Podcasts about esav

Play Episode Listen Later Aug 3, 2026

Tisha B'Av, Rosh Hashanah, and the Power of Remembering According to the Zohar, one of the central themes of Tisha B'Av is forgetting God . Where do we see this? It says that when Yaakov Avinu had his wrestling match with Esav's angel, it took place on Tisha B'Av—the time when Esav was granted the power to impact Yaakov and bring about the Galut (exile). As we know, Esav's angel displaced Yaakov's sciatic nerve, the Gid Hanasheh . That is the simple explanation. The Deeper Meaning of Gid Hanasheh The Zohar expands on this by asking: what does Nasheh actually mean? Simply put, nasheh means to be dislocated, as the root nash means "to move." However, the Zohar points out , nasha means to forget, making the Gid Hanasheh the sinew of forgetting . Its spiritual essence causes a person to forget God. We see the word נשה meaning to forget when Yosef said, "Ki nashani" —"For God has caused me to forget ." As we know, the human body has 365 sinews, which correspond to the 365 solar days of the year and the 365 negative commandments ( mitzvot lo ta'aseh ). Each day has a matching component in man, in time, and in the Torah: In man: The physical Gid Hanasheh . In mitzvot: The prohibition against eating the Gid Hanasheh . In time: The fast of Tisha B'Av. Furthermore, the words "Et Gid" ( ) contain a hidden hint to all the dark fast days of the Churban (destruction): Et ( ): Refers to Tisha Av ( ). Gimmel ( ): The 3rd day of Tishrei— Tzom Gedalia . Yud ( ): The 10th of Tevet— Asara B'Tevet . Dalet ( ): The fast of the 4th month (Tammuz)— Shiva Asar B'Tammuz ( Tzom Harevii ). Another connection between Yaakov and the Churban on Tisha B'Av is the custom to place a stone under one's pillow on Tisha B'Av night. This stems from Yaakov Avinu placing stones around his head when he slept. Some teachings suggest that Yaakov's dream also occurred on Tisha B'Av; that is why he saw the spiritual guardians of the nations ascending and descending, and why he became terrified when he saw Edom (Esav) ascending without coming down. Regardless, we see that the primary force of Tisha B'Av is the force of forgetting . Rosh Hashanah: The Remedy of Zikaron The way we fight back against this spiritual forgetfulness is through Rosh Hashanah. Rosh Hashanah is Yom Hazikaron —the Day of Remembrance. Simply speaking, we often explain this as the day when God remembers us, which is true. However, Rav Moshe Feinstein offers a deeper insight: "remembrance" in this context means God remembering our memory of Him . The secret to our success on Rosh Hashanah is our active remembrance of God. The more we keep God in our thoughts, the more He remembers us—as we say in the Retzei Vhachaletzanu addition to Birkat HaMAzo on Shabbat : if we do not forget the Beit Hamikdash , God will not forget us. Our act of not forgetting Him and His act of not forgetting us are intrinsically linked. Of course, God never literally forgets us. When it appears He has forgotten, it is merely hester panim (the hiding of His Face). In truth, God is always watching us— metzitz min hacharakim (peeking through the lattices). In the haftarah of Parshat Shoftim, the Jewish people claim, "God has forgotten me and forsaken me." God responds: "Can a mother forget her nursing child?" Hashem adds that even if a human mother could somehow forget her child, "I will never forget you." What Does It Mean to Forget? "Forgetting" in a spiritual sense does not mean complete amnesia—like forgetting a computer password. It means that something is no longer at the forefront of your mind . If someone asks you today, "Did you think about your eighth-grade rebbi today?" You would say, "No." Did you forget who he is? No, but he was "forgotten" in the sense that he was not on your mind. Similarly, when the prophet asks if a mother could forget her child, it doesn't mean she forgot his name; it means she became distracted and left him behind. He wasn't on her mind at that moment. Conversely, Zikaron (remembrance) means actively bringing something to mind and setting it into action. The word Zachar (male/remember) is connected to action—males represent active givers, whereas females represent recipients. Therefore, to "remember" God means to actively keep Him on the front burner of our minds. When we do this, we, so to speak, put ourselves at the forefront of His mind in an active, dynamic way. Standing Before the "Spiritual MRI" The Zichronos —the section of Mussaf where we declare that God remembers all actions—is the most critical part of our Rosh Hashanah prayers. Malchuyot: Acknowledges Hashem's sovereignty—a fundamental pillar of emunah (faith) as we crown Him King. Shofrot: Recalls the revelation at Har Sinai. Zichronos: The part most personal to us, as we read how God reviews every individual's life—who will live, who will die, which countries will experience war or peace. When you internalize that God is examining your every deed, thought, and mission, it is terrifying. Rav Wolbe compares Zichronos to passing through an MRI machine. It doesn't scan for physical ailments, but for spiritual ones. What will the test results be? Usually, when you take a medical test, you get the results in a few days. But the results of this spiritual MRI do not come immediately. You only find out the results as the year unfolds: Will you buy that new house? What will happen with your health, concerns, and challenges? Since no one is handed their results on the spot, a person could theoretically sit on pins and needles all year worrying. So how do we protect ourselves? The "Life Jacket" of Ein Od Milvado Rav Wolbe notes that right in the middle of the Zichronos prayers, the Torah gives us a spiritual life jacket to keep us from drowning in fear: (Fortunate is the person who does not forget You, the human who draws strength from You.) By actively remembering God and keeping Him on our minds, we create a shield of protection. This is the essence of "Ein Od Milvado" —the ultimate realization that there is nothing in existence other than God. Rav Matisyahu Salomon quotes a powerful idea regarding this concept, citing a famous story about the Brisker Rav (a descendant of the Nefesh HaChaim ). While escaping the Nazis on a train in wartime Europe without papers, the Brisker Rav instructed his children: "Just focus entirely on the concept of Ein Od Milvado. Think only of God." As a Nazi officer approached them, the Rav briefly had a momentary lapse in focus, caught himself, and re-centered his mind on Ein Od Milvado . The Nazi turned around and walked away. Rav Matisyahu Salomon points out: If someone told you that a month from now you'd be trapped on a train surrounded by Nazis, what would you do? You would spend every single day practicing Ein Od Milvado ! There is a similar story about the Beis HaLevi (also a descendant of the Nefesh HaChaim ). The Russian authorities had blockaded a town to search warehouses for contraband goods—which many local Jews traded in out of financial necessity. One merchant, terrified because his warehouse was full of illegal goods, ran to the Beis HaLevi after Shacharit . The Beis HaLevi told him: "We are going to sit right here and study the concepts of Ein Od Milvado in the Nefesh HaChaim until it is crystal clear to you." They spent the entire morning engrossed in this study. By lunchtime, the inspectors reached the merchant's warehouse and marked an 'X' on the door before leaving for lunch. When two different inspectors came by after lunch, one saw the 'X' and said, "We already checked this one," and walked past. The man was saved. Bringing Remembrance Into Action Rav Matisyahu Salomon explains that Rosh Hashanah is our personal Ein Od Milvado moment. We need Hashem on our minds the entire day, and the entire month of Elul is designed to prepare us for this focus. We even bring this mindfulness into our Rosh Hashanah festive meals through the Simanim (symbolic foods). The Meiri asks: Why do we recite the Yehi Ratzon requests in the middle of the meal rather than before it? He explains that the prayers were recited as people ate. Why? Because we don't want to forget God even while eating! When we eat pomegranate salad, we recite Yirbu Mitzvotenu K'Rimon to connect the food back to God. When we eat the head of a lamb, we recall Akeidat Yitzchak . Every step of the way—even during a physical meal—is about keeping Hashem at the forefront of our minds. Rav Wolbe teaches that we must maximize every single second of Rosh Hashanah. While it takes effort, keeping God in our thoughts is the ultimate antidote to the spiritual forgetfulness of Tisha B'Av, realigning our lives and ushering in a sweet, blessed new year.

god power europe russian jewish nazis jews remembrance torah av forgetting mri conversely shabbat rosh hashanah hashem elul fortunate zohar yaakov rav deeper meaning tisha b bitachon esav tevet har sinai yom hazikaron life jacket his face beit hamikdash rimon meiri mussaf parshat shoftim nefesh hachaim akeidat yitzchak yehi ratzon rav wolbe

Shabbat Nahamu - The Months of Tamuz and Av 24

Play Episode Listen Later Jul 26, 2026

Welcome to Daily Bitachon The Gemara ( Berachot 31a ) tells us that the prophets always conclude their prophecies with words of praise and comfort; every book in Tanach ends on a positive note. This raises a famous question: If every book ends positively, why does Megillat Eicha end on such a dark note? כִּי אִם מָאֹס מְאַסְתָּנוּ, קָצַפְתָּ עָלֵינוּ עַד מְאֹד "For have You utterly rejected us? You have been extremely angry with us!" That certainly doesn't sound like a happy ending! (Note: While we customarily repeat the previous verse, "Hashiveinu," that is not how Yirmiyahu actually concluded the text.) Why would Yirmiyahu write an ending like that? Didn't he know the rule? Reading Eicha Through a New Lens The Reishit Chochma ( Sha'ar Ha'ahava, Perek 7 ) answers that we are actually misreading the pasuk. It isn't a statement of absolute rejection— it is a question : "Could it really be that You have utterly despised us? If You were truly angry enough to destroy us, You would have obliterated us completely by now!" The very fact that we are still around, enduring through exile and destruction, proves that Hashem is not out to destroy us. Rather, He is rousing us to do Teshuva . That is the ultimate goal: הֲשִׁיבֵנוּ ה' אֵלֶיךָ וְנָשׁוּבָה ( "Bring us back to You, Hashem, and we shall return" ). This aligns with Yeshayahu's prophecy: כִּי לֹא לְעוֹלָם אָרִיב, וְלֹא לָנֶצַח אֶקְצוֹף — "I will not contend forever, nor will I be angry for eternity." Hashem's anger is temporary, intended only to awaken our hearts. The Seven Weeks of Comfort ( Sheva D'nechemta ) This insight is crucial as we enter Shabbat Nachamu , ushering in the seven weeks of comfort. Many people are familiar with the "Three Weeks" of mourning, but fewer realize that they are followed by seven haftarahs of comfort ( Sheva D'nechemta ), corresponding to the three weeks of rebuke ( Tlata D'puranuta ). Rav Wolbe zt"l used to point out Hashem's incredible love for us: He gives us more than double the amount of comfort compared to the weeks of suffering! What Does Nechama Really Mean? We usually translate Nechama as "comfort" or "consolation." But to understand its true definition, we look to its first appearance in the Torah ( Bereishit 6:6 ): וַיִּנָּחֶם ה' כִּי עָשָׂה אֶת הָאָדָם בָּאָרֶץ "And Hashem repented/changed His mind that He had made man on the earth." Rashi explains that Nechama means a change of mind or perspective —recalculating one's approach. As Rashi notes: " וְכֵן כָּל לְשׁוֹן נִיחוּם שֶׁבַּמִּקְרָא " —this is the definition of Nechama throughout all of Tanach. Nechama means learning to view a situation through a completely different lens. Understanding the "Love Tap" There is a touching story about the Belzer Rebbe , who lost a child. Despite his tragic loss, he stayed remarkably strong. One of his friends asked him how he was able to maintain his fortitude. The Rebbe replied: "If a person is walking down the street and suddenly gets slapped on the back, he turns around ready to fight. But if he turns around and sees that it was his loving father giving him an affectionate pat, his entire reaction changes." When we realize that everything comes directly from Hakadosh Baruch Hu , we recognize that even the hardest moments are a "love tap" from our Father. That shift in perspective is Nechama . Masterclass in Perspective: Nachum & Rabbi Akiva 1. Nachum Ish Gamzu The master of this perspective shift was Nachum Ish Gamzu , whose very name shares the root of Nechama . On every single occurrence in his life, he declared: גַּם זוּ לְטוֹבָה ( "This too is for the best" ). He possessed the unique ability to reframe any situation and find the latent good within it. 2. Rabbi Akiva His prime student, Rabbi Akiva , famously taught: כָּל דְּעָבֵיד רַחֲמָנָא לְטָב עָבֵיד ( "Whatever the Merciful One does, He does for the good" ). When Rabbi Akiva traveled to a town and was refused entry, he was forced to sleep alone in the forest. One by one, his candle blew out, his rooster was eaten, and his donkey was killed. Yet, at every step, he maintained that it was for the good. The happy ending? Bandits attacked the town that very night; had he been in town, or had his candle or animals given away his position, he would have been captured. 3. Rabbi Akiva at the Temple Mount The famous Gemara at the end of Masechet Makkot relates that Rabbi Akiva and his colleagues walked past the destroyed Har HaBayit (Temple Mount) and saw a fox emerging from the site of the Holy of Holies. The Sages wept, but Rabbi Akiva laughed. The Sages asked: "Why are you laughing?" Rabbi Akiva responded: "Why are you crying?" They said: "A place so holy now has foxes walking through it—how can we not cry?" Rabbi Akiva explained: "Now that I see the prophecies of destruction fulfilled in full detail, I know with absolute certainty that the prophecies of ultimate redemption will be fulfilled as well!" On two separate occasions where Rabbi Akiva reframed a tragedy into hope, the Sages responded: עֲקִיבָא נִחַמְתָּנוּ, עֲקִיבָא נִחַמְתָּנוּ "Akiva, you have comforted us! Akiva, you have comforted us!" He didn't change the physical reality—he changed their perspective. Re-evaluating the Fall In Amos (5:2) , a verse states: נָפְלָה לֹא תוֹסִיף קוּם בְּתוּלַת יִשְׂרָאֵל (Superficially translated as: "The maiden of Israel has fallen and will never rise again.") However, the Gemara ( Berachot 4b ) offers an entirely different way to read the verse: "She has fallen, and she cannot fall any further—therefore, Rise, O Maiden of Israel!" The Iyor Devash explains this with a simple parable: If you trip while near a chair, you fall onto the chair. If you trip near a couch, you fall onto the couch. But once you hit the solid ground, you cannot fall any lower . The only option left is to get up! This is why we sit on the floor on Tisha B'Av: It symbolizes that we have hit rock bottom. From the floor, there is nowhere left to go but up. From the Floor to Rosh Hashanah Once we hit the bottom, we rise to the Betulah (the maiden)—which represents the Mazal of the upcoming month of Elul, a time of deep love between Hashem and the Jewish people. The Sefer Imrei Pinchas notes that sitting on the floor on Tisha B'Av is actually an Eit Ratzon (an auspicious time of favor), as it begins our spiritual construction toward Rosh Hashanah and Yom Kippur. The Ben Ish Chai ( Benayahu, Berachot 4b ) quotes the Zohar: When Israel falls so low that they cannot get up on their own, Hashem Himself steps in: בַּיּוֹם הַהוּא אָקִים אֶת סֻכַּת דָּוִיד הַנֹּפֶלֶת ( "On that day, I will raise up the fallen Tabernacle of David" ). This explains why Dovid HaMelech omitted the letter Nun (which stands for Nofel / falling) from the Ashrei prayer—so we would never think that a fall is permanent. Even though the very next verse provides comfort— סוֹמֵךְ ה' לְכָל הַנֹּפְלִים ( "Hashem supports all who fall" )—the Nun was omitted so nobody would misinterpret it and fall into despair ( Ma'ari Kair, Shemot 10:1 ). Hope Above All Else Avoiding despair is so critical that the Beit Yosef ( OC 554:24 ) records an ancient custom established by the early Sages ( Zekenim HaRishonim ): Women would wash their hair on Tisha B'Av after Chatzot (midday). This custom was based on the Yerushalmi's teaching that Mashiach is born on Tisha B'Av afternoon. Why introduce this practice on a fast day? כְּדֵי שֶׁלֹּא תִּתְיָאֲשׁוּ מִן הַגְּאֻלָּה "So that they should not give up hope in the Redemption!" The Sages specifically instituted this for women of that era who could not read the prophetic texts, ensuring they would not walk away from Tisha B'Av in despair. Although we do not follow this practice today, it highlights a profound principle: We must never leave Tisha B'Av on a down note. We Won the War: The Lesson of Gid HaNasheh The Zohar (cited in Melefet Sappirim ) hints that the four fast days are embedded in the commandment of Gid HaNasheh (the forbidden sciatic nerve): עַל כֵּן לֹא יֹאכְלוּ בְנֵי יִשְׂרָאֵל אֶת גִּיד הַנָּשֶׁה "Therefore the Children of Israel shall not eat the displaced sinew..." This prohibition stems from the nocturnal wrestling match between Yaakov Avinu and the Angel of Esav. Why does the Torah require us to remember this struggle for all eternity? The Sefer HaChinuch ( Mitzvah 3 ) explains: This mitzvah is a perpetual guarantee to the Jewish people. Even though we suffer through terrible hardships and persecutions at the hands of the nations, we are guaranteed that we will never be destroyed. We will endure forever, and the Redeemer will come. The angel ( Sar shel Esav ) tried to uproot Yaakov, injuring his thigh. Yet, as the Torah tells us, the sun rose and healed Yaakov. So too, no matter how much our enemies pain us, the sun of redemption will shine and heal us. When we reflect on our history, what should our ultimate takeaway be? We won the war. We struggled, we wrestled, but we survived—and we will prevail. Looking Forward This process culminates on Yom Kippur, when we take the Se'ir (representing Esav, the Ish Se'ir ) and push away the Se'ir La'Azazel . We emerge from these days stronger, purified, and resilient. When we comfort a mourner, we say: תְּנָחֲמוּ מִן הַשָּׁמַיִם, תִּרְאוּ בְּנֶחָמַת צִיּוֹן "May you be comforted from Heaven, and may you behold the consolation of Zion." This is not merely a wish for sadness to fade—it is a prayer for a new perspective . B'ezrat Hashem , as we move through these seven weeks of comfort, may the prophecies of נַחֲמוּ נַחֲמוּ עַמִּי ( "Comfort, comfort My people" ) penetrate our hearts and transform the way we view our lives and our future!

