Podcasts about kabbalistic

What is the real purpose of Selichos? In this powerful shiur, Rabbi Kelemen uncovers the hidden roots of Selichos—going back to the aftermath of the Golden Calf when Hashem Himself acted as the first shliach tzibbur.Discover:

In this week's Torah portion, Ki Seitzei, we learn the law of the firstborn: even if the firstborn son comes from the “unloved” wife, he must be given the double portion. Rabbi Yisroel Bernath explored the deeper Kabbalistic meaning behind this law, revealing that the “beloved” and “unloved” wives are metaphors for two sides of our soul — the inspired, G-d-loving self and the struggling, conflicted self. The Torah teaches that our greatest spiritual “firstborn” often emerges from the parts of ourselves we might despise. By working with our struggles, we can produce a “double portion” of light and blessing, more precious to G-d than what comes easily.Key TakeawaysTwo Souls Within: We each have a “beloved” side (our Divine soul) and an “unloved” side (our animal soul) — both are part of our relationship with G-d.The Power of Struggle: G-d delights not only in saintly ease but especially in the victories that come from our inner battles.A Double Portion: What feels despised in us can be the source of double blessing when transformed.Self-Compassion: Instead of hating our struggles, we can embrace them as the very reason we were created (Tanya ch. 27).Messianic Promise: In the era of Moshiach, the hidden “firstborn” light of our struggles will be revealed in full splendor.#Jewish #Judaism #Torah #TorahPortion #TorahLessons #BibleStudy #Bible #FirstbornRights #AnimalSoul #Divine #DivineSoul #KiSeitzei #KiTeitzei #Moshiach #chabad #chassidus #Kabbalah #Rabbi Sign up for "The Forgiveness Lab" HERE: theloverabbi.com/eventsSupport the showGot your own question for Rabbi Bernath? He can be reached at rabbi@jewishndg.com or http://www.theloverabbi.comSingle? You can make a profile on www.JMontreal.com and Rabbi Bernath will help you find that special someone.Donate and support Rabbi Bernath's work http://www.jewishndg.com/donateFollow Rabbi Bernath's YouTube Channel https://www.youtube.com/user/ybernathAccess Rabbi Bernath's Articles on Relationships https://medium.com/@loverabbi

Send us a textIn this week's Torah portion, Ki Seitzei, we learn the law of the firstborn: even if the firstborn son comes from the “unloved” wife, he must be given the double portion. Rabbi Yisroel Bernath explored the deeper Kabbalistic meaning behind this law, revealing that the “beloved” and “unloved” wives are metaphors for two sides of our soul — the inspired, G-d-loving self and the struggling, conflicted self. The Torah teaches that our greatest spiritual “firstborn” often emerges from the parts of ourselves we might despise. By working with our struggles, we can produce a “double portion” of light and blessing, more precious to G-d than what comes easily.Key TakeawaysTwo Souls Within: We each have a “beloved” side (our Divine soul) and an “unloved” side (our animal soul) — both are part of our relationship with G-d.The Power of Struggle: G-d delights not only in saintly ease but especially in the victories that come from our inner battles.A Double Portion: What feels despised in us can be the source of double blessing when transformed.Self-Compassion: Instead of hating our struggles, we can embrace them as the very reason we were created (Tanya ch. 27).Messianic Promise: In the era of Moshiach, the hidden “firstborn” light of our struggles will be revealed in full splendor.#Jewish #Judaism #Torah #TorahPortion #TorahLessons #BibleStudy #Bible #FirstbornRights #AnimalSoul #Divine #DivineSoul #KiSeitzei #KiTeitzei #Moshiach #chabad #chassidus #Kabbalah #Rabbi Sign up for "The Forgiveness Lab" HERE: theloverabbi.com/eventsSupport the showGot your own question for Rabbi Bernath? He can be reached at rabbi@jewishndg.com or http://www.theloverabbi.comSingle? You can make a profile on www.JMontreal.com and Rabbi Bernath will help you find that special someone.Donate and support Rabbi Bernath's work http://www.jewishndg.com/donateFollow Rabbi Bernath's YouTube Channel https://www.youtube.com/user/ybernathAccess Rabbi Bernath's Articles on Relationships https://medium.com/@loverabbi

What if your flaws were not obstacles, but sacred pathways to greatness? In this engaging conversation, Adrienne Gold Davis, a renowned speaker and author, discusses the unique insights of Jerusalem-based psychotherapist and author Chaya Lester, known for her work in spirituality and mental health, as they explore her essay, "The Art of Being Flawsome," featured in Momentum's new book, The Art & Practice of Living Wondrously. Together, they delve into: How Jewish teachings can help mothers embrace imperfection Resilience in the face of war, motherhood, and daily spiritual struggles The surprising Kabbalistic lesson behind why God made humans imperfect How to parent with compassion rather than control Why being "flawsome" may be the key to mental and spiritual health for Jewish women today Don't miss out on this transformative discussion that will empower you to embrace your imperfections and lead a more mentally and spiritually healthy life! And remember, by ordering your copy of The Art & Practice of Living Wondrously, you're taking the first step towards this transformation: https://go.momentumunlimited.org/livingwondrously.

In this transformative episode of the Minutes on Growth podcast, I sit down with Monica Berg, co-director of the Kabbalah Center and author of Rethink Love, to explore profound Kabbalistic tools that have the power to change lives.Monica shares her insights on embracing change, cultivating certainty amidst uncertainty, and nurturing meaningful relationships. We dive into practical wisdom on active appreciation, the art of pausing, and the deep spiritual work needed to truly "earn the light" in our relationships.If you've ever wondered how to navigate love, life, and soul growth through the lens of ancient Kabbalistic teachings, this conversation is a must-listen.To learn more: www.kabbalah.comTo listen to the Spiritually Hungry Podcast: https://www.spirituallyhungrypodcast.com♾ In a fast-paced world like the one we live in, time is one of our most important assets. For a few minutes every episode, I, Tannaz Hosseinpour, will be discussing topics that aim to enhance the quality of your life, by helping you feel empowered to take inspired action on your personal growth journey.Connect with me for daily insights:InstagramFacebookTikTokMore resources available on www.minutesongrowth.comThis podcast is for educational purposes only. The host claims no responsibility to any person or entity for any liability, loss, or damage caused or alleged to be caused directly or indirectly as a result of the use, application, or interpretation of the information presented herein.

