Podcasts about Gaon

En quoi a consisté la faute du veau d'or ? Quels enseignements pouvons-nous en tirer pour améliorer notre foi en Hachem ? Réponse à travers des propos du Rambam, du Gaon de Vilna et du Ram'hal.

For a 10% discount on Rabbi David Sutton's new book A Daily Dose of Perek Shira click the link below https://www.artscroll.com/Books/9781422644584.html Welcome to Daily Bitachon . We continue with Rabbenu Avraham ben HaRambam's levels of Bitachon. The third level, which has many nuances to it, is, in his words, when someone relies on Hashem to get what he needs, מאמין בזאת/and he believes this, בוודאות—with conviction, ובלי ספיקות/without any doubts. That's a very high level. He says that מעלת בטחון שלישית זו, לא ישיגוה רוב בני אדם/ most people won't reach that level. Shedding more light on this level of Bitachon, he adds, הנעלה ונישגבה שבמעלות הבטחון/this is the highest and most elevated level. ולא בנקל תושג/ And it's not easy to attain. An example of this, he says, is found in the Mishnah in Masechet Berachot , where we see that Rabbi Chanina ben Dosa would pray for people who were sick. And he would say, " This one is going to live, and this one is going to die. " They asked, " How do you know? " He replied, " If my prayers come out clearly, I know he's going to live. If not, then not." Rabbenu Avraham gives this as an example of someone who had a Vadai/he knew for sure. In other words he felt that if his prayers came out right, that was an indication of his Bitachon. He goes on: ומהיות שבעלי המעלה הזאת בטוחים בהשגת מבקשם/these people are guaranteed in receiving what they seek. Not because they are relying on their righteousness, but rather because they rely on Hashem's Hessed, as it says: ואני בחסדך בטחתי/I rely on Your kindness. Now , I'm not quoting every word of his, and I'm taking some things out of context, but it's important to know that such a level exists. There is a concept that I can rely on Hashem with certainty and receive what I seek. However, he clearly says that this is not for everybody—it takes a lot of hard work. But it does exist and we need to know that. Are we Rabbi Chanina ben Dosa? Obviously not. Rabbi Chanina ben Dosa is known for En Od Milevado. He's the one who the witch's daughter cast a spell on, and he said, "You can't touch me. It says En Od Milevado. " Rav Chaim Volozhin brings this down in his sefer also says it's not something for all times, and it's not easy—but it exists. So we must know this concept exists. Another example he gives is about Hillel HaZaken. The Gemara in Berachot 60A tells that Hillel HaZaken was walking on the road and heard a cry, and said, "I am certain this is not coming from my house." They bring a pasuk in Tehilim in: משמועה רעה לא יירא/he's not afraid of bad news. Why ? נכון לבו בטוח בה—because his heart is steadfast; he relies on Hashem. The Gaon of Vilna explains that this is one of the sources for this level of Bitachon. It's not so easy, and this cannot be overstated. Some people hear this concept and say, " You know what? I relied on Hashem, I really believed in Him, and I didn't get what I wanted!" But that level is not easily reached. The people he gives as examples are very, very great people—Hillel HaZaken and Rabbi Chanina ben Dosa! It's like any other great level. Yes it's a great level to be able to learn Torah for ten hours straight, but not everyone can do it. Some people can, some people can't. Some can learn four hours, some can learn two hours. It's not all or nothing. There could be a moment in time that you feel it, and then it fades. As much as you have it—that's how much you get it. Again, let's return to Rav Chaim Volozhin's En Od Milevado rule, where he says: To the extent that you believe there is nothing else but Hashem, all other forces will be annulled. It's not an all-or-nothing concept. Even within this level of relying on Hashem with certainty, it comes and goes. Things fluctuate. Rav Chaim Volozhin discusses this regarding the high level of learning Torah Lishma , where it says: מתוך שלא לשמה בא לשמה/from doing something not for God's sake, you eventually come to do it for Hashem's sake. He says it could be that you have it for one moment, and not for another. So we work on it, we try to reach it, we aspire to it. But we understand that it's not so easy, and it's not for everybody all the time. Still, we must know that this level exists, and that we can aspire to it on some level. The main point is to realize that ultimately, Hashem can do anything. Hashem is reliable if you rely on Him. Are you at that level? Only Hashem knows. I hope this sheds a little clarity on this concept that constantly comes up.

What was the historical context for Saadia's prediction that משיח would come in 965 CE

Welcome to the Daily Bitachon. Yesterday we spoke about what true Bitachon is, based on the words of the son of the Rambam, Rabbi Avraham. True Bitachon means that at all times, you are focused on Hashem as the direct Cause for everything, realizing that all intermediaries are nothing more than that—intermediaries. The Gaon of Vilna explains three stages where one can trip up in relying on the wrong thing, and what the proper Bitachon mindset should be: Firstly, what happens at the onset of the challenge? When a person, lo alenu, has any type of challenge, whether, heaven forbid, medical, financial, or a challenge with a child not doing well in school, what is the initial reaction? The Gaon of Vilna calls this stage " B'eit tzarah/ when you're in a time of difficulty. And your first reaction should be: Elecha Nafshi Essa/To Hashem I lift my soul. Hashem is going to get me out of this . Using a child struggling in school as an example, we will explore the next step- You speak to the teacher, who consults with the principal, who finds you the perfect kriah expert to address the red flag, that he's not reading well in first grade. Now you have the perfect reading specialist to help him over the summer, and he will catch up with everybody else. At this point, the yeshua has come. But even when the yeshua has come, you should not be focusing on that kriah expert. You should be focusing on Hakadosh Baruch Hu, who's going to bring you the salvation. Finally, after an entire summer of reading intervention the child is reading wonderfully—the salvation has come. Who do you sing to? Who do you praise? Don't forget that the yeshua came from Hashem. When you've passed the test at all three levels, that is called " Bitachon b'shleimut." That is considered complete Bitachon. The Gaon of Vilna reads this into a famous pasuk in Tehillim 13:6: Dovid HaMelech says: וַאֲנִ֤י ׀ בְּחַסְדְּךָ֣ בָטַחְתִּי֮ יָ֤גֵ֥ל לִבִּ֗י בִּישׁוּעָ֫תֶ֥ךָ אָשִׁ֥ירָה לַֽיהֹוָ֑ה כִּ֖י גָמַ֣ל עָלָֽי׃ {פ} 1-"Va'ani, b'chasdecha batachti" – And I rely on Your kindness. 2-"Yagel libi b'yeshuasecha" – My heart rejoices in Your salvation. 3-"Ashirah laHashem, ki gamal alai" – I sing to Hashem because He has bestowed this salvation And here we go, step by step: Step number one is: " Va'ani/And I , in the time of challenge, who do I count on? " BaHashem batachti/ I rely on Hashem and nobody else. Once the yeshua has come. " Yagel libi b'yeshuasecha/ My heart rejoices in His salvation, because I only asked from Him and from no one else. And finally, when the salvation comes and I'm totally out of the woods: " Ashirah laHashem, ki gamal alai/I sing to Hashem because He has bestowed upon me this salvation. Those are the three points where one can possibly lose focus. And perfect Bitachon is at every step of the way—when the challenge is here, when the yeshua is coming, and when the salvation has fully arrived- At every step of the way, I focus on nothing else but Hakadosh Baruch Hu. We can use every example in the world—waiting for the shidduch, waiting for the right lawyer, waiting for the right house, waiting for everything and anything. There are always these three stages: 1-You're in the problem—you're in the tunnel. It's dark and you don't see a way out. 2-Next , You see the light at the end of the tunnel. 3-And finally, You're out of the tunnel. At each one of those stages, there should be nothing else on your mind but Hakadosh Baruch Hu. Easier said than done. But that's what we're here for- to keep on repeating and reiterating these important concepts.

Welcome to Daily Bitachon. We are in our mini-series called The Rising Lion, part two, discussing the meaning of the pasuk (Bamidbar 23,24), הן עם כלביא יקום/The Jewish people are like a rising lion." In the previous class, we talked about the physical aspect of war that the Jewish people have. Today, we'd like to go a bit deeper. Rashi says regarding this pasuk that the Jewish people are like a rising lion. When they get up from their sleep in the morning, הן מתגברים כלביא וכארי/ they strengthen themselves like a lion— לחטוף את המצוות/ to grab the Mitzvo t, to put on a Talet , to read Shema , and to put on Tefilin . And when he goes to sleep at night on his bed, he destroys every negative force that is out to get him by saying Kriat Shema Al Hamita and giving his soul to God.And if anyone comes to harm them, God protects them. So we have a new spin on the rising lion. The rising lion doesn't only refers to the soldier—of course, the soldier is the rising lion in the simple sense—but it refers to every person who gets up in the morning. How does he get up in the morning? Like a lion . The first Halacha in Shulchan Aruch tells us יתגבר כאר /one should get up like a lion לעבודת הבורא/ to serve God . The Gaon of Vilna asks, what's the source of this? First of all, Pirke Avot tells us you're supposed to be גיבור כארי לעשות רצון אביך שבשמים/ mighty like a lion to do the will of your Father in Heaven. And he quotes our pasuk: הן עם כלביא יקום. and, as we'll see in a moment, Rashi and Midrash Rabba both say: Get up like a lion. So if we get up like a lion , we're also part of the war effort. We're getting up like a lion, and that empowers us. Every line of this pasuk can be understood both on the simple level and on the Midrashic level. For example, why does it switch from לביא, which means lioness , to ארי, which means lion ? Why do we get up like a lioness and rise higher like a lion? On the simple level, the Sror HaMor says that although we start off like a lioness, which is not as powerful, we end up strengthening ourselves like a lion. That's on the simple level. The Mayanah shel Torah says that on the spiritual level, when a Jew wants to serve Hashem, he starts off like a lioness—alone. But with time, הבא לטהר מסייעין אותו/if you try to become pure, God helps you . And you go from the lioness to the lion. Another very interesting line: One of the rules that Prime Minister Netanyahu invoked was הבא להרגך השכם להורגו /if someone is coming to kill you, rise early and kill him. This was his explanation as to why he didn't wait for Iran to attack. Again, everything we're going to see is on both the simple and Midrash levels. On the simple level, it's Halacha: if someone is out to kill you, get him first. No question about it. But the Pele Yoetz, on the topic of Hashkama , says: הבא להרגך the someone coming to kill you refers to the יצר Yetzer Hara that's out to kill you, So- השכם להורגו/Get up early to kill him. It doesn't just mean "kill him first." He says there's nothing better to kill the Yetzer Hara than getting up early in the morning. Because by getting up early and fighting the Yetzer Hara, and מתגבר כארי/rising like a lion to serve Hashem— you have the upper hand. So: הבא להרגך השכם להורגו Get up and kill him first. Yesterday we discussed that this pasuk, הן עם כלביא יקום, is so important that the Rabbis wanted to insert it in our Kriat Shema as the third Parasha, instead of Tzizit . Why in Kriat Shema ? Now we understand beautifully. Because this pasuk is talking about us getting up early in the morning with Kriat Shema, and going to sleep at night with Kriat Shema —on the Midrashic level. So what better idea than to include it as Parasha number three in Kriat Shema—if not for the fact that it was too long. But there's no reason we shouldn't discuss it outside of shul. And that's what we're doing now: understanding the full depth of this pasuk , which was so important that the Rabbis felt it should be inserted in our daily Kriat Shema. This was especially necessary, they said, during the time of the second Bet Hamikdash, when the Jewish people were down and didn't feel that God was with them, and the Shechina was in Galut in a certain sense. So we wanted to remind ourselves that even when we're down, we can get up with a roar. The sefer Pardes Yosef on Bereshit 13,3 tells the following story, that really illustrates this concept: During the reign of Czar Alexander III, the emperor of Russia from 1881 to 1894, there were harsh decrees against the Jews. A wealthy Jew named Baron David Ginsburg (1857–1910) arranged for the Rabbis to meet with the Czar in order to plead their case. They went in to the meeting, but there was a rabid anti-Semite in the room who spilled out his hatred and said, "I understand the need for all creatures in the world. The one creature I don't understand the need for is the Jewish people. They're like a leprosy on Mother Russia, and we have no need for them." This made an impact, and the Czar's delegation walked out of the meeting without any change to the harsh decrees. As they walked out, all the Rabbis were upset, except Rav Yitzhak Elchanan Spector, the chief rabbi of Kovno, who was smiling. They asked him, " Why are you smiling?" He replied: " Now I understand the explanation of the pasuk that we read in Balak. כעת יאמר ליעקב ולישראל ( Bamidbar 23,23) When it says מה פעל אל it doesn't mean What has God done ' or 'the wonders He's done for the Jewish people.' Rather, it means, 'For what purpose did God create the Jewish people ?' For what reason did God create the Jewish people at all? He continued, So at the moment in time when they look at the Jewish people like vermin, like leprosy, and think there's no need for them in the world- similar to Hitler'a approach, then a new generation begins, and as it says in the next pasuk ( Bamidbar 23,24) הן עם כלביא /We are going to rise like a lion . So all the hatred around us is actually a source of strength . It reminds us that when these things happen, now comes the time for הנה עם כלביא יקום /We are going to rise like a lion .

