Podcasts about har sinai

The Torah in Parashat Naso tells of the special gifts and sacrifices brought by the Nesi'im – the leaders of the tribes – in honor of the inauguration of the Mishkan. To celebrate this event, the Nesi'im donated wagons to be used by the Leviyim to transport the Mishkan during travel, and then each tribal leader offered a series of sacrifices one day. Each day for twelve days, a different Nasi brought these sacrifices. The Torah introduces this account with the words, "Va'yehi Be'yom Moshe Kalot Moshe Le'hakim Et Ha'Mishkan" – "It was on the day when Moshe finished erecting the Mishkan…" (7:1). Rashi observes that the word "Kalot" resembles the word "Kalla" – "bride." This allusion, Rashi explains, indicates to us that on this day, the day when the Mishkan was completed and began functioning, Beneh Yisrael were like a bride entering under the wedding canopy with her groom. This was the day of Beneh Yisrael's "wedding" with G-d. Rashi's comments must be reconciled with the well-established tradition viewing Ma'amad Har Sinai – G-d's revelation to our ancestors at Mount Sinai – as our nation's "wedding" with the Almighty. Indeed, several customs we observe at weddings commemorate aspects of Ma'amad Har Sinai. For example, we adorn the Hupa with flowers, just as Mount Sinai grew beautiful flowers at the time of the Revelation. And it is customary for the groom to leave the Hupa and walk toward the bride to greet her as she makes her way to the Hupa, as G-d is described as coming from Mount Sinai to greet the people as they made their way from the camp to the foot of the mountain ("Hashem Mi'Sinai Ba" – Debarim 33:2). If our "wedding" with the Almighty occurred on Shabuot, the day of Matan Torah, then how can Rashi speak of the day of the Mishkan's inauguration – which happened nearly ten months later – as the "wedding day"? The answer lies in the tragic event that transpired in between Matan Torah and the inauguration of the Mishkan – the sin of the golden calf. We might say that the day of Matan Torah marked the first stage of the wedding process – what we call "Kiddushin" (betrothal). This is the stage when the groom gives the bride a ring and designates her as his wife. The marriage is completed with the stage of "Nisu'in," when the bride and groom go into private for the first time. The "Nisu'in" between Beneh Yisrael and Hashem was to occur forty days after Ma'amad Har Sinai, on the 17 th of Tammuz, when Moshe came down the mountain with the two tablets. This day was to have marked the completion of the "wedding," whereby our nation was fully "married" to the Almighty. In the interim, however, Beneh Yisrael had betrayed G-d – like a bride who was unfaithful to her groom – by worshipping a foreign deity. Under such circumstances, of course, the "wedding" could not continue. Beneh Yisrael needed to repair the relationship through repentance and through the building of the Mishkan. Once the Mishkan was completed, the "wedding" could now be resumed. Therefore, Rashi writes that on the day of the Mishkan's inauguration, Beneh Yisrael resembled a bride going into the Hupa – because this day marked the renewed "wedding" which had been discontinued as a result of the sin of the golden calf. Not coincidentally, Parashat Naso is almost always read shortly after the celebration of Shabuot, the day which celebrates the beginning of our "marriage" with G-d. Parashat Naso tells of the completion of the "wedding," how our nation succeeded in recovering from the tragic failure of the golden calf, in rebuilding our trust and faithfulness, so we could again be worthy of "marrying" Hashem, of entering into a unique, intimate bond with Him. The story of the Mishkan's completion teaches us that we need to earn this special relationship through loyalty and devotion. If we prioritize other interests and concerns over the Torah, if we choose to place our trust in people and forces other than Hashem, then we are betraying Him and thus become unworthy of His special protection and blessings. If we want to benefit from our relationship with G-d, we need to earn it through unbridled fealty to His commands, and by remaining uncompromisingly and unflinchingly committed to the Torah, without being misled by the alluring "golden calves" that threaten to pull us away from our loyalty to Hashem.

The Process of Geirus at Har Sinai (5785)

The Har Sinai Experience - "Simply No Words" by Rabbi Avi Harari

Din & Daf: Conceptual Analysis of Halakha Through Case Study with Dr. Elana Stein HainThere seem to be subtly conflicting approaches to the question of whether one's oath to violate or to uphold a Torah law takes effect or not. And what about if someone makes a נדר rather than a שבועה? Is the law the same? Lastly, what if someone makes a shevua not to be truly binding, but in order to motivate themselves to do a mitzvah? What can we learn from these different opinions about our power to create binding legislation on ourselves with our own oaths versus the Torah's power to bind us by default?Shevuot 27aDr. Elana Stein Hain – dinanddaf@hadran.org.ilFor more Din and Daf: https://hadran.org.il/channel/din-daf/

Welcome to Daily Bitachon . We're on our final pasuk of Bikurim quoted in the Haggadah shel Pesach , "ויוציאנו ה׳ ממצרים" . Finally, God took us out of Egypt . "ביד חזקה" – with a strong hand, " בזרוע נטויה" – with an outstretched arm, " במורא גדול" – with great fear, " באותות" – with signs, and " ובמופתים" – with wonders. The Ba'al Haggadah explains " ויוציאנו ה׳ ממצרים ," with a very long description before proving it. He tells us there was no other force—not an angel, not a "fiery" angel, nor a messenger. Rather, it was " הקדוש ברוך הוא בכבודו ובעצמו" – God Himself took us out of Egypt. This refers specifically to Makat Bechorot , as the pasuk says, " And I passed in the land of Mitzrayim on this night, and I hit every firstborn in Mitzrayim , from man to animal, and with all of the gods of Egypt, I judged, Ani Hashem." This pasuk definitely requires explanation and understanding, as we have to remember Yetziat Mitzrayim every single day. God took us out of Egypt at midnight on that night. Why does it say midnight? There is a discussion about when the main Yetziat Mitzrayim was. Was it at night or by day? The reason we say Kriat Shema both at night and during the day is because there was an aspect of Yetziat Mitzrayim both at night and by day. There are two important lessons based on what happened at that moment. As mentioned previously, the Egyptians worshipped the sheep. The reason they worshipped the sheep was because the sheep was called Bechor Lamazalot . It was the firstborn of all the symbols of the horoscope. Sheep, or Aries as it's referred to in Latin, is why the month of Aviv, springtime when we got out, is called Aviv. It's a contraction of two words, " אב י"ב," the father of 12. The ram symbolizes the father, the first of the 12 symbols. Therefore, the Egyptians worshipped the ram and the sheep, due to their belief that this was the mazal that was in charge of the world. Furthermore, they respected the firstborn children because they were also connected to the horoscope of the sheep. The reason for Yetziat Mitzrayim was to take the Jewish people out from under mazal and have us deal directly with Hashem. This originated with Avraham Avinu. When he didn't have any children, God said, " צא החוצה" / " Go outside". Rashi says this meant, "Go out of the horoscope". We are above the horoscope. In order to portray this concept that God is the only force in nature and all other seeming forces do not have independent power, it was God Himself that wiped out the Egyptian gods and showed the world that the Egyptian horoscope symbol had no force. The reason it happened on the 15th of the month is because that is when the moon is fullest, which is the most powerful time. And Chatzot Laila , midnight, is the "power of the power". So at the point when the sheep was most powerful in the month of Nissan, its own month, we were going to bring her to her knees. And that's what happened. We have to always remember Yetziat Mitzrayim . There is a famous Nefesh HaChaim ( Shaar Gimmel, Perek Yud-Bet ), where he cites the Gemara of a certain witch that was trying to cast a spell on Rav Chanina ben Dosa, and he said, "You're wasting your time. אין עוד מלבדו" – " There is nothing else but Him". The Gemara says, "What do you mean? Kishuf / witchcraft, is able to undo things that seemingly are against God's decree!". To which the Gemara says, Rav Chanina ben Dosa had great zechut . The Nefesh HaChaim says that doesn't mean he had a lot of mitzvot . It means he had the clarity that there's nothing else but HaKadosh Baruch Hu , and he realized that this kishuf was created from God, and nothing exists other than God, and everything here comes from God. With that, he was able to undo any kishuf powers. That's the same Rav Chanina ben Dosa who said, "No problem," when his daughter complained that they had no oil to light the candles, only vinegar. "What's the difference? The One that said oil should light, [can also say] vinegar should light". That means it wasn't a miracle for him; he didn't see a difference between oil and vinegar. It was all Hashem. There are many such stories about Rav Chanina ben Dosa. The Nefesh HaChaim applies this to us and says, "This is inyan gadol v'segulah nifla'ah " – A wondrous segulah to remove all judgments and negative wills of others against you, so that they can't affect you, won't impact you, and won't make an indent at all. If a person says in his heart, "I know Hashem is in charge, and He's the only true force, there's nothing else but Him, and everything in the world only comes from Him," and he annuls in his heart a total annulment and does not pay attention to anything else in the world but God's will, and subjugates himself and connects the purity of his thoughts to God, insofar as he does that, God will annul all those negative forces so they can't impact him at all. This is easier said than done. But the point is that this revelation of " אין עוד מלבדו" ) Ein Od Milevado ) happened at the time of Makat Bechorot . It was totally revealed later on at Har Sinai, where it says, " אתה הראת לדעת כי ה׳ הוא האלקים אין עוד מלבדו" . There they actually saw it. God , it says, split open the heavens and showed them that there's nothing in the world but God. But the beginning, so to say, of God showing us this was at Makat Bechorot at Chatzot Laila . Furthermore, the Nefesh HaChaim in Shaar Gimmel, Perek Gimmel , tells us that it says, " ה׳ הוא מקומו של עולם" – " God is the place of the world," and " ואין העולם מקומו" – " and the world doesn't hold Him". One of God's names is Makom , which means that nothing else exists without Him. He's the place ; everything is within Him. It's interesting that the term Makom is used in the Haggadah shel Pesach , possibly more than any other place, when talking about God. ברוך המקום ברוך הוא. ברוך שנתן תורה לעמו ישראל ברוך הוא". "ברוך המקום ". "ועכשיו קרבנו המקום לעבודתו" – " And now the Makom (God) brought us close to His service" . "כמה מעלות טובות למקום עלינו" – " How many great qualities is it to God," referred to as Makom . "על אחת כמה וכמה טובה כפולה ומכופלת למקום עלינו" – four times it says Makom . Because this is the night that we understood this important lesson. Rav Shimshon Pinkus, in his book Tiferet Shimshon on Devarim , in Parashat Re'eh where it says " בנים אתם לה׳", says that's why, heaven forbid, when someone passes away, the custom in many communities is to say, " המקום ינחם אתכם" / God, who is called Makom , should bring you comfort" . But why is the term Makom used here? Because of this concept that God is Mekomo shel Olam , God holds everything , there's nothing there but Him. And therefore, Lo Alenu , with a problem or without a problem, with a parent or without a parent, HaKadosh Baruch Hu is the constant in their lives, and that concept should bring nechama . May we all hear nechamot from all the tzarot that we go through, and have the ultimate revelation of Makom in the future.

When did the Jewish people take an oath at Har Sinai?

B"H What's the holiest site in Judaism? It's not where we received the Torah. As we approach Shavuot, we remember Har Sinai — but also realize it was only the beginning. The Torah wasn't meant to stay in the desert. It was meant to be lived, built, and radiated from the Land of Israel. This is the full picture. This is the dream. To watch Torah Thoughts in video format, click HERE Subscribe to the Torah Thoughts BLOG for exclusive written content! Please like, share and subscribe wherever you find this!

In this episode, I'm joined by Rabbi Pill for a deep and wide-ranging conversation on the spiritual essence of Shavuos. We explore what it means to truly “receive the Torah again,” not as a memory of Sinai, but as a living, recurring revelation. We discuss how each Yom Tov expresses a unique divine will, and how Shavuos brings a reactivation of the same infinite light that first descended on Har Sinai.We delve into the soul of Torah itself, beyond mitzvos, beyond words—and the interplay between concealment and revelation that underlies all of creation. Along the way, we talk about exile and redemption, the evolving accessibility of Torah's inner dimensions, and how moments of spiritual clarity can transform even the most mundane parts of our lives. This conversation is about reconnecting to the deeper reality that lies just beneath the surface, on Shavuos, and every day after.Join the Conversation! Be part of our growing community—join the Shema Podcast for the Perplexed WhatsApp group to share feedback, discuss episodes, and suggest future topics. Click here to sign up.