children father israel holy jewish redemption comfort masterclass floor nun redeemer torah av bandits tabernacle yom kippur sar shabbat rosh hashanah hashem sages elul holies yaakov teshuva rashi rebbe tisha b shemot akiva azazel gemara mashiach tanach kair rabbi akiva bitachon perek esav mazal seven weeks nechama ashrei superficially yerushalmi dovid hamelech yirmiyahu lovetap hakadosh baruch hu av it rav wolbe nofel

The Months of Tamuz and Av 21

Play Episode Listen Later Jul 21, 2026

Daily Bitachon: Erev Tisha B'Av Message Welcome to Daily Bitachon for our Erev Tisha B'Av message. As we prepare for Tisha B'Av, one of our essential obligations is to trace the roots of our exile—to look into the sources and understand why we fell and went into Galut . 1. The Root Cause: Disdain for Torah In Midrash Rabbah (in the introductions, and specifically where Rav Huna and Rav Yirmeya quote Shmuel bar Yitzchak), we find a striking statement: Hashem was willing to forgo punishment for the three cardinal sins—idolatry, promiscuity, and bloodshed—but He did not forgo punishment for the disdain of Torah ( Miyuso shel Torah ). This is explicitly derived from the prophecy in Yirmiyahu: "For what reason did the land perish..." (Yirmiyahu 9:11) The verse does not say the land was destroyed because of idolatry, immorality, or murder. Hashem explicitly answers: "...Because they have forsaken My Torah." The Midrash continues in the name of Rav Chiyya bar Abba, quoting the verse: "They have forsaken Me, and My Torah they did not keep" ( Yirmiyahu 16:11 ). Upon which Hashem says: הַלְוַאי אוֹתִי עָזָבוּ וְתוֹרָתִי שָׁמָרוּ "If only they had forsaken Me, but still kept My Torah! For the light within it would have brought them back to the good." Resolving the Contradiction This presents an obvious problem: The Gemara in Yoma (9b) explicitly states that the First Beit HaMikdash was destroyed because of the three cardinal sins! Furthermore, these three sins carry the death penalty—how could neglecting Torah study be considered a worse trigger for destruction? Rav Aharon Kotler zt"l ( Mishnat Rabbi Aharon , Vol. 1, p. 28) answers: The Power of Remedy: The three cardinal sins are undeniably grave. However, as long as the Jewish people engaged in Torah study, Hashem delayed their punishment. Why? Because the Torah possesses an inherent light that eventually guides a person back to Teshuva (repentance). Loss of the Shield: Once they abandoned and held disdain for Torah study, they discarded the very tool that could save them. Without the antidote, their sins stood unaddressed, and their doom was sealed. Rav Elchanan Wasserman's Mashal: In warfare, two armies may trade blows, but if one side manages to destroy the enemy's armory or airfields, the target becomes completely defenseless. We are in a constant war with the Yetzer Hara (evil inclination). Hashem created the Yetzer Hara , but He created Torah as its antidote ( "Bara'ti Yetzer, Bara'ti Torah Tavlin" ). Abandoning Torah means disarming ourselves in the middle of battle. 2. The Battle with the Sar shel Esav The ongoing historical struggle between Yaakov and Esav is captured in the all-night wrestling match between Yaakov Avinu and the guardian angel of Esav ( Sar shel Esav ). The Timing: Sefarim point out that this wrestling match took place on the eve of Tisha B'Av . The Remint in the Text: The Torah notes that the angel injured the גִּיד הַנָּשֶׁה ( Gid HaNasheh ): גִּיד ( Gid ) hints at the three fast days: ג (Gimmel) = Tzom Gedaliah (3rd of Tishrei) י (Yud) = Asara B'Tevet (10th of Tevet) ד (Dalet) = Shiva Asar B'Tammuz (17th of Tammuz, the 4th month) את ( HaNasheh ) acronym for Tisha B'Av. ת שעה א ב Why Attack Yaakov? Notice that the angel did not attack Avraham (who represents Chesed ) or Yitzchak (who represents Tefillah ). He attacked Yaakov , who represents Torah . Esav's angel targeted the ultimate weapon of the Jewish people. Yaakov's Body (Talmidei Chachamim) --> Could not harm Yaakov's Thighs (Tomchei D'Oraita) --> Successfully struck As the Chafetz Chaim explains (citing the Zohar), the legs/thighs symbolize Tomchei D'Oraita —the supporters who uphold the Torah. The angel realized he could not destroy the Talmidei Chachamim directly, so he tried to weaken the supporters' appreciation for Torah. The Modern Reframe Current Support: Baruch Hashem , in our generation, we are witnessing unprecedented support for Torah learning globally, with initiatives raising hundreds of millions of dollars to sustain Eretz Yisrael's centers of learning. Rav Yaakov Hillel's Insight: When governments reduce funding for Torah institutions, people naturally worry. But Rav Yaakov Hillel offers a profound reframe: Hashem wants the Torah to be sustained purely by those who cherish it—the Charedim v'Dvar Hashem . He is elevating the purity and stature of Torah support. 3. Mourning and the Absence of Torah Why did Esav wait to attack Yaakov? יִקְרְבוּ יְמֵי אֵבֶל אָבִי וְאַהַרְגָה אֶת יַעֲקֹב אָחִי "The days of mourning for my father draw near; then I will kill my brother Yaakov." (Bereshit 27:41) Classic commentators explain: As long as Yaakov was immersed in Torah study, the rule of "Hakol kol Yaakov" applied, and Esav had no power over him. Esav specifically waited for a time of mourning ( Aveilut ) , because a mourner is forbidden from studying Torah. He calculated that during an absence of Torah study, Yaakov would be vulnerable to attack. On Tisha B'Av—the ultimate day of national mourning—we do not engage in standard Torah study. Yet on this very day of darkness, the light of Mashiach is born to turn our mourning into joy. 4. The Halacha of Netilat Yadayim There are only two days in the year when we do not wash our hands up to the wrist for morning Netilat Yadayim (washing only up to the knuckles): Tisha B'Av and Yom Kippur . Day The Spiritual Reality Why We Wash Only to the Knuckles Tisha B'Av Peak power of the Sitra Achra (Esav) The spiritual impurity ( Tuma ) is so thick that standard washing cannot completely remove it; we do only the bare minimum required for the morning. Yom Kippur Peak power of Kedusha (Holiness) Esav is banished ( Se'ir La'Azazel ). The atmosphere is so elevated that impurity has no foothold—only a minimal wash is necessary. Conclusion Our goal this Tisha B'Av is to bridge these two realities: to transform the heavy, vulnerable energy of Tisha B'Av into the pure, triumphant elevated state of Yom Kippur. By recognizing that Torah learning is our ultimate lifeline and protective weapon, may we strengthen our dedication to Limud Torah and its support, and merit seeing the ultimate transformation of this day into a festival of comfort and redemption.

power battle loss jewish classic vol successfully abba mourning absence torah av yom kippur bara resolving sar hashem zohar yaakov avraham teshuva halacha midrash tisha b shmuel tammuz chesed azazel yitzchak tuma gemara mashiach bereshit tefillah eretz yisrael bitachon esav yoma tevet yirmiyahu rav aharon kotler charedim

The Months of Tamuz and Av 17

Play Episode Listen Later Jul 15, 2026

Welcome to Daily Bitachon The theme of the month of Av is based on a Pasuk (verse) in Ashrei : "Tov Hashem Lakol" —God is good to everybody. This is a critical concept. The Gemara ( Yoma 9b ) teaches that the primary difference between the first Beis Hamikdash (Temple) and the second Beis Hamikdash came down to Bitachon (trust in God). A lack of Bitachon was a core reason behind the destruction. The Foundation of True Reliance In Chovos HaLevavos ( Sha'ar Bitachon ), the author explains that to truly rely on someone, you must know that they possess ultimate, unceasing generosity and kindness—regardless of whether you are deserving or undeserving. No human fits this description. That quality belongs solely to Hakadosh Baruch Hu , God's generosity is all-inclusive, and His kindness surrounds all. The proof? "Tov Hashem Lakol." Furthermore, in Sha'ar HaBechina , the Chovos HaLevavos emphasizes that God's kindness includes everybody . "Everyone" doesn't mean "most"—it means every single creation. You can take that Pasuk to the bank. Yet, rabim k'ivrim me-hakirun —most people are blind to this reality. Even if they do realize it, mavin godel tovatan , they fail to grasp how immense it is. They don't truly delve into it ( ve'einam maskilim ) for three main reasons. Barrier #1: The Cycle of Desires and Arrogance What is the first major barrier that stops us from appreciating these three words, "God is good to all"? We are entirely consumed by worldly pleasures, personal desires, and a hyper-focus on what we lack. Instead of seeing what we do have, we are totally absorbed in the massive hope of fulfilling what we don't have. The Endless Chase: Whatever a person reaches, they immediately want the next level. The wonderful gifts they already possess become small and limited in their eyes. The Comparison Trap: A person begins to think that anything someone else possesses was somehow taken away from them. The underlying spiritual cause of this is sobering. Tehillim 10:4 states: "Rasha (the wicked one), kegovah apo (because of his arrogance), bal yidrosh (he is not searching for God)... God is not on his mind." Our innate arrogance makes us feel entitled to everything. When we feel entitled to everything, anything we lack feels like a deprivation. We look at others and think, "I was supposed to have that." Meanwhile, the staggering miracles we already possess are brushed aside: A beating heart? Meh. Working knees? Okay. Fully functioning kidneys? So does everybody else. On the black market, the organs inside your body right now would cost a fortune—yet we take them for granted. Rabbi Addis once noted that when you go grocery shopping on an empty stomach, you buy everything in sight because you feel empty inside. You think you need a lot to be happy. But once you eat just a little bit, you are satiated. The problem is we don't even focus on the "little bit" we already have. We adopt the attitude of Esav, who demanded, "Pour it down my throat." We search for treasures on the other side of the world when they are sitting right in our own homes. Two Lessons on Perspective 1. The Treasure Under the Sink There is a famous story about a poor man living in Yerushalayim (Jerusalem) who dreams of a pot of gold buried under a specific bridge in Vienna. He scrapes together his last coins and travels all the way to Vienna. As he paces back and forth by the bridge, a local guard stops him and asks what he's doing. The man confesses his dream. The guard laughs and says, "You Jews and your silly dreams! I had a dream last night that there was a pot of gold buried under the kitchen sink at Alfandari 18 in Yerushalayim. Do you think I'm going to travel all that way?" The man freezes. Alfandari 18 was his own address. He immediately travels back home, digs under his sink, and finds the treasure. The Message: People think they have to go to Vienna to find fulfillment, but the pot of gold is already inside their own home. 2. Rabbi Akiva and the Gift of Straw The Gemara ( Masechet Nedarim 50 ) tells of Rabbi Akiva and his wife, the daughter of Kalba Savua. Her father disowned her and cut off her inheritance for marrying Akiva. They were so poor they slept on a floor covered in straw. Every morning, Rabbi Akiva would gently pick the straw out of her hair and say with hope, "One day, I am going to give you a golden tiara." One day, there is a knock on the door. It is Eliyahu HaNavi (Elijah the Prophet) disguised as a regular beggar. He says, "Do you have any spare straw? My wife just gave birth, and I have absolutely nothing to put her on." They gladly gave him some of their straw. Afterward, Rabbi Akiva turned to his wife and said, "Look at that—that person doesn't even have straw, and we do." The Insight: Eliyahu HaNavi came down from heaven. Why didn't he just give them a gold coin instead of taking their straw? Because Eliyahu HaNavi was giving them something far more valuable than gold: a lesson in attitude. If he had given them gold, they simply would have wanted more gold. By showing them someone who lacked even the bare minimum, he taught them to appreciate the wealth they already had.

god foundation gift cycle prophet perspective desires av barrier sha akiva rasha rabbi akiva yerushalayim bitachon tehillim esav two lessons ashrei pasuk hakadosh baruch hu

