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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
Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour
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.
Welcome to our humility series. We're talking about thoughts that cause one to become humble. The Hovot Halevavot in the second gate, Shaar HaBechina, which looks into creation (chapter 5), says, " There's something that you should look into in creation. It applies to the greatest and smallest of creatures. It's something that's hidden, that you don't see with your regular senses. It's the constant of movement . Everything that's happening is happening because of movement. He says, without movement, nothing would come to be. And he quotes a statement. רב הטבעים עם התנועה /Most of natural events come about due to movement It's what makes the cells move . What makes your blood flow? What makes you able to walk and move your limbs? And he says, When you understand the secret of movement, you'll understand how spiritual it is . It's from the wonders of God. And you'll realize, Hashem's tremendous mercy on you . And you'll realize that all of your movements are connected to the will of your Creator. He's making everything move. The only thing that He left is certain things you have freedom of choice in. But otherwise, as we say in the morning, Hamechin Mitzader Gaver,/God sets up the steps of man . So pay attention to every movement you make and realize how He is connected to that movement. Be a little bit shameful of Him and give yourself over to His will because He's watching and looking and directing you. This is a very, very important point- we don't have our own independent energy. Hashem makes us move at all times. This is something to think about. On Rosh Hashanah there is a Piyut that Sephardim say, written by Rav Yehuda Halevi, the author of the Kuzari. It's called Ya Shimcha/Your name is Hashem. It says in the last stanza of that Piyut הִשְׁתּוֹנֵן, וְהִכּוֹנֵן, וְהִתְבּוֹנֵן בְּסוֹדֶךָ. וְהִבַּטְתָּ, מָה אַתָּה, וּמֵאַיִן יְסוֹדֶךָ. וּמִי הֱכִינְךָ, וּמִי הֱבִינְךָ, / Sharpen your mind and prepare yourself and delve into your secret (which refers to your soul) And realize what are you and what is your source of being? Who formed you? Who gave you wisdom? And now for the last three words, וְכֹחַ מִי יְנִידֶךָ. / Whose power animates you? Whose power makes you move? That's something that the Paytan is asking us to think about, specifically on Rosh Hashanah, the day of creation, the day that God breathed life into man. We should think about this every day, but especially on Rosh Hashanah- Who is energizing us? Who's giving us the strength to move? We will quote three different sources for this concept, each from a different shade of our religion. Working chronologically, we start with the Tomar Devorah, the famous sefer written by Rav Moshe, Cordovero, one of the great Kabbalists of Sfat. He lived from 1522 to 1570 and was actually one of the leaders of Kabbalah, even before the Arizal. In the first chapter of Tomar Devorah when talking about he first Middah of Hashem, he says, אֵין רֶגַע שֶׁלֹּא יִהְיֶה הָאָדָם נִזּוֹן וּמִתְקַיֵּים מִכֹּחַ עֶלְיוֹן הַשּׁוֹפֵעַ עָלָיו. /There's not a moment that a person is not sustained and exists from the heavenly force that is constantly granted upon him. That means we do not live because we're here as independent beings. We will explain further citing a quote from the Baal Shem Tov, Rav Yisrael ben Eliezer (c. 1700 to 1760), the founder of Hasidut , in his sefer Beer Mayim Chaim on Bereshit explaining the pasuk (Tehilim 119 89) לעולם ה' דברך נצב בשמים, /Forever Hashem, Your words are standing in the Shamayim The Baal Shem Tov explains that when a flesh and blood craftsman makes a vessel, he can walk away from the vessel and no matter what energy or wisdom he put into it, his ability no longer impacts it. It's going to stay forever. Why? Because he's made it yesh m'yesh/something from something. He took existing silver and crafted it into the vessel. But Hashem created the world yesh m'eyin/something from nothing. There was nothing there before Him. And therefore, if Hashem, even for a second, decides to cease to pump the energy into it, it will cease to exist. God has to constantly put that energy in to make it be. Thr Baal Shem Tov gives the example of the sun. Why is the sun there? Not just because it's there. No. If you were able to put on spiritual glasses, you'd see the words Yehi Or pumping into the sun. And if those letters Yehi Or went away, the sun would cease to exist. Hashem, every second, is pumping energy Yehi Rakia/let there be a firmament. That's why there's a sky. He says that's what it means L'Olam/Forever Your words are still in the heavens. That means the original ten statements that God said when He created the world are still standing there. And if your eyes were capable of seeing it, you'd see them still there. Lastly, we