The Bris of Parshas Bechukosai, Ki Savo and Nitzavim.Source Sheet: https://res.cloudinary.com/ouinternal/image/upload/outorah%20pdf/nmo2xbqowp83zlrw4jdh.pdf

Din & Daf: Conceptual Analysis of Halakha Through Case Study with Dr. Elana Stein HainThe Gemara mentions the concept of a person being already under oath to keep the mitzvot from Har Sinai. This leads to any oath one makes to keep or not to keep mitzvot to be considered a futile oath. But where does this concept of מושבע ועומד מהר סיני come from, and what deeper meaning does it offer about the permanence of the covenant between God and Israel?מושבע ועומד מהר סיניShevuot 22bDr. Elana Stein Hain – dinanddaf@hadran.org.ilFor more Din and Daf: https://hadran.org.il/channel/din-daf/

Shiur given by Rabbi Ben Zion Bamberger on Rabbi Bamberger Mussar Shmooze. Shiur recorded in Yeshivas Ohr Reuven, Monsey, NY.

Why does the Torah mention Har Sinai at the beginning of this week's Parsha? What are the multitude of meanings behind the Shemita laws? What is the meaning behind the apparent numerical mistake in the beginning of Bechukotai?  All this and more on this week's Ponderings on the Parsha

Welcome to our daily Bitachon series. We're talking about living Yetziat Mitzrayim every day of our lives. As we say in Haggadah shel Pesach , Kol Yemei chayecha / All the days of your life. There was a great Ba'al Musar named Rav Yechezkel Levenstein. He was the Mashgiach of the Mirrer Yeshiva in Europe, and later of the Mirrer Yeshiva in America, and finally of the Ponevezh Yeshiva in Eretz Yisrael . He was one of the greatest Baalei Emunah of his generation, one of the greatest believers of his generation. And he based it all on constantly strengthening his belief in Yetziat Mitzrayim and living with it in a very, very real way every single day. So much so, that at his funeral, Rav Wolbe eulogized him saying, " We just lost the last person to leave Egypt." That sounds strange. We left Egypt in the year 2448. Rav Levenstein passed away in the year 5734. That's thousands of years. He wasn't a thousand years old! What Rav Wolbe meant to say is, in every generation you have to feel like you left. And Rav Levenstein was from the last of the people that really felt that way. He lived like he himself left. So at least during this time of the year, as we just marched out of Egypt and we're on our way to Har Sinai , we should still be in that state of mind. An example of this mindset is revealed in a story told about Chacham Avraham Ades, the grandfather of Chacham Yehuda Ades Shlita , Rosh Yeshiva of Kol Yaakov. He lived in Aleppo in the days when you didn't get a taxi ride, you got a donkey or camel ride through the desert. Rav Avraham was once waiting for a donkey to hire. He ended up hiring a Jewish donkey rider. But certain mafia- like Muslim donkey riders felt they owned that turf and were upset that a Jewish donkey rider was giving the rabbi a ride rather than one of them, not unlike today in different industries where people control the industry. One of these Muslim ruffians threatened the Rabbi, saying, " Wait until you get to the desert where no one's looking. Then you'll see what I'll do to you! " And what was Rabbi Ades's response Although this didn't necessarily happen during Pesach season, he replied, " God that took our forefathers through Egypt will protect me and watch over me. His outstretched hand is larger than your hand." He was full of courage and did not feel at all threatened. Sure enough, in the middle of the desert, when the Muslim driver bent down to pick something up, his donkey kicked him in the side and broke his ribs. He cried the rest of the way home, begging the rabbi for forgiveness. The lesson of the story is Rabbi Ades's immediate answer… God that took me out of Egypt. That was his feeling. Ke'ilu hu yatza / Like you got out. It's an event that happened to me . That's what's supposed to be on our minds. Who is Hashem? Hashem that took me out of Egypt. The biggest proof to this understanding is how Hashem introduced Himself to us the first time He spoke to us as a nation: " Anochi Hashem Elokecha Asher Hotzeticha Me'eretz Mitzrayim / I am Hashem your God that took you out of Egypt ." All the Rishonim ask, Why doesn't it say, "I am Hashem that created the world? Isn't that a seemingly greater feat?" We see from here that, no, creation is not enough to give us the Emunah and the understanding of Hashem. We have to have Yetziat Mitzrayim lenses on. We have to have the lens of getting out of Egypt. According to Rambam's list, Mitzvah number one, is to believe in the existence of God as is stated, Anochi Hashem Elokecha asher hotzeticha me'eretz Mitzraim / I am Hashem your God that took you out of Egypt . The more that I understand Hashem that took me out of Egypt, the more faith I have in Hashem, in His ability, in His power, in His control, in His supervision. That all came from Yetziat Mitzrayim . We have to live with that every single day of our lives. As the Rosh says in the Sefer Orchot Chaim , If you don't believe in, Asher Hotzeticha Me'eretz Mitzrayim, if you don't believe in the concept that God took us out of Egypt, with all those lessons, you don't believe in God. Because without that piece, it's not the God of the Jewish people. The Muslims believe in God, the Christians believe in God. But belief in the God of the Jews , is predicated on understanding Yetziat Mitzrayim . And as we've mentioned before, the Rabbis set it up in our daily prayers. Every Shahachrit prayer is full of Yetziat Mitzrayim . Keriat Yam Suf , Ga'al Yisrael . And as Rashi in Berachot quotes from the Yerushalmi , the way we prepare to pray every day is by bringing God down, by knocking on the door through talking about Yetziat Mitzrayim . I can't pray to God without wearing the lens of Yetziat Mitzrayim. Because Who am I asking? Who is this God? What can He do? How has He proven Himself? The credentials of God are Yetziat Mitzrayim . We read His diploma, so to say, every single day, before we ask Him. It's like when you walk into the doctor's office, and want to check out the diplomas on his wall before you ask him his opinion on a condition. That's what we do every single day. We read the diploma of Yetziat Mitzrayim, to have the proper lens and understanding of our Creator.

Who Would Have Thought? Three people recentlyapproached me, each asking a similar question. "I know that Hashem onlydoes good. Yet, what could possibly be good about the pain and anguish I amgoing through now?" One of them had Shalom Bayit problems, one had Shiduchproblems and the other had health problems. It is easy to learn about Hashem'sgoodness and talk about it, giving Chizuk to others. However, when a personhimself is in a difficult situation, it is not so easy to feel that goodness. What is the answer totheir question? How could painful situations possibly be good? It is very hardfor us to understand, because we have such a narrow view of life. There is somuch more going on than meets the eye. When Rabbi Akiva was suffering at thehands of the Romans, the angels in Heaven asked Hashem how this could possiblybe good. Hashem responded, "In order for you to understand this, I wouldhave to unravel the entire world and explain everything from the beginning oftime." Everything is interconnected. There are past lives, Gilgulim andTikunim, which are beyond our comprehension. I am reminded of parabletold by the Chafetz Chaim about a man who had such a difficult life. All he didwas complain. Finally, it was revealed to him that in a previous life, he hadblemishes that did not allow him to enter the highest parts of Gan Eden. Thesoul wants nothing more than to be close to Hashem for all eternity. He beggedfor another chance to return to this world and live the life he was currentlyliving as a Kapara(atonement), in order to eternally enjoy the next world. Hesaw in advance how difficult his life would be, and he still wanted it. Itturns out that he was complaining about a life that he himself had begged for. One day everything willbe clear. When Hashem does reveal to us why He dealt with us the way He did, wewill be in a state of jubilation, thanking and praising Him for everything Hedid. For now, we must trust that what we are going through is also good. We also must know thatjust because today there is pain or difficulty, does not mean that it will bethat way tomorrow. Sometimes people are in tough situations that they feel willnever end. I know an older single that had a broken engagement. The person wasdevastated. The family was devastated. They felt like they had lost thegreatest opportunity, thinking they would never find anyone as good. After ayear, the person got married and said they could not imagine marrying anyoneelse. No matter how long aproblem continues, ישועת ה' כהרף עין -Hashem's salvation can come in the blink of an eye. The ChafetzChaim writes in his book, "Shem Olam," if someone would have seen thebitterness and toil of our ancestors in Egypt , they would never have believed that they could ever leave. No one had ever escaped Egypt . They hadtotal control over the Jews, forcing each person to produce 400 bricks a day.Who could ever have predicted that they would leave ביד רמה , obliterating theEgyptians and making a mockery of Pharaoh, who had to get up in the middle ofthe night to beg the Jews to leave? Who would have thought that 50 days laterthe Jewish people would be at Har Sinai, receiving the Torah and reachinglevels higher than any prophet we ever had? Who would have thought that YosefHaTzadik, who languished for 12 years in an ancient Egyptian jail, would, in aninstant, become the second most powerful man in the entire world? What aboutthe days of Haman? The king of the entire world signed and sealed the edictagainst the Jews. There was no place for them to flee. Who would have thoughtthat not even one Jew would die, and Haman and his family would perish. " מקימי מעפר דל מאשפות ירים אביון "-Hashemlifts us up from the dumps, " להושיביעם נדיבים "- and He elevates us to sit withthe nobles. אין כאלקינו -There is none like our G-d. יחלישראל אל ה ' -we must hope and pray to Him,because כי עם ה' החסד והרבה עמופדות -He has an abundance of salvation. While we are in theproblem, we must have emunah that even the suffering is good. At the same time,we must hope to Hashem that He brings us joy the way we want toexperience it.

The pasuk in this week's parsha states: " ויקרא אל משה וידבר ה' אליו מאהל מועד לאמר " - Hashem called to Moshe, and then Moshe entered to speak with Him. At the end of Parashat Pekudei, it says that Moshe was unable to enter the Ohel Mo'ed because the cloud of Hashem had descended upon it. However, in Parashat Mishpatim, it states that Moshe entered the cloud of Hashem at Har Sinai, which seems to indicate that he was able to enter. The Ohr HaChaim explains that in that instance, it first says " ויקרא אל משה " , meaning Hashem called Moshe in first. A person cannot simply enter a place where the Shechina resides. However, if Hashem calls the person in, then it becomes possible. That is why Parashat Vayikra begins with Hashem calling Moshe to enter the Ohel Mo'ed. What did Moshe do to merit this calling? The Shevet Mussar explains that Moshe did not contribute any donations toward the Mishkan, even though he was in charge of its construction. Specifically because he did not contribute, Moshe was chosen for this role—so that no one could ever claim personal credit for building Hashem's house. The Midrash states that the phrase " כאשר צוה ה' את משה " appears 18 times regarding the Mishkan. It gives a parable of a king who commanded his servant to build him a palace. On each part that the servant built, he wrote the name of the king—on the walls, on the pillars, on every detail of the palace. When the king entered and saw his name everywhere, he said: "My servant has honored me so much, and yet I am inside while he remains outside." Immediately, the king called his servant to enter the palace. Similarly, when Hashem instructed Moshe to construct the Mishkan, Moshe "wrote" on everything " כאשר צוה ה' את משה " . Hashem saw that Moshe had given Him all the honor, while he himself remained outside. In response, Hashem called Moshe inside. The phrase " כאשר צוה ה' את משה " reflects Moshe's complete self-nullification. He did not take any credit for his role; rather, he attributed everything to Hashem. Even though Moshe did not physically build the Mishkan, he stood by the workers, reminding them that their strength and talent came from Hashem. He even reminded Betzalel, despite his wisdom, not to lose focus and to recognize that all his abilities were granted by Hashem. The one who did not physically labor was the one invited in—because he gave Hashem the most honor. Humility, in which a person attributes everything to Hashem, brings Hashem honor. In turn, Hashem honors that person. The letter Aleph in Vayikra is small. The Gemara explains that in Moshe's humility, he wanted it to appear as Vayikar (without the Aleph ), implying that Hashem " ויקר -happened" to appear to him, rather than explicitly calling him. He wrote the Aleph small so it would not seem as though he was exceptionally deserving. In the end, Hashem used the extra ink from the small Aleph to make Moshe's face shine. Moshe's name is absent from the Haggadah because Yetziat Mitzrayim was meant to teach for all generations that Hashem alone controls the world. One of the reasons Moshe was chosen as the leader was because he was willing to remove himself from the story and give all credit to Hashem. His humility allowed him to gain immeasurably. Each day, we have the opportunity to serve Hashem in this way. The more we attribute everything we have and do to HaKadosh Baruch Hu , the more He rests His presence upon us. If we internalize that all success comes solely from Him, we truly honor Hashem—and in that merit, may He call us closer to Him. We all desire closeness with Hashem. The path to achieving it is through humility—by recognizing that everything we have and everything we accomplish is entirely from Him. Shabbat Shalom.