Welcome to Daily Bitachon. In the previous class, we discussed that Rabbenu Yonah tells us it's important to realize that when something is going on in your life—even from a human being that you don't like—you have to continue to focus on the Source, which is ultimately Hashem. He quotes a pasuk to prove his point that, in his words: " Lo yasim libo l'fachad hamaka/Do not focus your heart on the fear of the one that's hitting you. Rather, "Yosif yirat Hashem/Add your fear of Hashem, V'tikvah v'tochelet Eilav" – and hope and anticipate toward Him. It's a pasuk in Yeshayah 10:20, which is not found in our pesukei bitachon lists of either Rav Zundel miSalant or the Maharal. וְהָיָ֣ה ׀ בַּיּ֣וֹם הַה֗וּא לֹא־יוֹסִ֨יף ע֜וֹד שְׁאָ֤ר יִשְׂרָאֵל֙ וּפְלֵיטַ֣ת בֵּֽית־יַעֲקֹ֔ב לְהִשָּׁעֵ֖ן עַל־מַכֵּ֑הוּ וְנִשְׁעַ֗ן עַל־יְהֹוָ֛ה קְד֥וֹשׁ יִשְׂרָאֵ֖ל בֶּאֱמֶֽת׃ It will be on that day, that the remnant of Israel and the survivors of the house of Yaakov will no longer rely on their attacker. Rather," 'VNishan al Hashem k'dosh Yisrael be'emet/They will rely on Hashem, the Holy One of Israel, in truth. What a beautiful pasuk! The mefarshim explain that " It will be on that day" means when the Assyrian army will fall, the Jewish people will realize that they had acted foolishly in relying on foreign powers to defend them. The next pasuk says: שְׁאָ֥ר יָשׁ֖וּב שְׁאָ֣ר יַעֲקֹ֑ב אֶל־אֵ֖ל גִּבּֽוֹר׃ T he remnant will return, the remnant of Yaakov, to the Mighty God. The Radak explains that the Navi is telling us that the Jews who will have witnessed Hashem's might will return to Him with all of their heart. What does it mean that they will rely on Hashem, Kadosh Yisrael be'emet – the Holy One of Israel, in truth? Says the Radak: They're going to realize that it doesn't pay to rely on a person, because when you rely on a person, you have to serve him, you have to pay him taxes. And if you don't serve him, don't pay taxes, and don't find favor in his eyes, he will turn his back on you. (Historically, this has borne out) Rather, he says: rely on Hashem, because He doesn't ask anything from man. What does He want? Only that you rely on Him in truth, and then He'll save you from all your problems. He cites the example of Chizkiyahu HaMelech, who relied wholeheartedly on Hashem. Hashem wiped out the king of Ashur, and everyone realized the power of Hashem. What does the term Kadosh Yisrael be'emet – the Holy One of Israel in truth mean ? What does that extra word, b'emet mean? Rabbenu Yonah, in Mishleh 3,26 says: "In truth" means bitachon gamur b'lo safek – complete trust without doubt. Hashem wants those who rely on Him be'emet – in truth, with no doubts. Absolute bitachon. The Gaon of Vilna explains that Kadosh Yisrael be'emet – the Holy One of Israel in truth means we want people who rely on Hashem and sanctify His name constantly . He says bitachon is a great level, but only when it comes with righteousness. Not, he says, like the Gemara describes people during the Churban: " Resha'im hay u" – they were wicked, Ela shetalu bitchonam baKadosh Baruch Hu" – but they relied on Hashem. That's not the bitachon we want. Yes, it does say: " Afilu rasha boteach, chasdei yisovevenu/even a wicked person who trusts will be surrounded by kindness. But that's not the level we're striving for. Of course, all bitachon is good. But to quote the words of the Gra: " Ki bitachon hu ma'alah hayoter gedolah/ bitachon is at the highest level, Hainu k'shehu b'tzidkato/ when it comes with righteousness. Getting back to our pasuk- it's about realizing Hashem's power and not focusing on the one who hits you—because Hashem can take care of your enemies in ways you'd never dream of—like what Hashem did for Chizkiyahu HaMelech, when He wiped out an entire army of 180,000 soldiers. The Baal HaTurim invokes another story in our history. He quite often finds something from an early Midrash called the Masoret , where it quotes two or three words that appear throughout Tanach. The word v'nishan – to rely – shows up twice. It shows up in our pasuk: " V'nishan al Hashem k'dosh Yisrael be'emet" – to rely on Hashem, the Holy One of Israel, in truth. And it shows up in:" V'nishan ligvul Moav" – leaning against the border of Moav. The full pasuk is in Bamidbar 21:15: "Ve'eshed hanechalim asher natah leshevet Ar v'nishan ligvul Moav/The spilling of the rivers that leaned toward the settlement of Ar and leaned against the border of Moav. Rashi says this refers to the famous hidden miracle of Nachal Arnon , where the enemies were hiding in the crevices of 2 tall mountains. Their plan was that as the Jews went through the valley below, they would ambush and kill them. But God caused the mountains to lean against each other. That's what it means: " V'nishan ligvul Moav" – the mountains leaned on each other. (The word nishan can mean lean on God or lean physically , as in the mountains.) The mountains leaned on each other, the Jewish people walked through, and then they saw the miracle as God revealed it to them, when a well brought up the dead bodies. They saw what had happened, and there it says: " Az yashir Yisrael et hashirah hazot/ then Israel sang this song. They sang the song " Alei Be'er/On the well. Rashi says we can compare the miracle of Nachal Arnon, where they sang " Az yashir", to that of the splitting of the sea, which also used " Az yashir". Only one miracle was open, while the other was hidden. When they saw this miracle, says the Baal HaTurim, that's what caused them, V'nishan al Hashem k'dosh Yisrael be'emet" – to rely on Hashem, the Holy One of Israel, in truth. When they saw these miracles, they realized Hashem's power over all mortals. Therefore, when something happens, focus on the Source. .Hashem can bring mountains together. He can bring fiery powers that burned down the entire army that surrounded Chizkiyahu HaMelech. It says their bodies remained, and their souls were burnt. God can do anything, but we need the secret ingredient: " V'nishan al Hashem kadosh Yisrael B'Emet" – to rely on Hashem the holy One, in truth

Welcome to Daily Bitachon , lessons that we're learning from the psukim in Ki Tavo . Hashem saw את לחצינו / et lachatzeinu . Says the Ba'al Hagada, zeh hadachak / This is the pressure , as it says: Vegam ra'iti et halachatz , asher Mitzrayim lochatzim otam / I saw the pressure that the Mitzrim placed upon them What is that pressure referring to? Simply speaking the Kol Bo (on chapter 51), Avudarham and others say it's talking about the pressure of needing more and more bricks. So they were under tremendous pressure and Hashem saw that pressure. But the Ritva , in his commentary to the Hagada, explains that this pressure refers to when the Egyptians, seeing that they couldn't break them with physical work, started pressuring them into worshipping Avodah Zarah . And that's what Hashem saw. That was the lachatz , and it caused them to be redeemed faster, because Hashem saw they couldn't withstand the test. As we know, they were about to enter the 50th gate of tumah . They had to get out fast. As we will come to see, the Baal Hagada makes the point that the things that Paroah was doing to break us, actually got us out faster. The Sefer Chanukat HaTorah in Vayikra chapter 1, pasuk ה , tells us that Hashem saw three things: onyeinu , amalenu , lachatzeinu . Onyeinu meant the fact that the husbands and wives were separated. One of the reasons they were separated was because the men were in the fields 24 hours at a time. Amalenu refers to the children, which could mean the multitude of children that were born, whom the Mitzrim felt they had to wipe them out. And lachatzeinu was the pressure. He says there are three reasons why we got out early: One was because we worked the night shift. The second was because we had a lot of children and they did a tremendous amount of work. And the third reason was the tremendous pressure. The Ba'al Hagada explains that Hashem saw these three things that Paroah did-he made them work day and night; he felt the need to wipe out the children because there were so many of them; And he pressured them, and all of these things got us out faster. That's why the next pasuk says, Vayotzi'einu Hashem miMitzrayim , Hashem took us out of Mitzrayim. We will add a very interesting thought from the Sefer Ateret Yeshua on the Hagada shel Pesach , written by a Rebbe from the town of Dzikov (1848-1912) who was known for his gematrias. He says that these three things that Hashem saw, onyeinu , amalenu and lachatzeinu , are why we have the three mitzvot of Pesach , Matzah , and Maror - they correspond to these three sufferings. These three sufferings actually created three mitzvot - Pesach , Matzah , and Maror ! As we said, that's what got us out faster. It's an unbelievable concept, how Hashem can take all of that suffering and produce something so special with it. And he says, therefore, the numerical value of פסח מצה מרור Pesach , Matzah , Maror is דרך ארץ בנים דחק Derech eretz , as we said, was prishut derech eretz , separating them from the normal fashion of husband and wife living together. Banim is the children. And dachak is the pressure. So it's an unbelievable hint here, that what was negative actually created these three mitzvot . So the negative got us out of Egypt faster, as the Sefer Chanukat HaTorah says. But more than that, it actually created these three mitzvot . Thus far, we have the Chanukat HaTorah that points out the theme that runs through these three things is they all got us out of Mitzrayim earlier. Similarly, we have amalenu zeh habanim like we said yesterday from the Maharil Diskin , the fact that they killed the children got us out earlier because we were producing children that didn't make it, and Hashem viewed it as if those children were actually working. So everything the Egyptians did backfired. The extra work backfired. The children backfired. The night shift backfired. The attempt to make them lose their spirituality backfired. Everything backfired. The Gaon of Vilna has a different thread between these three things that Hashem saw as we're winding down from what Hashem saw. And he says these three topics of family life, husband and wife, children and pressure, pressure is because you're squeezed into a small, tight confines. These he says are the three fundamentals that a person needs to survive. He needs to have a wife, children, and a house. That's the basic household. You have a place to live with your wife and your children. They were trying to uproot these three things. And when Hashem saw that they were uprooting the very basic fiber of the Jewish household, and the Jews were at their breaking point, He could no longer allow that to happen. And as we will soon see, Vayotzi'einu Hashem miMitzrayim , Hashem will actually take us out of Mitzrayim . That is going to be the final pasuk . And as we often say, this applies in our lives today as well. Sometimes when you hit the breaking point, that's when the yeshua has to come.

