/008_001

This sicha discusses the prohibition against leaving the Land of Israel and under what circumstances it may be allowed. The Rebbe examines different instances and reasons such as studying Torah or fulfilling commandments, emphasizing the value and holiness of Eretz Yisrael in Jewish life. https://www.torahrecordings.com/likutei-sichos/018/016_002

The Rebbe analyzes the command to send spies to scout Eretz Yisrael, examining Moshe's intentions versus Hashem's command. Despite foreknowledge of difficulties, faith in reaching the destination was paramount. The contrast between divine promise and human anticipation highlights trust in divine providence. https://www.torahrecordings.com/likutei-sichos/023/005_001

The Rebbe discusses the indirect influence of the land of Israel (Eretz Yisrael) on the observance of mitzvos. He explores the connection between Eretz Yisrael and mitzvah performance, highlighting how being in or connected to the land enhances one's ability and obligation to fulfill mitzvos. https://www.torahrecordings.com/likutei-sichos/023/013_002

B"H Anti-Zionists are kind of right

The Rebbe acknowledges the report of activities in Nisan and urges a review of past efforts to guide future work. He emphasizes the unique opportunity to influence tourists in Eretz Yisrael and stresses the importance of tailored approaches and ongoing connection after events. https://www.torahrecordings.com/rebbe/igroskodesh/017/008/6265

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.

Rabbi Moshe Lichtman joins us for a deep and sensitive conversation on the religious meaning of Zionism, the founding of the State of Israel, and the theological debates that continue to divide the Jewish world. We explore the widespread misconception that Zionism began with Theodor Herzl, tracing the ideological roots of the movement decades earlier and examining which rabbinic figures supported a return to the Land of Israel and why others fiercely opposed it. The discussion tackles some of the most difficult questions surrounding Religious Zionism: Can redemption begin through secular Jews who are not fully observant? What value is there in building the Land without Torah? Did Zionism unintentionally contribute to religious decline among Jews, and if so, how are we to understand the recitation of Hallel on Yom Ha'atzmaut? We also address the claim that Rav Kook stood virtually alone against the majority of rabbinic opinion and whether “following the majority” applies to these historical and theological questions. Finally, we turn to the words of the prophets themselves. Is the modern State of Israel a fulfillment of biblical prophecy? How can one identify the beginning of the messianic process, and who ultimately has the authority to define redemption? This episode confronts some of the most emotionally charged and intellectually challenging issues in contemporary Jewish thought with nuance, sources, and honesty.(We apologize that this episode is available in audio-only format due to unexpected Zoom connection issues during the recording.)___*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, and l'ilui nishmat Zehara Yehudit bat Yaakov Ezra v'Ilana Shira___• Bio: Born and raised in Elizabeth, New Jersey, Rabbi Moshe D. Lichtman studied in several yeshivot in Israel, including Beit Midrash LeTorah, the Gruss Kollel, Sha'alvim, and the Meretz Kollel in Mevaseret Tzion. He received semichah from both the Chief Rabbinate of Israel and the Rabbi Isaac Elchanan Theological Seminary of Yeshiva University, and also holds an MS in Jewish Education from Yeshiva University's Azrieli Institute. Rabbi Lichtman made aliyah in 1991 and has since taught in numerous post-high school programs in Israel, including the Mevaseret Institutions, Be'er Miriam, and Yeshivat Yesodei HaTorah, while lecturing regularly throughout the yeshiva and seminary world. He currently lives in Beit Shemesh with his wife and eight children. Rabbi Lichtman is perhaps best known for making major Religious Zionist works accessible to the English-speaking world, including Eim HaBanim Semeichah, An Angel Among Men, A Question of Redemption, and Rise from the Dust, as well as for authoring the widely popular original work Eretz Yisrael in the Parashah, which highlights the centrality of the Land of Israel throughout the Torah.___• Get his book here: https://a.co/d/0jfsgGED___• 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, Jacob Winston, Ariel Klainerman, and Michael Herskovitz! Please SUBSCRIBE to this YouTube Channel and hit the BELL to get alerted whenever new clips get posted, thank you for your support!