Welcome to our Daily Bitachon lesson. We are starting a new, pre-Pesach Hagadah series. We're going to start with Ha Lachma Anya, which is divided into three units. Unit number one is, הא לחמא עניא דיאכלו אבהתנא בארעא דמצרים/ This is the bread of of affliction that our forefathers ate and lay on the land of Mitzrayim . Unit number two is כל דכפין ייתי ויכול. Anyone that's hungry should come and eat. כל דצריך. Anyone that has any other Passover needs. ייתי ויפסח should come and fulfill his Passover needs. Unit three, השתא הכא. השתא, This year. לשנה הבאה בארעא דישראל. Next year we're going to be in ארץ ישראל. השתא עבדי, this year we are slaves. לשנה הבאה בני חורין, next year we're going to be free. Unit number one is about humility. הא לחמא עניא. Ha Lachma Anya i s the Lashon of Anava. The goal of Galut Mitzrayim , was to make us humbled. We spoke about this at length when we spoke about humility. The goal of the Galut is to humble ourselves. Matzah represents humility . Chametz , which grows and is bloated, represents Arrogance . Therefore the first step we need to make towards our ultimate redemption is to become humble. There is a famous midrash that says, ענוים ענוים, הגיע זמן גאולתכם. Humble ones, oh humble ones, the time of redemption has come. The redemption will come when we are humble. The Mashiach is referred to as Ani, a poor or humble man that's riding on a donkey. Humility is a prerequisite for the Geula . The Chida speaks about this at length and tells us that in order to receive the Torah we have to be humble. Har Sinai is low and humble. He says that the level of Torah that's going to be revealed in the time of Mashiach is so great that we have to go through these centuries of Galut to further humble ourselves in preparation or that great revelation of the times of Mashiach. That's unit one- humility. Unit two is אהבת ישראל. כל דכפין, ייתי ויכול. Anyone that's hungry, come in and eat. כל דכפין, anyone that's needy, come and get your meal. It's not enough for us just to be humble. We also have to be giving and take care of our fellow man. Of course, humility will bring one to get along with other people but we have to take the humility to the next stage. Humility brings about two things. Number one is, getting along with people. But that's not enough. We also need to have Bitachon. We have to rely on Hashem. When a person is humble, he realizes he's not in charge. The person who's a Baal Ga'ava cannot rely on Hashem, because he's relying on himself. He thinks he can do everything. He thinks he doesn't need any help. But the humble man can rely on Hashem. Therefore, after this unit on the bread of affliction, it branches off into two roads. Firstly, humility brings us to Ahavat Yisrael . We're able to invite in those that are needy. Additionally, humility brings us to rely on Hashem and have Bitachon and say This year we are here, this year we are servants. Next year we'll be in Eretz Yisrael. Next year we'll be free. That's Bitachon , because we realize we're not in charge, and that was the whole message of the Matzah . The reason we have Matzah, and the reason everything is centered around the Matzah is that we didn't have a chance for the bread to rise. We rushed out. When you rush out, it's because you're not in control. When you're in control, you plan. But we rushed out because we were not in control of anything. Hashem did it all. And so too, with the final Geula ,. The Navi uses the phrase Pit'om Yavo / It will come suddenly. It's going to happen with speed because we're not in charge. The Rambam starts off his Hagaddah with the words בבהילו / In a rush. We rushed out. And we're going to rush out of this Galut as well. That is the opening paragraph. We're setting the stage. It's a stage of humility. And out of humility is born Ahavat Yisrael and Bitachon . And for all those Bet Halevi enthusiasts, you know that he wrote three essays. One of them was on Bitachon , one of them was on Ahavat Yisrael , and one of them is on Anava - and that's because these three points are all interrelated. And they're all necessary for the Geula. Rav Yaakov Hillel shlita says that these essays were hiding until our generation, the final generation, to help us get us ready for the Geula -with these three fundamental points: Bitachon , Ahavat Yisrael and Anava - and those are the three fundamental points that the Haggadah of Pesach starts with.

The Rama writes in siman 695 that it is a good practice to learn Torah on Purim before the seuda, as it says in the pasuk, "ליהודים היתה אורה ושמחה – First they had אורה, which is Torah, and then שמחה , which is rejoicing. Chazal tell us when our ancestors were saved from the decree of Haman, they reaccepted upon themselves the Torah and mitzvot. At Har Sinai they accepted it out of fear and then, on Purim, they accepted it out of love. The Shem M'Shmuel in parashat Tetzaveh writes that already from three days before Purim, a special Divine light of Torah emanates from Shamayim like during the three days of hagbala before Matan Torah on Har Sinai . The Chida writes one of the reasons we wear Shabbat clothing on Purim is because it is likened to the holiday of Simchat Torah. I saw brought down, just like when we received the Torah on Har Sinai, the people were healed from any physical or spiritual ailments. That power comes back during Purim, as well, which is like the day of Matan Torah . Besides for the kedusha that is imbued in us each time we learn Torah and besides for the eternal rewards we receive for learning it, learning Torah also has side physical benefits as well. Rabbi Menashe Reizman told that the Taz wrote a kameya (amulet) 400 years ago and, with it, dozens of people became healed from illnesses and dozens of couples who couldn't have children merited to have children. A hundred years ago in Yerushalayim , an adam chashuv had an inclination to open up that kameya to see what's written inside of it. He wanted to copy it and make many more of them so more people could be helped. He knew the rule that once a kameya is opened, it loses its power, but he was willing to take the risk to help others. So he opened it up and he saw written inside, "I, David ben Shmuel HaLevy, in the merit that I toiled to understand the depths of Tosafot in Masechet Chulin, daf 96a, please Hashem, help all those who are barren and help all those who are sick." That was the whole kameya. The merit of the Taz toiling on one Tosafot brought yeshuot to so many people. Our learning of Torah is so precious to Hashem. The pasuk says in Mishleh, "יקרה היא מפנינים – It is more valuable than precious stones." The Gemara in Masechet Horayot explains the pasuk to be saying that the Torah is more precious even than the Kohen Gadol going לפני ולפנים – entering the Holy of Holies on Yom Kippur. The sefer Ki Ata Imadi puts this into perspective for us. He wrote, imagine we were able to witness the Kohen Gadol entering the Kodesh Kodeshim on Yom Kippur. Chazal say when he entered, nobody else was allowed in, not even the holiest angels. It was an exclusive meeting between the Kohen Gadol and Hashem. He would dip in the mikveh right before and then put on his special white garments. An old sage with a white beard, wearing all white, he looked like a malach . In one hand he was carrying a spoonful of coals and in the other a spoonful of ketoret . As he is about to perform the holiest avodah , in the holiest place, on the holiest day, imagine a Kohen Gadol called to someone and said, "You told me your father is sick, please tell me his name so I could ask Hashem now to heal him." What a golden opportunity to have the Kohen Gadol himself pray for a refuah shelemah for someone at that time. What could possibly be a better opportunity than that? Chazal are teaching us in Masechet Horayot , based on the pasuk , it is an even greater opportunity to ask for a refuah shelemah after a person just finished learning a piece of Torah. The learning of Torah is more precious to Hashem even than the Kohen Gadol entering the Kodesh Kodeshim on Yom Kippur. How fortunate we are! We have the opportunity to learn Torah any time we want. Hashem shared this precious gift with us. Let us take advantage and learn it as much as we can.

Framework of debate between Rashi (related to Eigel)/Ramban (ma'amad Har Sinai) regarding when Jews were commanded to build the Mishkan, and the ordering of the Parshiyot- see Terumah: The Mishkan - Before or After Chet HaEgel? By: Rabbi Menachem Leibtag on outorah.org

Parashat Mishpatim begins with the subject of עבד עברי – the Jewish servant. In ancient times, there were certain situations in which a person who fell into financial straits would sell himself as a servant. The Torah commands that the master must release the servant after six years. However, if the servant says that he likes the arrangement, and he is happy with his master, then he may remain. In such a case, the Torah says, the master must drill a hole through the servant's ear. Rashi (21:6), based on the Gemara, explains that this act is intended as a punishment for the servant. His ear heard Hashem proclaim at Har Sinai , כי לי בני ישראל עבדים – that Beneh Yisrael are servants only of Hashem, and not of other human beings. And yet, despite hearing this pronouncement, the servant decided he wanted to remain in servitude when he was allowed to go free – and so the ear that heard this proclamation is pierced. Rashi here is teaching us something exceptionally profound, and exceedingly relevant to each and every one of us. He is telling us that we are not allowed to become "slaves" to anyone or anything else but Hashem. Nobody and nothing is ever allowed to take control of us. To develop this point further, let us examine a fascinating comment by the Midrash regarding the creation of Adam. The Midrash states that when Adam was first created, he had the ability to see מסוף העולם ועד סופו – from one end of the world to the other. This means that the human is created with vast capabilities. Our potential is far greater than we can ever imagine. When we look at the remarkable creations and inventions that human beings have come up with, we need to realize that people are actually capable of far more than that. We are many times more powerful and capable than we think. The thing that limits us, that holds us back from maximizing this vast potential, is our "slavery" to nonsense. We become subservient to things which are worthless, which have zero value, but which somehow hold us in their grip and prevent us from achieving all that we're capable of achieving. And never has this been truer than today. In order for the entertainment industry to sustain itself, it needs to bring in trillions of dollars. And the only way it can bring in trillions of dollars is by "enslaving" us. The industry invests enormous amounts of time, money, personnel and ingenuity to make nonsense seem important. We need only to look at the estimates of how many millions of Americans watch the Superbowl, and how many millions bet significant sums of money on this game. Whether it's sports, movies, television series, or celebrity culture – there is a concentrated effort to draw us in, to grab our attention, to get interested in utter nonsense. A person picks up his phone to send an important message – and then ends up spending an hour – or more – looking at all kinds of video clips, memes, and other media that do absolutely nothing for him. He has become a slave to the industries that need his attention in order to make money. We need to remind ourselves that we are so much greater than this. We are human beings, endowed with the divine image, and we are Jews, members of Hashem's special nation, whom He charged with a special mission. Can we imagine any distinguished Rabbi or leading communal figure spending hours watching funny videos on his phone? Well, we, too, are distinguished and important. We are capable of greatness, we can achieve extraordinary things – but we don't because we are pulled away from what matters by things that do not matter at all. Of course, we all need a little entertainment in our lives. There's nothing wrong with some amusement, some laughs, and some distractions. But, as our parashah teaches us, the problem is when we become slaves to the entertainment, when it takes over our lives, and pulls us away from the greatness that we are capable of achieving, and which we are meant to achieve. The Gemara in Masechet Sukkah teaches that in the next world, the sinners will see the yetzer ha'ra – the evil inclination that led them to sin – and it will appear to them as a tiny thread of hair. They will then be overcome by shame and regret, wondering how they were defeated by something so tiny and so minuscule. This is precisely the yetzer ha'ra 's strategy – making a "thread of hair" seem big, important, formidable, worthy of our time and our attention. In the next world, we will see how so many things that we were subservient to, that we allowed to consume our time and our minds, were really just a "thread," so meaningless, so unimportant, so bereft of value. Let's not wait till the next world. Let's already now have the clarity to identify meaninglessness, to recognize the nonsense around us, and not let it take us away from our pursuit of greatness.

Ramban on the Torah | 5785 | 16 | Yitro, by Rav Eli Weber What's the point of Ma'amad Har Sinai? Who did Benei Israel hear the commandments from? What is the relationship between Zachor and Shamor?

What was so special about the war with Amalek?Why is Tzippora specifically mentioned as Eishes Moshe?Why must we know that Moshe asked Yisro how he was doing?What is the connection between Yisro and Mitzrayim?Why did it take Yisro to come up with a judicial system?How did everyone know where to sit at Har Sinai?The solution to feelings of jealousy?