Rav Saadia Gaon, was one of the most famous Geonim who led the great schools in Babylon during the geonic period (500-1000 CE). Rav Saadia, was known for his many works that he wrote on Jewish law and on Jewish beliefs. He also fought the Kaarites, a group that broke away from traditional Judaism.A fascinating discussion about Rav Saadia Gaon, his life story, teachings and his impact on Judaism today. 

The discovery of vaccines shows that there's no discrepancy between science and Torah. Since the Torah is the Almighty's blueprint for creating the world, all the true scientific knowledge is in the Torah. Many of our sages, such as the Gaon of Vilna, the Shatzer Rov of London and the Chazon Ish were mathematical and scientific geniuses...

Yahrtzeit Yomi #1453!!כז ניסן (Friday)The Kozhiglover Gaonרב אריה צבי פרומרהגאון מקאז׳יגלובארץ צבי(1884 - 1942)-------------------------------------------The following edition of Yahrtzeit Yomi featuring The Kozhiglover Gaon HYD is dedicated by Shmuel and Rivki Maxלעילוי נשמת הגאון מקאז׳גלוב הי״דMay their children follow in his holy ways!!----------------------------------------------------Share the Yahrtzeit Yomi link with your contacts!!https://chat.whatsapp.com/JimbwNtBaX31vmRDdnO3yk---------------------------------------------------To dedicate or sponsor, please contact 917-841-5059, or email yahrtzeityomidaily@gmail.com. Sponsorships can be paid by Zelle to the same number. First come, first served.Monthly sponsorships are $540.Weekly sponsorships are $180.Daily sponsorships are as follows:Dedications (l'Zecher Nishmas, Zechus shidduch/refuah/yeshuah, etc.) are $50.Sponsorships (fliers, advertising, promotions, additional links, etc.) are $100.The cost to request and sponsor a specific Tzaddik (unlisted on the Yahrtzeit Yomi schedule) is $180.MAY THE ZECHUS OF ALL THE TZADDIKIM PROTECT US FROM ALL TZAROS, AND MAY HASHEM GRANT US, AND ALL OF KLAL YISROEL, YESHUOS, NECHAMOS AND BESUROS TOVOS!!!

On the latest episode of the Debtwire Municipals Muni Lowdown podcast, Managing Editor Paul Greaves talks with the Head of Securitized Products Research and Strategy at Academy Securities, Dr. Stav Gaon, about stadium securitizations. Debtwire ABS Editorial Director Eric Homer and Reporter Kunal Kamal also join the podcast.Dr. Gaon provides an overview of asset-backed securities (ABS) and how they typically work.The discussion shifts to Dr. Gaon highlighting the growing interest in sports securitizations. The dialogue segues into Dr. Gaon explaining how stadium financing is different than other types of asset-backed securitizations.Dr. Gaon follows with a comparison of stadium securitization to municipal bond financing for stadiums.The conversation moves to Dr. Gaon outlining the risks involved with stadium securitization.Dr. Gaon details the key players involved in a stadium securitization deal.The podcast closes with Dr. Gaon discussing aspects of certain ongoing stadium securitization

La vie du Gaon de Vilna zatsal by Rav David Touitou

The Oldest Haggadot: We look at some of the oldest haggadot, from the Cairo Geniza, from Rav Sa'adia Gaon and from Rambam, and see how various parts of the seder have changed over time, and especially the difference between the Babylonian traditions and the Israeli traditions.

Welcome to our class on Perek Shira. We're now up to the song of the ant. There are two versions on what the pasuk of the ant is. One says it's Mishlei , 6,6, which is quite apropos. Shlomo HaMelech tells the lazy man, לֵֽךְ־אֶל־נְמָלָ֥ה עָצֵ֑ל רְאֵ֖ה דְרָכֶ֣יהָ וַחֲכָֽם Lech el nemalah atzel. Go (look at) the ant. Re'ei deracheha/ look at its ways, v'chacham/and you will become wise. There's another version that says the ant says a pasuk in Tehillim 136:25. נֹתֵ֣ן לֶ֭חֶם לְכׇל־בָּשָׂ֑ר כִּ֖י לְעוֹלָ֣ם חַסְדּֽוֹ׃ The Mabit says that, " Lechol basar " refers to creatures that have only flesh and no bones , one of them being the ant , and that's why, as we'll see, the ant doesn't live such a long time. The sefer Knaf Renanim says that both versions are true. We learn 2 lessons from the ant. One is not to be lazy, and we also see how careful they are not to steal. The Midrash Rabbah in Devarim 5:2, tells us that the ant builds three stories in his dwelling. He doesn't store his wheat in the top story because of the dripping of the rain, and he doesn't put it in the bottom because it could get too moist. He puts in the middle. And he only lives for six months because he has no bones and he has no sinews. He hardly eats in that amount of time, and yet he keeps storing and storing food. Why? Because he thinks maybe Hashem will give him life and he'll have a little bit more time. Rav Shimon Bar Yochai says he once went to a certain ant colony and found 300 kur (a large amount) of wheat! Furthermore, Re'ei deracheha/ look at its ways, v'chacham/and you will become wise- the rabbis say the ant has Derech Eretz, it stays away from thievery. They describe how an ant once dropped a wheat kernel. The other ants passed by and smelled that it wasn't theirs and so they stayed away. These are the two major lessons we learned from the ants, and therefore both pesukim are apropos. The Gaon of Vilna analyzes the pesukim . There are actually three things he says: One is, Lech el nemalah atzel. If you're lazy from doing mitzvot and ma'asim tovim, look at how fast and zariz the ant is. It gathers and gathers, even though it only needs a little, That's a lesson for us. We should be gathering for Olam Haba. Regarding Re'ei deracheha, see his ways, the word Derech refers to Middot . V'halakhta bidrachav, means It goes in G-d's ways, and follows His Middot. So what's its Midah ? We just said it has good Middot , it doesn't steal. It's careful to follow the Derech Eretz. V'chacham means he's wise – he knows how to properly store his wheat. The second pasuk, Noten lechem lechol basar, ki le'olam chasdo is saying the ant understands that G -d is the One that provides and therefore I don't have to grab, I'll get what's mine. The whole Perek Shira is about the lessons we learned from the animal kingdom, but the Malbim says we learn specifically from this pasuk, in which Shlomo HaMelech actually says, Go to the ant and learn from it. That's the ant song. The ant is there to teach us. And as we've said in the past about all the animal traits, Na'aseh Adam , G-d said to all of creation Let's make man. So we all have those traits inside of us. We just have to channel them or unleash them. That's why עַז כַּנָּמֵר, וְקַל כַּנֶּשֶׁר, וְרָץ כַּצְּבִי, וְגִבּוֹר כָּאֲרִי, לַעֲשׂוֹת רְצוֹן אָבִיךָ שֶׁבַּשָּׁמָיִם We have to be brazen like a leopard, strong like a lion, run like a deer. How could you ask that from me? The answer is, you have that ability. And therefore Shlomo HaMelech is saying look at that ant, look how fast he is, look what he can do- and you can do it too!

Episode #195: How The Gaon Reb Meir Margolis Became A Talmid Of The Baal Shem Tov

The Gemara in Masechet Berachot (55) establishes that refusing to go to the Torah to recite the Beracha when called for an Aliya could potentially shorten a person's life, Heaven forbid. Moshe Rabbenu declares in the Book of Debarim (30:20), "For it [the Torah] is your life and the length of your days"; meaning, through Torah a person earns long life. The Gemara thus infers that one who refuses to go to the Torah for an Aliya forfeits the benefits of the Torah, and thus runs the risk of having his life shortened, God forbid. The Gaon of Vilna (Rabbi Eliyahu of Vilna, 1720-1797) commented that this concept underlies an interesting Halacha codified in the Shulhan Aruch (Orah Haim 135:6; listen to audio recording for precise citation). The Shulhan Aruch there addresses the case of a Kohen who arrived in the synagogue as the congregation began the Torah reading. As there was no Kohen in the synagogue prior to this Kohen's arrival, the congregation called a Yisrael to the Torah. The Shulhan Aruch rules that if the Kohen arrived only after the Yisrael recited the words "Baruch Ata Ado-nai" in the Beracha, then the Yisrael should complete the Aliya. Since he had already begun the Beracha, he should not be interrupted and replaced by the Kohen. If, however, the Kohen arrived before the Yisrael began reciting the Beracha, while the Yisrael recited "Barechu," then the Kohen is called to the Torah instead of the Yisrael. Interestingly, the Shulhan Aruch adds that in this case, the Yisrael should remain next to the Torah during the Kohen's Aliya and during the Levi's Aliya, and then he – that same Yisrael – should receive the third Aliya. Apparently, the Shulhan Aruch held that since this Yisrael had been called to the Torah, he must accept the invitation and read. Therefore, even though a Kohen arrived and was given the first Aliya, the Yisrael must nevertheless remain and receive an Aliya, so that he will not be considered as though he refused an invitation to come recite the Beracha over the Torah. This Halacha demonstrates the importance of receiving an Aliya, and the extent to which one must welcome this privilege. When a person is offered an Aliya he should not humbly decline; rather, he should eagerly embrace this opportunity to recite the Berachot over the Torah. Summary: A person who is offered an Aliya to the Torah should not decline. This applies even in a case where a congregation called a Yisrael for the first Aliya because no Kohen was present, and a Kohen entered the synagogue before the Yisrael began reciting the Beracha. Although the Kohen in this case receives the first Aliya in place of the Yisrael, the Yisrael should remain by the Torah and is given the third Aliya, so that he is not considered as having refused an Aliya to the Torah.