The Months of Tamuz and Av 13

Cabalá: Lecciones Diarias | mp3 #kab_spa

Play Episode Listen Later Jul 8, 2026

From Jealousy to Trust: Healing the Inner Self Through Bitachon I. The Internal Pulse: Sinat Chinam and the Tenth Commandment Yesterday, we discussed a profound shift in the spiritual anatomy of generations: while the generations of old may have stumbled in external actions while remaining internally pure, later generations present the inverse challenge—the external actions may appear intact, but the interior life is compromised. The Vilna Gaon illuminates this internal illness by connecting sinat chinam (baseless hatred) directly to a profound lack of bitachon (trust in Hashem). In his view, baseless hatred, jealousy, and animosity are not isolated character flaws; they are the direct symptoms of a fractured relationship with the Divine. To evaluate one's spiritual standing, a person must take their spiritual "pulse"—what we can call the "Anochi Pulse." How vibrant is your connection to "Anochi Hashem Elokecha" (I am the Lord your God)? The Vilna Gaon reveals that the ultimate diagnostic tool for the first commandment is actually the tenth: "Lo Tachmod" (Do not covet). If a person is truly anchored in the reality of Anochi , they cannot covet what belongs to another. The Vilna Gaon asserts that all sin stems from the trait of coveting, demonstrating how the final commandment encapsulates all ten. The Geography of the Soul: From Rosh Hashanah to Yom Kippur Parenthetically, this conceptual framework aligns perfectly with the Ten Days of Repentance ( Aseret Yemei Teshuva ), which correspond to the Ten Commandments: The First Day (Rosh Hashanah) corresponds to Anochi Hashem Elokecha —establishing Hashem's ultimate sovereignty. The Tenth Day (Yom Kippur) corresponds to Lo Tachmod —because coveting what belongs to another is the ultimate antithesis of the kapparah (atonement) of Yom Kippur, which demands absolute spiritual purity and self-containment. The Farmer and the Princess: The Ibn Ezra's Perspective The Ibn Ezra ( Shemot 20:14) addresses a famous psychological dilemma: How can the Torah command a person not to desire something beautiful or valuable that belongs to someone else? If I see it and I like it, how can I simply turn off my desire? He offers a powerful mashal (parable): A rational, simple farmer who sees a royal princess feels no practical desire to marry her. Why? Because he knows it is an absolute impossibility. To genuinely desire her would be as absurd as wishing he could grow wings and fly. The Ibn Ezra explains that a thinking person must apply this exact logic to reality: the spouse, the wealth, or the success that another person possesses is determined solely by Hashem. It is not a function of human wisdom or strategy. Therefore, another person's divinely decreed portion is even more removed from you than the princess is from the farmer. When one realizes that what they do not have is simply not intended for them by God, all sinat chinam dissolves, replaced by a profound reliance on the Creator. II. The Practical Antidote: Recording Hashgacha Pratis Recognizing Hashem's direct, divine intervention ( hashgacha pratis ) requires deliberate cultivation. We find a consistent, powerful historical directive emphasizing the practical tracking of these moments: The Gedolim's Directive (1984): On the 24th of Av, 5744 ( תשמ"ד ), Rav Moshe Feinstein and Rav Yaakov Kamenetzky signed a historic public letter addressed to the Jewish people worldwide. They emphasized the vital importance of instilling a visceral belief in Divine Providence—particularly within children. Their practical advice? Carry a small notebook or pamphlet and write down daily stories of hashgacha pratis . This simple discipline systematically dismantles the illusion of "coincidence," refutes the god of nature, and silences the ego's claim of "my power and the might of my hand." By fortifying this foundational trait, one strengthens the baseline for all 613 mitzvot, fulfilling the verse: "Tzaddik be'emunato yichyeh" (The righteous shall live by his faith). The Chasam Sofer's Landmark: In his Drasha HaShabbat Shuva , the Chasam Sofer outlines a sacred obligation for those entering their later years (reaching major landmarks like 60, 70, or 80). He advises pulling one's children and grandchildren around the table to recount the personal miracles experienced throughout a lifetime, passing down a legacy of lived emunah. Moshe Rabbeinu's Travel Diary: The Ohr HaChaim ( Bamidbar 32:2) provides a stunning insight into Parshat Masei , which is always read during this summer season. He notes that the meticulous recording of the journeys began as Moshe Rabbeinu's personal diary ( שתחיל משה לכתוב בפנקסו ). Moshe carried a pamphlet, documenting the miracles of each journey day by day. At the end of forty years, Hashem commanded that this personal journal be integrated eternally into the Torah. We are, in essence, reading Moshe's personal notebook of gratitude. III. Spark vs. Straw: Navigating the End of Days When confronting overwhelming external challenges, the Torah offers a profound framework for perspective. In Bereishit (37:1), Rashi describes Yaakov Avinu looking out at the vast, intimidating expansion of Esav's chieftains and wondering, How can I possibly manage or overcome all of this? Rashi provides the mashal of a blacksmith watching a massive caravan of camels arrive in the marketplace, completely overloaded with giant bundles of flax. The blacksmith wonders, Where will all this flax fit? A wise onlooker responds: "One single spark from your bellows can burn the entirety of it down." So too, Yaakov is the blacksmith. The Prophet Ovadiah ( Ovadyah 1:18) declares: "And the house of Yaakov shall be a fire, and the house of Yosef a flame, and the house of Esav for straw..." ( והיה בית יעקב אש ובית יוסף להבה ובית עשו לקש ) Rav Avraham Shor ( Shurot ) deepens this connection beautifully: קש (Straw): Represents Kina ק נאה (jealousy) and Sina ש נאה (hatred)—the exact interior traits defining Esav and the root of our current exile. אש (Fire): Represents א בינו ש בשמים ( Avinu Shebashamayim —Our Father in Heaven). Our entire job in the face of consuming negativity is to remember that we possess the fire of Avinu Shebashamayim . The Prophecy of Sotah The contemporary relevance of this message is explicitly mapped out at the conclusion of Tractate Sotah (9:15), describing the landscape of the generation preceding the arrival of Mashiach. The Mishna warns of a dramatic societal breakdown: truth will be hidden, audacity ( chutzpah ) will reach new heights, and those who fear sin or dedicate themselves to Torah scholarship will be utterly despised. Yet, after detailing each devastating step of this decline, the Mishna concludes with the exact same repeating refrain, which serves as our ultimate directive: "Upon whom can we rely? Only upon our Father in Heaven." ( על מי יש לנו להישען? על אבינו שבשמים ) Conclusion: The Healing of Av As everything around us appears to intensify, the spiritual task becomes singularly focused. The very name of the month we find ourselves in— אב (Av) —serves as an acronym for א מונה ו ב טחון ( Emunah and Bitachon ). The ultimate rectification for the historic and internal wounds of this season is to pivot away from the exhausting, jealous pursuit of what is not ours, and to lean entirely into the absolute reality of Avinu Shebashamayim . By taking our Lo Tachmod pulse and actively chronicling Hashem's daily intervention in our lives, we transform internal illness into absolute, unshakeable spiritual health.

Rabash. ¿Qué significa que Esav se llama "hombre de campo" en el trabajo?. 8 (1990) [2026-06-28]

Play Episode Listen Later Jun 28, 2026 77:40

Audio, spa_t_rav_2026-06-28_lesson_rb-1990-08-eisav-ish-sade_n1_p1. Lesson_part :: Daily_lesson 1

lesson 1990s campo hombre significa llama el trabajo esav rabash

The Months of Tamuz and Av 05

Cabalá: Lecciones Diarias | mp4 #kab_spa

Play Episode Listen Later Jun 28, 2026

The Theme of Tammuz: Haman's Mindset Welcome to Daily Bitachon. We are going to continue exploring a theme we spoke about previously: that the core theme of the month of Tammuz is "Vechol zeh einennu shoveh li" —"Yet all this is worth nothing to me." This famous quote from Haman reveals a dangerous mindset: despite having absolutely everything, because he was missing just one thing, he felt he had nothing. The Root of the Snake This attitude traces all the way back to the primordial snake. The Sages note that the source for Haman in the Torah is hinted at in the verse, "Hamin ha'etz" (from the tree), which sounds like "Haman ha'etz " (Haman on the tree). But the Rabbis also explain that Haman is spiritually rooted in the snake. In Bereishit 3:1, the snake asks Chavah: "Af ki amar Elokim lo tochlu mikol etz hagan…" "Did God really say you cannot eat from any tree of the garden?" Chavah replies that they can eat from the fruit of the trees, except for the one in the middle of the garden, which God commanded them not to touch. The snake's strategy was to shift her focus to the one restriction, essentially saying, "If you can't have this, you have nothing." Esav and the Snake Theme Haman descended from Amalek, who descended from Esav. Not surprisingly, Esav continues this exact same "snake" theme. We see a very interesting concept regarding this in Bereishit 25:27: "Vayigdlu hana'arim…" "And the lads grew up; and Esav was a cunning hunter, a man of the field; and Yaakov was a wholesome man, dwelling in tents." The Targum translates the words "Esav ish yode'a tzayid" (Esav was a hunter) as "Vehavah Esav gevar nachshirchan." He was a nachshirchan man. What does nachshirchan mean? Many commentaries read it as two words: nachash yarchan , which means "snake thighs." Some explain this simply to mean that when Esav was hunting, he would lie flat on his stomach and slither like a snake to catch his prey. However, the Shelah HaKadosh quotes a book called the Tziyuni , which offers a deeper insight: Esav actually had a literal image of a snake etched onto his thigh. He had a tattoo of a snake. The Wrestling Match This sheds new light on the wrestling match between Yaakov and Esav's guardian angel. The Torah states that the angel wanted to touch "kaf yerech Yaakov" —the socket of Yaakov's thigh. He wanted to infect the children of Yaakov with this snake-like approach to life. But concerning that encounter, we say, "Velo yachol lo" —he could not overcome him. Why not? As Bilam later declares: "Ki lo nachash b'Yaakov" "There is no sorcery in Yaakov." Homiletically, this can be read as: "There are no snakes in Yaakov." We do not subscribe to that snake-like perspective. Instead, Yaakov Avinu embodies the opposite approach: whatever Hashem gives me is good, and I am happy. (Parenthetically, we will see later that the wrestling match between Yaakov and the angel actually occurred on Tisha B'Av, meaning Tisha B'Av has a deep connection to this concept. Additionally, the Sefer Ahavat Shalom on Parshat Toldot notes that Yaakov was the one who rectified the sin of Adam HaRishon. As the Talmud in Bava Metzia states, Yaakov Avinu possessed the identical beauty of Adam HaRishon. Yaakov's face is engraved on the Kiseh HaKavod [Throne of Glory], representing the ultimate human paradigm. Therefore, he is the ultimate spiritual counterforce to Esav, who represents the snake.) Two Approaches to Life: Yesh Li Rav vs. Yesh Li Kol Where else do we see Esav embodying the mindset of the snake? In Bereishit 33:9, when Esav receives a massive gift from Yaakov, he initially declines it, saying, "Yesh li rav" —"I have a lot. Keep what is yours, my brother." But Yaakov insists, saying, "Veyesh li kol" — "I have everything." The Chofetz Chaim explains that these represent two fundamental approaches to life: Esav's approach ( Yesh li rav ): "I have a lot, but I could always use more." Yaakov's approach ( Yesh li kol ): "I have everything." How can a person claim to have everything ? The answer is that when you recognize that HaKadosh Baruch Hu provides exact hashgacha pratit (divine providence) tailored to your specific needs, you realize you already possess everything you require. We reference this every single day in Birkat HaMazon: "Harachaman hu yivarech otanu... kmo sheinitbarchu avoteinu, Avraham, Yitzchak, v'Yaakov—bakol, mikol, kol." What do these three words mean? Regarding Avraham , the verse says, "V'Hashem berach et Avraham bakol " (with everything). Regarding Yitzchak , it says he ate " mikol " (from everything). The ultimate culmination is Yaakov , who proclaimed, "Yesh li kol " (I have everything). We ask Hashem to bless us collectively with that exact same blessing of kol . Lavan's Attack on Kol We see this theme pop up again in the Haggadah on Pesach: "Tzei u'lmad mah bikeish Lavan haArami la'asot l'Yaakov Avinu..." While Pharaoh only decreed against the male children, Lavan "bikeish la'akor et hakol" —he sought to uproot everything. Chassidic masters (brought down by Rabbi Shor in his commentary on Pesach, Lekach V'Libuv ) explain this deeply: Lavan didn't just want to destroy Yaakov's physical property; he wanted to uproot the very concept of kol from Yaakov. He wanted to destroy Yaakov's peaceful, content approach to life. This is a major, fundamental debate on how to live. The Ultimate Synthesis: She'asah Li Kol Tzorki Listen to this unbelievable explanation that ties it all together. Every single morning, we recite one of our most important morning blessings: "She'asah li kol tzorki" —"Who has provided me with all my needs." This means that whether physically or spiritually, God has already given me every single tool necessary to fulfill my unique mission in life. Look closely at the wording: She'asah li ... kol tzorki. Li (for me) and kol (everything) are the two magical words. Now look back at Haman. What did he say? "Ve chol zeh einennu shoveh li ." Haman is the exact antithesis of kol and li . He rejects the blessing of She'asahi li kol tzorki . He looks at his life and says, "No, I do not have everything I need. I am missing that one thing (Mordechai bowing), so it's all worthless." That is the negative energy of Tammuz. That is the destructive force that led to the churban (destruction of the Temple). And that is exactly what we are trying to undo during this month: rebuilding our perspective to match Yaakov's, knowing that God has given us everything we need. As we wind down the month of Tammuz, put a little extra focus and intention into the blessing of She'asah li kol tzorki . The Final Clincher To wrap this all up: there are only two days a year when we do not recite the blessing of She'asah li kol tzorki , and they happen to be the two days we do not wash our hands fully in the morning: Tisha B'Av and Yom Kippur . The Kabbalists explain: On Tisha B'Av , the spiritual impurity ( tumah ) is so potent we cannot fully remove it. On Yom Kippur , the holiness ( kedusha ) is so intense we don't even need to remove it. Tisha B'Av is the day of Esav. On that day, Esav's energy temporarily takes over, so we omit She'asah li kol tzorki . But on Yom Kippur—the day of Yaakov Avinu—we cast the sa'ir (the goat representing Esav, the ish sa'ir ) off the cliff, and the Kohen Gadol enters the Holy of Holies. On that day, the reality of She'asah li kol tzorki is so utterly apparent and deeply felt that we don't even need to vocalize it. We have covered a massive theme with a lot of moving parts. Review these concepts, and hopefully, we will all merit to live on that elevated spiritual level of kol .

god holy attack temple root li af torah av ve yom kippur haman talmud pesach hashem velo sages rabbis amalek holies yaakov avraham tisha b tammuz haggadah yitzchak lavan bitachon esav chassidic kohen gadol bereishit yesh elokim kabbalists targum chofetz chaim adam harishon hakadosh baruch hu chavah parenthetically

Rabash. ¿Qué significa que Esav se llama "hombre de campo" en el trabajo?. 8 (1990) [2026-06-28]

Play Episode Listen Later Jun 28, 2026 77:40

Video, spa_t_rav_2026-06-28_lesson_rb-1990-08-eisav-ish-sade_n1_p1. Lesson_part :: Daily_lesson 1

video lesson 1990s campo hombre significa llama el trabajo esav rabash

Rabash. ¿Qué significa que Esav se llama "hombre de campo" en el trabajo?. 8 (1990) [2026-06-28] #lesson

Cabalá Media | mp4 #kab_spa

Play Episode Listen Later Jun 28, 2026 77:40

Video, spa_t_rav_2026-06-28_lesson_rb-1990-08-eisav-ish-sade_n1_p1. Lesson_part :: Daily_lesson 1

video lesson 1990s campo hombre significa llama el trabajo esav rabash

Rabash. ¿Qué significa que Esav se llama "hombre de campo" en el trabajo?. 8 (1990) [2026-06-28] #lesson