will quote the Nefesh HaChaim, Rav Chaim of Volozhin (1749 to 1821), the father of the Yeshiva movement. He was a student of the Gaon of Vilna and got everything from him. And he says almost the same thing. Why is Hashem called Elohim, which means the Source of all energy? Because God is different than a regular craftsman that builds a building out of wood, who didn't make the wood, he just formed it. When the craftsman goes away, he goes away. He makes the same point as the Baal Shem Tov: Hashem made something from nothing. And he says, from the time of creation, כל יום וכל רגע ממש. , Every day and every moment, God is keeping it going. And he says that's why Anshei Knessset HaGedolah said המחדש בטובו בכל יום תמיד מעשה בראשית / God renews in His goodness every day constantly, the creation. תמיד ממש כל עת ורגע. /literally every second . And as it says, לעושה אורים גדולים /God is making the great luminaries - in the present tense. Not He made . What does that have to do with us? Humility . In the words of the Hovot Halevavot and of Rav Yehuda Halevi- There's nothing that we do on our own. Our heart is pumping because God is making it pump. In Shir HaShirim 5,2 it says ק֣וֹל ׀ דּוֹדִ֣י דוֹפֵ֗ק / The voice of my beloved is banging , פִּתְחִ / Open up Our pulse is called defek cause the pulse bangs . It pulsates . I once saw a pshat that the pulse is called defek/ banging because Who's the One that's banging and pulsating through our body? It's ק֣וֹל ׀ דּוֹדִ֣י דוֹפֵ֗ק Hashem is making that happen. When we think these thoughts, we realize, What are we doing? Whatever we're doing, whether hitting a ball, making a cake, or making money, Who is energizing me? Who's pumping it into me? Imagine those huge blow up items that flail around in front of stores to get your attention, flapping back and forth. Imagine if it thought to itself, " Wow! look how powerful I am. I'm going back and forth. " Excuse me, sir. There's someone pumping the air into you. You'd be flat on the floor without that thing pumping air into you. And with us, it's even worse because we wouldn't even be that flat plastic on the floor if Hashem wasn't pumping energy into us. These kind of thoughts are humbling, and it's our responsibility to think about them.
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
Welcome to our special Shovavim series on humility. We've been talking about how when things happen, it's up to the person how to receive it. We discussed how this applies in a general way, like the Galut of Jewish people that changed over the 400 years. They initially started off as sojourners in Eretz Yisrael and they switched to going to Mitzrayim in a calm way, then there was hard work and then there was torture because the lesson is to become humbled and it's up to the receiver to be humbled by the situation. The sefer Mishpat Sedek on Tehilim by Rav Moshe of Zolchin was written in 1875. In it he says something very interesting: When something goes wrong and the person is concerned or worried it's a sign that he has a pure soul. This is based on a Gemara in Masechet Shabbat 105B, where it says in the name of Rabbi Yochanan that when something happens in a group, whether it's a family or a group of friends, everyone should be concerned. As it says, אחד מבני חבורה שמת תדאג כל החבורה כולה (If) one of the group passes away (heaven forbid), the whole group should be concerned. The Rambam brings it down in the laws of Avelut , Chapter 13, Halacha 12, where he says, anyone that does not mourn like the Chachamim told us to do is a cruel person. Rather he should be worried and concerned and check his deeds and return to Teshuva . He says if one person from the group passes away… they should be aware He's telling us that when things happen, it's for a reason, to arouse us to look into our deeds. and continues. Rabbi Moshe of Zolchin continues in his sefer Mishpat Sedek " Do not be like those people that are not concerned at all when something bad happens, they say ' וקבל הכל בשמחה /Accept everything with happiness,' and they start dancing. זה שקר גמור / This is a total falsehood. We have to be serious when things go wrong. We have to take the message-the main reason why it went wrong was to bring a little humility . And therefore when things go wrong, humble yourself, be concerned about your sins. Do teshuva. This is a very important concept that people misunderstand. They hear a story about a great rabbi whose house burnt down, and he started dancing in front of the house. They hear that story and when something goes wrong for them, like a terrible car accident lo Alenu, and everybody walked away from it, they start to dance. Of course dance. Have Hakarat HaTov, make a Seuda Hodaah, do whatever you like . But take a minute. Something happened here and it was for a reason. Humble yourself, get the message, and then dance. We don't go right into the celebration without saying, Hold on, something happened for a reason . It's there to