Parashat Yitro recounts one of the most pivotal events, if not the most pivotal event, in Jewish history—the giving of the Torah at Har Sinai. The Midrash famously teaches that before giving the Torah to Beneh Yisrael, Hashem first offered it to the other nations. He approached the descendants of Esav, who inquired about its contents. When Hashem told them that the Torah includes the command, "Lo Tirsah"—"You shall not murder," they declined, as violence was ingrained in their way of life. Next, Hashem turned to Yishmael's descendants. Upon hearing that the Torah forbids theft—"Lo Tignob"—they, too, rejected it, unable to commit to such a moral standard, refraining from theft. Hashem then went to Amon and Moav. When they asked what the Torah commanded, Hashem told them, "Lo Tinaf"—"You shall not commit adultery." They, too, refused, unwilling to accept such a limitation, as they were accustomed to engaging freely in illicit relationships. Hashem then offered the Torah to Beneh Yisrael, who unlike the other nations, accepted the Torah unconditionally, without asking any questions. The Midrash's account requires explanation. The prohibitions of murder, theft, and adultery are not unique to the Torah. They are already included in the Sheva Misvot Beneh Noach – the seven "Noachide Laws," universal commandments given to all of humanity. Whether or not Esav, Yishmael, Amon, and Moav accepted the Torah, they were still bound by these prohibitions. If so, why does it matter that they rejected the Torah? The answer lies in the profound difference between observing these basic moral prohibitions and fully embracing the Torah's rigorous ethical and spiritual expectations. The command of "Lo Tirsah" does not only prohibit taking a life. It also forbids embarrassing someone in public, which is akin to murder. It means we must not "kill" our time by engaging in wasteful, vain activities. It even extends to preserving objects of value and not destroying them unnecessarily, because destruction is, in a sense, a form of "killing." Similarly, "Lo Tignob" is not just about theft of money or possessions. Wasting another person's time is a form of theft. Depriving someone of sleep by making noise at night is also stealing. Even redistributing wealth unjustly—such as in the story of Robin Hood, or in the style of communism—constitutes a violation of this prohibition in Torah law. Finally, "Lo Tinaf" likewise extends beyond the specific prohibition against forbidden intimate relationships. The Torah demands a higher level of modesty (Seniut), governing the way we dress, the way we speak, and even what we choose to see or expose ourselves to. This is what distinguished Beneh Yisrael from the other nations. Even if the other nations were willing to abide by basic moral codes, they would never commit to the all-encompassing ethical and spiritual framework that the Torah demands. Beneh Yisrael, however, accepted these lofty expectations without hesitation, embracing not just the specific prohibitions, but the especially high standards of sanctity and self-discipline that Torah life requires. As the Jewish people, we are held to a higher standard. Accepting the Torah means committing ourselves to a life of holiness and moral refinement. This is both a privilege and a responsibility. As Hashem's beloved nation, we must always remember that our actions reflect the divine mission entrusted to us. Whether in business, in speech, in dress, or in our treatment of others, we must uphold the elevated standards of Am Yisrael – and feel honored and privileged to conduct ourselves in a special manner befitting Hashem's beloved people.

In this shiur, delivered in the Valley in Los Angeles, Rav Burg explains the inner workings of how we can leave our personal Mitzrayim and yet still be stuck before we arrive at our personal Har Sinai. Truth can defeat falsehood but it cannot necessarily overcome apathy. When we don't care we have to move beyond logic and tap into the essence of our soul. This movement becomes the vehicle for achieving our own Kabbalas HaTorah.

The details of the mitzvah of stoning certain sinners are learned from how the Torah describes what would be done to someone who breached the boundary of Har Sinai (Sanhedrin 45a). This episode analyzes why the details of this permanent mitzva would be learned from the momentary event at Har Sinai. In doing so, we discuss some fundamental ideas about capital punishment in the Torah.

התוכן עה"פ "ומשה הי' רועה וגו'" [ברביעי דפ' שמות] מסופר במדרש שגדי א' מעדרו של משה ברח, ומשה רדף אחריו ודאג לתת לו מים ומזון וכו', והגדי הוביל אותו להר סיני, ובהמשך לזה, ובגלל זה, הי' "וירא אליו מלאך ה' בלבש אש וגו'". וההוראה: כדי לזכות לגילוי אלקות גם מתוך הסנה, גשמיות העולם, ה"ז דוקא ע"י ההתמסרות והדאגה ל"צאנו של הקב"ה" – בנ"י! וכמסופר אודות הצ"צ שלאחרי הסתלקות אדה"ז הי' משך זמן שאדה"ז לא נגלה אליו וכו', ורק לאחרי שנתן פעם גמ"ח לקצב עבור קניית עגל (לפני התפלה), נגלה אליו אדה"ז! וההוראה: אף שישנם ענינים בתורה שניתן להגיע אליהם ע"י יגיעה בתורה (שענינים גשמיים והדאגה לזולת מבלבלים לזה), שעי"ז "יגעתי ומצאתי", אבל כדי לזכות לענינים הכי נעלים שבתורה, בחי' "מתנה" שבתורה שלמע' מבחי' "מציאה", ה"ז דוקא ע"י שעושים "נייחא לנפשי'" – דואגים לבנו של הקב"ה!א' השיחות דהתוועדות אור לכ"ד טבת ה'תשכ"ג ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=15-01-2025 Synopsis On the verse, “Moshe was tending the flocks” (in revi'i of Parashas Shemos), the Midrash states that there was a kid goat that ran away from Moshe's flock, and when Moshe ran after it to make sure it had water and food etc., the goat led him to Har Sinai. It was because of this that “An angel of Hashem appeared to him in the flame of fire from the midst of the thornbush….” The lesson is that to merit the revelation of Hashem “in the midst of the thornbush” – within the physicality of the world – one must specifically devote himself to the “flock of Hashem,” the Jewish people. This is like the story of the Tzemach Tzedek: after the histalkus of the Alter Rebbe, there was a period when the Alter Rebbe didn't reveal himself to the Tzemach Tzedek etc.; it was only after the Tzemach Tzedek went out of his way (before davening) one day to help a butcher with a loan so he could buy a calf etc., that the Alter Rebbe again revealed himself. Some parts of Torah can be reached through toiling in Torah (where worrying about someone's physical needs can be a distraction), and “if you toil you will find success” – the level of a found object. But to reach the highest levels in Torah, the level of the “gift” of Torah, which is even higher than “finding” – that comes specifically by “benefitting Him” – by worrying about Hashem's children's needs.Sichah from farbrengen of 24 Teves 5723 For a transcript in English of the Sicha: https://thedailysicha.com/?date=15-01-2025

התוכן תובעים מכל אחד שמזמן לזמן, ובפרט עכשיו בשעה שיושב בהתוועדות, להתנתק מכל עניניו ולהתקשר לנשיא דורנו! ובנוגע לעניננו: אע"פ שהתוועדות זו קשורה עם מאורע שאירע לפני 120 שנה [בשנת כתר"א] באיזה עיירה ברוסיא, צ"ל "נזכרים"‏ – ‏תובעים ממנו שיתנתק מכל הענינים שמסביבו ולחיות ענין זה מחדש, ובאופן שזה יבוא לידי מעשה‏ – ‏"ונעשים". ["זאָלסטו פועל זיין ביי זיך אַז איצטער.. ביסטו אַ חסיד פון דעם רבי'ן נשיא דורנו וואָס ער איז ממלא מקומו פון בעל יום ההולדת.. און אַלס אַ חסיד דאַרפסטו ביי זיך פועל זיין אַז דו ווערסט אויס מציאות פאַר זיך!!! .. איצטער ביסטו ניט פב"פ.. דו ביסט מער ניט ווי אַ חסיד פון נשיא דורנו!! .. ער זאָל זיך אָפּרייסן פון זיך און פון דעם גאַנצן אַרום, און זיך אַוועקשטעלן אין אַ מעמד ומצב אַז אָט איז ער און אָט איז דער רבי נ"ע..."]. ובאמת זה צ"ל לא רק בנוגע ליום-ההולדת אלא בכלל, כדאי שמזמן לזמן, ומה טוב‏ – ‏בכל יום ויום, להתבודד לכמה רגעים ולפעול ע"ע שירגיש כמו שהוא עומד עכשיו ליד הר סיני ומקבל את התורה מחדש! ובאופן של "מה להלן באימה וביראה וברתת ובזיעה אף כאן..." ["ביז אַז ער הייבט אָן שוויצן בפועל!"]. משיחת אור לכ' מרחשון ה'תשמ"א ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=20-11-2024 Synopsis It is demanded of every individual, from time to time, and especially now when sitting at a farbrengen, to disconnect from everything and connect to the nasi of our generation. In this case: even though this farbrengen is in connection with an event that occurred 120 years ago in some Russian town, it must be “remembered” – a person must disconnect from his surrounding and relive it anew, and in such a way that leads to action – “and observed”: as a chasid of the Nasi of our generation, you must bring himself to the feeling that your only identity is that of being a chasid of the Nasi of our generation! And the truth is, this applies not just to a day like this; in general, it is appropriate from time to time – and even better, every day – to spend a few moments alone and bring oneself to the feeling that he is standing now at Har Sinai and receiving the Torah anew! And “Just as there, it was in reverence, fear, and trembling, and sweat, so too here” – to the point that one actually begins to sweat.Excerpt from sichah of 20 Marcheshvan 5741 For a transcript in English of the Sicha: https://thedailysicha.com/?date=20-11-2024

2 sections- conclusion of Aggadita about Har Sinai, Rebuke/Defense of Jews sins

2 sections- conclusion of Aggadita about Har Sinai, Rebuke/Defense of Jews sins

In this insightful lecture, we delve into the third part of the Mussaf Shemoneh Esrei of Rosh Hashana: Shofaros, a section centered on the Shofar. Explore the profound meaning behind the ten Pesukim that mention the Shofar and why we blow the Shofar on Rosh Hashana. Discover how this experience ties back to Ma'amad Har Sinai and the powerful spiritual revival it symbolizes.Learn how the Shofar not only calls us to wake up but also signifies a new life—a renewal through Torah and mitzvos. Join us as we reflect on themes of judgment, introspection, and rededication to a life aligned with the values of Torah. A must-watch for those seeking deeper understanding of Rosh Hashana's prayers and their impact on our lives.#RoshHashana #Shofar #JewishHolidays #SpiritualAwakening #TorahWisdom #Shofaros #Mussaf