Why does the Torah describe the splitting of the sea twice, with subtle yet significant differences? What transforms someone's relationship with Hashem in their darkest moments? In this fascinating exploration of Parshas Beshalach, we uncover the profound connection between two groups at Yam Suf and their different levels of emunah. Through the brilliant lens of the Gaon of Vilna, discover how even the smallest variations in the Torah's text reveal timeless truths about faith and trust in Hashem. This eye-opening episode weaves together ancient wisdom with contemporary inspiration, showing us the transformative power of emunah through recent events that touched all of Klal Yisroel. Join us for an uplifting journey that illuminates how true faith can flourish even in the most challenging circumstances. Always on www.prismoftorah.org

Listen in to the fascinating discourse within Talmud (Eruvin 13b), and as we uncover the profound debates between the house of Shammai and the house of Hillel concerning the phrasing of morning blessings. We delve into the wisdom of Rav Meir, whose intricate logic in Halacha was often beyond the grasp of his peers, resulting in the Halacha not always aligning with his views. We also touch on the Kabbalistic notion that the world was crafted through divine utterances, highlighting the powerful significance of the Aleph Beis letters. Through a personal anecdote about my grandfather's rabbi, we emphasize the mystical importance of understanding these letters in Jewish spirituality.In our conversation, we further examine the exceptional analytical abilities of Rebbe Meir, a Talmudic sage known for his capacity to argue both sides of an issue convincingly. We discuss the role of visual interaction in learning and how a teacher's facial expressions can enhance comprehension. The episode also touches on the importance of Agadic Talmud, offering deeper narratives and teachings. We explore the impressive skills of Rebbe Meir's disciple, Sumchus, who could provide extensive reasoning for various rulings, and recount the extraordinary talents of the Gaon of Vilna, showcasing his deep understanding of the Talmud from a young age. This engaging discussion underscores the value of opposition in Jewish legal rulings, providing a stark contrast to the concept of unanimous decisions often seen in modern legal systems._____________The Thinking Talmudist Podcast shares select teachings of Talmud in a fresh, insightful and meaningful way. Many claim that they cannot learn Talmud because it is in ancient Aramaic or the concepts are too difficult. Well, no more excuses. In this podcast you will experience the refreshing and eye-opening teachings while gaining an amazing appreciation for the divine wisdom of the Torah and the depths of the Talmud.This Episode (#71) of the Thinking Talmudist Podcast is dedicated in honor of Bruce Licht.This Podcast Series is Generously Underwritten by David & Susan MarbinRecorded at TORCH Meyerland in the Levin Family Studios to a live audience on January 17, 2025, in Houston, Texas.Released as Podcast on February 4, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________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 https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Talmud, #Humility, #Eruvin, #Shammai, #Hillel, #MorningBlessings, #RavMeir, #Halacha, #Kabbalah, #Hebrew, #DivineCreation, #Agadic, #Storytelling, #Sumchus, #Vilna, #LegalRulings, #Unanimity, #ModernLegalSystems, #Talmudic, #JewishThought, ★ Support this podcast ★

Listen in to the fascinating discourse within Talmud (Eruvin 13b), and as we uncover the profound debates between the house of Shammai and the house of Hillel concerning the phrasing of morning blessings. We delve into the wisdom of Rav Meir, whose intricate logic in Halacha was often beyond the grasp of his peers, resulting in the Halacha not always aligning with his views. We also touch on the Kabbalistic notion that the world was crafted through divine utterances, highlighting the powerful significance of the Aleph Beis letters. Through a personal anecdote about my grandfather's rabbi, we emphasize the mystical importance of understanding these letters in Jewish spirituality.In our conversation, we further examine the exceptional analytical abilities of Rebbe Meir, a Talmudic sage known for his capacity to argue both sides of an issue convincingly. We discuss the role of visual interaction in learning and how a teacher's facial expressions can enhance comprehension. The episode also touches on the importance of Agadic Talmud, offering deeper narratives and teachings. We explore the impressive skills of Rebbe Meir's disciple, Sumchus, who could provide extensive reasoning for various rulings, and recount the extraordinary talents of the Gaon of Vilna, showcasing his deep understanding of the Talmud from a young age. This engaging discussion underscores the value of opposition in Jewish legal rulings, providing a stark contrast to the concept of unanimous decisions often seen in modern legal systems._____________The Thinking Talmudist Podcast shares select teachings of Talmud in a fresh, insightful and meaningful way. Many claim that they cannot learn Talmud because it is in ancient Aramaic or the concepts are too difficult. Well, no more excuses. In this podcast you will experience the refreshing and eye-opening teachings while gaining an amazing appreciation for the divine wisdom of the Torah and the depths of the Talmud.This Episode (#71) of the Thinking Talmudist Podcast is dedicated in honor of Bruce Licht.This Podcast Series is Generously Underwritten by David & Susan MarbinRecorded at TORCH Meyerland in the Levin Family Studios to a live audience on January 17, 2025, in Houston, Texas.Released as Podcast on February 4, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________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 https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Talmud, #Humility, #Eruvin, #Shammai, #Hillel, #MorningBlessings, #RavMeir, #Halacha, #Kabbalah, #Hebrew, #DivineCreation, #Agadic, #Storytelling, #Sumchus, #Vilna, #LegalRulings, #Unanimity, #ModernLegalSystems, #Talmudic, #JewishThought, ★ Support this podcast ★

Unlock the secrets of gratitude with our exploration of the morning blessings of Berchas HaShachar. Embark on a spiritual journey through the next seven blessings, where teachings from the Gaon of Vilna and Rav Nachman of Breslov illuminate the path to a life filled with appreciation and deeper connection to Hashem. Imagine the profound impact of starting your day with gratitude for such divine gifts, from the miracle of sight to the freedom of movement, and discover how this mindset can transform your daily experience.Consider the often-overlooked wonders of the human body and the countless blessings we enjoy every day, like the simple act of seeing and the ability to move freely. Reflect on the teachings of King David and Moshe, and how they provide insight into the importance of recognizing these divine gifts. Appreciate the spiritual responsibilities that come with receiving such blessings and how they can lead to a more fulfilling and joyous life. We'll also delve into the marvels of modern medicine, which amplify our gratitude for the senses we are privileged to possess.Finally, embrace the joy of singing prayers as a means to strengthen your spiritual connection with Hashem. Experience the uplifting power of gratitude expressed through song, transforming your prayers into a source of daily happiness and fulfillment. With thoughtful reflections and practical insights, this episode promises to enrich your spiritual journey, ensuring each day is greeted with joy, gratitude, and a renewed sense of purpose._____________This Podcast Series is Generously Underwritten by Dr. Leonard & June GoldbergDownload the Prayer Podcast Worksheets:https://drive.google.com/drive/folders/1iBVevW1ydyjSeyeO0iCcina7e8vix3Lt?usp=sharingThis episode (Ep. #28) of the Prayer Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Dr. Leonard & June Goldberg! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on January 28, 2024, in Houston, Texas.Released as Podcast on Febuary 2, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________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 https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Prayer, #Tefillah, #Siddur, #Shul, #Jewishliturgy, #Gratitude, #MorningBlessings, #SpiritualJourney, #GaonofVilna, #RavNachmanofBreslov, #ConnectiontoHashem, #HumanBody, #DivineGifts, #Joy, #SingingPrayers, #JoyfulGratitude, #ModernMedicine, #SpiritualResponsibilities, #DailyBlessings, #Freedom, #Clothing, #Mobility, #Torah, #Humility, #Accomplishment, #DivineGuidance ★ Support this podcast ★

Unlock the secrets of gratitude with our exploration of the morning blessings of Berchas HaShachar. Embark on a spiritual journey through the next seven blessings, where teachings from the Gaon of Vilna and Rav Nachman of Breslov illuminate the path to a life filled with appreciation and deeper connection to Hashem. Imagine the profound impact of starting your day with gratitude for such divine gifts, from the miracle of sight to the freedom of movement, and discover how this mindset can transform your daily experience.Consider the often-overlooked wonders of the human body and the countless blessings we enjoy every day, like the simple act of seeing and the ability to move freely. Reflect on the teachings of King David and Moshe, and how they provide insight into the importance of recognizing these divine gifts. Appreciate the spiritual responsibilities that come with receiving such blessings and how they can lead to a more fulfilling and joyous life. We'll also delve into the marvels of modern medicine, which amplify our gratitude for the senses we are privileged to possess.Finally, embrace the joy of singing prayers as a means to strengthen your spiritual connection with Hashem. Experience the uplifting power of gratitude expressed through song, transforming your prayers into a source of daily happiness and fulfillment. With thoughtful reflections and practical insights, this episode promises to enrich your spiritual journey, ensuring each day is greeted with joy, gratitude, and a renewed sense of purpose._____________This Podcast Series is Generously Underwritten by Dr. Leonard & June GoldbergDownload the Prayer Podcast Worksheets:https://drive.google.com/drive/folders/1iBVevW1ydyjSeyeO0iCcina7e8vix3Lt?usp=sharingThis episode (Ep. #28) of the Prayer Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Dr. Leonard & June Goldberg! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on January 28, 2024, in Houston, Texas.Released as Podcast on Febuary 2, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________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 https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Prayer, #Tefillah, #Siddur, #Shul, #Jewishliturgy, #Gratitude, #MorningBlessings, #SpiritualJourney, #GaonofVilna, #RavNachmanofBreslov, #ConnectiontoHashem, #HumanBody, #DivineGifts, #Joy, #SingingPrayers, #JoyfulGratitude, #ModernMedicine, #SpiritualResponsibilities, #DailyBlessings, #Freedom, #Clothing, #Mobility, #Torah, #Humility, #Accomplishment, #DivineGuidance ★ Support this podcast ★

Se'adya Gaon was a prominent rabbi, gaon, Jewish philosopher, and exegete who was active in the Abbasid Caliphate. Se'adya is the first important rabbinic figure to write extensively in Judeo-Arabic. Hosted on Acast. See acast.com/privacy for more information.

In the the second part of the series we explore the mitnaged view of Higher Power inclduing the Gaon of Vilna and Reb Chayim miVolozhyn.

Who Are The Rich Sons of Lavan Today? | WAR OF AMALEK (17) https://youtu.be/tSFW6-KE5oI Rav Elchonon Wasserman's precise rebuke of the religious community's lack of passion in this War of Amalek caught many by surprise. Today, we'll dig deeper into Rav Wasserman writing to find out what he thinks about our generation's hunger for monetary success. Perhaps its good, since it makes more fund available for Torah. Perhaps its bad because it's not being utilized like the plan? Perhaps there is a cost of success that we are just not realizing, and this is where the Rich Son's of Lavan caught us off guard. Join us as we address all of these very critical modern day issues from the holy words of the Gaon of the previous generation. Learn, Share, Enjoy and Be Holy.