The Gemara in Masechet Menahot (43) cites a verse in the Book of Debarim (10:12) in which Moshe Rabbenu turns to Beneh Yisrael and says, "Ma Hashem Elokecha Sho'el Me'imach" – "What does Hashem your G-d ask of you?" Moshe proceeds to explain that Hashem asks that we fear Him and obey His commands. The Gemara, however, comments that the word "Ma" in this verse may be read as "Me'a" – one hundred. This means that we are required to recite 100 Berachot each day, and this is what Hashem wants from us. It seems from the Gemara that source of this obligation is the word "Ma," which is read as though it is written "Me'a." Some commentators, however, understood the Gemara's inference from this verse differently. The Shiboleh Ha'leket (Rav Sidkiya Ben Abraham Ha'rofeh, Italy, 13 th century) noted that this verse contains 100 letters, and thus the Sages found in this verse an allusion to the requirement of 100 daily blessings. In truth, this verse contains only 99 letters, but since the Gemara reads the word "Ma" as "Me'a," which contains an additional letter (an Alef), the total reaches 100. Others explain that this inference is based on the "Atbash" system, whereby a letter can be substituted with its corresponding letter at the opposite end of the alphabet (e.g. Alef is replaced by Tav; Bet is replaced by Shin, Gimmel is replaced by Resh, etc.). In the system of "Atbash," the letters that form the word "Ma" – Mem and Heh – become Yud and Sadi, which have the combined numerical value of 100, alluding to the 100 daily Berachot. Another allusion to this requirement is found in the verse in Tehillim (128:4), "Hineh Ki Chen Yeborach Gaber Yereh Hashem" ("Behold, this is how a G-d-fearing man shall be blessed"). The word "Ki" in Gematria equals 30, and the word "Chen" equals 70, for a total of 100, such that the phrase "Ki Chen Yeborach Gaber" may be read to mean that a man should recite 100 Berachot. As the Gemara inferred this requirement from a verse in the Torah, we might conclude that this constitutes a Biblical obligation, mandated by the Torah. This is, in fact, the view taken by the Ba'al Halachot Gedolot, in his listing of the 613 Misvot. Rav Shlomo Ibn Gabirol, in his "Azharot" poem which lists the 613 Biblical commands following the view of the Behag (and which we customarily chant on Shabuot), makes reference to this requirement ("U'mi'berachot Tasmid Me'at Ha'nigmarim"). By contrast, the Rambam maintained that this obligation was enacted later, by the Sages. The Sefer Ha'yere'im (Rav Eliezer of Metz, France, 1140-1237) similarly maintained that this requirement was instituted by the Ansheh Kenesset Ha'gedola ("Men of the Great Assembly") at the beginning of the Second Commonwealth. According to this view, the inference from the verse in Debarim is meant as an allusion to a law enacted by the Sages, and is not the actual source of this requirement. A third opinion is that of the Shiboleh Ha'leket and others, who maintained that this obligation was verbally transmitted as a "Halacha Le'Moshe Mi'Sinai" – a law taught to Moshe at Sinai, without having been written in the Torah. At first glance, we might question the view of the Behag and Shiboleh Ha'leket based on the Midrash's comment that it was King David who instituted the recitation of 100 Berachot each day. The Midrash relates that a devastating plague ravaged the nation during the reign of King David, killing 100 people every day. David determined that to end the plague, everyone must recite 100 daily blessings. (David later refers to himself as "Hukam Al" (Shemuel II 23:1), which could be read to mean, "the one who established 'Al,' as the word "Al" in Gematria equals 100, an allusion to the 100 Berachot which David instituted.) Seemingly, if this constitutes a Biblical obligation, or a requirement transmitted orally since the time of Moshe Rabbenu, then there would be no need for David to introduce this law. The answer, it would seem, is that the people were lax in their fulfillment of this obligation, and so David ordered the people to be more scrupulous in this regard and ensure to recite 100 blessings every day. A fascinating theory regarding the origins of this obligation was advanced by Rav Aharon Amarillo (1700-1772), in his work Peneh Aharon. He writes that Moshe Rabbenu instituted the requirement to recite 100 Berachot each day at the time of the construction of the Mishkan. The wooden planks that formed the structure of the Mishkan were inserted into "Adanim" – sockets embedded in the ground. In all, there were one hundred sockets, which together formed the base and foundation of the Mishkan. The word "Me'a," Rav Amarillo writes, is an acrostic representing the words "Me'at Adneh Ha'Mishkan" – "the one hundred sockets of the Mishkan." The 100 daily blessings were instituted to correspond to the 100 sockets of the Mishkan. The question naturally arises, what connection is there between the "Adanim" and Berachot? Why are the 100 daily blessings associated with the sockets that formed the base of the Mishkan? We can perhaps answer this question based a discussion by Rav Yosef Salant (Jerusalem, 1885-1981), in his Be'er Yosef, regarding the symbolism of the "Adanim." He writes that the Mishkan itself represents the Misvot that the Torah commands us to observe, and the sockets represent the foundation of it all, the pillar upon which the entire Torah rests. And that pillar, Rav Salant explains, is Emuna – faith in Hashem. Our faith in Hashem as the Creator who governs and controls everything is the foundation upon which all of Torah is based. If so, then we can perhaps understand the association between the "Adanim" and the Berachot that we recite. Numerous times each day, we are required to take a few moments and recite a Beracha, with Kavana (concentration), reminding ourselves of Hashem's involvement in the world and in our lives. Indeed, the word "Beracha" in Gematria equals 227 – the same Gematria as the word "Zecher" – "remembrance." The purpose of Berachot is to remind us of Hashem's existence and control over the world. And, in fact, the verse from which the Gemara derived this obligation tells us that what Hashem asks is "Le'yir'a Et Hashem Elokecha" – that we "fear" Hashem, meaning, that we live with an awareness of His unlimited power and His greatness. Accordingly, the 100 Berachot we recite each day are truly the ''foundation" of Torah life, as they serve to reinforce our Emuna. For good reason, then, the Berachot we recite are associated with the "Adanim," which comprised the foundation of the Mishkan and thus symbolize faith, the foundation of the entire Torah. A number of sources speak of the great reward which one earns through the proper fulfillment of this obligation – reciting 100 Berachot each day with concentration, and pronouncing each word correctly. (For example, one must ensure that the words "Baruch Ata" do not sound like "Baru Chata," and to recite "Melech Ha'olam," and not "Melecholam," skipping the syllable "Ha-.") The Ba'al Ha'Turim (Rabbenu Yaakob Ben Asher, 1270-1340) writes that those who fulfill this Misva are rewarded with long life. Commenting on the verse, "And you who cling to Hashem your G-d, you are all alive today" (Debarim 4:4), the Ba'al Ha'Turim observes the custom followed in some communities to add a crown in the Torah scroll above the letter Kof in the word "Ha'debekim" ("who are attached") in this verse. This crown, he explains, emphasizes that we attach ourselves to Hashem through the 100 blessings we recite each day – as the letter Kof in Gematria equals 100, and the reward for reciting these Berachot is "Haim Kulechem Hayom" – long life. The Seder Ha'yom (Rav Moshe Ben Machir, Safed, 16 th century) adds that when one recites a Beracha properly, the Beracha ascends to G-d in the heavens, and He takes the Beracha and embeds it into His "crown." Hashem's "crown," as it were, is made from the Berachot which we recite properly with Kavana. Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995) would advise people experiencing hardship to devote themselves to the meticulous observance of this Misva, and try to recite 100 Berachot each day with proper attention and concentration. The verse from which the Gemara inferred this obligation begins with the letter Vav ("Ve'ata Yisrael") and ends with the letter Chaf ("Nafeshecha"), and these letters have the combined numerical value of 26 – the Gematria of the divine Name of "Havaya." The Hida (Rav Haim Yosef David Azulai, 1724-1806) thus writes that the fulfillment of this Misva saves a person from the dreadful punishments described in the section of the "Kelalot" ("curses") in Parashat Ki-Tabo, a section in which the Name "Havaya" appears 26 times. Moreover, this section contains 98 curses, and also includes a warning about "every ailment and every punishment which is not mentioned in this book" (Debarim 28:61) – adding another two curses, for a total of 100. We protect against these 100 curses through the recitation of 100 Berachot each day. Additionally, the Zohar Hadash teaches that we remain in exile because of our failure to properly observe this requirement to recite 100 Berachot each day. It emerges, then, that our commitment to properly fulfill this obligation helps end our long, bitter exile and bring our final redemption. The Arizal taught that the 100 daily Berachot allow us to harness the power of the 22 letters of the Hebrew alphabet – the letters that Hashem used to create the world. The 100 daily blessings are, according to Kabbalistic teaching, associated with the 22 letters, and we thus benefit from the spiritual force of these letters by properly reciting 100 Berachot every day. The Gemara in Masechet Menahot (43b) tells that Rabbi Hiyya went out of his way to purchase special foods for Shabbat and Yom Tob in order to ensure he would recite 100 Berachot. On Shabbat and Yom Tob, the Amida prayer contains far fewer blessings than the weekday Amida prayer, making it more challenging to reach a total of 100 Berachot. Rabbi Hiyya thus made a point of having additional foods on Shabbat and Yom Tob so he would have more Berachot to recite. The Hida, in his work Mahazik Beracha (290), noted the Gemara's implication that this practice marked a special measure of piety on Rabbi Hiyya's part. The Gemara appears to laud Rabbi Hiyya for his piety – indicating that this was not strictly required. The Hida thus suggests that reciting 100 Berachot each day does not constitute a strict Halachic obligation, but is rather a worthwhile practice to follow. The consensus view among the Poskim, however, is that this is indeed a strict obligation. The Petah Ha'debir (Rav Haim Binyamin Pontremoli, Turkey, d. 1872) explains that Rabbi Hiyya was praised for fulfilling the Misva at the highest standard – going out of his way to buy special delicacies, rather than buying simpler foods. But ensuring to recite 100 blessings is a strict requirement, and not just a measure of piety. Hacham Ovadia Yosef adds that there are ways to reach a total of 100 Berachot without actually reciting Berachot, but Rabbi Hiyya chose not to rely on these leniencies, and instead went out to buy food so he could recite 100 blessings on Shabbat and Yom Tob. Indeed, the Shulhan Aruch explicitly rules that one is required to recite 100 Berachot each day. The Poskim indicate that 100 Berachot is a minimum amount, and not an exact amount. Hacham Ovadia notes that from the explanation mentioned earlier associating the 100 daily Berachot with the 100 sockets beneath the Mishkan, one might conclude that we must recite precisely 100 Berachot, and no more, but this is not the Halacha. One must recite at least 100 Berachot, but certainly may recite more. The Rambam, in Hilchot Tefila, brings a custom that some observed to count the Berachot that one recites over the course of the day. This was the practice of Hacham Ovadia Yosef on Shabbat, when it is more difficult to reach a total of 100 blessings, as he wanted to ensure to fulfill this obligation. It is told that the Brisker Rav (Rav Yitzchak Zev Soloveitchik, 1886-1959) would count the Berachot he recited every day, following this custom mentioned by the Rambam.

Chaim Ghoori is a world-renowned singer/songwriter whose deep and heartfelt compositions like “Yidden” and "Rotzo V'shov", under the Thank You Hashem label, touch on spiritual connection and a yearning Jew's deeply personal relationship with God. His album Collecting Sparks offered listeners a deeply introspective experience. The album's title and content reflect Kabbalistic themes of spiritual elevation and transformation—highlighted in tracks like “Hisbatlus,” “I Love You Hashem,” and the title track “Collecting Sparks.” ---Please rate and review the Empowered Jewish Living podcast on whatever platform you stream it. Please follow Rabbi Shlomo Buxbaum and the Lev Experience on the following channels:Facebook: @ShlomobuxbaumInstagram: @shlomobuxbaumYouTube: @levexperienceOrder Rabbi Shlomo' books: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠The Four Elements of an Empowered Life: A Guidebook to Discovering Your Inner World and Unique Purpose⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠---⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠The Four Elements of Inner Freedom: The Exodus Story as a Model for Overcoming Challenges and Achieving Personal Breakthroughs⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ You can order a copy on⁠ Amazon⁠ or in your local Jewish bookstore.

Unlock the secrets of spiritual transformation and powerful Kabbalistic tactics to overcome the true opponent within—your ego. Discover how to proactively initiate change, break free from comfort zones, and awaken your soul's potential. Prepare for Rosh Hashanah with wisdom that will inspire you to see your blind spots, elevate your consciousness, and step boldly into a year of growth and light. This episode offers practical tools and deep insights to help you recognize hidden patterns and embrace the cosmic opportunity for lasting change. Don't miss this chance to rewrite your script and step into your highest self.Join us for the next episode of Weekly Energy Boost with @ElishevaBalas and @EitanYardeni. Watch LIVE Sundays at 10 am PT / 1 pm ET on The Kabbalah Centre YouTube or catch the latest episode wherever you listen to podcasts.Find out more about our work, dig into our archives, and send us a message at: www.weeklyenergyboost.com.You can also help make Weekly Energy Boost possible by making a tax-deductible contribution at www.weeklyenergyboost.com/donate-today.

We recite in the morning a special Beracha thanking Hashem for enabling us to wake up refreshed and reinvigorated after a night's sleep – "Ha'ma'abir Hebleh Shena Me'enai U'tnufa Me'af'apai." We then proceed immediately to the "Vi'yhi Rason" prayer, which concludes, "Baruch Ata Hashem Ha'gomel Hasadim Tobim Le'amo Yisrael." The Beracha of "Ha'ma'abir Hebleh Shena" and the subsequent "Vi'yhi Rason" prayer are considered a single, lengthy blessing. Therefore, somebody who hears another person reciting the Beracha of "Ha'ma'abir Hebleh Shena" does not answer "Amen" when that person completes the words "Al Af'apai," because this blessing continues with "Vi'yhi Rason." One answers "Amen" only at the end, after hearing the recitation of "Ha'gomel Hasadim Tobim Le'amo Yisrael." There is a general rule requiring that when a lengthy Beracha is recited, the conclusion must resemble the beginning; meaning, the end of the Beracha must speak of the same theme with which the Beracha opened. At first glance, the lengthy Beracha of "Ha'ma'abir Hebleh Shena" violates this rule, as it begins by speaking of Hashem allowing us to wake up refreshed in the morning, and concludes with the more general statement that Hashem performs kindness for the Jewish People ("Ha'gomel Hasadim Tobim…"). Tosafot, cited by the Bet Yosef, explains that in truth, the beginning and conclusion of this Beracha are indeed the same, only that the Beracha begins with a specific kindness that Hashem performs, and concludes with a general statement about Hashem's kindness. We open this Beracha by mentioning Hashem's restoring our strength and alertness in the morning, and we end by thanking Him for always acting kindly toward us. Further insight into this Beracha may be gleaned from the Midrash Tehillim (25:2), which teaches that Hashem returns our souls to us in the morning in better condition than when we went to sleep. Normally, the Midrash states, when somebody lends an object, he receives it back in slightly worse condition; it experienced at least some degree of-wear and-tear in the borrower's possession. But after we entrust our souls to G-d at night, He cleanses them for us, and returns them to us pure and pristine. This is, indeed, a great act of kindness that we experience each and every morning, warranting the recitation of a special Beracha. The text of this Beracha that appears in the Talmud is written in the singular form ("Me'enai… Me'af'apai," etc.), and this is the text brought by the Rif, Rambam and Rosh. Accordingly, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) and the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Israel, 1870-1939) ruled that this Beracha should be recited in the singular form. The Ben Ish Hai adds that in the Siddur of the Rashash (Rav Shalom Sharabi, 1720-1777), which was written based on deep Kabbalistic teachings, this Beracha appears in the singular form. By contrast, the Mishna Berura brings several Poskim (the Kenesset Ha'gedola, Magen Abraham and Mateh Yehuda) as stating that this blessing should be recited in the plural form. Hacham Ovadia Yosef, in Halichot Olam, refutes the proofs brought by the Ben Ish Hai, noting that we do not always follow the precise text of Berachot that appears in the Gemara. (For example, we recite the Beracha of "Ha'noten La'sechvi Bina," which appears in the Gemara in past tense – "Asher Natan La'sechvi Bina.") And as for the Siddur of the Rashash, there are different versions of this work, as according to tradition, the original manuscript was buried by the Rashash's son. Therefore, no proof can be brought from the Siddur of the Rashash. Accordingly, Hacham Ovadia ruled that those communities who have the custom to recite this Beracha in the plural form should follow their custom. This was, in the fact, the custom among the Jewish community of Damascus. This is also the practice among Ashkenazim. Most Sepharadim, however, recite this Beracha in the singular form, following the opinion of the Ben Ish Hai and Kaf Ha'haim.