Cabalá Media | mp3 #kab_spa

Play Episode Listen Later Jun 28, 2026 77:40

Audio, spa_t_rav_2026-06-28_lesson_rb-1990-08-eisav-ish-sade_n1_p1. Lesson_part :: Daily_lesson 1

lesson 1990s campo hombre significa llama el trabajo esav rabash

The Months of Tamuz and Av 03

Play Episode Listen Later Jun 25, 2026

The Two Orders of the Shvatim Welcome to Daily Bitachon. We've been talking about the different months of the year, their symbolism, their connections, and their depth. Today, we're going to discuss the twelve tribes ( Shvatim ) that correspond to the twelve months of the year. The Sefarim tell us that there are two basic approaches to the order of the Shvatim . The first is their birth order : Reuven, Shimon, Levi, Yehuda, Dan, Naftali, Gad, Asher, Yissachar, Zevulun, Yosef, and Binyamin. The second is the order of their encampment . Yaakov Avinu set this order around his bed, which eventually became the layout for how the tribes camped around the Mishkan and the order of the Korbanot (offerings) of the Nessi'im (princes): East: Yehuda, Yissachar, and Zevulun camped together. South: Reuven, Shimon, and Gad. West: Ephraim, Menashe, and Binyamin. North: Dan, Asher, and Naftali. (Note: Levi is not among these twelve because Levi did not carry Yaakov Avinu's bier, nor did they camp with the twelve tribes; they had their own dedicated unit directly around the Mishkan). The Demotion and Latent Power of Tammuz and Av In the original birth order approach, Reuven and Shimon received Nissan and Iyar, which are choice months. However, because Reuven acted impetuously—though, on his high spiritual level, Chazal say "whoever says Reuven sinned is mistaken"—he was removed from that choice position. Shimon was similarly involved in the incident at Shechem and later the story of Zimri. Furthermore, descendants of Reuven were involved in the rebellion of Korach. Because of these lapses, they were, so to say, demoted. Based on the new list of the encampment, Yehuda became the first. Nachshon Ben Aminadav of Yehuda brought the first offering, making Yehuda number one. Reuven was moved to number five, and Shimon to number six. Consequently, Reuven was given the month of Tammuz , and Shimon was given the month of Av . Does that mean Tammuz and Av are bad months? Of course not. Reuven and Shimon were not bad tribes. They merely experienced a temporary lapse. These months are not inherently malicious timeframes; rather, they represent righteous entities that fell but possess the latent power to rise again. Consider their history: Reuven: The prince of Reuven, Elitzur Ben Shedeiur, was a neighbor of Korach and was drawn into the rebellion. Yet, his day of dedication for the Mishkan is still celebrated as a communal holiday. Shimon: Shimon's leader was Zimri, also known as Shelumiel Ben Zurishaddai, who famously sinned with the Midianite princess. According to the Arizal and the Rema Mipano, Zimri later reincarnated as Rabbi Akiva —the man who transformed the spiritual landscape of the Jewish people and famously laughed when seeing the ruins of the Beit HaMikdash because he understood the ultimate consolation. Here we have two tribes that took a momentary dip. Rabbi Akiva is the ultimate source of Torah Sheba'al Peh (the Oral Torah). While we won't go into all the deep connections between Rabbi Akiva and Zimri, one profound rectifying connection stands out: Zimri died while engaging in sensual pleasure involving his skin. Rabbi Akiva died a martyr's death with the Romans scraping his skin with steel combs. The rectification matched the crime. When watching Rabbi Akiva suffer, a bystander wouldn't know his cosmic history, his Gilgul (reincarnation). That is what Gilgulim are all about—we return to this world until we reach perfection. Therefore, Tammuz and Av will also reach perfection. These are inherently great times; there was simply a temporary lapse, and there will be a rebirth and rejuvenation. The Twelve Senses of the Soul The Sefer Bnei Yissachar , in his essays on Tammuz and Av, shares a fascinating concept from the Sefer Yetzirah (an ancient book of Kabbalah). Every month corresponds to one of twelve specific spiritual or physical senses. Here is how the calendar aligns with the tribes and their spiritual faculties: Month Tribe (Encampment Order) Sense / Faculty Spiritual Meaning & Connection Nissan Yehuda Speech We use our mouths to tell the story of Yetziat Mitzrayim (the Exodus). Iyar Yissachar Thought Deep contemplation and introspection during Sefirat HaOmer . Sivan Zevulun Motion / Walking Continual spiritual progress and alignment after Matan Torah . Tammuz Reuven Sight The spies saw the land through a warped lens. Reuven stems from Re'u beni ("See, my son"). Av Shimon Hearing The people accepted the Lashon Hara (evil tongue) of the spies. Shimon stems from Shema ("to listen/hear"). Elul Gad Action A time dedicated to action and doing Teshuvah (repentance). Tishrei Ephraim Intimacy Represents our deep, marital-like connection with HaKadosh Baruch Hu. Heshvan Menashe Smell The most purely spiritual sense indicating the high level we reached after the Yamim Noraim and Succot Kislev Binyamin Sleep / Dreaming Navigating the darkness of the winter. Tevet Dan Anger / Temper Overcoming and rectifying the anger associated with the month of Esav. Shevat Asher Taste / Eating Cultivating holy eating, celebrated on Tu B'Shevat as we taste the fruits. Adar Naftali Laughter Transforming sorrow into ultimate joy on Purim. The Summertime Rectification Now for our clincher. Notice how perfectly this aligns: the months of Tammuz and Av represent seeing and hearing . We know that the 40 days of the spies began on the eve of Rosh Chodesh Tammuz—the month of sight . They looked at the Land of Israel through a warped lens. They returned in the month of Av—the month of hearing —and made the nation weep by causing them to listen to a false, negative report. This is why summertime presents us with a golden opportunity to fix these flaws. Summer is a natural time for testing our sight , due to the inappropriate things that may be out there, and a test for hearing/speech , because people gather together and the temptation for Lashon Hara increases. We are given this time of year specifically to repair these faculties. Wonder of wonders, look at how this is mirrored in the three prophetic readings ( Haftarot ) of rebuke that we read during the Three Weeks on Shabbat: Divrei Yirmiyahu ("The words of Yirmiyahu") — Rectifying Speech . Shimu Devar Hashem ("Hear the word of Hashem") — Rectifying Hearing . Chazon Yeshaya ("The vision of Yeshaya") — Rectifying Sight . Each Shabbat of these three weeks is perfectly designed to repair these exact faculties. It is truly a wonder to see how all these complex pieces of Torah fit together.

israel land romans jewish exodus torah av nissan purim kabbalah shema gad hashem shechem korach shimon tub tammuz mishkan teshuvah reuven demotion rabbi akiva midianite menashe shevat iyar bitachon esav binyamin matan torah chazal zimri lashon hara oral torah beit hamikdash peh yirmiyahu hakadosh baruch hu yetziat mitzrayim

The Months of Tamuz and Av 02

Play Episode Listen Later Jun 24, 2026

The Built-In Energy of Time Welcome to Daily Bitachon. We're continuing with what we started yesterday: appreciating and understanding the fascinating concept of days and times. There are certain times that are more prone to specific events, and it's not a coincidence—it is built into the very fabric of time. The Ben Ish Chai, in Parshat Devarim, shares an incredible insight in the name of a Mekubal (kabbalist) named Rav Beit Ayin (or Bat Ayin ). He explains that the twelve months of the year correspond to the twelve letters of Hashem's name, Alef-Dalet-Nun-Yod ( א-ד-נ-י ), when written in what is called the miluy (the spelled-out form). Understanding Miluy (Spelling Out the Letters) What does miluy mean? Let's use English as an example. If I want to say "ABC": A is the letter A, but it is spelled A-Y . B is the letter B, but it is spelled B-E-E . When you use the miluy of a Hebrew letter, you spell out the letter itself. If you take the name א-ד-נ-י and spell out each letter, it looks like this: Alef ( א ) is spelled: Alef, Lamed, Peh ( א-ל-ף ) — 3 letters Dalet ( ד ) is spelled: Dalet, Lamed, Tav ( ד-ל-ת ) — 3 letters Nun ( נ ) is spelled: Nun, Vav, Nun ( נ-ו-ן ) — 3 letters Yod ( י ) is spelled: Yod, Vav, Dalet ( י-ו-ד ) — 3 letters Total them up, and you get exactly twelve letters . These twelve letters correspond to the twelve months of the year. Month Hebrew Root Letter Sequential Letter of the 12 Nisan Aleph Aleph Iyar Lamed Sivan Peh Tammuz Dalet Dalet Av Lamed Elul Taf Tishrei Nun Nun Cheshvan Vav Kislev Nun Tevet Yud Yud Shvat Vav Adar Dalet Tammuz and Av: The Months of the Dal (The Poor) When you map these letters to the months, it works out like this: Nissan, Iyar, Sivan connects to Alef, Lamed, Peh ( א-ל-ף ) Tammuz, Av, Elul connects to Dalet, Lamed, Tav ( ד-ל-ת ) The Ben Ish Chai points out that if you put the first two letters of this second group together— Dalet and Lamed (Tammuz and Av)—it spells the word dal ( דל ), which means someone who is poor or lowly. He uses this to brilliantly explain a verse in Tehillim (41:2): אַשְׁרֵי מַשְׂכִּיל אֶל דָּל בְּיוֹם רָעָה יְמַלְּטֵהוּ ה ' "Fortunate is the one who uses intellect toward the impoverished; on a bad day, Hashem will save him." The Ben Ish Chai explains: "Fortunate is the one who uses his intellect toward the impoverished" refers to the low, difficult months of Tammuz and Av . How do we do that? By channeling our intellect ( sechel ) into Torah and ma'asim tovim (good deeds). Through this, "on a bad day, Hashem will save him" —Hashem will save us during the challenging days of these months. What Does it Mean to be a Maskil ? Connect to Torah: Use your mind simply as a vehicle to learn Torah. Understand the Poor: Maskil el dal means to truly understand what a poor person needs. When you give tzedakah , don't just hand over money; look into their situation carefully. The Story of Reb Chaim of Brisk A man came to Reb Chaim before Pesach with a halachic question: "Can a person fulfill the obligation of the Four Cups using milk instead of wine?" Reb Chaim, who routinely distributed large sums of holiday financial aid, immediately handed this man a massive sum of money. Afterward, his gabbai (assistant) asked, "Why did you give him so much money? Wine doesn't cost that much." Reb Chaim replied, "If he is asking if he can use milk for the Four Cups, it means he doesn't have money for wine. But it also means he is planning on eating a dairy meal, because he can't afford meat for Yom Tov! We have to give him enough for the wine and for a proper meat holiday meal." That is what it means to be a maskil el dal . During these difficult months, when we keep our eyes and ears open to the needs of the poor and use our minds for Torah, we completely turn these months around. From Lowliness to Redemption Moving into the next month, Elul (which corresponds to the letter Tav ), we begin saying Selichot . We say to Hashem: כְּדַלִּים וּכְרָשִׁים דָּפַקְנוּ דְּלָתֶיךָ "Like the impoverished and destitute, we knock on Your doors." We are coming out of the negativity and challenges of Tammuz and Av—the dal —and knocking on Hashem's door in Elul. This is the month that was originally supposed to be dominated by Esav, but Yaakov Avinu grabbed it back. Yesterday, we mentioned that Tevet and Shevat are also months associated with Esav. How do they fit into this secret? Tevet corresponds to the letter Yod ( י ). Shevat corresponds to the letter Vav ( ו ). If you take the Dalet and Lamed ( ד-ל ) from Tammuz and Av, and combine them with the Yod and Vav ( י-ו ) from Tevet and Shevat, it spells the word "Dalyo" ( דליו ). This references a passuk in Parshat Balak (Bamidbar 24:7) from the blessings of Bilaam, right after Mah Tovu : יִזַּל מַיִם מִדָּלְיָו "Water shall flow from his pails..." The Bnei Yissaschar explains that Dalyo represents the impoverished hand. Even from these spiritually "impoverished" and difficult months, there will eventually flow water and beracha (blessing) in the future. Further, the Pesikta Zutrata comments on this verse: "Water will flow from his pails (midalyav)—from the impoverished among Israel (min ha-dalim she-be-Yisrael)." This matches the famous Talmudic statement, "Be careful with the children of the ignorant, for Torah will go forth from them." Rabbeinu Bachya adds that the continuation of the verse, "and his seed shall be by many waters," means we will constantly grow, just as we pray daily, Matzmiach Keren Yeshuah (Who causes the horn of salvation to flourish). Great things will grow directly out of these seemingly negative months. Finally, the Sefer Paneach Raza points out a beautiful gematria: the word midalyav ( מדליו ) has the exact same numerical value (90) as melech ( מלך - king). It is specifically from these impoverished months and difficult times that the King, Moshiach, will be produced! Conclusion It is truly a wonder of wonders how these great Rabbis uncovered these deep secrets embedded within the calendar. It should tremendously strengthen our emunah (faith) to see that absolutely nothing in time is haphazard or coincidental.

english israel water story abc wine letters hebrew nun torah av nissan pesach hashem rabbis elul fortunate sivan yisrael talmudic tammuz yom tov tav moshiach alef shevat iyar bitachon tehillim esav vav tevet yod bilaam lamed selichot dalet maskil peh parshat devarim