Unlock the wisdom of the Ma Tovu prayer and discover its timeless relevance in cultivating love and respect among individuals before approaching God. Join us as we trace its origins back to a pivotal biblical narrative—Balaam's unexpected blessings over the Israelites—and learn about the four protective angels and mitzvahs that guide us toward sincere prayer. Our conversation reveals how these elements not only enhance our spiritual practice but also symbolize prioritizing spiritual connection over material pursuits.Experience the power of Jewish prayer through the inspiring stories and ancestral wisdom tied to the patriarchs Abraham, Isaac, and Jacob. We discuss how their distinct spiritual traits continue to shape our prayer traditions and explore the roots of "davening" as a profound, universal practice. Through an inspiring story from the IDF, we highlight how prayer remains an accessible and potent force, ready to uplift anyone, regardless of their spiritual journey.Revel in the privilege of speaking directly to the Creator and the communal strength found within synagogues, seen as "small temples" where prayers are directed to Jerusalem, symbolizing the ultimate spiritual bond. Hear personal stories that underscore the importance of maintaining a consistent dialogue with Hashem and the power and purpose of prayer—even when answers defy our expectations. As we explore the teachings of the Gaon of Vilna, we emphasize the gifts of communal prayer and the heartfelt blessing that our prayers be lovingly accepted by the Almighty each day._____________This Podcast Series is Generously Underwritten by Dr. Leonard & June GoldbergDownload the Prayer Podcast Worksheets:https://drive.google.com/drive/folders/1iBVevW1ydyjSeyeO0iCcina7e8vix3Lt?usp=sharingThis episode (Ep. #23) of the Prayer Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Dr. Leonard & June Goldberg! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on December 10, 2024, in Houston, Texas.Released as Podcast on December 15, 2024_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________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 https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Prayer, #Tefillah, #Siddur, #Shul, #MaTovu, #JewishPrayer, #SpiritualPractice, #Patriarchs, #Davening, #IDF, #Synagogue, #Hashem, #GaonofVilna, #Torah, #Mitzvahs, #Wisdom, #DivineInspiration, #Minyan, #CommunalPrayer, #Creator, #Heartfelt, #Blessing  ★ Support this podcast ★

Unlock the wisdom of the Ma Tovu prayer and discover its timeless relevance in cultivating love and respect among individuals before approaching God. Join us as we trace its origins back to a pivotal biblical narrative—Balaam's unexpected blessings over the Israelites—and learn about the four protective angels and mitzvahs that guide us toward sincere prayer. Our conversation reveals how these elements not only enhance our spiritual practice but also symbolize prioritizing spiritual connection over material pursuits.Experience the power of Jewish prayer through the inspiring stories and ancestral wisdom tied to the patriarchs Abraham, Isaac, and Jacob. We discuss how their distinct spiritual traits continue to shape our prayer traditions and explore the roots of "davening" as a profound, universal practice. Through an inspiring story from the IDF, we highlight how prayer remains an accessible and potent force, ready to uplift anyone, regardless of their spiritual journey.Revel in the privilege of speaking directly to the Creator and the communal strength found within synagogues, seen as "small temples" where prayers are directed to Jerusalem, symbolizing the ultimate spiritual bond. Hear personal stories that underscore the importance of maintaining a consistent dialogue with Hashem and the power and purpose of prayer—even when answers defy our expectations. As we explore the teachings of the Gaon of Vilna, we emphasize the gifts of communal prayer and the heartfelt blessing that our prayers be lovingly accepted by the Almighty each day._____________This Podcast Series is Generously Underwritten by Dr. Leonard & June GoldbergDownload the Prayer Podcast Worksheets:https://drive.google.com/drive/folders/1iBVevW1ydyjSeyeO0iCcina7e8vix3Lt?usp=sharingThis episode (Ep. #23) of the Prayer Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Dr. Leonard & June Goldberg! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on December 10, 2024, in Houston, Texas.Released as Podcast on December 15, 2024_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________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 https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Prayer, #Tefillah, #Siddur, #Shul, #MaTovu, #JewishPrayer, #SpiritualPractice, #Patriarchs, #Davening, #IDF, #Synagogue, #Hashem, #GaonofVilna, #Torah, #Mitzvahs, #Wisdom, #DivineInspiration, #Minyan, #CommunalPrayer, #Creator, #Heartfelt, #Blessing  ★ Support this podcast ★

Where precisely on the arm should one position his Tefillin Shel Yad? Halacha requires that the entire box of the Tefillin Shel Yad be located on the muscle, the part of the arm between the elbow and shoulder that protrudes upwards when one bends his arm. If any part of the Tefillin Shel Yad extends off the muscle in either direction – be it downwards towards the elbow and upwards towards the shoulder – one does not fulfill the obligation of Tefillin. Those with particularly large Tefillin must see to it that no part of the box extends off the muscle in either direction. Where exactly on the muscle should the Tefillin Shel Yad be placed? The Gaon of Vilna (Rabbi Eliyahu of Vilna, Lithuania, 1720-1798) was of the opinion that no distinction exists between the various areas on the muscle; there is no preference as to where precisely on the muscle one should position his Tefillin. However, the Shulchan Aruch and Mishna Berura maintain that optimally the Tefillin should be placed on the lower half of the muscle, the part closer to the elbow. It should go without saying that if by positioning the Tefillin on the lower half of the muscle one runs the risk of the Tefillin extending off the muscle, even slightly, he should place the Tefillin on the middle of the muscle to prevent this from occurring. When possible, however, one should endeavor to position the Tefillin specifically on the lower half of the muscle. Preferably, one should turn the Tefillin slightly inward, towards the heart, such that when he relaxes his arms and lets them fall to the sides of his body, the Tefillin touches the area near the heart. It must be emphasized that the Tefillin should be turned inward only slightly; if the box touches the heart area even when one's arm is bent, then the Tefillin is turned too far inward, and is thus out of proper position. In conclusion, then, the Tefillin Shel Yad should be position on the arm muscle, preferably on the lower half, closer to the elbow, but no part of the Tefillin may extend even slightly below or above the elbow. The box should be tilted inward towards the body, such that it touches the heart when one's arms are straight. It should be noted that Tefillin constitutes one of the most important Mitzvot Asei ("positive" commandments) in the Torah. One who does not know how to wear the Tefillin properly can go an entire lifetime without ever fulfilling this special Mitzva, even if he wears it each and every weekday. It is thus imperative for one to ensure to comply with these laws and see to it that his Tefillin are positioned properly.

The Mouthpiece: Rabbi YY Reveals Life-Changing Advice He Received From Rabbi Adin Even Yisroel - Weekly Women's Class: This class was presented on Tuesday, 18 Cheshvan, 5784, November 19, 2024, Parshas Chayei Sara, at Bais Medrash Ohr Chaim in Monsey, NY. What happens when we function perfectly on the outside, do everything 'properly,' but inside something is frozen, disconnected, like on an automaton? It has already become a way of life, and we are used to it, but the soul knows something more is available. This class explores one of the deepest pains of our generation: disconnect. A surprising discovery by the Gaon of Vilna sheds light on the difference between a functional life and a real life. Through the seven times that the burial of the dead is mentioned in the parsha, we will discover how it is possible to free the heart from the prison built around it, and return to feeling - without fear, shame, and defenses.View Source Sheets: https://portal.theyeshiva.net/api/source-sheets/9484

Yahrtzeit Yomi #1242!! ג חשון Harav Ovadia Yosef רב עובדיה יוסף ב״ר יעקב ראשון לציון (1920 - 2013)-------------------------------------------------- Maran HaRav Ovadiah Yosef ZTL Today, ג׳ חשון, marks the 11th yahrtzeit of Maran Harav Ovadia Yosef ZTL, the revered Gaon and Posek, who restored the crown of Sephardic Jewry. He had a mind big enough to master all of Torah. A spirit big enough to lead his beloved people. And a heart big enough to contain all of Klal Yisroel. The brilliant Gaon was an unyielding warrior for Torah. As a young Rabbi in Cairo, he courageously stood firm for Halacha - even as a gun was pointed at his head. In the early days of the State of Israel, he struggled to bring his Sephardic brethren back to the magnificent Torah traditions that many were abandoning with terrifying haste. Maran's encyclopedic knowledge was breathtaking and unparalleled. In his scores of brilliant sefarim, he “restored the Crown to its Glory“, fighting the battles of Torah and maintaining the preeminence of Maran Beit Yosef. As unyielding as Maran was in defense of Torah, so was he compassionate in personal encounters. He loved all Jews, and they loved him. He was a loving father to all those in distress, and the main address for the thorniest of problems facing his brethren. Perhaps *the story that best captures Maran's dedication to those in need is one that occurred approximately 14 years prior to his passing: Maran wasn't feeling well one day, and his son Rav David and R' Aryeh Deri took him to the hospital to be examined. The doctors determined that he had suffered a heart attack, and they told him that he needed an emergency stent procedure to open his arteries. ״אני צריך לחזור הביתה שלש שעות״, “I need to go home for three hours”, was Maran's immediate reply. “Then I'll return for the procedure.” Rav David and R' Aryeh were concerned that the delay would be dangerous, and they tried to dissuade him from leaving the hospital. “Why does the Rav need three hours?” R' Aryeh asked. “I'm not sure that I'll come out of this procedure alive,” Maran explained, “and I'm in the middle of writing a teshuva to free an aguna. If I don't finish writing the teshuva, who will take responsibility to release this woman from her loneliness?” They brought him home, and he finished writing the teshuva permitting the aguna to remarry. Only then did he return to the hospital for the lifesaving procedure!! יהי זכרו ברוך, ‏זכותו יגן עלינו!! *this story was told by Rav David Yosef at Maran ZTL's funeral.---------------------------------------------------- Share the Yahrtzeit Yomi link with your contacts!! https://chat.whatsapp.com/JimbwNtBaX31vmRDdnO3yk --------------------------------------------------- To dedicate or sponsor, please contact 917-841-5059, or email yahrtzeityomidaily@gmail.com. Sponsorships can be paid by Zelle to the same number. First come, first served. Monthly sponsorships are $540. Weekly sponsorships are $180. Daily sponsorships are as follows: Dedications (l'Zecher Nishmas, Zechus shidduch/refuah/yeshuah, etc.) are $50. Sponsorships (fliers, advertising, promotions, additional links, etc.) are $100. The cost to request and sponsor a specific Tzaddik (unlisted on the Yahrtzeit Yomi schedule) is $180.

En quoi la droiture est-elle si importante dans la vie ? De quelle manière cette qualité est-elle liée au livre de Béréchit ? En quoi les Middot (traits de caractère) sont-elles plus importantes que les Mitsvot ? Celles-ci sont-elles de simples tendances naturelles ? Pourquoi ? Réponse à travers des passages de Guémara, un verset de Kohélèt et des propos du Gaon de Vilna.