The 5-Step Program of Spiritual Courtship, Engagement, Marriage, Honeymoon, and Real Life: Discovering the Divine Romance in Our LivesIn this sermon, Rabbi Yisroel Bernath explores the deep and mystical relationship between G-d and the Jewish people, likened to a sacred marriage. Drawing from Kabbalistic and Chassidic teachings, Rabbi Bernath delves into the spiritual phases of this divine union, paralleling it with the milestones of human relationships: courtship, engagement, marriage, honeymoon, and the day-to-day reality of married life. Through the lens of the High Holiday season, this episode offers a journey of rejuvenating our connection with G-d, culminating in the ultimate intimacy that shapes our everyday existence.Takeaways:Courtship with G-d: The month of Elul as a time of divine dating, where G-d meets us in our natural state, inviting us to connect authentically.Engagement Proposal: Rosh Hashanah as the moment of commitment, where G-d proposes a deeper relationship, and we respond with the cry of the Shofar.Marriage Ceremony: Yom Kippur as the day of divine union, where we fast, atone, and solidify our eternal bond with G-d.Celebration and Intimacy: The festivals of Sukkot, Shemini Atzeret, and Simchat Torah as the celebration and intimate consummation of our relationship with the Divine.Real-Life Relationship: The month of Cheshvan as the time to nurture our ongoing relationship with G-d in the everyday moments, discovering the sacred in the ordinary.#Spiritual #Judaism #Jewish #HIghHolidays #RoshHashana #RoshHashanah #Yom kIppur #Kabbalah #Torah #chabad #mysticism #sukkot #simchatorahSign up for "The Forgiveness Lab" HERE: theloverabbi.com/eventsSupport the showGot your own question for Rabbi Bernath? He can be reached at rabbi@jewishndg.com or http://www.theloverabbi.comSingle? You can make a profile on www.JMontreal.com and Rabbi Bernath will help you find that special someone.Donate and support Rabbi Bernath's work http://www.jewishndg.com/donateFollow Rabbi Bernath's YouTube Channel https://www.youtube.com/user/ybernathAccess Rabbi Bernath's Articles on Relationships https://medium.com/@loverabbi

Send us a textThe 5-Step Program of Spiritual Courtship, Engagement, Marriage, Honeymoon, and Real Life: Discovering the Divine Romance in Our LivesIn this sermon, Rabbi Yisroel Bernath explores the deep and mystical relationship between G-d and the Jewish people, likened to a sacred marriage. Drawing from Kabbalistic and Chassidic teachings, Rabbi Bernath delves into the spiritual phases of this divine union, paralleling it with the milestones of human relationships: courtship, engagement, marriage, honeymoon, and the day-to-day reality of married life. Through the lens of the High Holiday season, this episode offers a journey of rejuvenating our connection with G-d, culminating in the ultimate intimacy that shapes our everyday existence.Takeaways:Courtship with G-d: The month of Elul as a time of divine dating, where G-d meets us in our natural state, inviting us to connect authentically.Engagement Proposal: Rosh Hashanah as the moment of commitment, where G-d proposes a deeper relationship, and we respond with the cry of the Shofar.Marriage Ceremony: Yom Kippur as the day of divine union, where we fast, atone, and solidify our eternal bond with G-d.Celebration and Intimacy: The festivals of Sukkot, Shemini Atzeret, and Simchat Torah as the celebration and intimate consummation of our relationship with the Divine.Real-Life Relationship: The month of Cheshvan as the time to nurture our ongoing relationship with G-d in the everyday moments, discovering the sacred in the ordinary.Sign up for "The Forgiveness Lab" HERE: theloverabbi.com/eventsSupport the showGot your own question for Rabbi Bernath? He can be reached at rabbi@jewishndg.com or http://www.theloverabbi.comSingle? You can make a profile on www.JMontreal.com and Rabbi Bernath will help you find that special someone.Donate and support Rabbi Bernath's work http://www.jewishndg.com/donateFollow Rabbi Bernath's YouTube Channel https://www.youtube.com/user/ybernathAccess Rabbi Bernath's Articles on Relationships https://medium.com/@loverabbi

The Hebrew language is unlike any other. Join us as we unlock the deeper dimensions of the Hebrew language and letters. We will explore how they are actually keys to unlocking the deepest principles of the world and creation.   The visual part of the talk and the presentation can be found on our YouTube channel at this link: https://www.youtube.com/@rabbijonathanfeldman

Show Notes What if abundance wasn’t something you had to chase—but something already within your reach? In this deeply soulful episode of The InPowered Life Podcast, hosts Rudy and Aniston Rick Stein welcome Cathy Heller—spiritual teacher, podcaster, and author—to explore the intersection of entrepreneurship and spirituality. Drawing from the timeless wisdom of Kabbalah, Cathy introduces listeners to the Law of Reception, a powerful shift from chasing to receiving, from striving to allowing. She unpacks the heart’s role in divine connection, shares daily practices for spiritual alignment, and challenges limiting beliefs around money and scarcity. Through personal stories, practical tools, and mystical insights, Cathy offers a path to expand your capacity to receive, embrace your soul’s unique purpose, and live with more ease, gratitude, and fulfillment.     In This Episode, You’ll Learn: The Kabbalistic roots of abundance and why they apply to everyone The difference between the Law of Attraction and the Law of Reception How to expand your spiritual vessel to receive more light and joy Why the heart, not the mind, is the true seat of divine connection Practical daily exercises for spiritual alignment and purpose How to rewrite money myths and embrace abundance without guilt Why abundance is limitless and sharing multiplies, not diminishes, resources How to discover and honor your unique soul contract The role of gratitude and compassion in raising your frequency Practical ways to live in authenticity and divine flow Key Quotes “Abundance is not outside of you—it’s already here, waiting for you to receive it.”“The heart connects us to the divine, while the mind often keeps us in fear.”“Sharing your light never dims it—it multiplies it.”“Wealth is not corrupt or scarce. It’s energy, and energy is infinite.”“Your soul contract is unique—no one else can live it for you.”     Resources & Links

This podcast has a special place in my heart because it is with my beloved niece. Paris Naster. She was bound for the Spotlight of Broadway when the Ohr of Judaism shined brighter. Ohr  is one of the two main Kabbalistic metaphors for the light of understanding God with the mystery of divine influence, along with the other metaphor of the human soul-body relationship. Esther Lewin is now her Jewish, married name as she lives joyfully with her husband and son in Israel.     Esther's journey is profound and fascinating as she shares not the coincidences of her path but the God-instances that led her to Israel.