Eating Bacon While Conquering Eretz Yisrael - Document for Daf 17 by Simon Wolf

Was the permission to eat meat upon entering Eretz Yisrael a concession to desire or a mitzvah opportunity to enjoy the pleasures of the world?

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 Midrash teaches that the five Humashim – the books that comprise the Torah – are alluded to in the opening verses of the Torah, which tell of the creation of light on the first day of the world's creation. The word "Or" (light) appears five times in these verses, and they parallel the five Humashim. It follows, then, that the fourth Humash – the Book of Bamidbar, which we begin reading this Shabbat – corresponds to the fourth instance of the word "Or" in these verses: "Va'yabdel Elokim Beh Ha'or U'ben Ha'hoshech" – "G-d separated between light and the darkness" (1:4). What might be the connection between the Book of Bamidbar and the "separation" between light and darkness? The Netziv (Rav Naftali Zvi Yehuda Berlin of Volozhin, 1816-1893) offers a fascinating answer, by explaining the primary theme of Sefer Bamidbar. This book, he writes, traces Beneh Yisrael's transition from a miraculous existence to a natural existence. The book begins at Mount Sinai, in the desert, where Beneh Yisrael relied on G-d's miracles in order to survive. They received the manna from the heavens, and water from a supernatural well that accompanied them as they traveled. The Ananeh Ha'kabod ("clouds of glory") protected them from the elements and from enemy attack. Beneh Yisrael journeyed for forty years in a region that was ordinarily uninhabitable, under Hashem's miraculous care and protection. At the end of Sefer Bamidbar, Beneh Yisrael find themselves on the border of the Land of Israel, nearly ready to cross into the land. There they would live a natural existence – fighting wars against enemies, growing crops, building cities, and developing an economy. Of course, this natural existence would require G-d's intervention; even when leading a natural lifestyle, nothing can succeed without Hashem's help. But once they crossed into the land, Beneh Yisrael were no longer cared for miraculously; they lived in accordance with the laws of nature. This is why at the end of the Book of Bamidbar, Beneh Yisrael take up arms and fight wars. They begin preparations for the battles to conquer the land, and for the division of the land. After living a miraculous existence for forty years, they now needed to transition to a natural mode of existence. The Netziv explains that this is why Sefer Bamidbar is associated with the "separation" between light and darkness. Light symbolizes G-d's open miracles, which make His control of the world unmistakably clear and evident. By contrast, darkness symbolizes the veil of the natural world, which conceals the Hand of Providence. When nature follows its course, we do not see Hashem, though we must firmly believe that He controls all events, random and natural as they might outwardly seem. Just as darkness makes it difficult to see that which we know exists, nature makes it difficult to see Hashem's control and governance, but we know that He is behind everything and orchestrating everything that happens. Hence, Sefer Bamidbar is associated with the distinction between light and darkness – because it signifies Beneh Yisrael's transition from a supernatural existence to a natural one. The Netziv explains on this basis why the Sages calls Sefer Bamidbar "Humash Ha'pekduim" – the "Book of Countings," which later evolved into the name, "Numbers." This name refers to two censuses of Beneh Yisrael that were taken in Sefer Bamidbar. We might wonder, why are these events viewed as the primary theme and essence of this book? So much happens in the Book of Bamidbar – why would the Sages focus on the two occasions when the people were counted when choosing a name for this book? The answer, the Netziv writes, is that the two censuses signify the transition that Beneh Yisrael underwent over the course of this Sefer. The first census was conducted for the purpose of arranging Beneh Yisrael's camp around the Mishkan in the desert, whereas the second was conducted to prepare for the apportioning of the territory of Eretz Yisrael among the tribes. The difference between these two censuses reflects the difference between the "light" and the "darkness," between the miraculous existence in the desert, and the natural existence in Eretz Yisrael. Therefore, this Sefer is indeed "Humash Ha'pekudim," a book of "countings," because the two countings demonstrate the transition that constitutes the essence of this book, the transition from the miracles of the desert to life in Eretz Yisrael, where G-d cares for and protects us not overly, but behind the veil of the laws of nature.