The Gemara in Masechet Sukka (11b) brings two views as to whether the Misva of Sukka commemorates "Sukkot Mamash" – the actual huts in which our ancestors dwelled during the years of travel in the wilderness, or the "Ananeh Ha'kabod" – the miraculous "clouds of glory" which encircled them and granted them protection during this period. The Shulhan Aruch (Orah Haim 625) follows the second opinion, that our Sukkot commemorate the "Ananeh Ha'kabod." The Gaon of Vilna (1720-1797) famously clarified that the Misva of Sukka commemorates not the "Ananeh Ha'kabod" themselves, but rather the return of the "Ananeh Ha'kabod" after they had been taken away. Following the sin of the golden calf, Hashem decreed that Beneh Yisrael would be annihilated, but then rescinded the decree in response to Moshe's heartfelt pleas on the nation's behalf. However, the Gaon writes, even though Hashem rescinded this decree, He removed the "Ananeh Ha'kabod," the special clouds which expressed His special affection for the people and close relationship with them. But Beneh Yisrael then repented, and Moshe persisted in his prayers. Ultimately, on Yom Kippur, G-d announced His complete forgiveness, and the following day, Moshe relayed to the people G-d's instruction to donate materials for the construction of the Mishkan. The people generously donated over the course of the next several days, and then, on the 15 th of Tishri, when the artisans began constructing the Mishkan, G-d restored the "Ananeh Ha'kabod." It is this restoration of the clouds, the Gaon writes, that we celebrate on Sukkot. We celebrate the fact that even after the sin of the golden calf, G-d mercifully forgave us and even fully restored His relationship with us, to the extent that He returned to us the special clouds of glory. The Gaon answers on this basis the question of why Sukkot is celebrated specifically at this time of year. The "Ananeh Ha'kabod" encircled Beneh Yisrael and protected them throughout the year, and they were first given these clouds immediately after the Exodus from Egypt. Seemingly, then, there is no particular significance to the middle of Tishri as far as these clouds are concerned. Why, then, do we celebrate this Yom Tob at this time? The answer, the Gaon explains, is that on Sukkot we celebrate the return of the "Ananeh Ha'kabod" on the 15 th of Tishri. Rav Eliezer Waldenberg (Jerusalem, 1915-2006), in his Sitz Eliezer (vol. 15), raises the question of how to reconcile the Gaon's theory with a verse in the Book of Nehemya (9:19) which clearly states that the "Ananeh Ha'kabod" never left: "And You, in Your abundant compassion, never abandoned them in the desert; the pillar of cloud was never removed from them during the day to guide them along the path…" How can the Gaon claim that Hashem took away the clouds of glory following the sin of the golden calf, if the verse in Nehemya says explicitly that the clouds were never removed? Rav Waldenberg answered by noting that the verse in Nehemya speaks specifically of one particular function of the "Ananeh Ha'kabod" – to guide the people through the desert. The clouds served numerous other purposes, as well, protecting the people from the harsh elements, from wild animals and from enemies, and also making the ground comfortable and the terrain easily traversable. Accordingly, Rav Waldenberg writes, we may distinguish between the different clouds. As the verse in Nehemya says, the clouds that guided Beneh Yisrael through the desert never left, and it was only the other clouds which were taken from them and then returned once they began building the Mishkan. This insight shows us that Hashem will never forsake His beloved nation. Even after the sin of the golden calf, He did not leave them alone in the desert; He continued showing them the path forward, and allowed them to return to Him. We can never permanently sever our relationship with G-d, just as a child can never permanently sever His relationship with His parents. G-d is our father, and He will always remain with us, no matter what mistakes we have made. None of us have ever done anything as bad as the worship of the golden calf several weeks after beholding Hashem's revelation. If G-d did not forsake the people after that sin, we can rest assured that He will never forsake us, no matter what we have done, no matter how far we have strayed. Hashem will never reject any one of His precious children; He instead patiently waits for that Jew to return. This concept should inform the way we look at ourselves, and also the way we look at our fellow Jews. When we see someone who does not properly observe the Misvot, we must not reject him, or look upon him with disdain – because Hashem does not reject that person or look upon him with disdain. Hashem loves that individual and trusts in his capacity to improve – and so we should, as well. Just as G-d's love for us is unconditional, so must our love for all our fellow Jews be unconditional. Rather than focus on their faults and shortcomings, we should focus instead on their inner spark, on their potential for greatness, and shower them with love and compassion – just as Hashem does.

With the holiday of Sukkot, Hashem has given us numerous mitzvot to perform: Sitting in the sukkah, shaking the lulav and etrog, being happy on the chag, and all of the mitzvot involved in shul and at the meals. It's important from time to time to focus on how valuable and special every mitzva is. The Gemara says at the end of days, the goyim are going to beg Hashem to give them mitzvot once they see the value of what every mitzva was really worth. In this world, it appears that money and materialism are what have value. But when Mashiach comes, we will see how false that was. Then we will fully understand how valuable every mitzva really was. There were righteous gentiles who saved hundreds of Jews during the Holocaust by bribing various Nazi officials. When the war was over and they saw how many lives they saved, they regretted not saving more. They looked at their possessions and wished they would have exchanged them for more lives. That is how everyone is going to feel when they see the true value of mitzvot. They are going to wish that they had spent more time and energy with them rather than on materialism. The Gemara at the end of Masechet Sukkah tells of a woman named Miryam Bat Bilga, who hit the Mizbeach and called it names, saying that it was eating the money of the Jewish people as they were wasting their money bringing Korbanot upon it. The Gemara then adds, she developed that terrible attitude because she learned it from her parents. Rav Chaim from Brisk explained, her parents were tzaddikim, but every time they did a mitzva, they would only talk about what the mitzva was a segula for and what benefit they were going to get out of it. For example, they would say, "We're lighting the menora now, it's a segula to have children. We're bringing a korban now. It's a segula for wealth." The children only heard that mitzvot provide material benefits. And so when they did those mitzvot and didn't see immediate benefits from them, they developed a hatred for them. It is true that some mitzvot provide side benefits in this world, but that is not the reason we do them. Our main purpose in the performance of any mitzva is to do the will of Hashem. Yes, ultimately we benefit from the mitzvot and primarily in the next world, but that is not our motivation. And we must make that clear to our children. Our greatest benefit is having the zechut to fulfill the commands of Hashem. One year, there were no kosher hadassim in Vilna, where the Gra lived. People went searching to very distant locations until they found someone who had, and they asked him if he would be willing to give his hadassim to the Vilna Gaon to fulfill the mitzvah with. The person said on one condition; that the Gaon gives him the reward in Gan Eden for the mitzva. They took the hadassim and brought them back to the Gaon and told him the condition. The Gaon was so excited to be able to do a mitzvah purely for the sake of Hashem and receive nothing in return. He understood the greatest zechut we have is to be able to do what Hashem wants. We must never lose sight of the real purpose of mitzvot. We don't do them as a segula or because they give reward. We do them because it's what Hashem wants. May Hashem give us the zechut to fulfill every mitzvah on the holiday the best way possible.

Qu'est-ce que le Ben Sorèr Oumoré ? Que devait-il lui arriver ? Cela a-t-il vraiment existé ? Si non, pourquoi nous en parler ? En quoi cela rappelle-t-il l'importance, pour un enfant, de se maîtriser ? Réponse à travers des propos du Gaon de Vilna.

À travers des propos du Kli Yakar et du Gaon de Vilna, ce cours explique ce qu'est la Berakha, et comment la recevoir. Il montre notamment l'importance d'écouter Hachem, et de ne pas laisser un mauvais passé (ou une peur du futur) nous paralyser.

¿Cuál es el objetivo de los mandamientos? ¿Cuales son las fuentes de la verdad? ¿Para qué sirve la profecía? En nuestra segunda entrega de "grandes filósofos judíos" Ezequiel nos presenta la vida, obra y principales ideas filosóficas de Saadia Gaon. El "primer" filosofo judío medieval. En el siglo X, abrevando de la filosofía musulmana de la época, esquematizo en su libro de Creencias y Doctrinas un judaísmo basado tanto en la tradición como en la razón.

Today, the fifth day of Av, is the Yahrzeit of Rabbenu Ha'ari, Rabbi Yishak Luria (1534-1572, Tsfat). Last night in Tsfat, thousands of people came to his grave to pray and perform Tikunim. Therefore, it is appropriate today to study a teaching of the Ari. When one learns the Torah of the Sadikim on the day they passed away, the lips of that Sadik move in his grave. It is a Zechut to activate the Sadikim from the grave to extend their influence over those who study their teachings. Until the Ari, the teachings of the Kabbala were hidden from most of the world. He was the one who revealed these secrets of the Torah. The Gaon of Vilna said that at the end of time, these secrets will be revealed on an even broader scale. Today, Baruch Hashem, there is a greater awareness of these concepts. Today, we will study one subject that even regular people like ourselves can undertake. It is not only for Kabbalists. We will uncover one of the "Kavanot"(esoteric intents) taught by the Ari. Performing a Misva with these Kavanot adds new "flavor" to the Misva and prevents it from becoming a mechanical act, performed by rote. Even if a person can only achieve one out of ten Kavanot, he should not feel that it is "all or nothing." Every additional Kavana transforms the Misva exponentially. Furthermore, doing so opens the heavenly gates to bring down a Shefa (Heavenly abundance) for our Neshama. The Kavanot unlock hidden treasures, and we are the beneficiaries. In Sha'ar HaKavanot, the Ari discusses the mystical intents of immersing in the Mikveh on Ereb Shabbat. Going to the Mikveh on Ereb Shabbat is a very important and powerful practice. It may sound like a difficult undertaking, however, it is really quite fast and simple. Anyway, we tend to waste time on Friday. We should utilize a few minutes and go to the Mikveh. When a person immerses on Ereb Shabbat, the Kedusha of Shabbat can already be seen on his forehead. While a layman can't detect it, Sadikim like the Baba Sali, could see one thousand lights radiating from him. The Ari reveals the Kavana to be used before immersing, while immersing and after immersing. While standing in the water, before immersing, one should focus on the Divine Name "EHYH," which has the numerical equivalent of 151, the same as the word "Mikveh." This has the Segula to help a person control his anger, as the Hebrew word KaAS (anger) also has the numerical equivalent of 151, the same as Mikveh and the Divine Name. There is a deep connection between this specific Divine name and the Mikveh. The word "EHYH" literally means, "I will become." The Mikveh is the gateway for a person to become a new person by purifying himself of his past transgressions and leaving his old self behind. Also, the name "EHYH" is associated with a certain spiritual realm known as "Ima" (mother). Just as the mother cleans and diapers the soiled baby, while the father generally plays with the child after he is already clean, so too the purifying power of the Mikveh draws on this spiritual force of "Ima." The next step is to spiritually prepare the waters of the Mikveh for immersion. The Ari reveals that one should have Kavana to immerse in the "NaCHaL Elyon" (the supernal river), which refers to the heavenly Mikveh capable of purging the soul of its impurities. The details of the Kavana consist of focusing on the four configurations of the divine name YHVH and the three configurations of the divine name EHYH, in addition to the name YH, which represents the "secret of Shabbat." Through a sequence of combinations and permutations, these names form the numeric equivalent of the word "NaCHaL," (river) which is 88, and the word MaYiM (water), which is 90. This Kavana actually fills the earthly Mikveh with the Heavenly water of the Nachal Elyon. After that, one should have intention that all of this is "L'ChVOD Shabbat", in honor of Shabbat. Each part of this phrase has mystical significance and is connected to the divine names associated with the Mikveh. Upon emerging from the water, the Ari teaches not to dry oneself with a towel. The Mikveh water remaining on the body is "holy water of the Shabbat." Let the body absorb them, and the holiness of the water will remain with him. The Ben Ish Hai says that if this is too difficult, because of the cold or because it is uncomfortable, one may dry his body, but leave one area undried, preferably his arms, to absorb the water. When he leaves the Mikve, he should say the Pasuk "Im Tashiv M'shabbat Raglecha, Asot Hefsecha B'Yom Kadshi etc." It is not proper to recite the Pasuk while still in the dressing room in the presence of undressed men and without a head covering. Therefore, he should wait until he actually exits the Mikveh room. The proper time for using the Mikveh on Ereb Shabbat, according to the Ari, is from the fifth hour of the day, one hour before Hasot, after reading "Shnayim Mikra V'Echad Targum" (The weekly Torah portion twice, with one reading of the translation). Of course, if a person cannot go at this time, it is better to go earlier than not to go at all. One who practices the Kavanot for immersion on Ereb Shabbat experiences a qualitatively different level of immersion than everyone else. It's a different Shabbat.