The Beracha of "Matir Asurim," which we recite each morning, praises G-d for the ability He grants us to move our body. While we sleep, our body remains "trapped" in place, without moving. Although we might move a little during the night, these motions are involuntary. In the morning, we have the ability to voluntarily move our limbs, and it is for this gift that we recite the Beracha of "Matir Asurim," which literally means, "He who releases those who are bound." Upon waking in the morning, we are "freed" from our "shackles" and able to move our body. The next Beracha we recite is "Zokef Kefufim," praising Hashem for allowing us to stand upright. The term "Kefufim" means "those who are bent," and "Zokef" means "make upright." Hashem gives us the ability each morning to not only move our arms and legs, but also to get out of bed and stand up straight. A person who is sick and bedridden, unable to stand up, nevertheless recites the Beracha of "Zokef Kefufim." This is because common custom follows the view of Rav Natrunai Gaon (9 th century) that the morning blessings are recited to praise Hashem not for personally experiencing these phenomena, but rather for the phenomena themselves. Thus, for example, we recite the Beracha "Ha'noten La'sechvi Bina" – thanking Hashem for granting the rooster the wisdom to crow at daybreak – even though we do not hear the rooster's crow. These Berachot refer to "Minhago Shel Olam" – the features that G-d built into the natural order from which mankind in general derives benefit, and not to thank Him for the benefit that we personally experience. Therefore, even if someone is unable to get out of bed due to illness, he recites the Beracha of "Zokef Kefufim," thanking Hashem for granting people the ability to stand up straight. At first glance, it would follow from this line of reasoning that even somebody who is, G-d forbid, permanently paralyzed should recite this Beracha. In truth, however, this is not clear. Hacham Ovadia Yosef, in discussing the question of whether a blind person recites the Beracha of "Poke'ah Ivrim," which thanks Hashem for the gift of sight, raises the possibility that even according to our practice, a blind person might not recite this blessing. Perhaps, the Hacham writes, we recite "Ha'noten La'sechvi Bina" because although we do not actually hear the rooster's crow, we have the ability to do so. A blind person, however, is not able to see, and one could thus argue that he cannot recite the Beracha of "Poke'ah Ivrim," which speaks of a phenomenon which he is incapable of experiencing. Due to this uncertainty, Hacham Ovadia concludes that a blind person should not recite "Poke'ah Ivrim." Seemingly, this same rationale should apply to the question of a person with paralysis reciting the Beracha of "Zokef Kefufim." There is no record of Hacham Ovadia's ruling on this subject, and so it remains uncertain whether such an individual recites this Beracha. (Of course, we hope and pray that this question will always remain theoretical.) The Poskim address the question of whether these two Berachot – "Matir Asurim" and "Zokef Kefufim" – can be recited out of order. Meaning, if a person mistakenly recited "Zokef Kefufim" before having recited "Matir Asurim," may he then recite "Matir Asurim"? (These questions often arise when people recite the morning blessings mindlessly, by rote, without proper concentration, and without looking in a Siddur. Particularly in the morning, when people tend to be less focused and attentive, it is crucial to recite these Berachot patiently and from a Siddur to avoid mistakes.) Rav Amram Gaon (810-875) ruled that once a person recites "Zokef Kefufim," thanking Hashem for the ability to stand upright, it is too late to recite "Matir Asurim," which thanks Hashem for the ability to move one's limbs. The ability to move one's arms and legs is, quite obviously, included in the ability to get out of bed and stand up straight. Hence, when one recites "Zokef Kefufim," this Beracha covers also the ability referred to in the Beracha of "Matir Asurim," and it is therefore too late to recite "Matir Asurim." The Bah (Rav Yoel Sirkis, Poland, 1561-1640), however, disagreed, and maintained that these two Berachot may be recited out of order. In his view, then, one who mistakenly recited "Zokef Kefufim" before "Matir Asurim" still recites "Matir Asurim." The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) initially followed the position of Rav Amram Gaon, ruling that the Beracha of "Matir Asurim" cannot be recited after "Zokef Kefufim." However, in a later work – Od Yosef Hai – the Ben Ish Hai retracted this ruling, and concluded that one may, in fact, recite "Matir Asurim" after "Zokef Kefufim." He presents three reasons for this ruling. First, as mentioned earlier, we recite these Berachot to thank Hashem not for our personal benefit from the phenomena they mention, but rather for "Minhago Shel Olam" – for His making these phenomena part of the natural order, which help mankind generally. Therefore, the fact that one moves his arms and legs before getting out of bed has no bearing whatsoever on the required sequence of the Berachot that thank Hashem for these capabilities. Secondly, the Ben Ish Hai noted the teaching of the Arizal that these blessings encompass profound Kabbalistic concepts, beyond their straightforward, literal meaning, and these are relevant to all people, regardless of how and when they experience the phenomena mentioned in the text of the Berachot. Therefore, the Beracha of "Matir Asurim" retains its value and relevance even after one has recited "Zokef Kefufim." The Ben Ish Hai's third argument is the simple fact that the Sages instituted two separate blessings – one for the ability to move our limbs, and a second blessing for the ability to stand up straight. If the Beracha of "Matir Asurim" were subsumed under the Beracha of "Zokef Kefufim," then there would be no reason for the Rabbis to institute two separate blessings; it would have sufficed to simply recite "Zokef Kefufim," which includes both our ability to move our limbs and our ability to stand up straight. An analogy might be reciting "She'hakol" over the cheese before reciting "Ha'mosi" over the cheese sandwich. Since "Ha'mosi" covers the entire sandwich, there is clearly no reason to first recite a Beracha over the cheese by itself. Similarly, there would be no value in reciting "Matir Asurim" before "Zokef Kefufim" if the Beracha of "Zokef Kefufim" covers the ability to move one's limbs. Evidently, the Beracha of "Matir Asurim" must have significance that extends beyond that which is covered by "Zokef Kefufim," and so even if one first recited "Zokef Kefufim," he then recites "Matir Asurim." Hacham Ovadia Yosef, in Halichot Olam, refutes these three arguments advanced by the Ben Ish Hai. He makes the interesting observation that Rav Amram Gaon, who ruled that one cannot recite "Matir Asurim" after "Zokef Kefufim," was a disciple of Rav Natrunai Gaon – who, as mentioned, maintained that the morning blessings praise Hashem for these phenomena, and not for one's personally benefitting from them. This shows that Rav Amram's ruling does not hinge upon the issue of how one understands the nature and purpose of Birkot Ha'shahar, that even if they praise Hashem for "Minhago Shel Olam," the sequence of "Matir Asurim" and "Zokef Kefufim" must nevertheless be followed. As for the Ben Ish Hai's proof from the very fact that two separate Berachot were instituted, Hacham Ovadia counters that we cannot know the reasons why the Sages chose to institute the various blessings, and so this does not provide any proof. Given the uncertainty surrounding this issue, Hacham Ovadia writes, one who mistakenly recited "Zokef Kefufim" before "Matir Asurim" does not then recite "Matir Asurim," in light of the rule of "Safek Berachot Le'hakel" – we do not recite a Beracha when it is questionable whether it is required. A person in this situation should preferably find somebody who had yet to recite Birkot Ha'shahar and listen to his recitation of the Beracha of "Matir Asurim," so he can satisfy the view that he must still recite the Beracha, without running the risk of reciting a Beracha in vain. If this is not possible, then he should recite "Baruch Ata," think silently in his mind the words "Hashem Elokenu Melech Ha'olam," and then conclude "Matir Asurim." If a person recited "Baruch Ata Hashem Elokenu Melech Ha'olam" with the intention of concluding "Zokef Kefufim," and at that moment he realized he had not yet recited "Matir Asurim," he should conclude with "Zokef Kefufim" as he had intended. Although he will then be unable to recite the Beracha of "Matir Asurim," as discussed, nevertheless, this is preferable to concluding with "Matir Asurim" after having recited the first part of the Beracha with the intention of concluding "Zokef Kefufim." This is the ruling of Hacham Bension Abba Shaul (Jerusalem, 1924-1998). He explains that according to the Rambam, the critical component of the recitation of a Beracha is the intention one has while reciting "Baruch Ata Hashem Elokenu Melech Ha'olam." In the Rambam's view, once a person recited these words with the intention of conclude "Zokef Kefufim," he will be credited with the recitation of this Beracha even if he then recites "Matir Asurim." It is therefore preferable to conclude, "Zokef Kefufim" even though he will then be unable to recite "Matir Asurim." Summary: A person who is ill and bedridden in the morning recites the Beracha of "Zokef Kefufim" even though this blessing speaks of the ability to stand up straight. It is uncertain whether this applies also to somebody who is paralyzed, Heaven forbid. If a person mistakenly recited "Zokef Kefufim" before reciting "Matir Asurim," he should not then recite "Matir Asurim." Preferably, he should find somebody who had yet to recite Birkot Ha'shahar and listen to his recitation of the Beracha of "Matir Asurim." If this is not possible, he should recite "Baruch Ata," think silently in his mind the words "Hashem Elokenu Melech Ha'olam," and then conclude "Matir Asurim." A person who recited "Baruch Ata Hashem Elokenu Melech Ha'olam" with the intention of reciting "Zokef Kefufim," and then realized he did not recite "Matir Asurim," should conclude "Zokef Kefufim," and should not switch to "Matir Asurim."

This bonus episode captures the magic of recorded on Tu B'Av, the Valentine's Day of the Kabbalistic calendar. Cathy teaches you the mystical significance of this day, the powerful wisdom about divine timing, the cosmic energy of August's full moon, and what it means to lift the veil of  judgment, fear, pride, shame, and control - and open ourselves to love.- If you want to learn more about Kabbalah and how these mystical teachings can help you making quantum leaps into your highest timeline, join This Abundant Life cathyheller.com/life Learn more about your ad choices. Visit podcastchoices.com/adchoices

Kabbalistic tools for rising above approval and offense

This week we are diving into the power of personal frequency.  Explore with us how your thoughts, actions, and choices directly impact your life's experiences. Learn practical Kabbalistic tools to elevate your vibration, overcome negative patterns, and become a source of light in challenging times. Discover the art of restriction, understand how to shift your energy in real-time emotional moments, and gain insights into attracting positive experiences by consciously choosing your spiritual frequency. This episode offers transformative wisdom for anyone seeking personal growth and spiritual empowerment.Join us for the next episode of Weekly Energy Boost with @ElishevaBalas. Watch LIVE Sundays at 10 am PT / 1 pm ET on The Kabbalah Centre YouTube or catch the latest episode wherever you listen to podcasts.Find out more about our work, dig into our archives, and send us a message at: www.weeklyenergyboost.com.You can also help make Weekly Energy Boost possible by making a tax-deductible contribution at www.weeklyenergyboost.com/donate-today.

In this powerful episode of Weekly Energy Boost, we explore the profound concept of cultivating closeness with the Creator. Diving deep into Kabbalistic wisdom, this podcast offers practical tools for spiritual growth, discussing how to transform negative patterns, communicate with the divine, and understand the spiritual significance of our daily experiences. Learn how every moment—whether challenging or joyful—is an opportunity to connect with your inner light and the universal energy around you. Perfect for those seeking deeper spiritual understanding and personal transformation.Join us for the next episode of Weekly Energy Boost with @ElishevaBalas. Watch LIVE Sundays at 10 am PT / 1 pm ET on The Kabbalah Centre YouTube or catch the latest episode wherever you listen to podcasts.Find out more about our work, dig into our archives, and send us a message at: www.weeklyenergyboost.com.You can also help make Weekly Energy Boost possible by making a tax-deductible contribution at www.weeklyenergyboost.com/donate-today.

*This is the Free Content version of my interview with Ike Baker. To access the full interview, please consider becoming a Patreon member; alternatively, this episode is also available for a one-time purchase on Patreon (under 'Shop' tab). www.patreon/RejectedReligion  My guest for the month of June is Ike Baker. In this episode, I'm joined by occultist and esoteric educator Ike Baker for a deep and wide-ranging conversation about his new book, Ætheric Magic. Geared toward both beginners and advanced practitioners, the book offers a full system of magical practice rooted in elemental, celestial, and alchemical principles—with æther as its central, unifying force. We begin by exploring Ike's background and what led him to develop this system. He shares his working definition of magic, and how he explains its function and value to skeptics and newcomers. From there, the conversation moves into subtle body theory and the nature of energy, with clear and thought-provoking distinctions between terms like soul, spirit, aura, and astral body. Drawing from sources like Egyptian metaphysics and Kabbalistic models, Ike breaks down how these ideas interact and where the ætheric level fits in. We also discuss the Tria Prima—Salt, Sulphur, and Mercury—and their sonic and energetic dimensions. Ike explains how certain tones, vowels, and vibrations can be mapped to the body, awakening deeper levels of consciousness and energetic flow. Along the way, he highlights historical thinkers who contributed to the broader understanding of ætheric energy, from Eliphas Lévi to Mesmer. There's much more covered in this interview than can fit here—so if you're curious about the deeper currents flowing beneath esoteric practice, this is a conversation you won't want to miss. PROGRAM NOTES Ike Baker https://ikebaker.com/ AEtheric Magic: A Complete System of Elemental, Celestial & Alchemical Magic by Ike Baker, Paperback | Barnes & Noble® Aetheric Magic, by Ike Baker by Llewellyn Worldwide, LTD. - Issuu Arcanvm - YouTube Arcanvm Podcast - Podcast - Apple Podcasts Arcanvm Podcast | Podcast on Spotify Home - Research Network for the Study of Esoteric Practices Music and Editing: Daniel P. SheaEnd Production: Stephanie Shea

What if your past isn't something to leave behind—but something to listen to?  In this episode, we explore how unresolved experiences from this life (and even past lives) continue to shape our present. Through a Kabbalistic lens, we dive into the concept of Tikkune (soul correction), the circular nature of time, and the teachings of the Ari on reincarnation. You'll learn how to recognize signs that the past is still alive in you—and how to begin the healing process by witnessing, integrating, and transforming your story into wisdom. This is an invitation to stop running from the past and start learning from it.Join us for the next episode of Weekly Energy Boost with @ElishevaBalas and @DanielNaor72. Watch LIVE Sundays at 10 am PT / 1 pm ET on The Kabbalah Centre YouTube or catch the latest episode wherever you listen to podcasts.DIscover how Tikkune Healing sessions can propel your spiritual transformation - use coupon code WEBHEAL10 for a 10% listener discount (exp. 8/3): https://guidance.kabbalah.com/book/tikkune-healingLearn more about the 9th of Av (Aug 2-3) here: https://www.kabbalah.com/en/search/?query=tishaFind out more about our work, dig into our archives, and send us a message at: www.weeklyenergyboost.com.You can also help make Weekly Energy Boost possible by making a tax-deductible contribution at www.weeklyenergyboost.com/donate-today.