humble us. This is a very important point because if we don't walk away with a message, we haven't accomplished anything. I heard a story from Rabbi Yehuda Ades (may he have a refuah shelemah)- After his father Rav Yaakov Ades had a stroke, he went to visit him with his Rebbi, Rav Shlomo Zalman Auerbach. Rav Yaakov was bedridden, and not functioning well, although his mind was still working. And Rav Shlomo Zalman told Rav Yehuda (perhaps in response to a question) " Who knows if one humbling feeling that he has, or one groan that he has will cleanse his entire life retroactively from any little bit of extra arrogance that he had." Now, that may sound like a heavy statement, but it gave me hizzuk , because when things go wrong, we start getting down, thinking, ' What's wrong with me? I'm no good.' But we're talking about Kaddosh Elyon Chacham Rav Yaakov Ades. And Rav Shlomo Zalman Auerbach said, " Yes, everybody needs to be humbled. " We have a long way, we're not there yet. And with this, Rav Ades explained one of the famous questions, which is, Why do we pray for suffering to go away if we believe everything is good for us? You may say because it's painful. But if you go to the dentist and he has to drill a cavity or you'll need a root canal, you don't pray for him to stop because it's painful. You know it's good for him to drill. So too, if anything that goes wrong is good for me, why not just stay with it and accept it? But he explained that the purpose of suffering is to become humble. And once a person gets the message and turns humbly to Hashem and surrenders, there's no need for the suffering anymore. The suffering accomplished what it needed to accomplish. What a fascinating explanation! That means when the person is in a very difficult situation and they just can't handle it, and they break down and pray to Hashem, " Hashem, please, I don't know what to do, " that humility accomplished, so they no longer need the suffering. So the question isn't, "Why should you ask for suffering to go away if it's good for you?" Because the good is that its going to make you humble. And praying from the depths of your heart and pleading for it to go away, is humility . And Rabbi Ades said that a lot of times we we don't realize why things are happening and we have to understand why they're happening. He gave him a mashal - Sometimes people go to a hospital for something minor and it develops into something more serious. He said, possibly the reason is the person was sent to the hospital to be humbled. Being in a hospital is humiliating. You have a roommate, the nurse has to help with bodily functions. It's not a picnic, to put it mildly. But if the person starts to complain about the accommodations, about the food etc, as if he's in a hotel, he doesn't understand. He wasn't sent to a hotel. He was there to get the message that, " I'm not in charge. I'm not in control. I need Hashem. Please Hashem, get me out of here!" This is concept that Galut is in the eyes of the beholde r or suffering is in the eyes of the holder. The Pele Yoetz says on the topic of Galut, that Galut doesn't have to be that you go to a foreign land. He says we see a proof from the Pesikta Rabbati which tells us Hashem make Succot come after Kippur because as the Rambam told us, going into exile forgives our sins. So Hashem said, "Go into the Succah, that's a Kaparah." The Rambam says in Moreh Nevuchim that the purpose of the Succah is to humble yourself. You're sitting in a hut. Remember your beginnings. You're humble. But even when you go to a Shul or Bet Midrash that's not comfortable, whether too hot, it's too cold, that's Galut . He says, when it's Erev Pesach and you can't be in your dining room and you can't be here and you can't be there and you're prisoner in your own house, that's Galut . When you go on a business trip, Galut Mechaperet . But it all depends on how you look at it. Rabbi Ades said that when he was still a young man with many children in the house, maybe giving Shiur in the yeshiva, one of his friends came to him in the month of Av during Ben HaZmanim the mid-semester break. The friend said that it was brought down that great Sadikim used to go into Galut . They'd exile themselves. The Chida did it, the Gaon of Vilna did it… They would go to a place where no one recognized them, sit in the back of the shul and learn. They'd wait for people to invite them to their homes to eat. They'd sleep on the shul benches without any kavod and they'd humble themselves. This friend suggested leaving Yerushalayim for Meron , sleeping by the cave of Rav Shimon Bar Yochai and going into Galut . But what were they leaving behind? A wife and six kids! So Rabbi Ades told his friend, " You don't want to go into Galut, you want to go on a picnic! You just want to get away from your wife and kids. Maybe it's more humbling to be home with your wife and kids for three weeks!" It's all in how you look at it and the lessons that you get.