Can we truly learn from our past mistakes, or are we doomed to repeat them? Join us on this episode of the Parsha Review Podcast as we journey through Parshas Devarim, uncovering Moses' powerful words of guidance and reflection to the children of Israel. Together, we navigate the four layers of Torah understanding, PARDES—Pshat, Remez, Drush, and Sod—drawing inspiration from the Gaon of Vilna, who mastered these depths so profoundly that he no longer needed commentaries. We also provide essential insights into the cautious and structured approach required for studying Kabbalah, likening it to an ascent of Mount Everest.As we transition into the month of Av and the nine-day mourning period, we reflect on the enduring lessons from the destruction of the Jewish Temples, particularly the devastating impact of baseless hatred. Through compelling stories, such as the community support for a struggling father in Ashdod, we underscore the importance of compassion and unity. This episode challenges us to consciously transform and grow, even after witnessing miracles, emphasizing the significance of judging others favorably and fostering a positive outlook in our daily lives. Embark on this enriching exploration of Torah study and timeless wisdom, and uncover the transformative power of perspective and compassion._____________This episode (Ep 6.43) of the Parsha Review Podcast by Rabbi Aryeh Wolbe on Parshas Devarim is dedicated in Honor of Gary Nathanson & in honor of our Holy Soldiers in the Battlefield and our Torah Scholars in the Study Halls who are fighting for the safety of our nation!Download & Print the Parsha Review Notes:https://drive.google.com/drive/folders/1ncaRyoH5iJmGGoMZs9y82Hz2ofViVouv?usp=sharingRecorded in the TORCH Centre - Levin Family Studios (B) to a live audience on August 6, 2024, in Houston, Texas.Released as Podcast on August 8, 2024_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________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.tansistor.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 https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area! ★ Support this podcast ★

Can we truly learn from our past mistakes, or are we doomed to repeat them? Join us on this episode of the Parsha Review Podcast as we journey through Parshas Devarim, uncovering Moses' powerful words of guidance and reflection to the children of Israel. Together, we navigate the four layers of Torah understanding, PARDES—Pshat, Remez, Drush, and Sod—drawing inspiration from the Gaon of Vilna, who mastered these depths so profoundly that he no longer needed commentaries. We also provide essential insights into the cautious and structured approach required for studying Kabbalah, likening it to an ascent of Mount Everest.As we transition into the month of Av and the nine-day mourning period, we reflect on the enduring lessons from the destruction of the Jewish Temples, particularly the devastating impact of baseless hatred. Through compelling stories, such as the community support for a struggling father in Ashdod, we underscore the importance of compassion and unity. This episode challenges us to consciously transform and grow, even after witnessing miracles, emphasizing the significance of judging others favorably and fostering a positive outlook in our daily lives. Embark on this enriching exploration of Torah study and timeless wisdom, and uncover the transformative power of perspective and compassion._____________This episode (Ep 6.43) of the Parsha Review Podcast by Rabbi Aryeh Wolbe on Parshas Devarim is dedicated in Honor of Gary Nathanson & in honor of our Holy Soldiers in the Battlefield and our Torah Scholars in the Study Halls who are fighting for the safety of our nation!Download & Print the Parsha Review Notes:https://drive.google.com/drive/folders/1ncaRyoH5iJmGGoMZs9y82Hz2ofViVouv?usp=sharingRecorded in the TORCH Centre - Levin Family Studios (B) to a live audience on August 6, 2024, in Houston, Texas.Released as Podcast on August 8, 2024_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________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.tansistor.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 https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area! ★ Support this podcast ★

The Maharam of Rotenberg (Germany, 1215-1293) was of the opinion that Tisha B'Av, the saddest day of the year, has the same status in Halacha as the first day of mourning, and thus just as one does not wear Tefillin on his first day of mourning, Heaven forbid, so do we all refrain from wearing Tefillin on Tisha B'Av. Other authorities, however, held that on Tisha B'Av one must, indeed, wear Tefillin, and this is the accepted position. There is, however, considerable controversy regarding the question of when one wears Tefillin on Tisha B'Av. The Gaon of Vilna (1720-1797) had the practice of donning Tefillin only at midday on Tisha B'Av. He apparently held that the first half of Tisha B'Av was a period of intense mourning, whereas the second half the day, when we begin to recite "Nachem," marks a period of lesser intensity and thus warrants wearing Tefillin. This is indeed the practice of many Ashkenazim. Other Ashkenazim have the practice to don Tefillin on Tisha B'Av only during the Mincha service. What is the practice of the Sepharadim in this regard? From numerous sources, including the Kaf Ha'chayim, Ben Ish Chai and writings of the Kabbalists, it emerges that the Sephardic practice is to wear Tefillin on Tisha B'Av during Shacharit in the morning, as on all other days, with the standard Beracha. People with the practice of wearing Tefillin Rabbenu Tam every morning should do so on Tisha B'Av morning, as well. We do, however, find divergent customs as to where the Tefillin should be worn. The Kaf Ha'chayim and Ben Ish Chai mention that on Tisha B'Av one dons Tefillin and recites Shacharit privately, at home, and then comes to the synagogue – after removing his Tallit and Tefillin – for the repetition of Shemona Esrei, Kinot and Eicha. Others, however, held that one prays on Tisha B'Av in the synagogue with Tallit and Tefillin as usual, just as on other days, and the Tallit and Tefillin are removed after the repetition of Shemona Esrei. This was the ruling of Chacham Baruch Ben-Chaim. Both practices have roots in Halachic literature, and thus each community should follow the guidance of its Rabbi. It must be emphasized that according to all authorities, one does not wear Tefillin – which serves as a sign of glory and royalty – while reciting Kinot to lament the destruction of the Beit Ha'mikdash. Summary: Tefillin are worn on Tisha B'Av with the Beracha. Ashkenazim have the custom of wearing Tefillin on Tisha B'Av only in the afternoon, whereas Sepharadim wear Tefillin already in the morning, as usual. Some Sepharadim wear Tefillin and pray Shacharit privately at home and then come to synagogue without Tefillin, whereas others pray with Tallit and Tefillin in the synagogue as usual. Each community should follow its custom as instructed by its Rabbi.

The Gemara in Masechet Sota (46) comments, "Anyone who escorts his fellow four cubits – he does not suffer harm." This passage establishes the Misva of escorting guests from one's home after their leave. The Sages teach that if a host walks with his guest even just four Amot (6-8 feet) outside the door of his home, it grants the guest protection along his journey. A number of Halachic scholars raise the question of why this Halacha does not appear anywhere in the Shulhan Aruch. Some explain that this Halacha applied only in ancient times, when road travel did not entail as much danger as it does nowadays, and thus escorting guests four Amot could protect them. In our times, however, escorting guests cannot guarantee protection. The En Yaakob, however, disputes this position. In any event, although the Halacha of escorting guests does not appear in the Shulhan Aruch, it is mentioned by the Rambam (Rabbi Moshe Maimonides, Spain-Egypt, 1135-1204), in Hilchot Abel (chapter 14). He writes (listen to audio recording for precise citation) that there is a Misvat Aseh (affirmative command) to escort one's guests, which falls under the general category of Gemilut Hasadim (performing acts of kindness). Although this specific obligation was ordained by Hazal, the Rambam adds, it is also included in the Biblical command of "Ve'ahabta Le're'acha Kamocha" ("Love your fellow as yourself"), which requires treating others in the manner in which one would want them to treat him. The Rambam emphasizes the great reward for escorting guests, and notes that this practice was instituted by Abraham Abinu, who would invite guests, feed them, and then escort them. The value of hosting guests, the Rambam writes, exceeds that of greeting the divine presence, and escorting guests is even greater than hosting them. The Rambam concludes his discussion by citing Hazal's remark that one who hosts guests but does not escort them is considered as though he kills them – because he denies them the protection that they need as they travel to their destination. The Kaf Ha'haim (Rav Yosef Haim of Baghdad, 1833-1909), in Siman 110, writes that the word "Levaya" ("escorting") may be read as an acronym representing the words "Le'hayim U'le'shalom Yelech Ha'ore'ah" – "The guest shall go for life and peace" – indicating the protective powers of escorting. Furthermore, when the word is read backwards, its letters spell the phrase "Ha'melave Yelech Ve'yashob Le'shalom" – "The escort shall go and return in peace" – indicating that the merit of this Misva protects the host, as well. And the Abkat Rochel noted that the letters of the world "Levaya" also represent the phrase "Ve'lo Yiten Ha'mash'hit Labo" – "He will not allow the destroying angel to come" – further emphasizing the ability of escorting to protect the guest from harm. The Kaf Ha'haim adds that after the host escorts the guest, the guest should not tell the host to go back home. He should rather allow the host to return when he chooses to. A story is told of the Gaon of Vilna (1720-1797) that demonstrates the importance of escorting guests. There was a man who lived at that time and was renowned for his generous hospitality. He welcomed many guests and treated them with royalty. One day, a fire broke out in his home and burned the entire house. The people approached the Vilna Gaon and asked how it was possible that a home that welcomed so many guests with such generosity could burn down. The Gaon answered by citing the verse in the Book of Bereshit (21:33) that relates that Abraham Abinu planted an "Eshel." Rashi explains that this refers to Abraham's hospitality, as the word "Eshel" represents the words "Achila" ("eating"), "Shetiya" ("drinking") and "Levaya" ("escorting"). The Gaon noted that if a person welcomes guests but does not escort them, fulfilling only "Achila" and "Shetiya," then instead of "Eshel," he has only "Esh" – "fire," Heaven forbid. Indeed, great Torah Sages have always gone to great lengths to escort their guests outside their homes. Hacham Ben Sion Abba Shaul (Israel, 1923-1998), even when he was old and frail, would ensure to put on his slippers to escort guests outside his apartment, to the elevator or to the stairs. Many Sadikim would escort their guests outside their home and wait until the guests were out of view. Technically speaking, however, one must escort guests only four Amot out of his home. And the merit of this great Misva will guarantee protection to both his guests and himself. Summary: It is a Misva to escort one's guests four Amot (6-8 feet) outside his home, and this serves as a source of protection and blessing for oneself and for his guests.