The Midrash Shoher Tob (Tehillim 91) speaks about a dangerous "demon" called "Keteb Meriri" that is covered with scales and hair, has eyeballs all over its body, and sees from the eye situated on its chest. It generally resides in areas that are partly sunny and partly shady, and moves by rolling like a ball. Anyone who comes near this demon, the Midrash comments, exposes himself to great danger. The Midrash in fact relates that there were schoolchildren who suffered harm as a result of "Keteb Meriri." It is specifically during the three weeks of between Shiba Asar Be'Tamuz and Tisha B'Ab, the Midrash teaches, that this harmful spirit surfaces and poses danger. It is very uncharacteristic for the Shulhan Aruch, which was written as a strictly Halachic code, to include Kabbalistic concepts in presenting Halachic guidelines. Yet, the Shulhan Aruch indeed writes that during the three weeks one should not go outdoors to partially shady areas between the fourth and ninth hours (referring to Halachic hours) of the day, when this demon is most threatening. He adds that during this period, parents should make a point not to hit their children, and teachers should likewise refrain from smacking students, in order to avoid risks. The Midrash tells the story of Rabbi Abahu who saw a teacher with a branch ready to hit an unruly student. Rabbi Abahu sharply condemned the teacher, noting that "Keteb Meriri" was standing right behind him with an iron rod, ready to strike. This story shows the dangers of administering any type of corporal punishment during this period, when we are exposed to the dangers of "Keteb Meriri." The Aruch Ha'shulhan (work by Rabbi Yehiel Michel Epstein, Byelorussia, 1829-1908) cites authorities who limit this Halacha to uninhabited areas, such as forests and the like. Inside a city, however, the presence of many people, as well as the presence of Mezuzot on the doorposts, offers a degree of protection from this harmful spirit. On one level, this restriction essentially renders this Halacha practically irrelevant nowadays, when we usually spend our time in towns, cities and other inhabited areas. Nevertheless, this Halacha demonstrates the importance of avoiding danger during this three-week period and keeping a "low profile," as this period is particularly suited for mishaps and calamity, Heaven forbid. It is therefore advisable to remain in safe, secure quarters during the three weeks, especially between the fourth and ninth hours of the day. Summary: It is advisable to avoid desolate, outdoor areas between the fourth and ninth hours of the day (as defined by Halacha) during the three weeks between Shiba Asar Be'Tamuz and Tisha B'Ab. More generally, it is proper to avoid all dangerous situations during this period, which is a particularly inauspicious time for the Jewish people.

In this moving episode, Rabbi Mark Wildes sits down with Israeli art therapist and visionary artist Rakefet Hadar (founder of Soul Pages) to explore the healing power of creativity in the wake of unimaginable tragedy. Following the violent attacks on October 7th that devastated communities across Israel — including women living on a kibbutz — Rakefet shares how intuitive art journaling and Kabbalistic wisdom can serve as profound tools for emotional and spiritual healing. Together, she and Rabbi Wildes discuss the intersection of Jewish mysticism, art therapy, and resilience, uncovering how artistic expression can help survivors reclaim their voice, process trauma, and reconnect to the divine.

EVEN MORE about this episode!What if healing chronic illness required more than medicine—what if it took a spiritual awakening? In this eye-opening episode, former IT executive turned shamanic healer Ofer Niv shares how his diagnosis of multiple sclerosis led him down a path of ancient wisdom, energy healing, and Kabbalistic practice. After walking away from pharmaceuticals and into full remission, Ofer's story challenges everything we think we know about the mind-body-spirit connection.Raised in a secular Israeli kibbutz and once a military commander, Ofer opens up about mystical childhood experiences, near-death moments, and his surprising encounters with remote viewing inside the Israeli army. From logical skeptic to spiritual guide, his journey reveals how modern life and ancient practices can converge to awaken deep healing.We explore the power of shamanism, the hidden truths of the Tree of Life, and the four elements of manifestation that impact our emotional and physical reality. This episode is for anyone feeling stuck, curious about mystical healing, or ready to activate their true potential.Guest Biography:Ofer Niv is a transformational healer and mentor who integrates shamanic energy work, Kabbalistic mysticism, and ancient wisdom to help clients heal at the deepest levels—physically, emotionally, and spiritually. A former Israeli Army Commander and senior IT manager at Wells Fargo, Ofer's journey into energy healing began after a life-altering diagnosis of Multiple Sclerosis in 2011. Through intensive study with renowned masters and personal healing, he reversed his condition and discovered his calling. Today, through his practice Alchemical Flame, Ofer guides others through five mystical realms to clear blocks, awaken their divine essence, and ignite lasting transformation.Episode Chapters:(0:00:01) - Healing Journey(0:19:09) - Exploring Spiritual Gifts and Remote Viewing(0:29:48) - Exploring Shamanic and Kabbalistic Healing(0:37:38) - Navigating Kabbalah and Energy Healing(0:49:29) - Elements of Manifestation and Mystical Realms➡️Subscribe to Ask Julie Ryan YouTube➡️Subscribe to Ask Julie Ryan Español YouTube➡️Subscribe to Ask Julie Ryan Português YouTube➡️Subscribe to Ask Julie Ryan Deutsch YouTube➡️Subscribe to Ask Julie Ryan Français YouTube✏️Ask Julie a Question!

In this conversation with Nir Menussi, I found myself reflecting on how much of my life has been about trying to reconcile two worlds: the depth of Torah and the pull of everything outside it. We spoke about the lived application of Kabbalistic ideas, and it hit a familiar nerve. For a long time, I believed I had to choose one world or the other.Growing up, the message was clear. Everything outside of Judaism was unholy. The books, the music, the teachings. All of it. So when I started finding meaning beyond the boundaries I'd been given, I assumed it meant I had to leave Judaism behind.For me, real healing began when I stopped separating the two.We talked about Carl Jung and how voices outside our tradition can still stir something deeply Jewish. I've experienced that firsthand. Truth showing up in places I never expected. When the conversation turned to psychedelics, it got even more personal. I've seen them used as an escape hatch, a way to dodge pain. But I've also seen what happens when there's real intention and the courage to integrate the experience afterward. The visions aren't the healing. The healing is what comes after, when the lights are off and you're left facing yourself.We covered a lot. The sparks Kabbalah says are hidden in all things. How sometimes the least likely path becomes the most revealing. Nir and I didn't align on everything. Jung felt more mutual than psychedelics. But we found shared ground in the ongoing search for G-d's voice, speaking through all parts of life.I hope you enjoy the conversation. And if Nir's work resonates, check out his books and his podcast. I've been listening regularly, and I'm learning a lot.See you on the other side,Eli

The Creator defies any description, nor can a mortal understand Him or His workings in any way. Kabbalistic terminology refers to Hashem as Ein Sof, "The Infinite," for there is nothing tangible or finite about Hashem. Since the human intellect is both tangible and finite, it can neither grasp Hashem nor comprehend His incorporeality. Why is this concept so difficult for people to accept?

This week we explore the profound concept of healing through the lens of Kabbalistic wisdom. We delve into understanding wholeness, discussing how emotional blockages prevent personal growth and spiritual flow. Healing can be a multifaceted journey involving self-love, acceptance, and releasing past resentments.  Learn about the upcoming three-week period in the kabbalistic calendar and the opportunity it provides for deep personal transformation. Our discussion offers listeners tools to restore spiritual circuitry, release emotional burdens, and approach personal healing with compassion and awareness.Join us for the next episode of Weekly Energy Boost with @ElishevaBalas and @EitanYardeni. Watch LIVE Sundays at 10 am PT / 1 pm ET on The Kabbalah Centre YouTube or catch the latest episode wherever you listen to podcasts.Find out more about our work, dig into our archives, and send us a message at: www.weeklyenergyboost.com.You can also help make Weekly Energy Boost possible by making a tax-deductible contribution at www.weeklyenergyboost.com/donate-today.

The Halacha below was derived from multiple classes orated by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio files, which are the sources for today's Halacha below. 04/22/25 ; 05/01/25 ; 05/15/25 ; 05/18/25 Should the Tefillin Be Covered During Prayer—And What About Wearing Two Sets or a Hat Over Them? When wearing Tefillin during prayer, one often notices different customs regarding whether the boxes are visible or covered. Some keep the Tefillin Shel Rosh exposed; others wear a hat or Talet over it. There are also questions about whether one may wear both Rashi and Rabbenu Tam Tefillin at the same time and how that impacts covering. This Halacha explores the classic sources, Kabbalistic teachings, and practical customs surrounding this issue. Should the Tefillin Shel Rosh Be Covered or Left Visible? According to the Shulhan Aruch (Orah Haim 27:11), the Tefillin Shel Rosh should be exposed and visible, as it says, "Ve-ra'u kol ame ha'aretz ki shem Hashem nikra alecha"—"All the nations will see the Name of Hashem upon you." This refers to the Shel Rosh, which is placed between the eyes and visibly bears the holy Name of Hashem through the Shin on the box. The Ben Ish Hai (Parashat Vayera, Halacha 14) and others agree that, according to Halacha, the Tefillin Shel Rosh should not be covered, and doing so is contrary to the verse. Therefore, the simple Halachic practice is to leave the head Tefillin visible during Tefila. What Did the Arizal Teach About Covering the Tefillin? Despite the Halachic preference for visibility, the Arizal taught that the Tefillin—both Shel Yad and Shel Rosh—should be covered, especially during prayer. According to Kabbala, holiness is something internal and concealed, not meant for open display. The spiritual power of the Tefillin is most potent when it is shielded from the outside world, not flaunted. As such, many Kabbalistically inclined communities, especially in Eres Yisrael, cover their Tefillin with a hat, scarf, or even the corner of the Talet. How Does Hacham Ovadia Rule on This Matter? Hacham Ovadia Yosef ruled that the Tefillin Shel Rosh should ideally remain uncovered, in accordance with the Shulhan Aruch. However, he acknowledged that those who follow the Arizal's Kabbalistic teachings may cover the Tefillin, especially if they were raised in such a tradition. He emphasized that this is not a strict Halachic requirement, and each community should follow its minhag. In particular, those who grew up keeping their Tefillin uncovered should not switch to covering them, unless they are entirely immersed in a Kabbalistic path. May One Cover the Tefillin with a Hat or Scarf? Yes. If one follows the custom to cover the Tefillin, it is permissible to use a hat, scarf, or the corner of a Talet. However, the covering must not press down on the box or distort its position. The Tefillin must sit firmly and properly at the hairline, centered between the eyes, even when something rests on top of it. Therefore, tight hats or heavy fabric should be avoided, as they might push the Bayit out of its Halachic placement. What If a Hat Accidentally Covers the Tefillin? If someone does not intend to cover the Tefillin but wears a wide-brimmed hat, fedora, or cap that slightly touches or shades the Tefillin Shel Rosh, there is no problem. As long as the Tefillin is not squeezed or hidden from view, one need not remove the hat. In fact, many authorities say that this does not constitute "covering" in the Halachic or Kabbalistic sense. Only when the Bayit is fully obscured or deliberately covered does it fall into the category discussed by the Arizal. May One Wear Rashi and Rabbenu Tam Tefillin at the Same Time? According to Kabbala, it is proper to wear both Rashi and Rabbenu Tam Tefillin—but not at the same time. Instead, the correct practice is to wear Rashi Tefillin during the full Amida and Shema, and then put on Rabbenu Tam afterward. However, some Chassidic groups wear both sets simultaneously, placing one behind the other or slightly to the side. This practice is not followed among Sepharadim, and is discouraged by Hacham Ovadia and Maran. If a Person Wears Both Tefillin, Should They Be Covered? Yes. If a person wears both Rashi and Rabbenu Tam Tefillin at the same time, they must cover the Tefillin with a Talet or scarf. This avoids the appearance of adding to the Misva or causing confusion. The double set should be aligned in such a way that each box is in a Halachically valid position, but this is extremely difficult to do properly. Therefore, unless one is following a specific and reliable custom, it is better to wear the Tefillin separately. Summary - According to Halacha, the Tefillin Shel Rosh should remain uncovered, to fulfill the verse "all nations will see…" - According to the Arizal, Tefillin should be covered during prayer for Kabbalistic reasons. - A hat, scarf, or Talet may be used to cover, provided it does not push or move the box. - Hacham Ovadia recommends keeping the Shel Rosh visible, unless one's community follows the Arizal. - If a person wears both Rashi and Rabbenu Tam Tefillin at the same time, they must cover the Tefillin. - The general Sephardic custom is to wear Rashi during prayer and Rabbenu Tam afterward, not simultaneously.