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 ★
Today's class is about what we'll call the cat and mouse game . It's a back and forth between the songs of the mouse and cat during a chase. עַכְבָּר אוֹמֵר The mouse says, אֲרוֹמִמְךָ יְיָ כִּי דִלִּיתָנִי וְלֹא־שִׂמַּחְתָּ אֹיְבַי לִי׃ (תהלים ל ב) I uplift You Hashem because you lifted me up, and my enemies were not happy. Simply, the cat chases the mouse and the mouse sings before he is attacked. Hashem, my enemy won't get me. You'll protect me, you'll get me out of this. And the cat responds, חָתוּל אוֹמֵר. אִם־תַּגְבִּיהַּ כַּנֶּשֶׁר וְאִם־בֵּין כּֽוֹכָבִים שִׂים קִנֶּךָ מִשָּׁם אוֹרִֽידְךָ נְאֻם־יְיָ׃ (עובדיה א ד) If you lift yourself up like an eagle, and you place your nest among the stars, from there, we'll take you down, says Hashem. So, the cat responds, Don't think you can get away from me. Then, when he gets a little closer to the mouse, the cat says, אֶרְדּוֹף אוֹיְבַי וְאַשִּׂיגֵם וְלֹא־אָשׁוּב עַד־כַּלּוֹתָם׃ (תהלים יח לח) / I will chase my enemy and I'll catch him. I will not turn back until I destroy them. And finally, when the mouse is caught, the mouse says, וְאַתָּה צַדִּיק עַל כׇּל־הַבָּא עָלַי כִּי־אֱמֶת עָשִׂיתָ וַאֲנִי הִרְשָֽׁעְתִּי׃ (ע"פ נחמיה ט לג) God, You are righteous in everything that comes upon me, You did correctly and I have sinned. This is a beautiful give and take, although of course they're not singing as this is happening- it's their ministering angels. But it is not a simple cat and mouse chase. There is a deeper give and take going on. The sefer Shirat Chaim tells us that in the word for mouse / עכבר , the outer letters are ר and ע , which is / רע , meaning the mouse is evil because he's attacking and eating our food. Baruch Hashem, we have cats to eat the mice. That is the way Hashem made the world. *Fun fact: Why are there so many cats in Eretz Yisrael ? Because when the British came, there were a lot of mice so they brought cats in from England to fight the mice. But Hashem created an ecosystem where there's a right amount of everything, and if you mess with the equilibrium, It doesn't work. We're supposed to have mice and we're supposed to have cats. Now I understand that we are supposed to have cats to eat the mice, but what are the mice doing there? Here we go: עכבר like we said , the outer letters are רע evil- which indicates the evil mouse, but the inner letters are כב which is 22, the 22 letters of the Hebrew alphabet. So, are the mice good or bad? There is a story in the Yerushalmi Demai perek א Halacha ג , that tells us there was a certain town that had an attack of mice. When Rav Pinchas ben Yair came to the town he said, what's going on? The mice were making sounds that Rav Pinchas was able to understand and he told the people, " They're saying you're not taking your Ma'aser, you're not taking your 10%. Fix it and take Ma'aser . When they did, the mice went away. There are similar stories about Rav Chaim Kanievsky- where people had mice, and he said the only way to fix the mice is to take Ma'aser . When you don't take Ma'aser , your food rots; your assets rot. That's the job of the mice. Therefore, externally , the mouse is bad. But he is really good because he's following the 22 letters of the Torah. He's sent on a mission. His job is, If you're not taking Ma'aser out, I'm going to eat it. That's why mouse's song is וְאַתָּה צַדִּיק עַל כׇּל־הַבָּא עָלַי I accept everything that happened. Not only does he mean to say that he accepts that the cat is chasing him, but also that the person now accepted and did teshuva , and so the mouse goes away. He is expressing the important lesson of Hashem is righteous in what He did. And the person says, The reason the mouse attacked my food was because I wasn't taking the Ma'aser properly. I'll fix that and