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.

The Rambam, in Hilchot Talmud Torah (3:12), writes that one cannot achieve success in Torah learning if he learns in a relaxed manner, and only when learning is convenient and comfortable. Like anything else in life, a person excels only through persistence, diligence, and hard work. "Dabbling" in Torah will not result in Torah scholarship – just like "dabbling" in any other field will not lead to mastery or excellence in that field. There are no shortcuts to achievement in Torah study. Rav Mordechai Gifter (1915-2001), Rosh Yeshiva of the Telz Yeshiva in Cleveland, would say that a lot of students want to learn the entire Shas in one night – and also manage to sleep eight hours that night…and to learn while sipping soda… Quite obviously, this is not how it works. A person can succeed in Torah learning only if he is prepared to put in the time, work and effort, and to learn even when conditions are far less than ideal. This includes learning even when one feels tired. Although a person should certainly sleep as much as he needs, he should ensure to use the rest of his time for Torah learning, and not for sleeping beyond what he needs for his physical and emotional wellbeing. Many sources emphasize the particular importance and value of learning Torah during the nighttime hours. In fact, the Gemara (Erubin 65a) states explicitly that the nighttime period was designated specifically for Torah learning. And the Rambam writes in Hilchot Talmud Torah (3:13): "Even though it is a Misva to study both during the day and at night, it is only at night that a person acquires the majority of his wisdom. Therefore, whoever wishes to merit the "Crown of Torah" should be careful with all of his nights, not wasting even one of them on sleep, eating, drinking, idle chatter, or the like—rather, [spending them] in the study of Torah and words of wisdom." The Rambam concludes: "And any house in which the words of Torah are not heard at night will be consumed by fire." If one's "fire" – his passion, his excitement and energy – is directed somewhere else other than Torah, then his home runs the risk, Heaven forbid, of being consumed by fire. The Torah tells (Bereshit 28:11) that when Yaakob was leaving Eretz Yisrael, and he reached the site where the Bet Ha'mikdash would be built, he went to sleep ("Va'yalen Sham"). The Midrash comments that Yaakob slept there – but did not sleep at all during the fourteen previous years, which he spent learning Torah in the yeshiva of Shem and Eber. The commentators explain that this cannot mean that he literally remained awake for fourteen years. Rather, it means that during that period, Yaakob never actually went to sleep in a bed. When he needed to, he put his head down, or found a place to lie so he could get the small amount of sleep that he needed. In order to achieve in Torah learning, one must be prepared to sacrifice physical comfort, and to keep his sleep to a minimum. A different passage in the Midrash tells that King David would go to sleep at nightfall, but he kept a musical instrument by his bedroom window, that served as a kind of "alarm clock." At Hasot (midnight), the wind would blow the strings, producing music, and David would wake up to learn Torah. The Yeser Ha'ra (evil inclination) would try to convince him to go back to sleep, saying that kings normally enjoy the luxury of sleeping late, as they do not have to rise early for work like the commoners. But David would ignore the Yeser Ha'ra and spend the rest of the night engrossed in Torah study. The Gemara (Sukka 26b) instructs that if a person needs to sleep during the day, he should sleep for only a brief amount. Elsewhere (Erubin 65a), the Gemara relates that Rav Hisda's daughter asked why he slept so little, and he replied that soon – after his passing – he would have plenty of time for sleep… Our limited time here in this world should be used productively, and not wasted on excessive rest and relaxation. The Midrash Tanhuma (Parashat Noah, 3) warns that in order to succeed in learning the intricate material of the Torah She'be'al Peh, one cannot aspire to wealth and luxuries; the only way to excel in Torah learning is by sacrificing physical and material comforts. Similarly, Tana De'beh Eliyahu Zuta (14) warns that excessive eating and sleeping leads to "poverty" in the area of Torah knowledge. Normally, when a person stays up late at night and sleeps only the minimum that he requires, he is likely to appear the next day pale, drained, and bleary-eyed, and might not be very pleasant to look at. However, the Gemara (Hagiga 12a) promises that if a person spends his night learning Torah, Hashem "casts a cord of Hesed" over him. This means that he will have a certain "charm" the next day, earning people's admiration and favor despite his fatigue. In a different passage (Sanhedrin 71b), the Gemara teaches that when the righteous sleep, they and the entire world suffer a loss. As the Sadikim spend their time productively, involved in meaningful pursuits that benefit them and the entire world, they and the world lose as a result of the time they spend sleeping. (Conversely, then, when the wicked sleep – and thus are not engaged in their sinful behavior – they and the entire world benefit from their inactivity.) The Gemara in Masechet Menahot (110a) teaches that scholars who spend their nights learning Torah are considered as though they offer sacrifices in the Bet Ha'mikdash. And in Masechet Tamid (32b), the Gemara states that