The Halacha below was derived from multiple classes orated by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio files, which are the sources for today's Halacha below. 04/10/25 ; 04/21/25 ; 04/23/25 ; 05/11/25 How Should One Wrap the Tefillin Strap—And Is There a Required Number of Coils or a Specific Direction? After securing the Tefillin Shel Yad (the arm Tefillin) onto the bicep, one wraps the strap around the forearm in a particular pattern. This wrapping is not merely aesthetic—it is deeply rooted in Halacha, custom, and Kabbalistic meaning. How many coils are required? In which direction should one wrap? And what happens if one is in a rush or interrupted? What Is the Source for Wrapping the Strap Around the Arm? The Torah says, "Ukeshartam le'ot al yadecha"—"You shall bind them as a sign on your arm." The word "ukeshartam" implies binding, not just placing. Therefore, it is not enough to put the Bayit of the Tefillin Shel Yad on the bicep—one must also wrap the strap around the forearm to fulfill the Misva of binding. This is part of the Tefillin ritual itself, and not an optional step. How Many Times Must the Strap Be Wrapped? According to Sephardic custom, the strap is wrapped eight times around the forearm—between the Bayit on the bicep and the wrist. These eight coils correspond to spiritual and symbolic concepts, including the eight days leading to Berit Milah and the transcendence beyond nature. This number is rooted in the Kabbalistic teachings of the Arizal, and accepted as standard practice by Maran, the Ben Ish Hai, and Hacham Ovadia Yosef. Ashkenazim, however, often wrap the strap seven times, based on different understandings of the required act of "binding." Both customs are valid, and each person should follow their community's tradition. Is the Wrapping a Requirement or Just a Custom? The act of wrapping is a requirement, based on the Torah's word "Ukeshartam." However, the specific number of wraps (e.g., seven or eight) is a matter of custom and not me'akev—it does not invalidate the Misva if one wraps fewer or more times. That said, one should not treat this lightly. The number eight (for Sephardim) or seven (for Ashkenazim) carries deep significance, and by following the traditional count, one aligns with the spiritual energy intended by our sages. If someone accidentally wrapped fewer or more times, or if one of the coils slipped, the Misva is still valid. But it is best to adjust it as soon as possible and aim to wrap correctly the next time. Which Direction Should the Strap Be Wrapped? For Sephardim, the strap is wrapped inward, meaning that the coils go from the outer edge of the arm toward the body, forming a clockwise spiral when looking down the arm. This direction is based on the writings of the Ben Ish Hai, Arizal, and is codified in Yalkut Yosef. It symbolizes drawing the sanctity of the Tefillin inward, binding it to the soul. Some Ashkenazic authorities permit wrapping outward (counter-clockwise), and many Chassidic groups follow that custom. Each person should continue with their family or communal minhag. What Happens If One Wrapped in the Wrong Direction? The direction of the wrapping is not essential to the validity of the Misva. If a person wrapped in the wrong direction—out of habit, error, or imitation—the Tefillin are still kosher, and the blessing does not need to be repeated. However, one should try to correct the practice moving forward, especially if one has been educated or reminded of the proper custom for their community. Is There a Problem with Gaps or Overlaps in the Coils? Ideally, the wraps should be evenly spaced, firm but not tight, and placed one under the other in descending order. Overlapping or very loose coils are discouraged but do not invalidate the Misva. If one is rushed, or if the strap is very long or short, one may wrap looser or more tightly as needed. The main thing is to ensure that the strap forms clear, distinct coils down the forearm. Can the Strap Be Wrapped Over Clothing or a Watch? No. The strap must be wrapped directly on the skin of the forearm. Wrapping over a sleeve, wristwatch, or bandage creates a Hatssitsa (barrier), which may invalidate the Misva. Before wrapping, one should remove any watch or bracelet and ensure the skin is clean. If a person has a wound or bandage and cannot wrap fully, they should wrap to the extent possible on uncovered skin. When Is the Wrapping Performed in the Tefillin Sequence? After placing the Tefillin Shel Yad on the bicep and tightening it, the person recites the Beracha of "Le'hani'ah Tefillin." Then, without interruption, the strap is wrapped around the forearm. The wrapping around the fingers and hand comes after the Tefillin Shel Rosh is placed and secured. This later wrapping is more symbolic and poetic, reflecting verses of commitment to Hashem. But the forearm wrapping is part of the main Misva, and must be done immediately after the Beracha, without speaking or delay. Summary - Wrapping the strap around the forearm is part of the Torah commandment to "bind" Tefillin. - Sephardim wrap eight times; Ashkenazim often wrap seven. - The specific number and direction are not me'akev, but follow strong custom. - Sephardim wrap inward (clockwise), toward the body. - Coils should be neat and on bare skin, not over clothing or watches. - The wrapping must follow the Beracha, without delay or interruption.

The Halacha below was derived from multiple classes orated by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio files, which are the sources for today's Halacha below. 04/08/25 ; 04/09/25 ; 05/05/25 ; 05/06/25 Should the Yud of the Tefillin Shel Yad Be Touching the Bayit—And How Critical Is Its Placement? The Tefillin Shel Yad is wrapped around the arm and tied with a knot shaped like the Hebrew letter Yud, positioned near the Bayit (box). This Yud is not merely decorative; it carries both Halachic and Kabbalistic importance. But how close must it be to the box? Does its position affect the validity of the Misva? And what happens if it slips out of place during prayer? What Is the Yud on the Tefillin Shel Yad? The Torah uses the phrase "Totafot"—frontlets—when referring to Tefillin. The Halacha teaches that this word alludes to four Parashiot (Torah passages) placed in the Shel Rosh, but also connects to the name of Hashem. The Name of Hashem, as reflected in the Tefillin, appears through the knot of the Shel Yad shaped like a Yud, the shape of the knot of the Shel Rosh (a Dalet), and the Shin embossed on the Shel Rosh. Together, these letters spell out "Shaddai," one of the sacred Names of Hashem. According to Kabbala, this structure must be complete and properly aligned, or it interrupts the spiritual flow the Tefillin are meant to draw. But aside from the Kabbalistic implications, there are real Halachic consequences if the Yud is not properly positioned. Must the Yud Be Touching the Bayit? Yes. The Yud must rest against the Bayit, and the knot should be snug and stable. The Shulhan Aruch (Orah Haim 27:2) rules that the Yud must not be separated from the box, even by a small space. The Yud is part of the Halachic identity of the Tefillin. According to the Hida (Birkei Yosef), if the Yud is not close to the Bayit—if it slips down the strap or hangs loosely—the Tefillin may be considered Pasul (invalid), especially during the Beracha. To fulfill the Misva properly, one must ensure at the time of the Beracha and binding that the Yud is tight and resting directly against the base of the box. Does It Invalidate the Tefillin If the Yud Moves During Tefila? If the Yud is touching the Bayit when the Beracha is recited and the Tefillin are put on, but it later shifts slightly during prayer, this does not invalidate the Misva. The critical moment is the initial placement and blessing. However, if a person notices that the Yud has slipped or become completely separated during prayer, it is appropriate to adjust it immediately and discreetly. There's no need to repeat the Beracha unless it was clearly never positioned properly to begin with. In fact, it is a good practice to check the Yud each morning before putting on the Tefillin. Make sure the loop is tight and that the knot is secure. If the knot is loose or keeps sliding, it may need to be retied by someone knowledgeable in Tefillin construction. Can the Yud Be Placed Under or Behind the Bayit? The Yud should rest alongside the Bayit, not behind it and not underneath. If it is placed underneath the base—wedged between the box and the arm—it may cause the Bayit to sit at an angle, or lift it slightly, which is improper. The Bayit must sit flat against the bicep, not propped up or tilted. The Yud should hug the corner of the Bayit—visible and aligned, not tucked away or hidden. Some people mistakenly wrap the strap in a way that presses the Yud underneath or squeezes it behind the box. This not only distorts the alignment, but also reduces the visibility and symbolic meaning of the Yud. What If the Yud Is Missing or Not Formed Properly? If the Yud is missing altogether—or if the strap is tied in a way that does not resemble the letter Yud—then the Tefillin Shel Yad is invalid. The form of the knot must clearly resemble a Yud. This is why it's important that the knot is tied by a qualified sofer or expert, and not altered by someone unfamiliar with the laws. Even well-meaning adjustments can result in a shape that does not fulfill the Halachic requirement. Also, over time, straps wear out. The corner may fray or stretch, and the Yud shape may become unclear. A person should periodically inspect the Tefillin or bring them to a sofer for checking. How Tight Should the Knot Be? The strap and knot should be tight enough to keep the Yud securely in place, but not so tight that it pulls or deforms the shape of the Bayit. There is a balance between tightness and comfort. One should feel the firmness, but also be able to move the arm normally. Excessive tightness is unnecessary—and even harmful to the Tefillin and to circulation. Summary - The Yud must be placed directly next to the Bayit of the Tefillin Shel Yad. - This position is Halachically required, not just symbolic or aesthetic. - If the Yud slips after the Beracha, the Misva remains valid, but it should be adjusted. - The Yud should be visible and rest on the side of the Bayit, not under or behind it. - A missing or malformed Yud invalidates the Tefillin Shel Yad. - The strap should be tight enough to hold the Yud in place, but not overly tight.

Dive deep into the transformative world of spiritual cleansing with Elisheva and Eitan as they unravel the hidden forces blocking your soul's potential. Learn how to face your fears, embrace discomfort, and break through the layers of negativity that keep you stuck. Discover powerful Kabbalistic insights on purifying your inner world, moving beyond limitations, and connecting to your true, unlimited essence. This episode is your guide to spiritual renewal, offering practical tools to cleanse your energy and unlock your highest self.Join us for the next episode of Weekly Energy Boost with @ElishevaBalas and @EitanYardeni. Watch LIVE Sundays at 10 am PT / 1 pm ET on The Kabbalah Centre YouTube or catch the latest episode wherever you listen to podcasts.Find out more about our work, dig into our archives, and send us a message at: www.weeklyenergyboost.com.You can also help make Weekly Energy Boost possible by making a tax-deductible contribution at www.weeklyenergyboost.com/donate-today.