We Learnfrom the Fruit of the Earth to Reinvent Ourselves in the Month of Elul so thatWe Will Be New Creatures at Rosh HaShanah Based onShvilei Pinchas – Rav Pinchas Friedman I canstart with the story Can aperson be reborn? Lastnight Chantelle took me along to an Emunah Dinner. I say Chantelle took mebecause if she didn't make me come out, I wouldn't. She lights the fire. Herfriends Liz Gindea and Fran Hirmes have been very involved with and generouslysupportive of the organization for years. Emunah funds a number of children'shomes in Israel, along with schools, an arts college, daycare services andthese days many mental health programs. My son in law, Daniel's brother Michaelthrough his organization Kol HaNearim also works with these children'shomes. Chantelleand all of my kids have volunteered and worked in some of these homes over theyears especially with Yehuda Kohen of Bet Elazraki. At thedinner, a young lady spoke and shared her very moving story. She grewup in the north of Israel in no mans land. Her mother did nothing and herfather raised goats. She was one of ten siblings. They had no rules, nodiscipline, no money, sometimes no food and ran amok. The kids sometimes foughtand often got in trouble. When shewas ten, social services showed up. After investigating, they took some of heryounger siblings to be raised outside the house. She convinced them that sheshould stay. But her situation went from bad to worse and a few months laterthey came back and took her as well. She wasplaced into one of Emunah's homes and was angry with her situation and everyonearound her. She was angry that she had been taken from home. She was angry thather parents had not provided a real home. She was angry to be told when to wakeup and when to go to sleep. She was angry to be sent to school. She was angryto be pressed to do homework. She was angry that she was subject to structureand in her mind lost her freedom. She was depressed and alone in the world. Ateleven years old, she had reached rock bottom. Butwithin a few weeks, things started to change. The people at the Emunah homemade her feel loved and wanted. She made friends in the home and at school. Thesocial workers and teachers encouraged her and in a short time she began tosoar as a phoenix rising from the ashes. She wasencouraged to pursue drama studies and loved it. In 2013 she joined the armyand became a combat paramedic assisting injured soldiers and people in thefield, sometimes under fire. When she completed her army duty, she continuedher studies focusing on drama. She eventually went to work for channel 12 newsin Israel. She currently heads their social media team and pursues feel goodstories to help lift people. Emunahbecame her family. Her goal is to raise her own family and break the cycle. Her storywas very moving. Chantelle noted that she wished she could have her share herstory with our own community children in school. She would surely touch someand encourage others. Some might be lifted and others might consider assistingin the homes one summer. Perhaps we can get a video from Emunah and share that. There isa beautiful story told of Rav Levi Yitzchak of Berditchev, a renowned Hasidicmaster, who was known for his compassion and ability to find sparks of holinessin every soul. One day, a poor, troubled Jew came to him, feeling hopeless andconsumed by darkness. The rabbilistened attentively, then began to tell a story: 'In the summer, when thesun shines brightly, the grasshopper sings a beautiful song. But in the winter,when snow covers the earth, the grasshopper's song is silenced. Does this meanthe grasshopper has lost its ability to sing?' The manshook his head. 'Ofcourse not!' the rabbi exclaimed. 'The grasshopper's song is stillwithin, waiting to emerge when the seasons change.' The rabbilooked deeply into the man's eyes: 'Similarly, within you, there is aspark of divine light, a song waiting to be sung. Though darkness may surroundyou now, it's temporary, like winter's snow. Your task is to find that innerlight, nurture it, and let it shine forth.' The man'sface lit up with newfound hope. In thisseason of Elul, we hope to be born again. We canimagine ourselves as caterpillars, hoping to shed our cocoons and emerge asbutterflies. Sometimesthough we think that success is based on achieving perfection. But isthat really what Hashem demands or even wants from us. There isa story, I heard from Rabbi Joey Haber, of a man seeking perfection in his ownlife. His rabbiasks his profession He is anartist, Hisfavorite painting is of sunset. Histeacher suggests taking a picture of a sunset and that will be a perfectreproduction. theartist explains the painting has imperfections and thats what makes it special. Theteacher explains, same with us Angelsmay be perfect, but our imperfection makes us special. imperfectionsadd uniqueness and value, both in art and in life. Thisweek's parsha is Ki Tavo. Based onthe teaching of the Shvilei Pinchas, Rabbi Pinchas Friedman, I would like toshare with you a connection of our efforts in Elul and the mitzvah of“bikkurim,” bringing the first fruits, which we open the perasha with The SefatEmet quotes the Chiddushei HaRim, zy”a. Heexplains why the month designated for teshuvah is named Elul based on thepassuk (ibid. 100, 3 דְּע֗וּ כִּֽי־ ה֮ ה֤וּא אֱלֹ֫קים הֽוּא־עָ֭שָׂנוּ (ולא) [וְל֣וֹ]אֲנַ֑חְנוּ עַ֝מּ֗וֹ וְצֹ֣אן מַרְעִיתֽוֹ׃ If onelooks in the book of Tehilim the word Loh is spelled Lamed alef or No But inthe siddur when we read this psalm each morning as Paslm 100 Miszor LeDavid wechange the aleph to a vav —know thatHashem, He is G-d; it is He Who made us and we are His—His nation and the sheepof His pasture. Traditionteaches us that the word “v'lo” in this passuk is written as ' ולא ',with an “aleph”; yet, it is read as ולו' ', with a “vav.” With an“aleph,” the passuk suggests that we are unworthy and inadequate to be Hispeople; with a “vav,” it means that we merit being close to Him. Heexplains that in reality both the way “v'lo” is written and the way it is readcomplement each other and achieve the same goal. By recognizing our lowlystature and the fact that we have sinned and failed to serve Hashemadequately--' ולא אנחנו עמו ' (the way the passuk is written)—we aremotivated to draw closer to Hashem by means of sincere teshuvah and attain thestatus of-- ולו אנחנו עמו' ' (the way the passuk is read) again. Bothprocesses enable us to achieve the goal of being ' עמו ', HKB”H'speople. This is alluded to by the name אלו'ל ; it combines thetwo spellings of the word “lo”-- ל'א and ל'ו . This teaches us thatour goal during the month of Elul is to combine these two processes, to correctall of our wrongdoings by means of complete teshuvah and to regain the statusof ' .'עמו Lets turnto the Gemara (Makkot 24a): 'וכברהיה רבן גמליאל ורבי אלעזר בן עזריה ורבי יהושע ורבי עקיבא מהלכין בדרך...The first story tells about the Goyim. Then the gemara continues Now Iimagine these stories take place following the rebellion of Bar Kochba and theedicts of Hadrian Yimach Shemo שׁוּב פַּעַםאַחַת הָיוּ עוֹלִין לִירוּשָׁלַיִם, כֵּיוָן שֶׁהִגִּיעוּ לְהַר הַצּוֹפִים קָרְעוּבִּגְדֵיהֶם, כֵּיוָן שֶׁהִגִּיעוּ לְהַר הַבַּיִת רָאוּ שׁוּעָל שֶׁיָּצָא מִבֵּיתקׇדְשֵׁי הַקֳּדָשִׁים, הִתְחִילוּ הֵן בּוֹכִין וְרַבִּי עֲקִיבָא מְצַחֵק. אָמְרוּלוֹ: מִפְּנֵי מָה אַתָּה מְצַחֵק? אָמַר לָהֶם: מִפְּנֵי מָה אַתֶּם בּוֹכִים? אָמְרוּלוֹ: מָקוֹם שֶׁכָּתוּב בּוֹ ״וְהַזָּר הַקָּרֵב יוּמָת״, וְעַכְשָׁיו שׁוּעָלִים הִלְּכוּבּוֹ, וְלֹא נִבְכֶּה?! אָמַר לָהֶן:לְכָךְ אֲנִי מְצַחֵק, דִּכְתִיב: ״וְאָעִידָה לִּי עֵדִים נֶאֱמָנִים אֵת אוּרִיָּההַכֹּהֵן וְאֶת זְכַרְיָה בֶּן יְבֶרֶכְיָהוּ״ – וְכִי מָה עִנְיַן אוּרִיָּה אֵצֶלזְכַרְיָה? אוּרִיָּה בְּמִקְדָּשׁ רִאשׁוֹן, וּזְכַרְיָה בְּמִקְדָּשׁ שֵׁנִי! אֶלָּא:תָּלָה הַכָּתוּב נְבוּאָתוֹ שֶׁל זְכַרְיָה בִּנְבוּאָתוֹ שֶׁל אוּרִיָּה. בְּאוּרִיָּהכְּתִיב ״לָכֵן בִּגְלַלְכֶם צִיּוֹן שָׂדֶה תֵחָרֵשׁ״, בִּזְכַרְיָה כְּתִיב ״עוֹדיֵשְׁבוּ זְקֵנִים וּזְקֵנוֹת בִּרְחֹבוֹת יְרוּשָׁלִָם״. עַד שֶׁלֹּא נִתְקַיְּימָהנְבוּאָתוֹ שֶׁל אוּרִיָּה הָיִיתִי מִתְיָירֵא שֶׁלֹּא תִּתְקַיֵּים נְבוּאָתוֹ שֶׁלזְכַרְיָה, עַכְשָׁיו שֶׁנִּתְקַיְּימָה נְבוּאָתוֹ שֶׁל אוּרִיָּה – בְּיָדוּעַ שֶׁנְּבוּאָתוֹשֶׁל זְכַרְיָה מִתְקַיֶּימֶת. בַּלָּשׁוֹן הַזֶּה אָמְרוּ לוֹ: עֲקִיבָא נִיחַמְתָּנוּ,עֲקִיבָא נִיחַמְתָּנוּ. Once,Rabban Gamliel, Rabbi Elazar ben Azariah, Rabbi Yehoshua and Rabbi Akiva weretraveling on the road . . . When they reached Har HaTzofim, they tore theirgarments. When they came to Har HaBayis, they saw a fox emerging from KodeshHaKodashim, and they began to cry; however, Rabbi Akiva smiled. They said tohim, “Why are you smiling?” He responded to them, “Why are you crying?” Theyanswered him, “A place about which it is written (Bamidbar 1, 51): ‘Thenon-kohen who comes close shall be put to death,' and now (Eichah 5, 18) ‘foxesare walking about there,' should we not cry?” He saidto them, “This is why I am smiling . . . In the prophecy of Uriah, it iswritten (Michah 3, 12): ‘Therefore, because of you, Tziyon will be plowed likea field etc.' In the prophecy of Zechariah, it is written (Zechariah 8, 4):‘Old men and old women will yet sit in the streets of Yerushalayim.' As longas the nevuah of Uriah had not been fulfilled, I feared that the nevuah ofZechariah would not be fulfilled. Now, that the nevuah of Uriah has beenfulfilled, it is apparent that the nevuah of Zechariah will be fulfilled.” Theyresponded to him in these words, “Akiva, you have consoled us; Akiva, you haveconsoled us!” Itbehooves us to analyze Rabbi Akiva's reactions described above. Why did helaugh and smile upon seeing proof of Zechariah's nevuah related to the futuregeulah? Without a doubt, the other sages also believed wholeheartedly in theveracity of the prophecies concerning the future geulah. Nevertheless, whenconfronted with the extent of the churban—witnessing a fox exiting from theKodesh HaKodashim—they were overcome with grief and cried. So, what possessedRabbi Akiva to react so differently to the same disturbing sight? Additionally,why did he require seeing the fulfillment of Uriah's nevuah concerning theextent of the churban in order to substantiate that Zechariah's nevuahconcerning the geulah would be fulfilled? Toexplain the matter, the Maharal teaches us a basic principle. HKB”H created theworld such that there is always void and nullification prior to renewal.Furthermore, the degree of renewal relates to the degree of absence and divineconcealment. In other words, the greater the absence and void, the greater therenewal will be. TheMaharal asserts that HKB”H revealed this phenomenon to us at the beginning ofthe Torah (Bereishis 1, 1): 'בראשית ברא אלקים את השמיםואת הארץ, והארץ היתה תוהו ובוהו וחושך על פני תהום ורוח אלקיםמרחפת על פני המים, ויאמר אלקים יהי אור ויהי אור'. theMaharal interprets Rabbi Akiva's profound message. Uponseeing the fox emerge from the chamber of the Kodesh HaKodashim, he smiled. Hehad no doubt that the nevuah of Zechariah would come to pass—that old men andwomen would sit in the streets of Yerushalayim. However, he had no idea howgreat or grand the revival and renewal of Yerushalayim would be. The foxemerging from the Kodesh HaKodashim represented an extreme degree of “hesterpanim”—divine concealment. Therefore, he had cause to rejoice. For, heunderstood that the degree of churban and absence of the divine presencereflected on the commensurate greatness and glory of the renewal ofYerushalayim at the time of the geulah. InNetzach Yisrael (Chapter 30), the Maharal applies this incredible principle toexplain the galut in Mitzrayim that preceded Yisrael's entry into Eretz Yisraeland, for that matter, all the exiles that have preceded the future geulah. Theyall represent the void that precedes the new state of existence, like thedarkness of night that precedes the light of day. Therefore, HKB”H subjectedYisrael to the galut in Mitzrayim—which constituted a process ofnullification—prior to taking them into Eretz Yisrael. Thisexplains very nicely the following passuk related to the galuts in Mitzrayim(Shemos 1, 12): 'וכאשר יענו אותו כן ירבה וכן יפרוץ'—but as much as they afflict it, so it will increase and so it will burst forth. Here theTorah teaches us that the suffering and affliction in Mitzrayim constituted thevoid that gave rise to Yisrael's renewal and rebirth. After the exodus, theyreceived the Torah at Har Sinai and entered Eretz Yisrael. That demonstratesfor us magnificently how all of the galuyot constitute the absence and voidthat is destined to produce the incredible renewal of the future geulah. Its difficult to read this and not think of the Holocaust andthe miracles of 1948 and 1967 RabbiPinchas of Koretz—defines the state of nullification and void as ' אַיִן', which always precedes the state of renewal, referred to as '.'יֵשׁ.' Hecompares this concept to seeds of wheat or other fruit and vegetation that isplanted in the ground. Their growth only starts after the seed decays intoalmost nothingness -אַיִן'- '. Only then, from this state of nearnothingness, the seed begins to grow and sprout and renew itself. As he writes in Imrei Pinchas (Tishah B'Av 384): When grainis planted in the ground, it cannot grow unless it first decays and actuallybecomes nothing. In that void, remains a tremendous potential that can producean entire stalk. This is a type of metamorphosis. At the precise moment that itis virtually nothing, it immediately takes shape. There is a Hasidic story of a couple who come to their Rebbefor a blessing for a child. He asks for an exorbitant pidyon. They return,unable to raise it. He tells them that he can't help. They leave dejected andoutside his home they realize they can only turn to hashem. When the rebbehears that he calls them in and tells them they will be blessed with a child. We havelearned an important principle in the Mishnah (Avos 6, כלמה שברא הקב'ה בעולמו לא בראו אלא לכבודו' :( 11 '—everything that HKB”H created in His world, He created solely for His honor.That being the case, why did HKB”H create the world in such a way that nothingcan be renewed or revitalized without first undergoing a process of void andnullification? How does this enhance His honor? RabbiYisrael of Ruzhin, zy”a, explains regarding the following statement from DavidHaMelech (Tehillim 13, 2): 'עד אנה תסתיר את פניך ממני,עד אנה אשית עצות בנפשי' —how long will You hide Your countenance from me?How long will I continue to seek counsel within my own spirit? Heexplains that David HaMelech wished to teach us a vital lesson regarding ouremunah and trust in Hashem. When a Jew wants to receive salvation from Hashem,he must first understand that he is totally helpless on his own; his salvationdepends solely on Hashem. As long as he believes that he has a solution of hisown, his emunah and trust in Hashem are lacking. So, DavidHaMelech asks: How long will You continue to conceal Your presence from Me? Heanswers his own question: So long as I delude myself into thinking that I amcapable of resolving dilemmas with my own counsel and devices, the “hesterpanim”—divine concealment—will continue; however, as soon as I recognize withcertainty that I in fact lack any such wisdom or ability, the “hester panim”will cease, and Hashem's salvation will arrive instantaneously. Only whenI accept that I don't have all the answers Thus, it appears that this explains why HKB”H created theworld such that every renewal—situation of ' יש '–must be preceded bya state of void and nullification—situation of אין' '. It is becausesuch a difficult transformation causes man to understand that he does not havethe wisdom or resources to emerge from the darkness and void alone withoutHashem's assistance. As soon as he says to himself: “How long will I continueto seek counsel within my own spirit?”—he will succeed in emerging from thevoid to a state of renewal. In perekShirah Everythingin nature has a song And thesong sung by the wheat in Perek Shirah (Chapter 3): 'שיבולת חיטים אומרת שירהמעלות ממעמקים קראתיך ה'' —the stalk of wheat says (Tehillim 130, 1):“From the depths, I call to You, Hashem.” It isimportant to recognize that the term “lechem”—bread—encompasses all of man'sfood and nourishment. This is evident from the prayer of Yaakov Avinu(Bereishis 28, 20): 'ונתן לי לחם לאכול'—and He will give me bread to eat. Similarly, another passuk says (ibid. 47,12): 'ויכלכל יוסף את אביו ואת אחיו ואת כל בית אביו לחם לפי הטף'—Yosef provided his father and his brother and all of his father's householdwith food (“lechem”) according to the children. It is precisely for this reasonthat the berachah “hamotzi,” which is recited over bread, covers all the foodthat one consumes during a meal; it is because all other food is consideredsecondary to the bread. Weexplained above, that we learn from the growth of the wheat, from which breadis made, the vital principle that nothing can grow or be renewed without firstundergoing a stage of nullification—i.e. nullification of its current state.Therefore, only after the seeds of wheat decay and achieve a virtual state ofnothingness--' אין '—do they begin to grow and develop into a newentity. At that very moment, when they are in the ground and achieve the stateof » אין «, they pray to Hashem from the depths of the earth not to decaycompletely, to survive and grow into a new stalk of grain in the field above. We cannow appreciate and comprehend the song of the stalk of wheat. It recalls thechesed Hashem performed on its behalf whilst it was still deep in the ground ina state of decay. To express its gratitude to Hashem, it sings: 'שיר המעלותממעמקים קראתיך ה'' —thanking Hashem for hearing and responding to its pleafrom the depths of the earth. This iswhy David HaMelech instituted this psalm; so that we would join the stalk ofwheat in expressing gratitude to Hashem. For, we recognize all the kindness Heperforms on our behalf when we are in states of nothingness and helplessness.For instance, after every night of sleep, He returns our neshamos to usrevitalized. Itappears that we can suggest another reason that every situation of renewalrequires a prior state of nothingness. TheYosher Divrei Emet cites his Rav, the Maggid of Mezritsch, zy”a. He explainsthat this principle applies to spiritual matters as well. A person who wants torenew and revitalize his service of Hashem must first nullify his presentcircumstances—his ' יש '. This is accomplished by recognizing how farhe still has to go to serve Hashem properly. Through humility, submission andrecognition of his unworthiness, he will succeed in serving Hashem on a muchhigher level. Until he acknowledges his shortcomings in the service of Hashem,he will be unable to renew his spiritual self. We nowhave cause to rejoice! This illuminates for us the insight provided by theChiddushei HaRim, zy”a, concerning the name אלו'ל . As explained, itcombines the two spellings of the word “lo”-- ל'א and ל'ו . Thus, thename Elul reminds us that we must recognize that we have acted improperly andare not truly worthy of being Hashem's people--' .'ולא אנחנו עמו As aresult of this recognition and by mending our ways and attitudescorrespondingly, we will once again be deserving of the status of ' ולו אנחנועמו '. Let us explain this process in terms of our current discussion. Atthe end of the year, during the month of Elul, it is incumbent upon us to pushour personal reset buttons, so to speak. In order to create ourselves anewprior to Rosh HaShanah, we must nullify our old selves during the month ofElul. By recognizing that we are unworthy to be called His people--' ולא אנחנועמו '—we will succeed in transforming ourselves and taking on a newpersona in the new year consistent with the depiction--' .'ולו אנחנו עמו Followingthis glorious path, let us now address the opening pesukim of this week'sparsha discussing the mitzvah of bikkurim: “It will be when you enter the landthat Hashem, your G-d, gives you as an inheritance, and you take possession ofit, and dwell in it, that you shall take of the first of every fruit of theearth that you bring in from your land that Hashem, your G-d, gives you, andyou shall put it in a basket and go to the place that Hashem, your G-d, willchoose, to make His name rest there.” The KliYakar provides a rationale for this mitzvah. After conquering the new land,Yisrael were liable to become arrogant and attribute the conquest to their ownpowers and strategies. In particular, after working the land and growingvarious produce and fruit, they might think to themselves (Devarim 8, 17):' כוחי ועוצם ידי עשה לי את החיל הזה '—my strength and the might of myhand have generated this wealth for me. To eliminate this false belief, HKB”Hcommanded Yisrael to take the first of every fruit of the land, to take it upto the kohen in Yerushalayim and to recite an explicit expression of gratitudeto Hashem for giving us this land. This procedure was designed to fortify ouremunah in Hashem. Let usinterject a spicy tidbit. It is written (Tehillim 37, 11): וענוים יירשו ארץ''—the humble will inherit the earth. This passuk clearly implies that thequality of humility is propitious for inheriting Eretz Yisrael. For, we knowthat the kedushah of Eretz Yisrael is due to the presence of the Shechinah.This was especially true when the Beis HaMikdash was extant and operational. Asit is written (Shemos 25, 8): 'ועשו לי מקדש ושכנתי בתוכם' —they shallmake Me a sanctuary (Mikdash), so that I may dwell among them. Now, weknow that a prerequisite for the presence of the Shechinah is the midah ofhumility. In the words of the Gemara (Sotah 5a): 'לעולם ילמד אדם מדעת קונו,שהרי הקב'ה הניח כל הרים וגבעות והשרה שכינתו על הר סיני' —a personshould always learn from the good sense of his Creator—for behold, when HKB”Hgave the Torah, He abandoned all the great mountains and hills and insteadrested His Shechinah on Har Sinai (a lowly, unimpressive mountain). Additionally,they taught (ibid.): 'כל אדם שיש בו גסות הרוח, אמר הקב'ה אין אני והוא יכולים לדורבעולם' —concerning any person who possesses a haughtiness of spirit, HKB”Hsays: I and he cannot dwell together in the world. Therefore, HKB”H commandedthat upon entering the land, Yisrael would bring the bikkurim “to the placethat Hashem, your G-d, will choose, to make His name rest there.” This wouldinculcate in them the knowledge that HKB”H only rests His name in Eretz Yisraelin the merit of the midah of humility. Asexplained, the mitzvah of bikkurim is designed to shatter the klipah of “mystrength and the might of my hand have generated this wealth for me.” We willnow endeavor to explain why HKB”H used this mitzvah to hint to us theimportance of the midah of humility; for, this is the vital lesson we aresupposed to learn from the first fruit if we want to enter the land, keep itand endure in it. וְהָיָה֙ כִּֽי־תָב֣וֹאאֶל־הָאָ֔רֶץ אֲשֶׁר֙ ה אֱלֹקיךָ נֹתֵ֥ן לְךָ֖ נַחֲלָ֑ה וִֽירִשְׁתָּ֖הּ וְיָשַׁ֥בְתָּבָּֽהּ׃ וְלָקַחְתָּ֞מֵרֵאשִׁ֣ית ׀ כׇּל־פְּרִ֣י הָאֲדָמָ֗ה אֲשֶׁ֨ר תָּבִ֧יא מֵֽאַרְצְךָ֛ אֲשֶׁ֨ר יְהֹוָ֧האֱלֹהֶ֛יךָ נֹתֵ֥ן לָ֖ךְ וְשַׂמְתָּ֣ בַטֶּ֑נֶא וְהָֽלַכְתָּ֙ אֶל־הַמָּק֔וֹם אֲשֶׁ֤ריִבְחַר֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ לְשַׁכֵּ֥ן שְׁמ֖וֹ שָֽׁם׃ “It willbe when you enter the land that Hashem, your G-d, gives you as an inheritance,and you take possession of it, and dwell in it, that you shall take of thefirst of every fruit of the earth that you bring in from your land that Hashem,your G-d, gives you, and you shall put it in a basket and go to the place thatHashem, your G-d, will choose, to make His name rest there.” HKB”Hinstructs Yisrael: 'ולקחת מראשית כל פרי האדמה אשר תביא מארצך' . Letus expound: ' ולקחת '—you must learn a vital lesson— “lekach”—fromthe “first” yield of “every fruit of the earth.” When those fruits were yetseeds deep in the earth; they could not grow or sprout until they decayed intoa state of virtual nothingness— ״אין״ . In similar fashion, if you wish toremain in EretzYisrael, you must constantly humble yourselves, which is a type ofnullification and expression of nothingness. You must acknowledge how far youare still from serving Hashem properly. Only then will you be able to startanew, serving Hashem properly in His royal palace in Eretz Yisrael. Let usadd a valuable detail. When Moshe Rabeinu sent the meraglim to survey the land,he said to them (Bamidbar 13, 20): והתחזקתם ולקחתם מפרי הארץ' '—youshall strengthen yourselves and take from the fruit of the land. According tothe Zohar hakadosh (Shelach 158a), the meraglim did not want to enter the land,because they perceived that they would not maintain their elite status asprinces and leaders in Eretz Yisrael. This motivated them to speak ill of EretzYisrael, so that they would maintain thestatus of princes that they held in the midbar. In other words, the meraglim'sfailure is attributable to the klipah of arrogance— “ga'avah”; they feared thatthey would lose their prominence. Thus, itseems that this is what Moshe was hinting to the meraglim: ' והתחזקתם'—fortify yourselves against the yetzer of “ga'avah” that instills in youthe fear of losing authority and control; ' ולקחתם '—learn a vitallesson (“lekach”); ' —'מפרי הארץ from the fruit whose seeds cannotgrow and produce within the depths of the earth until they decay and achieve astate of nothingness. You, too,must fortify yourselves by achieving a state of virtual nothingness by totallyrelinquishing your prominent status as princes. By doing so, you will achieveyour complete tikun in Olam HaZeh and rise higher and higher in the service ofHashem. We cannow suggest the following. After the original generation of the midbar alldied—who were influenced by the meraglim, failing to learn the lessonconcerning the midah of humility from the fruit of the land—Moshe announced totheir children who were about to enter the land: “It will be when you enter theland that Hashem, your G-d, gives you as an inheritance, and you takepossession of it, and dwell in it.” He waswarning them that if they intend to enter the land and to prosper and survivein it, and not to suffer the fate of their fathers, who were not allowed toenter the land: 'ולקחת מראשית כל פרי האדמה' —be sure to learn thislesson (“lekach”) from the first yields of the fruits of the land—in contrastto their fathers who neglected to heed Moshe's warning: 'והתחזקתם ולקחתם מפריהארץ' —fortify yourselves and take (learn a lesson) from the fruit of theland. Thelesson relates to the avodah of the month of אלו'ל , whose name is formedby the two spellings of the word “lo”-- ל'א and ל'ו . As wehave explained, it is incumbent upon us to achieve a state of nothingnessthrough the midah of humility; we must acknowledge that due to our behavior, weare the embodiment of ' ולא אנחנו עמו '—we do not truly deserve to beHis people. Yet, withthis acknowledgment, we are able to renew ourselves through total teshuvah andreclaim the status of ' ולו אנחנו עמו '. In this merit, we willfinally deserve to be redeemed from the trials and tribulations of galus; aswe've learned, galus is the void and nothingness that must precede theflourishing growth of the future geulah—swiftly, in our times! Amen.