if a person learns Torah at night, the Shechina accompanies him wherever he goes. The Talmud Yerushalmi (Ta'anit 3a) cites Rav Ada Bar Ahaba as avowing that he never slept an entire night, as he always rose early to learn Torah. The Reshit Hochma ( Rabbi Eliyahu de Vidas, 1518–1587) writes that when one learns Torah at night, he is not seen; his study is private, without publicity and fanfare, and this lends it a very special quality. Since he learns secretly, he is worthy of having the hidden secrets of the Torah revealed to him. An especially stern passage appears in Abot De'Rabbi Natan (29:3), warning that if a person is awake at night and not involved in Torah learning, "he would be better off had he been strangled at birth." Rabbenu Yona (Spain, 1200-1263) writes that if a person stays awake at night learning Torah, then he obviates the need for Yisurin (punishments). Since he subjects himself to the discomfort of remaining awake to learn Torah, this counts for whichever kinds of suffering he needs to experience. This is alluded to by the verse in Tehillim (94:12), "Ashreh Ha'geber Asher Teyaserenu Y-ah U'mi'Toratecha Telamedenu" – "Fortunate is the man whom G-d punished, and teaches him from his Torah." This can be read to mean that a person is fortunate if he receives his punishments by immersing himself in intensive Torah learning, exerting hard work and effort. Rabbenu Yona further notes that Moshe Rabbenu did not sleep at all throughout the forty days he spent atop Mount Sinai receiving the Torah – setting an example of minimizing sleep for the sake of Torah learning. If, Rabbenu Yona adds, a king invited someone to his treasury to collect as many riches as he could for a specific period of time, this man would certainly not sleep at all during that time, and would use every moment he could to collect riches. We, too, should use as much of our limited time in this world as we can for Torah learning, collecting spiritual "riches," rather than waste our time indulging in physical comforts. Rav Besalel Ashkenazi (Israel, 1520-1592) writes that in his youth, he spent his nights engaged in Torah study, often learning throughout the night without sleeping. He also occasionally skipped meals. It was through this sacrifice of physical comforts for Torah learning that he achieved Torah scholarship. The Reshit Hochma writes that his esteemed mentor, Rav Yosef Taychik (1465-1546), did not sleep in a bed for forty years, and would instead sit on an elevated piece of furniture with his legs dangling, such that he would not stay asleep for an extended period. He rose every night at midnight and spent the rest of the night learning Torah. And a disciple of Rav Yehonatan Eibshutz (1694-1764) testified that throughout the years he spent learning under him, Rav Yehonatan never slept in a bed, and instead dozed for brief periods in his chair. Rav Chaim Brim (Jerusalem, 1922-2002) related that the Hazon Ish (Rav Abraham Yeshaya Karelitz, 1878-1953) was once found sleeping on his bed in the wrong position – with his feet on the side where the head was supposed to be. The people told him to turn around, and he said, "If I had the strength to turn myself around, I would learn another Tosafot." The Hazon Ish continued learning Torah until he had no strength left, not even to turn his body around. Rav Haim Palachi (Turkey, 1788-1868) wrote that if a person could see into the future, to the time when he would be in the grave, and understand the extent of the regret he would experience for not having used his time properly, he would never waste time, and he would minimize his sleep in order to spend more time learning Torah. Rav Palachi added that a person who rises at midnight to learn Torah earns the status of a "friend" of Hashem and of the Nation of Israel, and he will be spared punishments that befall the rest of the world. The Reshit Hochma notes that when rising at midnight to learn Torah, one should be driven solely by his genuine love for Hashem, and not by any ulterior motives. Only if his intentions are pure will he reap the precious rewards for learning Torah at night. The Reshit Hochma says that as a teenager, he devoted himself entirely to Torah study, engaging in virtually no other activities. The Peleh Yoetz (Rav Eliezer Papo, 1785-1828) urges us to train ourselves to sleep fewer hours and to learn Torah even when we feel drowsy, in order to maximize the amount of time we have to devote to Torah. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) discusses the great value of learning Torah in the predawn hours, adding that one's intentions should be for the sake of Hashem, and not to earn reward. The Tchebiner Rav (1881-1965) had the practice on Shabbat afternoons of testing schoolchildren on their Torah studies. One Shabbat afternoon, a boy knocked on his door, but there was no answer, as the Rabbi was sleeping. The youngster continued knocking until the Rabbi answered. The Rabbi gently told the boy that if nobody answers the door on Shabbat afternoon, this usually means that the people in the home are asleep. "I didn't think that the Rabbi slept on Shabbat afternoon!" The Tchebiner Rav committed to never sleep again on Shabbat afternoon, acknowledging that this was the expectation of a sage of his stature. From all these sources, we see the importance of learning Torah even when one feels tired, and that we must try to push ourselves to achieve to the best of our ability rather than spend our free time relaxing and learning only when it is easy and convenient.