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In this deep, soul-expanding episode of Intuition Activation, Jessica sits down with Chaim Karpel for a powerful conversation that bridges ancient Jewish mysticism, mindfulness, and modern spiritual practice. Together, they explore the intersection of intuitive channeling, Kabbalistic teachings, and daily presence, unpacking concepts like the four worlds, soul levels, and how spiritual gifts align with religious frameworks. Whether you're mystically curious, spiritually observant, or somewhere in between, this episode offers grounding insight into connecting with your higher self, accessing divine light, and living with sacred intentionality. Episode Highlights: The connection between spiritual gifts and Jewish mysticism How Kabbalah explains the soul's levels and purpose Reframing mitzvahs as mindful moments of connection Bridging intuition with religious practice through meditation Why being present is the true path to divine alignment The balance of spiritual highs with grounded daily rituals How Chaim's meditation practice reshaped his relationship with God Tools for cultivating light, presence, and purpose daily The soul's journey as co-creator with Source Spiritual downloads that align with ancient teachings Chaimkarpel.com Instagram: https://www.instagram.com/iamjessicarachel Website: https://www.jessicarachel.co/ 

In this episode of the Prayer Podcast, Rabbi Aryeh Wolbe delves into the significance of the Karbon Tamid, the continual offering brought twice daily in the Temple, as outlined in Numbers 28:1-8. He explains that this offering, purchased with communal half-shekel contributions, was a consistent act of devotion, symbolizing the Jewish people's commitment to fulfilling Hashem's will, likened to a child pleasing a parent. The prayer recited today, which includes Torah verses, Mishnah, and Talmud, serves as a substitute for the physical offering, fulfilling daily Torah study obligations and elevating good deeds to a heavenly account. Rabbi Wolbe highlights the spiritual danger of routine, where consistency can lead to numbness, diminishing appreciation for life's miracles, such as technology or the human body. The Tamid offering counters this by infusing daily actions with divine purpose, ensuring spiritual vitality.Rabbi Wolbe further explores the Kabbalistic dimensions of the Tamid offering, noting its connection to the “Olah” (elevation offering), which counters impurity, represented by the worm-like tendency to consume destructively. The offering's slaughter on the north side of the altar, associated with judgment and the binding of Isaac, reflects the triumph of kindness over harshness, as seen in the ritual of washing the right hand (kindness) before the left (judgment). He emphasizes the need for intentionality in daily routines—eating, working, or sleeping—to serve Hashem, transforming the mundane into the sacred. By reciting this prayer before morning and afternoon services, and beginning evening prayers with a plea for mercy due to the absence of a nightly offering, Jews maintain a continual connection to Hashem. Rabbi Wolbe concludes with a call to infuse daily life with purpose, praying for the Third Temple's rebuilding to restore the Tamid offering._____________This Podcast Series is Generously Underwritten by Dr. Leonard & June GoldbergDownload the Prayer Podcast Worksheets:https://drive.google.com/drive/folders/1iBVevW1ydyjSeyeO0iCcina7e8vix3Lt?usp=sharingThis episode (Ep. #35) of the Prayer Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Dr. Leonard & June Goldberg! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on June 17, 2025, in Houston, Texas.Released as Podcast on June 22, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Prayer, #Tefillah, #Siddur, #Offerings, #Tamid, #Consistency, #ThirdTemple, #SpiritualIntention, #Olah ★ Support this podcast ★

In this episode of the Prayer Podcast, Rabbi Aryeh Wolbe delves into the significance of the Karbon Tamid, the continual offering brought twice daily in the Temple, as outlined in Numbers 28:1-8. He explains that this offering, purchased with communal half-shekel contributions, was a consistent act of devotion, symbolizing the Jewish people's commitment to fulfilling Hashem's will, likened to a child pleasing a parent. The prayer recited today, which includes Torah verses, Mishnah, and Talmud, serves as a substitute for the physical offering, fulfilling daily Torah study obligations and elevating good deeds to a heavenly account. Rabbi Wolbe highlights the spiritual danger of routine, where consistency can lead to numbness, diminishing appreciation for life's miracles, such as technology or the human body. The Tamid offering counters this by infusing daily actions with divine purpose, ensuring spiritual vitality.Rabbi Wolbe further explores the Kabbalistic dimensions of the Tamid offering, noting its connection to the “Olah” (elevation offering), which counters impurity, represented by the worm-like tendency to consume destructively. The offering's slaughter on the north side of the altar, associated with judgment and the binding of Isaac, reflects the triumph of kindness over harshness, as seen in the ritual of washing the right hand (kindness) before the left (judgment). He emphasizes the need for intentionality in daily routines—eating, working, or sleeping—to serve Hashem, transforming the mundane into the sacred. By reciting this prayer before morning and afternoon services, and beginning evening prayers with a plea for mercy due to the absence of a nightly offering, Jews maintain a continual connection to Hashem. Rabbi Wolbe concludes with a call to infuse daily life with purpose, praying for the Third Temple's rebuilding to restore the Tamid offering._____________This Podcast Series is Generously Underwritten by Dr. Leonard & June GoldbergDownload the Prayer Podcast Worksheets:https://drive.google.com/drive/folders/1iBVevW1ydyjSeyeO0iCcina7e8vix3Lt?usp=sharingThis episode (Ep. #35) of the Prayer Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Dr. Leonard & June Goldberg! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on June 17, 2025, in Houston, Texas.Released as Podcast on June 22, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Prayer, #Tefillah, #Siddur, #Offerings, #Tamid, #Consistency, #ThirdTemple, #SpiritualIntention, #Olah ★ Support this podcast ★

The margins of sacred texts contain creatures that academic study rarely addresses—vampiric Estries who recover only through their victim's bread and salt, and demons born from unfinished divine work on the first Friday. These beings emerge from centuries of Jewish mysticism and folklore, where the line between protective magic and terrifying consequence grows dangerously thin.Join the DARKNESS SYNDICATE: https://weirddarkness.com/syndicateABOUT WEIRD DARKNESS: Weird Darkness is a true crime and paranormal podcast narrated by professional award-winning voice actor, Darren Marlar. Seven days per week, Weird Darkness focuses on all thing strange and macabre such as haunted locations, unsolved mysteries, true ghost stories, supernatural manifestations, urban legends, unsolved or cold case murders, conspiracy theories, and more. On Thursdays, this scary stories podcast features horror fiction along with the occasional creepypasta. Weird Darkness has been named one of the “Best 20 Storytellers in Podcasting” by Podcast Business Journal. Listeners have described the show as a cross between “Coast to Coast” with Art Bell, “The Twilight Zone” with Rod Serling, “Unsolved Mysteries” with Robert Stack, and “In Search Of” with Leonard Nimoy.DISCLAIMER: Ads heard during the podcast that are not in my voice are placed by third party agencies outside of my control and should not imply an endorsement by Weird Darkness or myself. *** Stories and content in Weird Darkness can be disturbing for some listeners and intended for mature audiences only. Parental discretion is strongly advised.IN THIS EPISODE: In a case that shocked Tehachapi, California, the murder of Robert Limon unraveled into a sordid tale of open marriage, religious awakening, and deadly betrayal. What began as a seemingly random killing at a railyard soon revealed a chilling conspiracy involving Robert, his wife Sabrina, and her firefighter lover Jonathan. It's a story of faith, infidelity, and fatal attraction. (The Deadly Trinity of Love, Faith, And Murder) *** In the heart of the Bolivian Amazon, paramedic Paul Parada's routine night shift takes an extraordinary turn when he treats an injured seven-foot-tall, pale-skinned stranger with telepathic abilities. What begins as an unusual medical emergency evolves into a close encounter of the third kind, complete with a hovering UFO and robotic alien companions. (The Medic And The Martian) *** In the early hours of a June morning in 2007, a routine newspaper delivery in Raleigh, North Carolina, stumbled upon a scene that would haunt the community for years to come. The brutal murder of Jennifer "Jenna" Nielsen, a pregnant 22-year-old mother of two, left investigators baffled and a family shattered. Since then, the trail of evidence has gone cold and a killer is still at large… and the quest for justice continues to go unfulfilled. (No Justice For Jenna) *** In the early 1900s, a charming Hungarian tinsmith named Bela Kiss concealed a horrifying secret behind his amiable facade. When authorities uncovered 24 pickled corpses in metal drums at his residence, they exposed a chilling tale of deception, murder, and possible vampirism that would haunt Hungary for decades. But the most terrifying aspect of Kiss's gruesome legacy may be that despite an intense manhunt, the "Vampire of Cinkota" vanished without a trace, leaving the world to wonder if he truly escaped justice or if his dark practices granted him an unnaturally long life. (A Different Vampire Named Bela) *** The world of Jewish folklore is chilling – with nightmarish creatures lurking in the shadows. From vampiric Estries and demonic Agrat bat Mahlat to the colossal Leviathan and the mysterious giants called Nephilim, Jewish teachings and beliefs are full of supernatural beings that have not been satisfied to only haunt the Torah… many have made their way into the world at large, invading our literature and even pop culture. (Kabbalstic Nightmares)CHAPTERS & TIME STAMPS (All Times Approximate)…00:00:00.000 = Lead-In00:01:35.433 = Show Open00:05:09.158 = Kabbalistic Nightmares00:17:24.300 = The Deadly Trinity of Love, Faith, and Murder00:24:06.325 = The Medic And The Martian00:34:10.523 = No Justice For Jenna00:38:07.028 = A Different Vampire Named Bela00:46:44.266 = What The Heck Is a Nephilim?00:56:27.808 = Show CloseSOURCES AND RESOURCES FROM THE EPISODE…“Kabbalistic Nightmares” source: Cassandra Williams, ListVerse.com: https://weirddarkness.tiny.us/kpayww88“The Deadly Trinity of Love, Faith, and Murder” by Orin Grey, The-Line-Up.com (used with permission):https://weirddarkness.tiny.us/mp73pv7s“The Medic And The Martian” source: Marcus Lowth, UFOInsight.com: https://weirddarkness.tiny.us/yc44eawk“No Justice For Jenna” source: Robert Waters, KidnappingMurderAndMayhem.blogspotcom:https://weirddarkness.tiny.us/2p9939wm“A Different Vampire Named Bela” source: Bipin Dimri, HistoricMysteries.com: https://weirddarkness.tiny.us/2p9xr6e8“What The Heck Is A Nephilim?” source: Edward Antonio, Christianity.com: https://weirddarkness.tiny.us/hrwj5z85, Darren Marlar, Church of the Undead: https://weirddarkness.tiny.us/raauscn2=====(Over time links may become invalid, disappear, or have different content. I always make sure to give authors credit for the material I use whenever possible. If I somehow overlooked doing so for a story, or if a credit is incorrect, please let me know and I will rectify it in these show notes immediately. Some links included above may benefit me financially through qualifying purchases.)= = = = ="I have come into the world as a light, so that no one who believes in me should stay in darkness." — John 12:46= = = = =WeirdDarkness® is a registered trademark. Copyright ©2025, Weird Darkness.=====Originally aired: September 04, 2024NOTE: Some of this content may have been created with assistance from AI tools, but it has been reviewed, edited, narrated, produced, and approved by Darren Marlar, creator and host of Weird Darkness — who, despite popular conspiracy theories, is NOT an AI voice. (AI Policy)EPISODE PAGE at WeirdDarkness.com (includes list of sources): https://weirddarkness.com/KabbalisticNightWalkers