What if you could experience the Torah as if it were given today? Join us on a compelling exploration of Parshas Masei, where we trace the 42 unique stops our ancestors made from the Exodus to the brink of Canaan. Together, we'll uncover the hidden gems in Moshe's careful documentation, including unforgettable moments like the water crisis at Rephidim, and ponder why monumental events, such as the revelation at Har Sinai, are absent from this narrative.Guided by Rav Moshe Feinstein's profound insights, we will challenge the notion of Torah as an ancient, static text and learn to embrace it with renewed passion and immediacy. Rav Moshe teaches us that the Torah should feel as fresh and invigorating as if it were given today, urging us to keep our spiritual connection dynamic and alive daily. Take advantage of this enriching episode that seamlessly blends faith, history, and timeless wisdom, reminding us of the enduring vitality of our sacred texts.Support the Show.Join The Motivation Congregation WhatsApp community for daily motivational Torah content!Elevate your impact by becoming a TMC Emerald Donor! Your much-needed backing is crucial for our mission of disseminating the wisdom of the Torah. Join today for just $18.00 per month. (Use your maaser money!) https://buy.stripe.com/00g8xl5IT8dFcKc5ky---------------- SUBSCRIBE to The Weekly Parsha for an insightful weekly talk on the week's Parsha. Listen on Spotify or 24six! Access all Torah talks and listen to featured episodes on our website, themotivationcongregation.org ----------------Questions or Comments? Please email me @ michaelbrooke97@gmail.com