Moshe Isaacson is a marketing executive and go-to-market leader in the SaaS world — and one of the most passionate Tanach learners you'll ever meet. In this episode, Moshe makes the case for why Tanach is the most underrated limud in the Torah world, how his love for it was ignited on hikes through Eretz Yisrael, and why he wakes up at 4:30am to prepare the three weekly shiurim he gives to his community.Topics covered:Growing up in Pittsburgh — a broad, out-of-town community that exposed Moshe to every type of YiddishkeitHow a yeshiva in Eretz Yisrael turned Tanach from stories into living heritageWhy Tanach gets second billing in the yeshiva world — and why Moshe thinks that's an avlaThe Maskilim and Zionists claimed Tanach as their own. Moshe's response: that's exactly why we need to take it backHow Moshe got into marketing entirely by accident, starting at IDT and building from thereThe overlap between psychology, marketing, and Torah — and why pattern recognition is the common threadBalancing a demanding career with three weekly shiurim, a daily chavrusa, and serious limud preparationThe 4:30am wake-up, the one-hour train commute, and how Moshe engineers his day around learningA practical challenge: 929 perakim, one a day, finished in under three yearsSefer Shmuel as his favorite — four years learning and teaching itWhere to find his podcast, Tanach in Depth, and his AI-generated Torah contentTo follow Moshe's Torah: https://open.spotify.com/show/3G2IJ0opltMtTlrsTioQVg?si=SAg8yci3QTeK99v8qWRWcQhttps://x.com/isaacsonSign up for our newsletter @ ShtarkTank.org