The Months of Tamuz and Av 01

Play Episode Listen Later Jun 23, 2026

Welcome to Daily Bitachon Welcome to Daily Bitachon. Having completed Sha'ar Habechina , we are now going to switch to a more timely topic. We find ourselves in the month of Tammuz , which brings the fast of the 17th of Tammuz, followed by the month of Av and its respective fast. I would like to spend some time understanding the deeper dimensions of these months. Personally, seeing how perfectly planned and intricate the events of Jewish history are always provides a powerful chizuk in emunah , which naturally leads to deeper bitachon . To fully appreciate this, we need some background. We are not in a rush, so we will take our time to truly understand it. This framework is based largely on the teachings of the Ben Ish Chai (in Parashat Devarim ), where he discusses these concepts at length. The Three Dimensions of Conflict: Place, Person, and Time First, the Ben Ish Chai notes that the twelve months of the year are fundamentally broken down into four sets of three, aligned with the solar cycle—what we know as the four seasons. Secondly, we know that from the womb, there was a perpetual struggle between Yaakov and Esav . They fought over everything in existence, categorized by the classic framework of Place, Person, and Time . These are the three core dimensions of our existence: a person lives in a place and moves through time . Place: They struggled over the land of Eretz Yisrael . Person: They struggled over who would hold the status of the Bechorah (the birthright). Time: They struggled over who would control the different seasons of the year. The Summer Cycle: Grabbing the Heel Looking at the summer cycle, Yaakov claimed the spring months of Nissan, Iyar, and Sivan —the three months of Chodesh Ha'aviv . This is a beautiful, spiritually rich period: Nissan contains Pesach, Iyar holds the bulk of Sefirat Ha'omer, and Sivan brings Matan Torah. Yaakov Avinu fought for these three wonderful months and claimed them as his own. Then, the intense heat of the summer begins—a period of strict, intense judgment. This is where Esav takes over. This aligns with the fact that Esav calculates by the sun, and the sun is at its strongest during this time. Esav was originally slated to receive Tammuz, Av, and Elul . However, the Torah emphasizes that Yaakov grabbed Esav's heel at birth, earning him the name Yaakov (from Ekev , meaning heel). This teaches us that each of these three-month cycles has a "heel," or a tail end. Yaakov pulled the heel of this summer cycle—the month of Elul —back into his own domain. This converted what would have been an equal three-and-three split into an unequal four-month to two-month split in favor of Yaakov. The Winter Cycle: Venahapoch Hu We see the exact same pattern repeat during the winter months. Tishrei, Cheshvan, and Kislev belong to Yaakov. Tishrei is the month of the High Holidays. Cheshvan, though it contains no holidays, serves as the time to review and process the spiritual gains of the Chagim . Finally, Kislev brings the light of Chanukah. The next three months— Tevet, Shevat, and Adar —should have belonged to Esav. Tevet contains the fast of Asara B'Tevet . Shevat shares a root with the word Shevet , which means a whipping stick or a staff of judgment, signifying that Shevat also carries an element of strict justice. Adar was also supposed to belong to Esav, but once again, Yaakov grabbed the heel of the cycle and pulled Adar back. This is the deeper secret behind the phrase Venahapoch hu —it was completely turned around. Ultimately, this leaves Esav with only four distinct months of intense judgment throughout the year: Tammuz, Av, Tevet, and Shevat . The Spiritual Mechanics of Heat and Cold It is fascinating to see how something as everyday as the twelve months and the changing seasons trace back to the foundational conflict between Yaakov and Esav. Furthermore, the winter and summer concepts relate directly to the ideas of severe cold and severe heat. What do hot and cold have to do with our spiritual lives? It might sound intense, but our tradition teaches that while Gehenom is made of fire—which is what most people know—there is also a Gehenom of snow. There is a realm of extreme heat (like the Sahara Desert) and a realm of extreme cold (like the North Pole). Both are incredibly difficult environments for life. These two extremes correspond to the two primary ways we stumble: Intense Heat: This represents the burning pursuit of desires and lust. Intense Cold: This represents a state of freezing, spiritual paralysis, and laziness. In the winter months, our primary challenge is to overcome the "cold" of laziness and not simply stay in bed. In the summer months, our challenge is to control the "heat" and not follow our desires. The Gehenom of fire is the consequence of chasing unbridled passion, while the Gehenom of snow is for frozen apathy. Esav is constantly trying to entrap us in these two areas. As Rashi notes, when Esav walked in to receive a blessing from his father Yitzchak, Yitzchak saw Gehenom open up behind him. Esav is the one who ultimately aligns with Gehenom , while Yaakov and his children inherit Gan Eden and Olam HaBa . Historical Precision as a Source of Chizuk These spiritual dynamics repeat themselves every single year. As we overcome the specific trials of the summer and winter, we emerge clean. The calendar is not random or haphazard. Tammuz and Av are months of strict judgment because they are Esav's remaining summer months of intense, severe heat. It is no coincidence that this was the exact time of year the Beit HaMikdash was destroyed by fire. The historical convergence is remarkable. The First Beit HaMikdash , the Second Beit HaMikdash , the Spanish Inquisition, and the outbreaks of both World War I and World War II all heavily converged around this specific window of the year. Rav Eliyahu Lopian once beautifully remarked that if the enemy only realized that the Jewish people actually derive a chizuk in emunah from the fact that these tragic events repeatedly happen at the exact same calendar window, they would have intentionally chosen a different time to attack us! Recognizing that everything is so precisely designed and orchestrated by Hakadosh Baruch Hu is profoundly comforting. It serves to strengthen our emunah and bitachon , giving us the tools to navigate and elevate these challenging times of the year.

Parashat Naso- Defeating the Enemies of the Jewish People

Daily Emunah Podcast - Daily Emunah By Rabbi David Ashear

Play Episode Listen Later May 28, 2026

Parashat Naso is famous for being the longest Parasha in the entire Torah, as it consists of 176 verses. Not coincidentally, this is also the number of verses in the longest chapter of Tehillim (119), and the number of pages in the longest Masechet in the Talmud, Masechet Baba Batra. The unique significance of this number is revealed to us by the Maharal of Prague (Rav Yehuda Loew, d. 1609). He begins by establishing what has become a well-known principle regarding the number 8 – namely, that it signifies the notion of extending beyond the confines of nature. The world was created in seven days – and, in the teachings of Kabbalah, through the process of the seven Sefirot, spiritual energies – and so the number 7 represents the natural order. The number 8, then, alludes to that which is beyond the limits of nature. Thus, for example, the Berit Mila is performed on a child's eighth day, indicating that we are expected to restrain our natural impulses, to live on a higher plane, where our sacred soul controls our natural body. Likewise, the Maharal explains, the seven lamps of the Menorah in the Bet Ha'mikdash symbolize the natural world – and behind the curtain in the Mikdash there was the eighth "light," the Torah. The sacred Aron (ark) contained the Torah, and it was thus called "Aron," a derivative of the word "Or" – "light." The Torah shines its own form of light – not a natural light that enables us to see with our eyes, but a spiritual light that reaches our souls, and uplifts and inspires us. The Torah is written with the 22 letters of the Hebrew alphabet, the Maharal writes, and when we multiply 22 by 8, we arrive at 176. This number, then, is associated with Torah's supernatural quality, its having originated outside our world, reminding us that it is through the study of Torah that we can extend beyond the confines of our world and connect ourselves to Hashem and to all the powers that lie outside our world. For this reason, the longest Parasha, the longest chapter of Tehillim, and the long section of the Gemara are all connected with this number, as they embody the great power of Torah. This unique power, which is associated with the number 176, also enables us to overcome our foes. Kabbalah teaches that the greatest spiritual force that threatens Beneh Yisrael is represented by one of the grandsons of Esav, a man named Sefo (Tzadi, Peh, Vav), whose name is listed among the twelve chieftains of Edom, the nation that descended from Esav (Bereshit 36:15). The Ramban cites the historian Josephus as relating that Sefo was a fierce enemy of Yaakob Abinu and his family, and when Yaakob's sons brought his remains from Egypt to Hebron for burial in Me'arat Ha'machpela, Sefo and his men waged war against them. However, Yaakob's sons prevailed, captured Sefo, and brought him as a prisoner to Egypt. Sefo would later escape and make his way to what would become Rome, and he is thus the founder of the kingdom of Rome, the bitter enemy of the Jewish People. According to the wisdom of Kabbalah, Sefo represents the spiritual force of our wicked enemies who wage war against us and seek our demise. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) taught that the way we defeat the power of Sefo is through the power of Torah. Indeed, the name "Sefo" in Gematria equals 176 – and we thus overcome his force through the power of Torah, which is represented by that same number. This is why Sefo waged war at that time of Yaakob Abinu's funeral – because he knew that the greatest power Beneh Yisrael possess is the power of Torah, which was embodied by Yaakob. Sefo sought to fight Beneh Yisrael at that time to neutralize this power so he could defeat them – but the power of Yaakob, the power of Torah, prevailed. The Shabbat when we read Parashat Naso – especially coming on the heels of Shabuot, when we renewed our acceptance of the Torah – is an appropriate occasion to remind ourselves of the unique power of Torah learning. As we see the alarming rise of antisemitism around the world, and as the Jewish State finds itself in the midst of a difficult war against its fierce, evil enemies, let us recommit ourselves to Torah learning. Let us all ensure that we are devoting the time and effort that we should to learn, so that we can harness the great power of Torah with which to overcome our nation's bitter foes.

rome enemies hebrew torah defeating baghdad kabbalah shabbat talmud edom hashem hebron jewish people menorah josephus parsha jewish state chumash gemara gematria tehillim esav ramban vav parasha sefirot maharal mikdash sedra peh parashat naso masechet sefo

A Faithful Child

Play Episode Listen Later Apr 22, 2026

The Zohar HaKadosh writes that a bara mehemna —a faithful child—is one who asks Hashem for his sustenance every single day, even when he already has enough food to eat. And when he does this, Hashem blesses him with more. What is it about this behavior that makes a person so special? Why does this earn him the title of a child of emunah ? We know that when Yaakov Avinu was fleeing from Esav, he was robbed by Eliphaz and lost all of his money. The pasuk tells us that Yaakov then asked Hashem for לֶחֶם לֶאֱכֹל וּבֶגֶד לִלְבֹּשׁ —bread to eat and clothing to wear. The mefarshim ask: seemingly, the words le'echol and lilbosh are unnecessary. Of course bread is for eating and clothing is for wearing. Why did the Torah phrase it this way? The sefer Birkat Hamazon BeKavana explains that perhaps Yaakov was saying to Hashem: I want to be a faithful son, one who turns to You every single day. Therefore, please give me only enough bread for today—without extras—and just enough clothing to wear—without extras—so that I will always need to come back to You. However, this explanation is difficult, because we know that later Yaakov became extremely wealthy in the house of Lavan. Was Hashem telling him that He no longer wanted to hear from him every day? Of course not. Rather, the sefer Birkat Hamazon BeKavana explains that being a faithful child has nothing to do with how much a person possesses, but with his attitude. If a person feels that he needs Hashem just to be able to eat and to get dressed each day, then he is considered a bara mehemna . He does not rely on what he has. Instead, he turns to Hashem like a poor beggar, understanding that everything he owns is meaningless unless Hashem wills him to have it. This is what the Zohar means. Even if a person already has what to eat, he must still ask Hashem for his food every day. This is how Hashem wants us to feel, like we always need Him. And when we do, we are called children of emunah—and we draw down extra blessing from Shamayim. After the Jewish people experienced one of the greatest miracles in history at Kriyat Yam Suf, they traveled for three days in the desert without finding water. Then they arrived at a place called Marah, where there was water—but it was too bitter to drink. The Ben Ish Chai asks: why would Hashem bring them to such a situation immediately after such an incredible miracle? He answers with a mashal. There was a boy who dreamed that everything he touched turned to gold. Instantly, he became the wealthiest person in the world. But after some time, he became thirsty and went to drink water. When he touched the cup, it turned to gold. When the water touched his lips, it also turned to gold. He panicked, realizing that despite all his wealth, he could not even drink something as simple as water. He begged for this power to be taken away. Then he woke up—and immediately ran to get a drink of water, appreciating it like never before. After crossing the Yam Suf, the Jewish people collected the gold and jewelry that washed ashore. They became extraordinarily wealthy. There was a danger that they might begin to feel self-sufficient. So Hashem brought them to a place with no drinkable water, to teach them a crucial lesson: no matter how much a person has, without Hashem, he cannot even take a single sip of water. This lesson was essential, because Hashem wants us to succeed—and true success depends on relying on Him, not on what we possess. No matter what a person has, he must understand that he needs Hashem for everything. And when he truly feels that way—when he turns to Hashem daily for even the simplest needs—then he becomes a bara mehemna , a faithful child, worthy of abundant blessing.

trust child jewish faithful torah hashem marah zohar yaakov emunah eliphaz lavan bitachon esav

Winning the Most Important Battle of the Day – Strategies for Waking Up Early

Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour

Play Episode Listen Later Apr 15, 2026

The Shulhan Aruch begins by urging us to be "strong as a lion" to wake up early for the service of our Creator. The Hesed La'alafim (Rav Eliezer Papo, 1785-1828) explains that struggling against the Yeser Ha'ra (evil inclination) is always a difficult challenge, but the struggle to wake up early in the morning is particularly difficult. Right when we wake up, it takes us time to be fully alert, and both our physical and mental faculties are frail. We are therefore in an especially compromised position vis-à-vis the Yeser Ha'ra, who is always "on top of its game" and working to discourage us from doing the right thing. The Shulhan Aruch therefore urges us to muster strength "like a lion" to resist the efforts of the Yeser Ha'ra to keep us in bed when we are supposed to be getting up to serve Hashem. The Mesilat Yesharim (Rav Moshe Haim Luzzato, Italy, 1707-1746) discusses at length the need for "strategies" for fighting the Yeser Ha'ra. The Yeser Ha'ra is exceptionally shrewd in its efforts to lead us astray, so we need to be equally clever in combating these efforts and to remain consistent in our service of Hashem. This is especially true when it comes to the struggle to get up in the morning. The Bayit Hadash (Rav Yoel Sirkis, Poland, 1561-1640) writes that in the morning, the Yeser Ha'ra cleverly tries to convince a person to remain in bed – in the winter, because it is cold early in the morning, and in the summer – when it is actually more comfortable in the cool, early morning hours – because sunrise is very early and he did not sleep enough. Often, the Yeser Ha'ra disguises its arguments as piety, telling the person that he should stay in bed and sleep late so that he can pray later with greater concentration. As the Yeser Ha'ra is shrewd and wily, it is necessary to explore strategies for winning the most difficult battle against the Yeser Ha'ra – the battle to get out of bed on time in the morning. The Hafetz Haim, who was always awake and out of bed early, was once asked about his strategy for winning this battle. He said that when the Yeser Ha'ra tries telling him to stay in bed because it's still early, or it's very cold, he would respond, "Well, you're out of bed! If you got out of bed, then so can I!" The Hida (Rav Haim Yosef David Azulai, 1724-1806) draws our attention to the comment of the Rama (Rav Moshe Isserles, Cracow, 1530-1572) on this first Halacha of the Shulhan Aruch. Citing from the Rambam in his Moreh Nebuchim, the Rama writes that a person must live with the constant awareness that Hashem is always present and sees everything he does. Knowing that we are under constant "surveillance" will assuredly affect the way we act. The Hida writes that G-d takes notice of whether or not we rise when we should, and this awareness should motivate us to wake up on time in the morning. King David says in Tehillim (119:98), "Me'oyebai Tehakemeni," which, simply understood, means, "You make me smarter than my foes." The Rabbis of Mussar explained that this verse also implies that we can gain wisdom "Me'oyebai" – from our adversaries, by learning from their example. When we see the way the wicked tirelessly pursue their desires and how carefully they plan to commit their wrongful acts, we are shown an example of the kind of vigilance with which we are to serve Hashem. When Yaakob Abinu sent a message to his brother, Esav, he told him, "I have lived with Laban, and I observed the 613 Misvot, and did not learn from his evil ways" (Rashi, Bereshit 32:5). Rav Yaakov Kamenetsky (1891-1986) explained that Yaakob here expressed his regret that he did not learn from Laban's pursuit of evil, from the way Laban so passionately and fervently dedicated himself to earn money through any possible means. Yaakob realized that he should have followed Laban's example of devoted work when serving the Almighty. Similarly, we see the lengths people go to earn money, to plan luxury vacations, to build luxury homes, to indulge in vanity – and we should commit to do the same for the sake of Torah and Misvot. Just as people wake up early very easily when this is necessary for a major business deal, or to catch a plane for a vacation, we should certainly be able to wake up early to serve Hashem. Some people employ the tactic of self-imposed "penalties," pledging to give a substantial amount of money to charity each morning that they do not wake up on time. Another relatively simple strategy for getting up early in the morning is to commit to some structured program or framework. For example, when I learned in yeshiva, some of us scheduled Havrutot (study sessions with partners) for the early morning, before Shaharit. If a person knows that his study partner will be waiting for him, he is more likely to get out of bed even if he feels tired or otherwise tempted to stay in bed. Likewise, one can join an early-morning study group, as knowing that he is part of the group makes him feel responsible to regularly attend, thus helping him overcome the temptation to sleep late. Perhaps the simplest – and most important – strategy for waking up early is going to sleep at a reasonable hour. As mentioned in an earlier installment in this series, some explain the Shulhan Aruch's instruction, "Yitgaber Ka'ari" – to be "strong as a lion" in the morning – to mean that one should go to sleep early, like a lion does, so he will wake up refreshed and energized. A yeshiva student once asked me how he can know whether or not he invests sufficient effort into his Torah study in yeshiva. I answered, very simply, that he just needs to strictly follow the yeshiva's schedule. True diligence in Torah learning does not mean that one studies into the wee hours of the morning. Rather, it means that he learns when he is supposed to learn, he eats when he is supposed to eat, he sleeps when he is supposed to sleep, and he relaxes when he is supposed to relax. Staying up very late – even to learn Torah! – is not advisable, as this makes the person less likely to wake up in time in the morning. In fact, it is told that the Hafetz Haim would shut the lights in the Bet Midrash of his yeshiva at night, because he did not want the boys to stay up too late. It is far more important to go to sleep at a reasonable hour so one can get up on time and pray properly, than to stay awake learning until late hours of the night. It is told that at one point during the Hida's travels, he found himself in a certain yeshiva in Germany, where there was a certain outstanding young prodigy, who was remarkably diligent in his Torah study. This youngster grew to become a renowned sage – Rav Natan Adler (1741-1800), the mentor of the Hatam Sofer (Rav Moshe Sofer of Pressburg, 1762-1839). As a young man, he would stay up very late learning Torah, and the Hida saw him arrive late one morning, since he had been up so late. The Hida approached him and gently reprimanded him by citing the remark made by the Shunamite woman, who would host the prophet Elisha: "Ish Elokim Kadosh Hu, Ober Alenu Tamid" – "He is a sacred man of G-d, who regularly passes through here" (Melachim II 4:9). This alluded to young Natan Adler who was a very holy individual – but who regularly "passed Alenu" – arriving late for Shaharit, after the recitation of Alenu… When we go to sleep early, so we wake up refreshed, we avoid the Yeser Ha'ra altogether. We don't even "get into the ring," so-to-speak, because we feel well-rested and ready to get out of bed, without having to struggle. Concluding this opening passage, urging us to rise early in the morning, the Shulhan Aruch writes, "She'yeheh Hu Me'orer Ha'shahar" – "that one should wake up the dawn." Meaning, ideally one should be awake before the sunrise, as though he "wakes up" the morning sun. The source of this concept is King David's proclamation in Tehillim (57:9), "A'ira Shahar" – "I shall awaken the dawn." The Midrash comments: "I shall awaken the dawn, rather than allow the dawn to awaken me." The Taz (Rav David Segal, Poland, d. 1667) raises the question of why the Shulhan Aruch writes only, "that one should wake up the dawn," omitting the Midrash's addition – that David did not allow the dawn to awaken him. The answer, the Taz suggests, is that only a righteous person like King David could have the confidence to declare that he would never wake up past dawn. A person on his level has the motivation and self-discipline to arise early in the morning. Most other people, however, cannot be so confident. We are instructed to make an effort to wake before dawn, but we know that we are frail and require Hashem's assistance. The Shulhan Aruch alludes to this distinction between us and King David by stating only that a person should arise before dawn, without expressing himself as definitively as King David did. The Taz's comments instruct that we must seek Hashem's assistance, and ask Him to help us get up early in the morning. The Rama, in his glosses to this opening passage in the Shulhan Aruch, emphasizes that when a person goes to sleep, he should be mindful of the fact that Hashem is present and watches him even while he sleeps. The work Si'ah Yishak explains the Rama to mean that going to sleep with this awareness will help a person get out of bed on time in the morning. When a person goes to sleep, he can "program" his mind to wake up early by contemplating that Hashem is watching him as he sleeps, and that he must therefore ensure to wake up properly. This is yet another important strategy for waking up early in the morning – to be mindful when going to sleep that Hashem is there watching him as he sleeps, and expects him to wake up on time.