Turning Earth into Heaven We read the various explanations discussing their intent, but something was still missing for me. If we look at Rashi, we see that at first, he praises the Meraglim quoting the Torah's description of them as anashim - men and telling how important each and everyone of them in fact was. The rabbis tell us that the Torah lists their names inorder of importance, and we don't find Joshua or Caleb until the middle of thelist. We have to ask, if these guys were so special, how did they mess up? So, when did they go from important,honorable, righteous people to people who went in with this evil intent? I don't think that anyone goes in withthe intent to derail a mission unless they think that they are totallyjustified and righteous in what they are doing. These ten must have thoughtthat they were doing the most beneficial thing for Benai Yisrael. Caleb tells them that we can surely goup and inherit the land because Hashem gives us the ability. We explained inthe class based on the Talmud in Sotah that he saying that even if you gave usladders, we could climb into heaven provided we have Hashem‘s assistance. Whenthey are afraid and the strength of those in the land. Joshua tells them:'Have no fear of the people of the country, for they are our prey: theirprotection has departed from them, but the Lord is with us' (14:9). If we say that they were righteous andsuddenly everything changed when they were ready to go into the land, thensomething happens at the time of their appointment. Perhaps until then theydidn't feel a responsibility for the nation as a whole, but at this point, asleaders, they became responsible and with that responsibility, tremendous feartakes hold. In our class on Shabbat, we quoted abeautiful thought of the Shvilei Pinchas who suggests that the first luchot -tablets were associated with the Etz HaChaim – The tree of life in the gardenof Eden. Those tablets were pure and the Torah within them was pure. Thosetables relate to Adam HaRishon before the sin. Just as Adam fell, we fell through theegel hazah, the golden calf, and the second tablets relate to the tree ofknowledge of good and evil which Adam ate from. Within the second set of luchotare good and evil. There is a mixture and with that the confusion it brings. After man's fall through the calf, thismixture of good and evil requires man to delve through and struggle in theTorah to bring out the truth relative to us. They could have and should have simplyrelied on Moses. Moses sent them as we discussed in the last class and it wasto Moses whom they should've reported to and Moses could have shown them theerror of their ways. Moses still had the direct connect. Perhaps theirappointments changed them. We say that power corrupts, and perhaps at the timeof the appointment, pride went to their heads and they felt that they couldindependently make decisions without Moses There are those that suggest that theydidn't want to lose their position. But let us not forget, that with theirtestimony, they not only quickly lose their position, they also lose theirlives in a most horrendous manner. They understood that in the desert theylived under a divine light and divine protection. Everything about theirexistence, from the moment the first plague descended on the waters of Egyptthrough the death of the first born was an entire year of miracles. Thiscontinued in an even greater revelation through the Exodus, the splitting ofthe sea and the Revelation at Har Sinai. The entire year in the desert was oneof miracles as we noted, maan, water, clouds, Moses and even defendingthemselves from attack. And I believe this was their fear. Theywere afraid that not only would they no longer be living a miraculous life, butthey would be completely on their own I believe their misunderstanding couldbe compared to the misunderstanding of the generation of Enoch. After creation,man knew Hashem was the Boreh, the creator, but they assumed he stepped backand did not realize Hashem is also the manhig – the one constantly running theshow. The meraglim appear to have assumed that Hashem would step back once theycrossed the border and they would have to deal with things on their own. believekochi VeOsem Yadi, that we are really doing things on our own. We too have toremember that Hashem promises us that a blessing will be on the work of ourhands. We have to make an effort, we have to turn on the switch below, but wehave to remember that there is no success without Hashem joining us. I think the big lesson of the spies isthat Hashem puts us here to work the land as he told Adam and the illusion isthat we are doing things on our own, but the lesson is that without Hashem wecannot succeed. We must have Emunah and Bitachon and partner with Hashem andknow that if we reach out, Hashem is never abandoning us. We see this allthroughout history. All of our victories are miraculous because Hashem is withus The failure of the spies was not beingable to see that their job was to take the physical and raise it to aspiritual. When later after entering the land an encountering our first battle,we circled Jericho, we blew horns, we were dressed for battle, when in fact, itwas Hashem who went in front of us and led us to a miraculous victory. They forgot the avot who made the rffortbut realized they were junior partners and it was Hashem who did the real work. May we all learn the lesson of thespies. May we remember Lo Yanum VeLo Yishan – Hashem neither slumbers norsleeps. Hashem watches over us and is with us. If we believe in hashem, Hashemwill believe in us! David Bibi

There are ten things that we are obligated to remember every single day. One of which is ma'amad Har Sinai. The Rambam writes in his Igeret Teman that Hashem commanded us to constantly remember what took place on Har Sinai and we are to teach our children about it and raise up that ma'amad in their eyes and that will help strengthen their emunah in a very big way. That Ramban as well, in parashat V'etchanan , writes that we are commanded to always remember the way that Hashem gave us the Torah in a wondrous fashion. At that time Hashem came down with all His glory and spoke directly to millions of people. Rabbi Yosef Deutsch, quoting the midrashim , gave the following description. Amidst brilliant flashes of lightning and mighty crashes of thunder, the blast of the shofar struck fear into everyone's hearts. Then a huge pillar of flame, a symbol of the Shechina and the Torah, erupted from the base of the mountain and pierced the heavens. The flames were fiercer than the fire of a furnace and their intense spiritual light obliterated all signs of day and night. The fire emanated from the mountaintop in seven concentric circles rising in intensity as they came closer to the Shechina . As the Shechina descended upon Har Sinai, the heavens draped themselves like a sheet over the mountaintop. The mountain shuddered, then lifted itself up into the cloud bank like a servant running out to greet his master. The heavens and earth came toward each other and embraced and the Shechina rested its presence in that embrace. The seven heavens parted and revealed the glory of the Shechina. 22,000 chariots of angels clothed in fire accompanied one side of the Shechina . In their hands, they held the crowns for the Levi'im to be placed on their heads during Matan Torah. All the angels were singing the praises of Hashem. On the other side, the Shechina was accompanied by tens of thousands of other angels. The entire world trembled as the Shechina descended upon the mountain. The earth shook to its very core, the mountains shivered, hills collapsed, seas and rivers receded, trees shattered and fell. Even the angels shrank back, frightened that they would be consumed by the radiance of the Shechina . Then, when the voice of Hashem emanated from the fire on top of the mountain, everything came to a halt. All of the tremors subsided. The sun stopped in its path. The water stopped flowing. The birds stopped chirping. All of the animals were silent. The angels stopped all of their movements. The entire world was still. And then Hashem said the words, אנכי ה' אלקיך - I am Hashem your God. The Maor Aynaim writes, based on the midrash , when Hashem said those words, they were heard from every single place in the world. Every rock, every piece of wood, every piece of metal, every grain of sand, all screamed out, “ אנכי ה' אלקיך .” At that time, everyone understood that nothing in this world has its own existence. There's a spark of Hashem inside of everything that enables it to exist. This is what it means when it says that at ma'amad Har Sinai, we were taught, ה' הוא האלוקים אין עוד מלבדו - There is nothing in this world other than Hashem's presence. This is the glory that Hashem gave us the Torah with. He rested His presence on Har Sinai and spoke to us directly. We don't need to “believe” in Hashem, He revealed Himself openly to our ancestors and they have passed down that experience from generation to generation. If we can remind ourselves every day of this awesome revelation at Har Sinai, we will fulfill a great mitzvah and we will ensure that our emunah will always be solid.

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Can neglecting Mussar's study be the root cause of our spiritual stagnation? Discover the profound insights of Ramchal's Mesilat Yesharim, the foundational text revered by Sephardic, Litvish, and Hasidic communities and central to Rabbi Israel Salanter's Musar movement. Join us as we unravel the compelling reasons why Ramchal questions the avoidance of Mussar and explore the timeless importance of nurturing our souls, refining our character, and deepening our connection with the Divine.In this episode, we also delve into the phenomenon of desensitization to fundamental truths due to overexposure. Using the recent celebration of Shavuos as a vivid example, we reflect on the awe-inspiring event of God speaking directly to the Jewish people at Har Sinai, as highlighted by Rav Hirsch. Let us reignite our passion and rediscover the extraordinary nature of these occurrences every time we encounter the phrase "Vayidaber Hashem." Tune in to be inspired and to renew your faith, understanding, and appreciation for our rich Judaic traditions.Support the Show.Join the WhatsApp community for daily motivational Torah content! JOIN HERE ---------------- SUBSCRIBE to The Weekly Parsha for an insightful weekly shiur on the Parsha of the week. Listen on Spotify or the new Jewish music and Podcast streaming platform 24six! Access all Torah talks and listen to featured episodes on our new website, themotivationcongregation.org ---------------- Questions or Comments? Please email me @ michaelbrooke97@gmail.com

How can one mountain be in two places?