In this episode of Meet Your Gedolim, we delve into the life and legacy of the legendary Gaon of Vilna, the Gra. Discover the remarkable journey of one of the greatest Torah scholars of all time, his unparalleled dedication to learning, and the profound impact he left on the Jewish world. Join us as we explore the enduring influence of the Vilna Gaon and his contributions that continue to inspire generations.

Amid spate of ‘honour killings' in Haryana, khap leaders have submitted memorandum to CM saying ‘beliefs of our area, particularly north India, have been ignored' in Hindu Marriage Act.  

Hilchot Tefilah part 8: Shemonah Esreh brings רחמים!! Rav Chaim Brisk and Steipler Gaon stories while learning Tashlumin - make up prayer… Who is a שוגג / אונס?!!

Yahrtzeit Yomi #1078!! ז סיון (Thursday) The Ger Tzedek of Vilna Count Valentin Potocki אברהם בן אברהם גר צדק (1700 - 1749) --------------------------------------------------- The inspiring story of אברהם בן אברהם, the גר צדק of Vilna, also known as Count Valentin Potocki, is told in the following audio clip, an excerpt from a shiur that was delivered by Rav Daniel Kalish Shlita, in honor of the occasion of the Ger Tzedek's 273rd Yahrtzeit, 7 Sivan (2nd day of Shavuos). The “Ger Tzedek of Vilna”, as he came to be known, was initially a renowned Polish nobleman (szlachta) of the Potocki family. He ultimately converted to Judaism and was burned at the stake by the Roman Catholic Church because he had renounced Catholicism and had become an observant Jew. Avraham Potocki was executed in Vilna on the second day of Shavuos. (One Jew, Leiser Zhiskes, succeeded through bribery in securing some of the ashes of the martyr, which were later buried in the Vilna Jewish cemetery.) Avraham Potocki walked proudly to the execution site, singing a song that was later sung in the Volozhin yeshiva, and subsequently also sung by Rabbi Isser Zalman Meltzer on Motzei Yom Kippur. Rav Kalish Shlita masterfully shares the harrowing account of the last encounter between the Gaon of Vilna and the Ger Tzedek on that second day of Yom Tov, moments before the latter's execution. The song - אנחנו בני בריתך - which Rav Kalish references in the shiur was preserved by the renowned Tzaddik, Rav Levi Yitzchok Shushan Shlita from Kiryat Sefer, who uses his musical talent to preserve old classical Yiddishe niggunim. The Ger's Niggun is featured on Rav Shushan's album called ״שירת התורה״. חג שמח לכולם!! --------------------------------------------------- To dedicate or sponsor, please contact 917-841-5059. Sponsorships can be paid by Zelle to the same number. First come, first served. Monthly sponsorships are $540. Weekly sponsorships are $180. Daily sponsorships are as follows: Dedications (l'Zecher Nishmas, Zechus shidduch/refuah/yeshuah, etc.) are $50. Sponsorships (fliers, advertising, promotions, additional links, etc.) are $100. The cost to request and sponsor a specific Tzaddik (unlisted on the Yahrtzeit Yomi schedule) is $180. MAY THE ZECHUS OF ALL THE TZADDIKIM PROTECT US FROM ALL TZAROS, AND MAY HASHEM GRANT US, AND ALL OF KLAL YISROEL, A MONTH OF YESHUOS, NECHAMOS AND BESUROS TOVOS!!! --------------------------------------------------- Remaining Sivan Yahrtzeits!! 8. Rav Moshe Blau 9. Kaf Hachaim 10. Rav Gershon Edelstein 11. Minchas Yitzchak 12. Birchas Avraham 13. Moshe ascends 14. Rav Chaim Volozhiner 15. Rav Yitzchak Dov Koppelman 16. Rav Gedalya Nadel 17. Rav Aharon Karliner 18. Rav Yeruchem Levovitz 19. 20. Tach V'Tat 21. Tzara'as Miriam 22. The Korban Ha'Eidah 23. "Purim Sheini" 24. Rav Aharon Shurin 25. Rav Michel Yehuda Lefkowitz 26. Rabi Yonasan ben Uziel/Rabi Yosi ben Kisma 27. Rav Dovid Trenk 28. Rav Gustman 29. Shlichas Meraglim 30. Rav Shlomo Kluger

Rationalism as a check on false mysticism, but not on true mysticism

Reciting the Maggid section of the Haggada at the Seder fulfills the Torah obligation to tell the story of Yetzi'at Mitzrayim (the Exodus), as the Torah writes, "Ve'higadeta Le'vincha Ba'yom Ha'hu" ("You shall tell your children on that day" – Shemot 13:8). The importance of this Mitzva is expressed in a passage in the Zohar which comments that anyone who tells the story of Yetzi'at Mitzrayim on the night of Pesach with sincere joy will one day rejoice together with the Shechina (Divine Presence) in the next world. Moreover, God Himself experiences immense joy, as it were, upon hearing the Jewish people telling this story, and He summons the Heavenly angels to come and listen to the story. The angels assemble to hear the story of the Exodus and rejoice over the great wonders and miracles performed by the Almighty in redeeming Am Yisrael, and they give praise to God for His great nation on earth that so joyfully celebrates His redemption. The Zohar concludes that we thereby increase God's power, so-to-speak, to deal kindly with Am Yisrael. (Hazon Ovadia page 56.) As mentioned earlier, the Torah introduces this obligation by instructing, "You shall tell your children on that day…" Thus, the essential obligation is for parents to tell the story to their children. Ironically, in many families the precise opposite occurs: children are encouraged to share with their parents some ideas and insights that they learned about the Haggada. Although it is admirable for children to share their knowledge, it is the parents who bear the obligation to teach their children. Furthermore, in many homes the children go to sleep immediately after asking the questions of the "Ma Nishtana." It must be emphasized that the "Ma Nishtana" consists only of the questions; the parents must then provide the answer, clearly, patiently, and in accordance with each child's level of understanding. The father must clearly explain to the child the paragraph of "Avadim Hayinu," as well as the section of "Pesach, Matza U'marror," where the reasons for these three Mitzvot are explained. If a parent sees that the child is falling asleep or losing interest before he reaches the section of "Pesach, Matza U'marror," then he should quickly explain to him that section so that the child will hear the explanation of these Mitzvot. The obligation to tell the story of Yetzi'at Mitzrayim requires doing just that: to talk about the events of Benei Yisrael's subjugation, the plagues, the Exodus, and the splitting of the sea. One should focus on the Midrashim relevant to these events, and not on other topics upon which many people make the mistake of elaborating during the Seder. One should not only focus his attention on singing "Dayeinu" or offering insights into the introductory sections of "Ma Nishtana," the four sons, "Ve'hi She'ameda," and so on. Nor is this the time for reconciling contradictory rulings of the Rambam or explaining complex, intricate passages in Masechet Pesachim. The Mitzva of "Sippur Yetzi'at Mitzrayim" requires spending time at the Seder discussing the events of the Exodus, and this should be the point of our focus at the Seder. Indeed, the Haggada tells of the Rabbis in Bnei-Brak who spent the entire night telling about the Exodus; this shows that there is enough material relevant to Yetzi'at Mitzrayim itself to occupy a person for an entire night. Of course, one who so wishes is certainly encouraged to remain awake after the Seder to discuss the many other aspects of Pesach; the Seder itself, however, should be devoted to the story of the Exodus. It must also be emphasized that properly fulfilling this Mitzva requires preparation. Just as we prepare for the other Mitzvot of Pesach by cleaning the home, purchasing wine and Matza, cleaning the Marror, and so on, so must we prepare for "Sippur Yetzi'at Mitzrayim" by studying commentaries on Maggid before the Seder. The Ritva (Rabbi Yom Tov Ashbili, Spain, 1250-1330) writes that one person may recite the Haggada on behalf of the others at the Seder, who fulfill their obligation by carefully listening to the leader's recitation. This ruling is based on the Halachic principle of "Shomei'a Ke'oneh," which allows for fulfilling one's obligation to recite a given text by listening to somebody else's recitation. This was indeed the practice of the Gaon of Vilna (Rabbi Eliyahu of Vilna, 1720-1797). Our practice, however, is for everybody to recite the Haggada in unison, with the leader offering explanations and insights at various points during the recitation. (Hazon Ovadia page 47.) The obligation to read Maggid applies to both men and women. (Hazon Ovadia page 52.) Although the authorities debate the question of whether women are obligated on the level of Torah obligation or Rabbinic enactment, all agree that they, too, must recite or hear the Haggada. One must ensure not to begin reading Maggid until nightfall on Pesach eve, or 45 minutes after sundown (in the New York City area). If one began reading Maggid before nightfall, he must repeat it after that point. One must be particularly careful in this regard in years when Daylight Savings Time begins before Pesach, in which case the Seder begins quite late; one may nevertheless not begin reading the Haggada before nightfall. (Hazon Ovadia page 47.) One should not lean or recline during the reading of Maggid. Instead, it should be read in an upright position, and with a sense of awe and reverence. The reading of Maggid should be completed before Chatzot (midnight as defined by Halacha). This means that one should recite the concluding Beracha of "Asher Ge'alanu" before Chatzot. BeDiavad, if he finished after Chazot, he still may make the Beracha of "Asher Ge'alanu". After the Seder, one should continue learning and discussing the Exodus and the laws of Pesach until he feels the need to go to sleep.

You may have heard of some of the greats of rabbinic history. But even if you've heard of Rav Sa'adia Gaon, you probably don't know his wild story. Join Yael and Schwab as they dive into the Gaonic era and find out what's so special about this transitional figure. This episode was hosted by Jonathan Schwab and Yael Steiner. Our education lead is Dr. Henry Abramson. Audio was edited by Rob Pera, and we're produced by Rivky Stern. For more on Rav Saadia Gaon, and this episode: https://docs.google.com/document/d/1y_lBzxA2joDLuUpz395QtM1KI9a5vYvFugJubdYtb14/edit?usp=sharing This podcast was brought to you by Unpacked, a division of OpenDor Media. For other podcasts from Unpacked, check out: Wondering Jews Unpacking Israeli History Soulful Jewish Living