In One Moment

Daily Emunah Podcast - Daily Emunah By Rabbi David Ashear

Play Episode Listen Later Mar 31, 2026

We say in the Haggadah that if Hashem did not take us out of Mitzrayim, we would still have been slaves to Pharaoh there. The mefarshim ask: didn't Hashem promise Abraham that He would redeem his children from Mitzrayim after 400 years? So even if we did not leave early at 210 years, Hashem would still have had to redeem us eventually. So how could we say that we would still be slaves there even until today? The Beit HaLevi answers based on the words of the Arizal, who said that if the Jewish people would have remained in Mitzrayim any longer than they did, they would have sunk into the fiftieth level of tumah. At that point, they would have lost their connection to the holy Avot and would no longer be considered the zaro(seed) of Abraham, similar to Esav and Yishmael. In that state, indeed, they would never have been redeemed. Rav Leib Chasman writes that we see from here the awesome power of a moment in time. Instead of being stuck in Mitzrayim on the fiftieth level of tumah, Hashem rushed the Jewish people out of there at the last moment. They then became elevated to be the Am Hashem for all eternity and to receive the Torah at Har Sinai. How quickly things can change in just a single moment. When a person is going through a hard time and it seems like things will never change, he must strengthen his hope and belief that Hashem can change everything in a moment. A man related that he was working in an office with little potential for growth. There were days when he would sit for hours upon hours with nothing to do. His boss kept telling him things were going to change, but they never did. He had no choice but to send his resume to other companies. He was told about a great job opportunity at a wholesale company and quickly sent his resume there. They called him shortly afterward, saying it looked like the position was already being filled. He found himself once again stuck in a job with little potential, and there were not many good options available. One day, he said to himself, "I am exactly where Hashem wants me to be, and therefore I have to do whatever work I have with joy." As he was waiting for instructions from his boss that day, he called a hotline and listened to a few clips on emunah. He became so encouraged. He walked down the hallway of that office building feeling so happy. At that moment, he received a call saying that the other job was available and that they wanted him. It was an amazing offer with a very high salary. He became so strengthened, seeing the hand of Hashem pulling him out of a job he was not happy with to a job that was perfect for him. All it took was one moment. A young woman shared that this past year she began reading a book on emunah to give her strength while going through shidduchim. Recently, she realized she was getting close to the end of the book and was dating a boy very seriously. She was thinking to herself how nice it would be if she could finish the book right as she got engaged. But a couple of days later, they both realized they were not for each other, and it ended. It was obviously very disappointing for her. She then pictured herself having to start the book all over again once she finished, needing the strength to continue on. However, Hashem, in His infinite kindness, sent her the boy that was meant for her literally the next day. Baruch Hashem, they had a very smooth and quick dating experience, and she finished the book just as she got engaged to him. She thought there would be no way for that to happen, as she was nearing the end of the book with nothing to look forward to. And then, all of a sudden, in one moment, Hashem sent her the greatest yeshuah, and she celebrated her engagement shortly afterward. So much can happen in one moment of time. We must never underestimate the ability of Hashem to give us the most glorious salvations in the blink of an eye.

trust jewish pharaoh torah hashem one moment emunah haggadah bitachon esav mitzrayim har sinai avot baruch hashem

Parashat Beshalah- Prayer as a “Profession”

Play Episode Listen Later Jan 29, 2026

REM-SS85-08 The Torah tells that as Beneh Yisrael stood at the shores of the sea, and they saw the Egyptian army pursuing them, they cried out to G-d – "Va'yis'aku Beneh Yisrael El Hashem" (14:10). Rashi comments: "Tafesu Umanut Abotam" – "They took hold of their forefathers' craft." Meaning, Beneh Yisrael here followed the example set for them by the patriarchs, who likewise prayed to G-d. Rashi then proceeds to cite verses from the Book of Bereshit showing that the three patriarchs – Abraham, Yishak and Yaakob – prayed. When reading Rashi's brief remark, we must wonder what point he wishes to make, which difficulty in the text he is trying to resolve. Why must we be informed that Beneh Yisrael's prayers at the shores of the sea followed the patriarchs' example? How does this enhance our understanding of the text? Probing a bit deeper, Rashi's comments become even more perplexing. As mentioned, Rashi cites verses that speak of the patriarchs praying. Surprisingly, however, Rashi specifically does not cite the more obvious sources of the patriarchs' prayers. Instead of pointing to Abraham's prayer on behalf of the city of Sedom, Rashi instead brings the verse that tells of Abraham returning the next day to the spot where he had prayed for Sedom (Bereshit 19:27). Instead of noting Yishak's prayer for a child, Rashi instead cites the Torah's vague description of Yishak "conversing" in the field (Bereshit 24:63), which the Sages interpret as a reference to prayer. And instead of mentioning Yaakob's plea for help when Esav was approaching with an army, Rashi brings the verse that tells of Yaakob's evening "encounter" ("Va'yifga" – 28:11), which is understood to mean that he prayed. Why did Rashi not cite the clearest references to the patriarchs' prayers? More generally, why did Rashi need to bring textual proof to the fact that our righteous Abot (patriarchs) prayed? Do we not already know this? The Lubavitcher Rebbe (Rav Menachem Mendel Schneerson, 1902-1994) answered all these questions by establishing that Beneh Yisrael's cries were not actual cries for help. We must remember that these events transpired after G-d had brought the powerful Egyptian Empire to its knees with ten miraculous plagues, after Moshe had informed the people that G-d was bringing them to their homeland, and after they had taken the Egyptians' possessions with them to bring to the Holy Land. They knew that G-d would help them and save them from the pursuing Egyptian army. They did not have a doubt. (Although the Torah relates that the people turned to Moshe in panic, asking why he had taken them out of Egypt to perish, Rashi explains that this was a different group than the group who responded by praying.) They had complete faith in G-d. This was the point that Rashi wished to clarify – that the people prayed even though they were confident that they would be saved. These prayers were not a prayer for help, for rather "Umanut Abotam" – the "craft" taught to them by their forebears. A person with a profession goes to work every day. He doesn't show up only when he runs out of money; he knows that he needs to tend to his profession consistently. The same is true of our connection to Hashem. We cannot build this connection only by turning to him when we face some kind of problem. We need to practice the "craft," or "profession," of prayer each and every day, even when we have no particular, pressing issue that concerns us. This is what Rashi is teaching us. Beneh Yisrael turned to Hashem in prayer not because they were frightened, but rather because prayer was an "Umanut" – a "profession," something that they knew they must consistently do. And they learned this "profession" from the patriarchs. Abraham prayed even after Sedom was destroyed, when he could no longer save the city. Yishak prayed in the field regularly. And Yaakob prayed before going to sleep. These weren't prayers for help, but rather part of the Abot's ongoing, persistent efforts to build their relationship with Hashem. This is the "profession" that they taught us, and that we must follow. The Lubavitcher Rebbe applied this idea to the Misva of Torah study. This obligation is not limited to practical knowledge. It goes without saying that in order to practice Judaism properly, we must learn and familiarize ourselves with Halacha, and practical Halacha must certainly take priority in our Torah curricula. However, this is not the sole objective of Torah study. We are required to learn as much as we can even about subjects that are not practically applicable. Torah learning is not only about knowledge, but also about our connection to Hashem who gave us the Torah. When we pray and learn Torah not only in moments of need, but with constancy and devotion, we cultivate a living, daily bond with Hashem – and this is the lifelong, sacred "profession" which we've inherited from our righteous forebears.

Parashat Beshalah- Prayer as a “Profession”

burial vayechi parshas esav

Play Episode Listen Later Jan 29, 2026

REM-SS85-08 The Torah tells that as Beneh Yisrael stood at the shores of the sea, and they saw the Egyptian army pursuing them, they cried out to G-d – "Va'yis'aku Beneh Yisrael El Hashem" (14:10). Rashi comments: "Tafesu Umanut Abotam" – "They took hold of their forefathers' craft." Meaning, Beneh Yisrael here followed the example set for them by the patriarchs, who likewise prayed to G-d. Rashi then proceeds to cite verses from the Book of Bereshit showing that the three patriarchs – Abraham, Yishak and Yaakob – prayed. When reading Rashi's brief remark, we must wonder what point he wishes to make, which difficulty in the text he is trying to resolve. Why must we be informed that Beneh Yisrael's prayers at the shores of the sea followed the patriarchs' example? How does this enhance our understanding of the text? Probing a bit deeper, Rashi's comments become even more perplexing. As mentioned, Rashi cites verses that speak of the patriarchs praying. Surprisingly, however, Rashi specifically does not cite the more obvious sources of the patriarchs' prayers. Instead of pointing to Abraham's prayer on behalf of the city of Sedom, Rashi instead brings the verse that tells of Abraham returning the next day to the spot where he had prayed for Sedom (Bereshit 19:27). Instead of noting Yishak's prayer for a child, Rashi instead cites the Torah's vague description of Yishak "conversing" in the field (Bereshit 24:63), which the Sages interpret as a reference to prayer. And instead of mentioning Yaakob's plea for help when Esav was approaching with an army, Rashi brings the verse that tells of Yaakob's evening "encounter" ("Va'yifga" – 28:11), which is understood to mean that he prayed. Why did Rashi not cite the clearest references to the patriarchs' prayers? More generally, why did Rashi need to bring textual proof to the fact that our righteous Abot (patriarchs) prayed? Do we not already know this? The Lubavitcher Rebbe (Rav Menachem Mendel Schneerson, 1902-1994) answered all these questions by establishing that Beneh Yisrael's cries were not actual cries for help. We must remember that these events transpired after G-d had brought the powerful Egyptian Empire to its knees with ten miraculous plagues, after Moshe had informed the people that G-d was bringing them to their homeland, and after they had taken the Egyptians' possessions with them to bring to the Holy Land. They knew that G-d would help them and save them from the pursuing Egyptian army. They did not have a doubt. (Although the Torah relates that the people turned to Moshe in panic, asking why he had taken them out of Egypt to perish, Rashi explains that this was a different group than the group who responded by praying.) They had complete faith in G-d. This was the point that Rashi wished to clarify – that the people prayed even though they were confident that they would be saved. These prayers were not a prayer for help, for rather "Umanut Abotam" – the "craft" taught to them by their forebears. A person with a profession goes to work every day. He doesn't show up only when he runs out of money; he knows that he needs to tend to his profession consistently. The same is true of our connection to Hashem. We cannot build this connection only by turning to him when we face some kind of problem. We need to practice the "craft," or "profession," of prayer each and every day, even when we have no particular, pressing issue that concerns us. This is what Rashi is teaching us. Beneh Yisrael turned to Hashem in prayer not because they were frightened, but rather because prayer was an "Umanut" – a "profession," something that they knew they must consistently do. And they learned this "profession" from the patriarchs. Abraham prayed even after Sedom was destroyed, when he could no longer save the city. Yishak prayed in the field regularly. And Yaakob prayed before going to sleep. These weren't prayers for help, but rather part of the Abot's ongoing, persistent efforts to build their relationship with Hashem. This is the "profession" that they taught us, and that we must follow. The Lubavitcher Rebbe applied this idea to the Misva of Torah study. This obligation is not limited to practical knowledge. It goes without saying that in order to practice Judaism properly, we must learn and familiarize ourselves with Halacha, and practical Halacha must certainly take priority in our Torah curricula. However, this is not the sole objective of Torah study. We are required to learn as much as we can even about subjects that are not practically applicable. Torah learning is not only about knowledge, but also about our connection to Hashem who gave us the Torah. When we pray and learn Torah not only in moments of need, but with constancy and devotion, we cultivate a living, daily bond with Hashem – and this is the lifelong, sacred "profession" which we've inherited from our righteous forebears.