the problem will go away. So not only does the mouse say Hashem is righteous , but the person says Hashem is righteous, and that's why the mouse goes away. Additionally, the mouse says, Hashem, you are good and I'm a sinner, because at the beginning of the story, the mouse says, I'm going to lift You up because You protected me, and my enemy's not happy with me. But at the end of the day, the mouse got caught. He was hopeful, but what happened? The answer is, the mouse admits, Hashem, it's not Your fault. You gave me the ability to run away. You gave me the ability to hide, but I messed up. I didn't run fast enough, I didn't do enough hishtadlut. It's my fault. And therefore, the mouse takes responsibility for getting caught. That's a nice lesson for us. There is a pasuk in Mishleh , אִוֶּ֣לֶת אָ֭דָם תְּסַלֵּ֣ף דַּרְכּ֑וֹ וְעַל־יְ֝הֹוָ֗ה יִזְעַ֥ף לִבּֽוֹ׃ / Man's foolishness causes his path to become crooked, and he gets upset at Hashem. He says , Hashem, why did You do this? And Hashem says, I didn't do it. You did it. It was your foolishness. Rav Wolbe used to quote the Gaon of Vilna on this pasuk, where it says on one hand, When someone wants to become pure, Hashem helps him. Sometimes the person starts learning Torah and keeping mitzvot, but it doesn't work. It's very hard. He doesn't feel like he is getting helped. So he complains to Hashem, Why didn't You help me? But the truth is, it's his own fault. Says the Gaon of Vilna, You have to go according to your level and not jump . The person blames Hashem for his lack of success, but in truth, it was the person's lack of understanding and lack of proper guidance properly that possibly caused him to take the wrong track. So when things don't work, don't say, "I tried really hard and it didn't work. I'm giving up- it's Hashem's fault." No, take some responsibility. That's the lesson of the mouse. He went in positive, and he messed up, but he's not going to blame Hashem.
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.
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 ★
Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour
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.
Il y a quelques dizaines d'années, les enfants faisaient ce qu'ils avaient à faire (exemple : aller à l'école), que cela leur plaise ou pas. Et de nos jours, certains éducateurs semblent tellement "allergiques" à la rigueur qu'ils voudraient que l'éducation ne soit presque qu'agréable, sans aucune contrainte. Mais est-ce la bonne solution ? Pourquoi ? Réponse à travers des propos du Pri Tsadik et du Gaon de Vilna.
Qu'est-ce que le Séfer Hayétsira ? Que dit ce livre au sujet des mois de Tamouz et Av ? En quoi a consisté la faute des Méraglim (explorateurs) ? Comment la réparer ? Qu'est-ce que Tou Béav ? En quoi ce jour est-il spécialement joyeux ? Réponse à travers des propos du Gaon de Vilna et du Sfat Émet.
Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour
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 ★
Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour
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.
Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour
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
Why do the children of Israel celebrate the seventh night of Pesaḥ (referred to by Rav Sa'adya Gaon as "Ḥag HaShmada" – the “Festival of Destruction”)? Yehuda HaKohen teaches that in addition to commemorating the smashing of Egypt's military at the Sea of Reeds, the 21st of Nisan also marks something more significant to Israel's development – the climax of our miraculous national birth and the attainment of collective prophecy.
Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour
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
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