When it comes to our physical needs, we are encouraged to make a basic effort and then rely on Hashem for the results. We know we'll never lose out by making the hishtadlut that Hashem wants us to make. In the business world, many people might say if you don't cut corners and bend some rules you won't be able to make money. We say, we don't need to deceive or lie to earn parnasa. Hashem decides who gets what, and if we follow His rules we'll always get everything that's meant for us to get. We make a basic effort according to halacha, and then we trust that Hashem will send what He wants us to have. Yet, when it comes to our spiritual lives, we are encouraged to make as much of an effort as possible. If we want to know Torah, we can't make a bare minimum effort and say, “Hashem will put the knowledge in my brain.” When we go to buy tefillin or an etrog, we can't just go into the first store and say, “I did my hishtadlut, I know Hashem is going to give me the best one.” In matters of spirituality, we have to give a hundred and ten percent effort. This is the purpose for which we were created. Rabbi Menashe Reizman brought a question from Rav Hirsch of Riminov. It seems from Chazal that before Matan Torah , the other mountains were all making superior efforts to have the Torah given upon them. That is a spiritual endeavor. If so, why did Har Sinai not make the same efforts? And why was Har Sinai chosen if it didn't make those same efforts? One explanation is that Har Sinai understood that here Hashem preferred humility. And once someone is doing what Hashem wants, then even in spirituality, he can be zocheh to free gifts. If someone makes the effort to set aside time to learn and has a real desire to understand and know what he's learning. But finally, when he sits down and turns off his phone and opens the sefer , someone comes in and tells him he's needed to do a mitzvah that nobody else could perform, which according to halachah means he has to get up and do it. There he can have bitachon in Hashem, the One who commanded him to do the mitzvah and say, He will help him know what he wants to learn by giving him extra Heavenly help the next time he learns to grasp the material and remember it. The Chatam Sofer once said Avraham Avinu was able to see things in the stars beyond what others could see. He was able to connect to Hashem on another level. He could have sat alone all day and connected to Hashem on the highest levels, but instead he chose to take care of guests and bring others closer to Hashem. He understood, that is what Hashem preferred for him to do. And that is why it says, המכסה אני מאברהם אשר אני עושה ? - When Hashem was going to destroy Sedom, he said, “How could I do so before telling Abraham about it?” Abraham could have found out this information by meditating and connecting to Me, but instead he was busy with people. So Hashem said, should Avraham lose out because he was doing My will? I'm still going to connect to him and I'm still going to tell him what I'm about to do. It says in the pasuk that we have a mitzvah to teach our children Torah. Anybody who is yearning to reach higher levels in Torah study understands the value of every minute that can be used to delve deeper into Torah. One may think, “If I take away time from my learning to learn the basics with my son I may lose out.” This is where we have bitachon in Hashem and say, if we're doing His will we'll never lose out on anything. He'll give us more siyata d'Shamaya in our learning because we took out time to do what He wants. The Chassidim HaRishonim used to spend nine hours a day in tefila. The Gemara asks, if so, how were they able to be knowledgeable in Torah? The Gemara answers that Hashem blessed their Torah learning and they were able to accomplish in their short amount of learning what would normally take other people's hours to accomplish. If someone spends time trying to learn one subject of Torah and his evil inclination tells him, if you're working so hard to learn this one little thing, you'll never become a talmid chacham, there's so much more to learn. To this we say נפש עמל עמלה לו - When you toil in one area of Torah, then when you learn another, the first toil will help you learn the second subject easier. Hashem helps us in so many ways with our spirituality. It is true we have to put in as much effort as possible in Torah, but if it's the will of Hashem to do a different particular mitzvah, we'll never lose out on any other spiritual gain Chag Sameach .

When a single date on the calendar can evoke memories of joy, sorrow, or solemn reflection, it's clear how deeply certain events are etched into our collective consciousness. How does the significance of September 11th, July 4th, or October 7th shape our understanding of history and shared human experience? Join us as we explore the powerful emotions these dates conjure and how they transform ordinary days into pivotal moments of remembrance and reflection.We then journey into the depths of Jewish tradition, focusing on the sixth of Sivan, the day the Torah was given at Har Sinai. This isn't just a historical event but a foundational moment that continues to define Jewish identity and purpose. We unravel the profound implications of this divine covenant. Understand why Torah study is likened to a sacred marriage and why constant engagement with Torah is paramount for the spiritual and moral fabric of the world. This episode offers a rich tapestry of thought that will deepen your appreciation of the Torah and its eternal significance.Support the Show.Join the WhatsApp community for daily motivational Torah content! JOIN HERE ---------------- SUBSCRIBE to The Weekly Parsha for an insightful weekly shiur on the Parsha of the week. Listen on Spotify or the new Jewish music and Podcast streaming platform 24six! Access all Torah talks and listen to featured episodes on our new website, themotivationcongregation.org ---------------- Questions or Comments? Please email me @ michaelbrooke97@gmail.com

Ascending Har Sinai Together in Shavuos by Rabbi Daniel Kalish

Questions, comments, feedback? Send us a message.#281.> This episode is sponsored by Genazym - Stefansky for the publication of the 2nd edition of Sifrei Yesod. The new edition is revised, corrected, and includes a new section on incunabula (Seforim printed pre-1500).  To purchase the new edition of Sifrei Yesod with free shipping click here.> We discussed the general view of where Har Sinai is, the issue with these opinions, where R' Hool thinks it is, proofs, and more.> To purchase "Searching for Sinai" click here.> To join the SeforimChatter WhatsApp community click here.>  To support the podcast or to sponsor an episode follow this link or email seforimchatter@gmail.com (Zelle/QP this email address)> Subscribe to the SeforimChatter YouTube channel here.> Subscribe and read the SeforimChatter Substack here.

Join us in Jerusalem for Ohr Samayach's Inaugural Yarchei Kallah event from July 1st to 4th, 2024! Featuring HaRav Yitzchak Breitowitz shlit"a & HaRav Asher Weiss shlit"a  Click here for more information.   Dont miss this one of a kind experience!   Dedication opportunities are available for episodes and series at  https://ohr.edu/donate/qa   Questions? Comments? podcasts@ohr.edu   Yeshivat Ohr Somayach located in the heart of Jerusalem, is an educational institution for young Jewish English-speaking men. We have a range of classes and programs designed for the intellectually curious and academically inclined - for those with no background in Jewish learning to those who are proficient in Gemara and other original source material. To find the perfect program for you, please visit our website https://ohr.edu/study_in_israel​ whatsapp us at https://bit.ly/OSREGISTER or call our placement specialist at 1-254-981-0133 today!   Subscribe to the Rabbi Breitowitz Q&A Podcast at https://plnk.to/rbq&a   Submit questions for the Q&A with Rabbi Breitowitz https://forms.gle/VCZSK3wQJJ4fSd3Q7   Subscribe to our YouTube Channel at https://www.youtube.com/c/OhrSomayach/videos   00:00 - Why does the blessing in Shmoneh Esrei say ‘raise' a complete healing? 02:00 - How strictly should one follow the Rambam on health? 08:00 - Do items like cups used to wash acquire sanctity and therefore forbidden to use for certain actions? 12:30 - It says Hashem offered the nations the Torah. What did he show them? 15:00 - What would have happened if the nations had accepted the Torah? 17:30 - Do we need both soldiers and learning? Why doesn't the Torah-World accept the importance of soldiers? 26:00 - People say good things happen to bad people because they have a small merit which is paid off in this world so as not to have reward in the next. Why does he not carry this merit into the next world? 34:00 - How should we understand the statement in Mishlei that says one should not despise someone who stole because he was starving? 42:45 - There is a mitzvah to not kill or steal. Am I fulfilling this mitzvah in my sleep? 49:15 - In right-wing places there is much less tolerance of nuance. The Gemara says Rabbi Meir would seek knowledge from bad people. Should we do the same? 01:02:30 - Is Mayim Achronim an obligation? 01:09:30 - How to see the world through daas torah? 01:13:00 - Should we wrap up bread after eating and throw it away after eating? 01:15:00 - What is FFB trauma and how can we avoid it? 01:18:30 - The Torah mentions blessings and curses but no mention of the next world. Why?   You can listen to this and many other Ohr Somayach programs by downloading our app, on Apple and Google Play, ohr.edu and all major podcast platforms. Visit us @ https://ohr.edu  PRODUCED BY: CEDAR MEDIA STUDIOS  

What does shmittah have to do with har sinai? Why does Pirkei Avos begin with "Moshe received the Torah on Har Sinai"? What was unique about Har Sinai? What is the Torah's message of shmittah? What is true humility? Learn the answers to all of this, and more, on this week's episode of Toras Chaim.  Toras Chaim: Meaningful Life Lessons from the Weekly Parsha, by Rabbi Elchonon Cohen.  Comments, questions and requests are welcome!  Instagram: @OvertimeCook or @Elchonon or via email: overtimecook@gmail.com

Behar | When and Where? by Rav Yitzchak Etshalom Why is the end of Sefer Vayikra identified with Har Sinai?  The last three chapters of Vayikra are identified as being given by Hashem to Moshe בהר סיני  - which is typically understood to mean, in apposition to מאהל מועד, atop the mountain and, therefore, before the construction of the Mishkan. This presents a challenge to chronological sequencing of the Torah (מוקדם ומאוחר בתורה), since the first (presumably 24) chapters of Vayikra were given in the "Tent of Meeting". We explore the various approaches of the Midrash Halakha and the Rishonim in deciphering the text's identifying these passages as being given at Har Sinai - and then propose a theory which not only responds to their questions but also casts the narrative sequencing issue in a different light. Source sheet >>

Ramban on the Torah | 43 | Behar, by Rav Eli Weber Why is the parasha said on Har Sinai? What is the meaning of Shemitta? How is Yom Kippur like Shabbat?

The pasuk tells us in this week's parashah Vayakhel that the כיור , the washing basin in the Mishkan , was made up of the copper mirrors that were donated by the women. Rashi explains, these mirrors were used by the women to adorn themselves in Mitzrayim during the harsh slavery. At first Moshe Rabbenu refused to accept them, saying that such vanity had no place in the holy Mishkan . However, Hashem told him to accept them and then added, אלו חביבין עלי מן הכל - These mirrors are more beloved to Me than anything else in the entire Mishkan . That means they were more beloved than the עצי שיטים עומדים , which symbolized the angels who stood in heaven. They were more beloved than the golden Menorah, which represented Torah SheBaal Peh . And they were even more precious than the Aron HaKodesh , which housed the Shnei Luchot HaBrit . Why were they so beloved? Because when everyone's spirits were broken during the slavery and no one had motivation to continue on building families, these women strengthened themselves and used those mirrors to beautify themselves for their husbands, and thereby bring holy children into the world, who eventually stood by Har Sinai and heard the words of Hashem and accepted the Torah. With tremendous self-sacrifice, these women took something so mundane and elevated them to the highest levels of sanctity. Only Hashem knew their true intentions and only He was able to testify about the sanctity of those mirrors. The Kiyor was the only vessel in the Mishkan that was not given exact dimensions. The reason was because Hashem wanted to use every single mirror that was donated, because each one of them was a treasure to Him. The mefarshim tell us that those mirrors were used exactly the way they were given. They were not altered or added to at all. The mirrors were given the ability to sanctify the water used to purify the Kohanim each day before they started their work in the Mishkan . A Kohen that did not wash with those pure waters was subject to a very severe punishment. Those same waters were used in the process of testing a Sotah . The very same mirrors that were used in Mitzrayim to bring about shalom bayit were given miraculous qualities to once again restore shalom bayit to couples. The Torah tells us the Kiyor was placed between the Ohel Moed and the Mizbe'ah , a place of intense sanctity. It was in a place holier than the Ezrat Nashim , holier than the Ezrat Kohanim . It was even holier than the Dalet Amot that surrounded the Mizbe'ah . A Yisrael was only able to enter that spot once a year on Sukkot when they did hakafot around the Mizbe'ah . That is where the Kohanim went, one by one, every single morning, to purify themselves with those special waters that became sanctified from the mirrors the women used in Mitzrayim . We see from here the awesome power that we have. A deed done for the sake of Hashem, even with the most mundane vessels, can become so elevated and bring about so much kedusha for tens of thousands of people, for generations upon generations. We are not able to see the effects of our deeds, but we can rest assured that every amount of sacrifice we put into our avodat Hashem is noticed and will be rewarded. The more self-sacrifice, the greater the deed becomes and the more kedusha it brings about. Shabbat Shalom.