Parshas Vayechi: Esav's Burial

Hashkafa of the Moadim

Play Episode Listen Later Jan 2, 2026 11:45

Where Do We Go From Here?

Human & Holy

Play Episode Listen Later Dec 24, 2025 22:33

What is the Jewish response to existential threat? Is political activism, investment in physical security and self protection the Jewish response? Is increased prayer and good deeds enough, to the exclusion of all else?Using the biblical record of Yaakov's response to Esav in his moment of danger, the Purim story, and the Lubavitcher Rebbe's response to the 1954 massacre in Kfar Chabad, we explore when it is a time to grieve, when it is a time to pray, and when it is a time to mobilize to confront the realities of our world.Episode dedicated to the Refuah Sheleima, the complete healing, of Yehudah Leib Ben Manya._____To inquire about sponsorship & advertising opportunities, please email us at info@humanandholy.comTo support our work, visit humanandholy.com/sponsor.Find us on Instagram @humanandholy & subscribe to our channel to stay up to date on all our upcoming conversations ✨Human & Holy podcast is available on all podcast streaming platforms. New episodes every Sunday & Wednesday on YouTube, Spotify, Apple Podcasts, and Google Podcasts.

spotify holy jewish human google podcasts purim yaakov esav lubavitcher rebbe

The Ohr Haganuz of Esav

Torah Thinking

Play Episode Listen Later Dec 24, 2025 3:27

Given 12/24/2025 by Rabbi Mendel Kessin torahthinking.org

esav

The Ohr Haganuz of Esav - FULL

Torah Thinking

Play Episode Listen Later Dec 24, 2025 14:38

Given 12/24/2025 by Rabbi Mendel Kessin torahthinking.org

esav

Parahat Vayesheb- Purpose Over Convenience

Daily Emunah Podcast - Daily Emunah By Rabbi David Ashear

Play Episode Listen Later Dec 11, 2025

The opening verse of Parashat Vayesheb introduces the story of Yosef by saying, "Vayesheb Yaakob Be'eretz Megureh Abib, Be'eretz Kena'an" – "Yaakob dwelled in the land when his father had lived, in the land of Canaan." The question arises as to why the Torah found it necessary to inform us that Yaakob lived in the Land of Israel (known then as Canaan). While it is true that Yaakob had spent twenty years outside the land, with his uncle in Haran, we already read in last week's Parasha, Parashat Vayishlah, of Yaakob's return to the Land of Israel, and of his experiences there. Why, then, do we need to be told again that he lived in Canaan? Moreover, we must ask why the Torah emphasizes here that this is the land where Yaakob's father, Yishak, had lived. We are well aware of the fact that Yishak had lived in Israel, and we know that even when famine struck the land, and he began journeying toward Egypt – just as his father, Abraham Abinu, had done in a time of famine – G-d appeared to him and commanded him to remain in the land and not to go to Egypt (Bereshit 26:2-3). Why, then, does the Torah find it necessary to mention that the Land of Israel was "Eretz Megureh Abib" – the land where Yishak had lived? The Ramban answers these questions by explaining that the word "Megureh" stems from the word "Ger" – "foreigner." The Torah isn't telling us that Yaakob lived in Canaan – but rather that he lived as a "Ger," as a foreigner, under the rule of the Canaanite tribes, just as his father had. This reality fulfilled G-d's prophecy to Abraham Abinu that his descendants would live as foreigners, in a land governed by others – "Ki Ger Yiheyeh Zar'acha Ba'aretz Lo Lahem" (Bereshit 15:13). Abraham's descendants would live as foreigners for 210 years in Egypt – but this prophecy actually began immediately with the birth of Yishak, who lived as a foreigner in the land of Canaan, as Yaakob did, until going to Egypt at the very end of his life. The reason this is emphasized here, the Ramban explains, is for the sake of contrasting Yaakob with his brother, Esav. The previous section – the end of Parashat Vayishlah – elaborates at great length on Esav's progeny, how he settled in the region of Edom and established there a large empire. Esav enjoyed all the comforts of freedom and sovereignty, establishing a kingdom swiftly and easily. Yaakob, meanwhile, remained in his homeland, in the Land of Israel, where he lived as a foreigner. It would be centuries later that Yaakob's descendants, Beneh Yisrael, would – after many difficult battles – establish their kingdom in their homeland. The Ramban writes that the Torah mentions this "to tell that they [Yishak and Yaakob] chose to live in the chosen land, and that through them [the prophecy of] 'for your offspring shall be foreigners in a land not theirs' was fulfilled." As opposed to Esav, Yaakob – like his father – preferred living in the Promised Land, in the sacred Land of Israel, even under less-than-ideal conditions, rather than enjoy the comforts and conveniences that were available elsewhere. Yaakob chose a life of meaning and purpose over a life of comfort and convenience. He understood that we are brought here to this world to live meaningfully, to pursue meaningful goals and achievements, and not to enjoy vain pleasures. And so he preferred basking in the sanctity of the Land of Israel over an easier life elsewhere. Life as a Torah Jew isn't always easy – because the goal is to live with meaning and purpose, which takes hard work and sacrifice. We, the descendants of Yaakob Abinu, must follow his example of choosing a life of Kedusha and purpose over a life of comfort and convenience.

israel land promised land torah convenience canaanites edom kena haran parsha chumash kedusha esav ramban parasha sedra

The Natural Miracles of Tefillah

Play Episode Listen Later Dec 5, 2025

In the beginning of this week's Parashat Vayishlach, Ya'akov Avinu is preparing to confront Esav, who wanted to kill him. Rashi tells us that Ya'akov prepared himself in three ways: sending gifts, praying, and strategizing for a potential battle. Why did Rashi list them in this order—placing tefillah second, between sending gifts and preparing for war? The Be'era Parashah explains that Rashi is teaching a fundamental principle about tefillah. Hashem built into the nature of the world that prayer works. And just as giving gifts and preparing for war are normal hishtadlut that people do, so too tefillah operates within the natural order. It is not considered miraculous to have prayers answered. For this reason, the Maharsha writes that although the Gemara teaches that a miracle performed for a person can deduct from his merits, anything attained through tefillah—even the greatest salvations—does not take away any merits, because tefillah is never considered a miracle. This understanding should give us tremendous chizuk. The answering of tefillah is part of how the world was created to function. Tefillot are so powerful that they can change decrees no matter how impossible the odds may appear. Chazal tell us that in Shamayim it had been decreed that Esav would marry Le'ah and Ya'akov would marry Rachel—"the older for the older, and the younger for the younger." The Alshich adds that Le'ah had four overwhelming hurdles preventing her from marrying Ya'akov. First, the heavenly decree had designated her for Esav. Second, the Pasuk testifies to Rachel's beauty. Third, the Pasuk tells us that Ya'akov loved Rachel. And fourth, Ya'akov worked for seven years for Rachel and took great precautions not to be deceived by Lavan. Yet Le'ah prayed so intensely, so persistently, with so many tears that her eyes became tender. And through those tefillot, she overturned the decree and all the natural odds. Chazal say that the greatness of tefillah is such that not only did Le'ah avoid marrying Esav, she even preceded Rachel to marry Ya'akov. And because of those same tefillot, she gave birth to six of the twelve Shevatim—the Bechor, the Kehunah, the Levi'im, the Meluchah, and the lineage of Mashiah—all emerging from her prayers. The Pasuk in Parashat Vayera says that the angels were sent to destroy Sedom while Avraham was still standing before Hashem. The next Pasuk tells us that Avraham prayed for Sedom to be spared. The Seforno explains: even though the decree had already been issued and the angels had already arrived in Sedom, Avraham still prayed, because he understood the ways of Hashem. As Chazal tell us Even if a sharp sword is already touching a person's neck, he should still pray, because tefillah can work no matter how desperate the situation seems. This past year, a woman received the difficult news that she had a tumor, lo 'alenu. At that time, she strengthened herself in guarding her speech and devoted herself to encouraging others to do the same. She was told that she would need the strongest form of chemotherapy. The doctors warned her of every side effect—especially that it was absolutely guaranteed she would lose all her hair. She asked them if there was anything at all she could do to avoid this. Their answer was clear: with the dosage she required, there was a one-hundred-percent certainty she would lose every strand. But she strengthened herself with the knowledge that with Hashem, nothing is fixed. She poured her heart into tefillah—not only for a full recovery, but also that she should not lose any of her hair. Today, Baruch Hashem the tumor has been completely removed. And amazingly, she did not lose even one strand of hair throughout the entire process. The doctors had no explanation. But the explanation is clear. She prayed to the Creator of the world—the One Who decides whether hair falls out or remains. Tefillah is wondrous, and Hashem created it to work as part of the natural order of the world. The more a person recognizes Hashem's power and involvement in every aspect of his life, the deeper, stronger, and more effective his tefillah becomes. Shabbat shalom.

trust creator natural miracles shabbat hashem avraham rashi one who emunah gemara lavan tefillah bitachon esav chazal baruch hashem pasuk parashah parashat vayishlach shevatim maharsha

He Lived 20 Years With the Most Evil Man Alive – And Came Out HOLIER Than Ever! (Parsha Pearls: Vayishlach) 5786

Rabbi Aryeh Wolbe Podcast Collection

Play Episode Listen Later Dec 5, 2025 34:47

In Parshas Vayishlach, Yaakov returns home after 20 years with the wicked Laban and immediately sends real angels as messengers to his murderous brother Esav, prefacing their message with the cryptic line “Im Lavan garti” – “With Laban I sojourned.” Rashi reveals the hidden code: the word “garti” (גרתי) has the numerical value of 613 (תרי״ג), meaning “Even while living with the evil Laban, I kept all 613 mitzvos and never learned from his wicked ways.” Yaakov is teaching every Jew for all time: no matter how far away you are, no matter how hostile the environment, the Torah is the ultimate protective shield that preserves and elevates your soul. As Rabbi Wolbe powerfully declared: “When you stay firm in Torah study every single day, there is nothing in the world that can take you down.”The parsha's eternal message is crystallized in the Friday-night blessing we give our children: “Yisimcha Elokim k'Ephraim v'chi'Menashe” – may God make you like Ephraim and Menashe, the only two tribal ancestors raised in decadent, idolatrous Egypt yet who grew into pure tzaddikim. Why them? Because wherever our children end up – Houston, Memphis, Vegas, or the middle of nowhere – they may not have a yeshiva, a kosher restaurant, or even a minyan, but they will always have the Torah. As Rabbi Wolbe summed up: “The Torah is the blueprint of the world… and when you live with that blueprint, no darkness can touch you.” Yaakov, Ephraim, and Menashe all proved that one Jew + one Torah = unstoppable light._____________This episode of the Parsha Review Podcast is dedicated in honor of Lenny & Teresa FriedmanDownload & Print the Parsha Review Notes:https://drive.google.com/drive/folders/1ncaRyoH5iJmGGoMZs9y82Hz2ofViVouv?usp=sharingRecorded at TORCH Meyerland in the Levin Family Studios (B) to a live audience on December 2, 2025, in Houston, Texas.Released as Podcast on December 5, 2025_____________Subscribe: Apple Podcasts (https://podcasts.apple.com/us/podcast/parsha-review-podcast-rabbi-aryeh-wolbe/id1651930083)Spotify (https://open.spotify.com/show/22lv1kXJob5ZNLaAl6CHTQ) to stay inspired! Share your questions at awolbe@torchweb.org or visit torchweb.org for more Torah content. _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life. To directly send your questions, comments, and feedback: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Subscribe and Listen to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#Torah, #Parsha, #Genesis, #JewishWisdom, #SpiritualGrowth, #Angels, #jacob ★ Support this podcast ★

He Lived 20 Years With the Most Evil Man Alive – And Came Out HOLIER Than Ever! (Parsha Pearls: Vayishlach) 5786

Parsha Review Podcast Â· Rabbi Aryeh Wolbe

Play Episode Listen Later Dec 5, 2025 34:47

In Parshas Vayishlach, Yaakov returns home after 20 years with the wicked Laban and immediately sends real angels as messengers to his murderous brother Esav, prefacing their message with the cryptic line “Im Lavan garti” – “With Laban I sojourned.” Rashi reveals the hidden code: the word “garti” (גרתי) has the numerical value of 613 (תרי״ג), meaning “Even while living with the evil Laban, I kept all 613 mitzvos and never learned from his wicked ways.” Yaakov is teaching every Jew for all time: no matter how far away you are, no matter how hostile the environment, the Torah is the ultimate protective shield that preserves and elevates your soul. As Rabbi Wolbe powerfully declared: “When you stay firm in Torah study every single day, there is nothing in the world that can take you down.”The parsha's eternal message is crystallized in the Friday-night blessing we give our children: “Yisimcha Elokim k'Ephraim v'chi'Menashe” – may God make you like Ephraim and Menashe, the only two tribal ancestors raised in decadent, idolatrous Egypt yet who grew into pure tzaddikim. Why them? Because wherever our children end up – Houston, Memphis, Vegas, or the middle of nowhere – they may not have a yeshiva, a kosher restaurant, or even a minyan, but they will always have the Torah. As Rabbi Wolbe summed up: “The Torah is the blueprint of the world… and when you live with that blueprint, no darkness can touch you.” Yaakov, Ephraim, and Menashe all proved that one Jew + one Torah = unstoppable light._____________This episode of the Parsha Review Podcast is dedicated in honor of Lenny & Teresa FriedmanDownload & Print the Parsha Review Notes:https://drive.google.com/drive/folders/1ncaRyoH5iJmGGoMZs9y82Hz2ofViVouv?usp=sharingRecorded at TORCH Meyerland in the Levin Family Studios (B) to a live audience on December 2, 2025, in Houston, Texas.Released as Podcast on December 5, 2025_____________Subscribe: Apple Podcasts (https://podcasts.apple.com/us/podcast/parsha-review-podcast-rabbi-aryeh-wolbe/id1651930083)Spotify (https://open.spotify.com/show/22lv1kXJob5ZNLaAl6CHTQ) to stay inspired! Share your questions at awolbe@torchweb.org or visit torchweb.org for more Torah content. _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life. To directly send your questions, comments, and feedback: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Subscribe and Listen to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#Torah, #Parsha, #Genesis, #JewishWisdom, #SpiritualGrowth, #Angels, #jacob ★ Support this podcast ★

MAKING PEACE VS. WAGING WAR

Deeper Look At The Parsha

Play Episode Listen Later Dec 5, 2025 40:38

In Parshat Vayishlach, Yaakov embraces diplomacy eith Esav while Shimon and Levi choose confrontation with Shechem. What determines the difference? Rabbi Dunner explores the Torah's two models for responding to danger, and how these ancient principles illuminate Israel's dilemmas today — from the Abraham Accords to October 7th. When do we make peace, and when must we wage war?

israel torah making peace shechem abraham accords yaakov shimon waging war esav

Vayishlach | 5786 | Thus says the Lord God Concerning Edom

Rabbi Aryeh Wolbe Podcast Collection

Play Episode Listen Later Dec 4, 2025 21:12

Vayishlach | 5786 | Thus says the Lord God Concerning Edom, by Rav Eli Weber What was Esav's plan? Who is Edom?