LIKUTEY MOHARAN TINYANA 7:10 — EATING L'SHEM SHAMAYIM — RABBI RIETTIIn this shiur on Likutey Moharan Tinyana, Torah 7, Seif 10, Rabbi Rietti unpacks Rebbe Nachman's striking teaching that the main ratzon for Hashem and yiras shamayim is davka b'sha'as achilah — specifically at the time of eating.TOPICS COVERED:• Teshuva and the Power of Change — A correction of the Rambam citation: ein lecha davar she'omeid bifnei ha-teshuvah. Teshuva sits outside nature, can rewrite the past, and when done me-ahavah turns aveiros into zechuyos. The word lecha makes the possibility deeply personal — available to every person.• Avraham Avinu and Food as Kiruv — How Avraham brought the world under one Hashem through meals, wells, and hospitality. Sefer HaMiddos and Midrash Rabbah (via Rav Atia) on how Birkas Hamazon makes Hashem known in the world. Avraham's chiddush: if the guest refused to thank Hashem, Avraham charged for the meal — forcing the guest to think about the true Source of all chessed.• Birkas Hamazon, Receptivity, and Gratitude — Why benching is positioned after eating: satiation creates calm and openness. Rav Avigdor Miller on why Birkas Hamazon includes Bris, Torah, and Eretz Yisrael — gratitude at satiation is the proper moment for the most important "business" of all: thanking Hashem. Every benching brings Hashem into the world as a real metzius.• Thought, Speech, and Reality — Rebbe Nachman's principle that nothing a person does, says, thinks, or even moves is ever lost. Rav Nosson in Hilchos Shechita on how the act and bracha of shechita elevate the animal. Why the spiritual configuration of food and water itself is shaped by the person's thought and speech — and why eating is a lifelong avodah.• Eating, Children, and the First Mitzvah — Sefer HaMiddos: l'fi achilosav shel adam kein banav u-vnosav. The first command in the Torah — mikol etz ha-gan achol tochel — is the mitzvah to eat from Hashem's world. The prohibition on the Etz HaDaas comes only afterward — a warning that the wrong use of eating changes everything.• The Effect of Aveiros and the Future Geulah — How Adam's sin altered creation itself, including the taste of fruits and the productivity of the land. Tehillim and the Radak on how the land in the Geulah will give its produce fully because aveiros will cease. Pure produce in the future as a sign of a repaired world.• Yitzchak Avinu and the Blessing Through Food — Why Yitzchak sought tasty food before blessing Eisav: he wanted to bless from a state of joy and satisfaction. V'nivrechu vecha kol mishpechos ha-adamah — one tzaddik as conduit for all blessing in the world. Yitzchak's derech as the blessing that comes through the ecstasy of eating.• Berachos: Baruch and Atah — Baruch as "thank you," Atah as direct intimacy with Hashem — not distant formality. Melech ha'olam as ruler over both the revealed and the hidden worlds. She-hakol nih'yeh bidvaro — everything comes into existence through His word. The bracha is for the person, not for Hashem.• Malchus, Gevurah, and Eating L'shem Shamayim — Why the highest malchus is self-control, especially over eating — the first and most constant taavah a person faces. The danger of kochi v'otzem yadi. Hashem hiskin mezonosav before creating Adam — meaning everything is already prepared. True malchus is giving sovereignty to Hashem while ruling oneself enough to eat l'shem shamayim.• Shulchan as Mizbei'ach — Likutey Moharan: shulchano shel adam mechapeir k'mizbei'ach. The table atones and can remove kesilus ha-seichel. When a person eats with gratitude and asks Hashem for daas, he can fix foolishness itself and grow in wisdom. B'chol derachecha da'eihu — Hashem can be served in eating, drinking, walking, talking, every moment.• Practical Kavanah During Meals — Rabbi Arush: the ikar birur ha-achilah is to think about Hashem during the meal and how good He is. The Shulchan Aruch's halacha not to be angry during a meal — anger enters the food and then the body. Thoughts, words, music, and Torah at the meal all leave their imprint on the food. Mayim acharonim chova as a practical minimum.• Megillas Esther — Putting the King First — Esther's words: im matzasi chen b'einei ha-melech. Rav Atia: Hamelech is Hashem. Esther invites the king and Haman together — meaning even when the yetzer hara is present at every meal, the king must be placed first. Doing this consistently is how a person eventually removes the sitra achra from the taavah and does only the King's ratzon.• Serving Hashem in All Actions — Shulchan Aruch (Reish Lamed Alef): all of a person's intent should be l'shem shamayim — eating, drinking, marital life, every action. Weighing each action against whether it brings one to avodas Hashem. The fulfillment of b'chol derachecha da'eihu in the most ordinary daily activities.• A Closing Story — A listener shares how, before becoming frum, she invited a woman to her Shabbos table and handed her a siddur to say Birkas Hamazon. The woman was deeply moved, borrowed the siddur, later returned it — and eventually became the speaker's wife and the mother of his children. A living illustration of how a single bracha at a single meal can change a life.

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