lord god edom vayishlach esav concerning edom

“Quitters Always Finish First” – The Brutal Truth About Spiritual Growth (Parsha Pearls: Toldos) 5786

Play Episode Listen Later Dec 3, 2025 35:06

Parshas Toldos is the ultimate masterclass in parenting, love, perseverance, and the eternal tug-of-war between heaven and earth. When Rivka feels her twins fighting in the womb, she is terrified that she is carrying one confused child who is pulled toward both holiness and idolatry. The prophet calms her with the shocking news: “Shnei goyim b'vitnech – two nations are in your womb.” Instead of despairing, she is relieved. Why? Because, as Rabbi Wolbe explains, “the benefit and greatness of Yaakov is so immense that it will supersede all the negative that she will ever experience from Esav.” One pure Yaakov is worth more than all the damage a thousand Esavs can do.The Torah then paints a seemingly troubling picture: “Isaac loved Esav because he put game in his mouth, but Rivka loved Yaakov.” How can holy parents play favorites? The answer redefines love itself: “Love is not finding similarities — love is seeing the potential in the other person and connecting to that.” Isaac gazed at wild, powerful Esav and thought, “If this explosive energy is ever channeled for good, he could move mountains.” Rivka looked at quiet, tent-dwelling Yaakov and saw pure, undiluted holiness already shining. Both parents loved both sons — they simply poured their energy into the child whose hidden potential moved them the most. This becomes the model for all healthy parenting and marriage: every child is your favorite — favorite scholar, favorite artist, favorite comedian, favorite mensch — because “each one is uniquely different… you're not comparing apples to apples, you're comparing apples to oranges to bananas.”For 63 long years Yaakov lives in his wicked brother's shadow. Esav hunts, flatters, and cleverly asks questions like “How do you tithe salt?” just to appear pious and win Isaac's heart. Yaakov, meanwhile, clings only to the “heel” of spirituality — always second place, always doubting, always wondering, “Maybe my father is right and I'm wrong.” Yet he never once compromises. At 63 he finally cooks the lentil stew that wins the blessings, proving that “spiritual growth is always at the heel — slow, painful, and full of doubt — but the tzaddik never quits.” As Rabbi Wolbe powerfully declares: “Quitters always finish first. If you want to win, you can't quit — ever.” And again: “The natural state of a tzaddik is to fall seven times… but the falling is not what we emphasize — it's the getting back up.”The parsha ends with two beautiful side lessons. First, Eliezer (from the cursed lineage of Canaan) is rejected as a match for Isaac, yet when he remains loyally devoted to Avraham despite the insult, Hashem rewards him with kfitzas haderech — miraculous instant travel reserved only for the righteous. Loyalty and perseverance turn even a “cursed” person into a tzaddik. Second, the same dynamic of “investing in the child who needs it most” repeats with Yaakov and Yosef: Yaakov favors Yosef not out of nepotism, but because he sees the unimaginable trials awaiting him in Egypt and knows, “This one is going to need extra love to survive and triumph.”_____________This episode of the Parsha Review Podcast is dedicated in honor of Lenny & Teresa FriedmanDownload & Print the Parsha Review Notes:https://drive.google.com/drive/folders/1ncaRyoH5iJmGGoMZs9y82Hz2ofViVouv?usp=sharingRecorded at TORCH Meyerland in the Levin Family Studios (B) to a live audience on November 25, 2025, in Houston, Texas.Released as Podcast on December 3, 2025_____________Subscribe: Apple Podcasts (https://podcasts.apple.com/us/podcast/parsha-review-podcast-rabbi-aryeh-wolbe/id1651930083)Spotify (https://open.spotify.com/show/22lv1kXJob5ZNLaAl6CHTQ) to stay inspired! Share your questions at awolbe@torchweb.org or visit torchweb.org for more Torah content. _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life. To directly send your questions, comments, and feedback: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Subscribe and Listen to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#Torah, #Parsha, #Genesis, #ParentalLove, #Resilience, #Family, #Rebecca, #Isaac, #Esau, #Jacob, #Potential, #Growth, #Yetzirah, #EvilInclination, #Choices, #Challenges, #Yosef, #Destiny, #Potential, #JewishHistory, #Mitzrayim, #Trials, #Yitzchak, #Complexity, #Struggle ★ Support this podcast ★

“Quitters Always Finish First” – The Brutal Truth About Spiritual Growth (Parsha Pearls: Toldos) 5786

Parsha Review Podcast Â· Rabbi Aryeh Wolbe

Play Episode Listen Later Dec 3, 2025 35:06

Parshas Toldos is the ultimate masterclass in parenting, love, perseverance, and the eternal tug-of-war between heaven and earth. When Rivka feels her twins fighting in the womb, she is terrified that she is carrying one confused child who is pulled toward both holiness and idolatry. The prophet calms her with the shocking news: “Shnei goyim b'vitnech – two nations are in your womb.” Instead of despairing, she is relieved. Why? Because, as Rabbi Wolbe explains, “the benefit and greatness of Yaakov is so immense that it will supersede all the negative that she will ever experience from Esav.” One pure Yaakov is worth more than all the damage a thousand Esavs can do.The Torah then paints a seemingly troubling picture: “Isaac loved Esav because he put game in his mouth, but Rivka loved Yaakov.” How can holy parents play favorites? The answer redefines love itself: “Love is not finding similarities — love is seeing the potential in the other person and connecting to that.” Isaac gazed at wild, powerful Esav and thought, “If this explosive energy is ever channeled for good, he could move mountains.” Rivka looked at quiet, tent-dwelling Yaakov and saw pure, undiluted holiness already shining. Both parents loved both sons — they simply poured their energy into the child whose hidden potential moved them the most. This becomes the model for all healthy parenting and marriage: every child is your favorite — favorite scholar, favorite artist, favorite comedian, favorite mensch — because “each one is uniquely different… you're not comparing apples to apples, you're comparing apples to oranges to bananas.”For 63 long years Yaakov lives in his wicked brother's shadow. Esav hunts, flatters, and cleverly asks questions like “How do you tithe salt?” just to appear pious and win Isaac's heart. Yaakov, meanwhile, clings only to the “heel” of spirituality — always second place, always doubting, always wondering, “Maybe my father is right and I'm wrong.” Yet he never once compromises. At 63 he finally cooks the lentil stew that wins the blessings, proving that “spiritual growth is always at the heel — slow, painful, and full of doubt — but the tzaddik never quits.” As Rabbi Wolbe powerfully declares: “Quitters always finish first. If you want to win, you can't quit — ever.” And again: “The natural state of a tzaddik is to fall seven times… but the falling is not what we emphasize — it's the getting back up.”The parsha ends with two beautiful side lessons. First, Eliezer (from the cursed lineage of Canaan) is rejected as a match for Isaac, yet when he remains loyally devoted to Avraham despite the insult, Hashem rewards him with kfitzas haderech — miraculous instant travel reserved only for the righteous. Loyalty and perseverance turn even a “cursed” person into a tzaddik. Second, the same dynamic of “investing in the child who needs it most” repeats with Yaakov and Yosef: Yaakov favors Yosef not out of nepotism, but because he sees the unimaginable trials awaiting him in Egypt and knows, “This one is going to need extra love to survive and triumph.”_____________This episode of the Parsha Review Podcast is dedicated in honor of Lenny & Teresa FriedmanDownload & Print the Parsha Review Notes:https://drive.google.com/drive/folders/1ncaRyoH5iJmGGoMZs9y82Hz2ofViVouv?usp=sharingRecorded at TORCH Meyerland in the Levin Family Studios (B) to a live audience on November 25, 2025, in Houston, Texas.Released as Podcast on December 3, 2025_____________Subscribe: Apple Podcasts (https://podcasts.apple.com/us/podcast/parsha-review-podcast-rabbi-aryeh-wolbe/id1651930083)Spotify (https://open.spotify.com/show/22lv1kXJob5ZNLaAl6CHTQ) to stay inspired! Share your questions at awolbe@torchweb.org or visit torchweb.org for more Torah content. _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life. To directly send your questions, comments, and feedback: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Subscribe and Listen to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#Torah, #Parsha, #Genesis, #ParentalLove, #Resilience, #Family, #Rebecca, #Isaac, #Esau, #Jacob, #Potential, #Growth, #Yetzirah, #EvilInclination, #Choices, #Challenges, #Yosef, #Destiny, #Potential, #JewishHistory, #Mitzrayim, #Trials, #Yitzchak, #Complexity, #Struggle ★ Support this podcast ★

Vayishlach 5768: Living the Struggle

Pardes from Jerusalem

Play Episode Listen Later Nov 30, 2025 42:19

Can confronting ourselves be the key to transformation? In this episode, Zvi Hirschfield and Rabbi Dr. Tal Sessler explore Parshat Vayishlach as a story of identity, fear, and the lifelong struggle to integrate competing parts of the self. They examine Yaakov as the Torah's first refugee, his preparation to meet Esav through prayer, gifts, and readiness for war, and his mysterious night battle—an internal confrontation that leads to the name Yisrael. Through psychological, philosophical, and modern Jewish lenses, they reflect on what it means to live in tension and still keep growing.

struggle jewish torah yaakov vayishlach yisrael rabbi dr esav

Vayetze | Back to Gerar (The Parenthetic Statement)

biblical statement gerar yaakov avraham yitzchak vayetze esav bereishit beresheet

Play Episode Listen Later Nov 28, 2025 31:17

Vayetze | Back to Gerar (The Parenthetic Statement), by Rav Yitzchak Etshalom How do we explain the references to Avraham having passed away in Beresheet 26 if, as proposed, this narrative cycle took place before Yaakov and Esav were born (i.e. well before Avraham passed on). As a follow-up to our shiur about Gerar and my argument that the events described in Bereishit 26:1-33 took place during the twenty years of Yitzchak and Rivka's childlessness, several thoughtful and pointed challenges were raised by podcast listeners and participants in the shiur. By surveying and classifying the various types of parenthetic statements in Biblical narrative, we respond to these challenges and, thereby, explain two anomalous verses (v. 15 and v. 18) in the Gerar narrative. Source sheet >>

Parshas Toldos: When Nations Stir

The Parsha Perspective

Play Episode Listen Later Nov 21, 2025 10:56

Parshas Toldos: When Nations Stir This week's Parsha brings us into the very beginning of a struggle that started before Yaakov and Esav were even born. Rivkah feels something inside her that no one can explain, leading her to cry out in fear, a moment that opens one of the most meaningful revelations in the Torah. From this inner turmoil comes a story that shapes the destiny of our people: twins drawn to opposite worlds, blessings that determine the future, and a mother who sees the truth long before anyone else. With the Radak's clarity and the Lubavitcher Rebbe's deeper insight, we explore how Rivkah's fear became the first sign of a divine plan already unfolding. It's a Parsha about confusion that becomes clarity, struggle that reveals purpose, and the quiet beginning of a destiny still alive within us.

nations dedicated torah stir hy yaakov parsha esav lubavitcher rebbe eretz yisroel parshas toldos

Esav's (Almost) Greatness (Toldos)

The Rabbi Stark Podcast

Play Episode Listen Later Nov 21, 2025 45:35

Was Esav destined to fail or did he fail his destiny?

greatness toldos esav

Parshas Toldos: The Voice of Yaakov and the Hands of Esav: Alshich, Mamdani, Kolyakov

The Torah Podcast with Michael Brooke

Play Episode Listen Later Nov 21, 2025 32:18 Transcription Available

Two brothers step onto the world's stage and show us two kinds of power. Esau strides forward with muscle and heat, living for the rush of now. Jacob moves quieter but surer, holding fast to covenant and truth. When Isaac mutters, “the voice is Jacob's, but the hands are Esau's,” he leaves us a compass for every age: power that grabs close versus power that travels far. We follow that thread from the birthright and the blessing straight into daily life, where anxiety, headlines, and deadlines test our center.We explore how classic commentators reframe “the voice of Jacob” as more than tone or manners. It's the practice of prayer itself—speech that bridges distances and changes the one who prays. The Midrash argues that when we learn and pray aloud, adversaries lose their edge. That's not magical thinking; it's a way of ordering our world so courage beats panic and purpose outlasts pressure. We also name the modern Edoms that spark fear and ask how a spiritual tool can meet a public storm. The answer returns us to the voice: refine it, use it, and let it do the work hands can't.Then we get practical. Shacharis sets perspective. Maariv settles the night. Mincha—the hardest one to focus on—becomes the secret weapon. The Torah calls Isaac's afternoon prayer “sicha,” conversation, and that word unlocks a daily habit: pause at peak chaos and tell God exactly what's on your plate. We walk through when to insert your own words, how to think specifics inside the blessings, and how a short, honest pour-out can turn stress into strength. If you've struggled to care about Mincha, this simple shift may change your afternoons—and your week.If this resonated, share it with a friend, subscribe for more, and leave a review with one line on what you'll try at your next Mincha. Your voice might be the nudge someone else needs.Support the showJoin The Motivation Congregation WhatsApp community for daily motivational Torah content!------------------Check out our other Torah Podcasts and content! SUBSCRIBE to The Motivation Congregation Podcast for daily motivational Mussar! Listen on Spotify or 24six! Find all Torah talks and listen to featured episodes on our website, themotivationcongregation.org Questions or Comments? Please email me @ michaelbrooke97@gmail.com

god spotify voice hands torah esau yaakov midrash mussar esav mincha maariv parshas toldos

Parshas Toldos 5786 - The Power of Clothing

Rabbi Frank's Thursday Night Shiur

Play Episode Listen Later Nov 21, 2025 8:01

This episode discusses what we can learn from how Esav performed Kibud Av Vi'Aim.

clothing aim esav parshas toldos

Your Daily Perspective: Counting Down to Death or Building Toward Life?

Torah Sparks with Ori

Play Episode Listen Later Nov 20, 2025 14:09

Today, we discuss the attitude of Esav vs. the attitude of his brother (Yaakov) and parents (Yitzchak and Rivka). We talk about the importance of seeing each day as an opportunity to further and deepen our connection with the Master of the Universe. Check it out to discover a beautiful story about Rav Yisroel Salanter and the shoemaker who was up late at night.My book on Chanukah -- DOVE TALES (VAYISHALACH ES HAYONAH) -- is NOW AVAILABLE on Amazon: https://a.co/d/7BzCpaBSubscribe and hit the bell to see new videos!!!#Rabbi #LearnTorah #TorahStudy #Judaism #Jewish #Torah #Chumash #Parasha #Parsha #Parashat #Gemara #Mussar #Tefilla #Prayer

amazon death master universe yaakov counting down yitzchak esav

Yet I Love Yaakov. And I Hated Esav | Toldot | 5786

Play Episode Listen Later Nov 20, 2025 23:29

Yet I Love Yaakov. And I Hated Esav | Toldot | 5786, by Rav Eli Weber Malachi 1:1-2:7. How should we worship God?

god hated yaakov toldot esav

Toldot: Esav's Secret Considered

Parsha Pick-Me-Up

Play Episode Listen Later Nov 20, 2025 5:46

Rivkah found out that Esav was planning to kill Yaakov, so she sent him away. What did she hear and how? And what lesson does that contain for us?Gen. 27:41-42 with commentators, Guide 1:65, Pesachim 54b.

guide secret yaakov toldot esav

Toldot | The Gerar Conundrum