Should One Always Wrap the Tefillin Strap Eight Times, or Can It Be Skipped to Avoid Missing Kaddish or Kedusha? One of the beautiful customs in donning the Tefillin Shel Yad is to wrap the strap around the forearm eight times before proceeding to the Tefillin Shel Rosh. This is the widely accepted Sephardic custom , as taught by the Ben Ish Hai (Parashat Vayera, Halacha 11) and based on Kabbalistic sources . Each of the eight windings corresponds to a spiritual level or sefirah and reflects the binding of one's physical strength and actions to the service of Hashem. Though some Ashkenazim follow the custom of wrapping seven times , for Sephardim — particularly those who follow the teachings of the Mekubalim — eight wraps is the standard. This practice is not just symbolic; it is seen as an integral part of the proper fulfillment of the Misva. The Spiritual Meaning of the Eight Wraps The number eight signifies that which is above nature — transcending the seven-day cycle of creation. According to the Mekubalim, these eight coils spiritually bind the Tefillin Shel Yad to one's heart, representing full control over emotions and desires. It connects the physical arm to a higher spiritual purpose. The wraps are to be done after tightening the Shel Yad on the biceps , and the strap should go down the arm in smooth, evenly spaced coils. The eight wraps help secure the Tefillin in place while also fulfilling this deeper mystical layer. The Ben Ish Hai and Kaf Ha'Haim both warn against neglecting this practice, especially for those who follow Kabbalistic customs. This is the dominant opinion among Sephardic Poskim, including Maran Ha'Hida and Rav Ben Sion Abba Shaul . The Halachic Dilemma: Missing Kaddish or Kedusha A common scenario: A person begins wrapping the Tefillin Shel Yad and realizes the Hazan is about to begin Kaddish or Kedusha . If he performs all eight wraps, he may miss the opportunity to respond to "Yehe Shemeh Rabba" or "Kadosh, Kadosh, Kadosh." Can he shorten or delay the wraps? This situation creates a halachic and spiritual tension : Should one preserve the integrity of the Tefillin placement and do all eight wraps? Or should he interrupt or shorten the process to participate in a communal declaration of Hashem's greatness? The Kabbalistic View: Never Skip the Wraps The Mekubalim are clear: Do not skip the eight wraps , even if it means missing Kaddish or Kedusha. Rav Eliyahu Mani , one of the great Mekubalim of Hebron and a teacher of the Ben Ish Hai , ruled that these eight wraps are an inseparable part of the Misva . To skip them—even temporarily—compromises the spiritual completeness of the Tefillin. According to this view, Kaddish and Kedusha are important, but not at the expense of properly fulfilling a Torah-level obligation with its spiritual intentions intact. The Ben Ish Hai heavily relies on Rabbi Mani for rulings in matters of Kabbalah, making this a binding view for Sephardim who follow the Mekubalim. The Practical View: Skip Temporarily If Necessary Some Halachic authorities take a more practical approach , especially in situations where missing Kaddish or Kedusha would result in a spiritual or emotional loss. According to this view: One may put on the Shel Yad, do one or two wraps to hold it in place, Then place the Shel Rosh, And return to complete the remaining wraps afterward . This opinion appears in Mishna Berura (O.H. 25:16) and is cited by various contemporary Poskim who aim to accommodate modern prayer timing challenges. For Sephardim, however, this approach is only a last resort , and only when all of the following conditions are met: The Tefillin Shel Yad is securely in place , even with only partial wrapping. The person intends to return and complete the wraps immediately after Shel Rosh. The person is responding to Kaddish, Kedusha, or Barchu , not idle speech or distraction. Even then, some Mekubalim object to this entirely and say one should miss Kaddish rather than compromise the Misva's structure. Anticipating the Situation: The Best Option The best practice is to plan ahead : If you know Kaddish or Kedusha is about to begin, wait a few moments before starting the Tefillin process. If you're already mid-Tefillin, continue properly and listen quietly (without verbal response) if you must. Summary: Sephardic custom is to wrap the Tefillin strap eight times around the forearm, based on Kabbalistic sources. These wraps are spiritually and halachically significant , and should not be skipped , even to answer Kaddish or Kedusha. In urgent situations, one may wrap partially , place the Shel Rosh, and return to complete the wraps —but this is only under pressing circumstances and with intention to fix the order. Best practice: Anticipate upcoming parts of tefillah and plan Tefillin placement accordingly to avoid halachic compromise.

The extraordinary combination of גְּאוֹנוּת in lomdus in the Golden Age of Pilpul in the Golden Age of the Jews in The Kingdom of Poland , fascination with mathematics, and the Kabbalistic application of math to the deeper reading of the תּוֹרָה בִּכְתָב וְתוֹרָה שֶׁבְּעַל פֹּה

In this illuminating episode, we explore the profound spiritual significance of Hebrew names in Jewish identity and destiny. Prompted by thoughtful questions from our WhatsApp community, we delve into Kabbalistic teachings, the soul's divine origins, and the Torah's hidden structure to uncover how names are far more than labels—they are spiritual blueprints. Whether you were given a Hebrew name at birth, need to choose one, or are discovering your ancestral roots, this episode offers clarity, inspiration, and practical guidance rooted in Torah wisdom.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.

In this week's show Lian is joined once again by Mike Bais. Mike is Lian's own Kabbalah teacher, a physiotherapist, counsellor, university lecturer and author, also having had his own practice for many years. He is a trained priest in the esoteric christian tradition, which lead him to follow the mystical side of this lineage called the A.S.A. (Apostolic Succession of Arimathea). He believes that the Teachings of Christ are universal and should not be limited to a religious structure. His esoteric training comes from the western mystery tradition and the Toledano Kabbalah. Living in the Netherlands (Utrecht) he extensively worked with teachers and groups in the UK.  After some decades of study and practice in the western esoteric tradition, the inner work came together in these three streams or disciplines that make up the Circle of Avalon. Mike sees it as his life's work to teach these traditions to whomever wishes to receive them. He is a mystic and teacher by nature and through his groups, individual sessions, workshops and writing, transmits them in the most pure and true way he knows. Mike is the author of 3 books: Paths on the Tree of Wisdom – A course in 21st Century Kabbalah, A Kabbalistic view on science: Book 1 and A Kabbalistic view on science: Book 2. In this episode, Lian and Mike explore the sacred return of the Goddess as both a metaphysical truth and a living force within creation. Together, they journey through the ancient traditions that once honoured her, the distortions that led to her exile, and the path of remembrance that is now unfolding… personally, collectively, and spiritually. This is a conversation that reaches far beyond symbols or stories, into the very structure of existence. Lian reflects on how the Goddess often first speaks to us through dreams, symbols, or visceral moments in nature, long before we understand her metaphysical roots. Mike offers a crystalline transmission of her role as the body of creation itself, sharing insights from the Kabbalah, the Asa tradition, and his own devotion to restoring her presence within spiritual life. They also explore the risks of over-personalising archetypal experience, the need for balance between the God and Goddess, and the humility required to truly let her transform us. At the heart of their conversation is a powerful remembering… the Goddess has never left. She is the fertile earth beneath our feet, the womb of every form, the shimmering thread of the divine clothed in matter. What has been forgotten is not her presence, but our capacity to see her. This episode is a call to reawaken that vision, and to live as if she truly is the body of the world. We'd love to know what YOU think about this week's show. Let's carry on the conversation… please leave a comment wherever you are listening or in any of our other spaces to engage. What you'll learn from this episode: How the Goddess is not merely symbolic or a mythical story but a metaphysical principle, matter itself infused with the divine Why the erasure of the feminine from spiritual traditions created imbalance, and how restoring her brings both beauty and truth back to creation How to recognise the subtle ways the Goddess calls to you… and why honouring that call with humility and discernment matters more than ever Resources and stuff spoken about: Mike's websites: http://www.circleofavalon.nl http://www.kabbalahmysticalschool.com Mike's 2 part online workshop, 24th & 31st July 2025 - An Introduction to the Toledano Kabbalah Episode 470: The true Eve: How to 'transgress' into your power - Vanya Leilani Join UNIO, the Academy of the Soul: This is for the old souls in this new world… Discover your kin & unite with your soul's calling to truly live your myth. Be Mythical Join our mailing list for soul stirring goodness: https://www.bemythical.com/moonly Discover your kin & unite with your soul's calling to truly live your myth: https://www.bemythical.com/unio Go Deeper: https://www.bemythical.com/godeeper Follow us: Facebook Instagram TikTok YouTube Thank you for listening! There's a fresh episode released each week here and on most podcast platforms - and video too on YouTube. If you subscribe then you'll get each new episode delivered to your device every week automagically. (that way you'll never miss a show).

In this powerful episode of Weekly Energy Boost, Elisheva Balas and Eitan Yardeni dive deep into the art of finding your inner spark when life feels overwhelming. Discover practical Kabbalistic wisdom on how to transform difficult experiences, overcome negative thoughts, and consciously choose to elevate yourself. Learn why every moment is an opportunity for growth, how to connect with your soul's potential, and why seeking support is crucial in your spiritual journey. Whether you're feeling stuck, disconnected, or searching for meaning, this episode offers transformative insights to help you rise above challenges and shine your unique light through: - Navigating life's challenges with spiritual consciousness- The power of conscious decision-making- Finding support during difficult times- Connecting with your inner light and the CreatorJoin us for the next episode of Weekly Energy Boost with @ElishevaBalas and @EitanYardeni. Watch LIVE Sundays at 10 am PT / 1 pm ET on The Kabbalah Centre YouTube or catch the latest episode wherever you listen to podcasts.Find out more about our work, dig into our archives, and send us a message at: www.weeklyenergyboost.com.You can also help make Weekly Energy Boost possible by making a tax-deductible contribution at www.weeklyenergyboost.com/donate-today.

Tefillin is one of the 613 Misvot of the Torah and among the most iconic symbols of Judaism. It is referenced four separate times in the Torah and is described not with the term "Tefillin," but with the word "Totafot." Each of the four passages is written on the parchments inside the Tefillin, establishing both the arm (Shel Yad) and head (Shel Rosh) Tefillin as distinct Misvot. According to the Rambam, Tefillin Shel Yad and Tefillin Shel Rosh are counted as two separate commandments—Misvot 12 and 13 in his enumeration. This implies that if one cannot wear one of them (e.g., due to a physical limitation), he should still fulfill the other, as each stands independently. However, the Ramban disagrees and views them as parts of a single Misva. The Torah repeats the Misva of Tefillin multiple times, yet the Rambam teaches that repetition does not necessarily indicate separate commandments. Rather, the repetition underscores the importance of the Misva. In fact, one who neglects to wear Tefillin transgresses eight positive commandments —four from Shel Yad and four from Shel Rosh. What Does " Totafot " Mean? The term " Totafot " has numerous interpretations: The Gemara Menahot (34b) explains that "Tot" means "two" in the Katpi language, and " Fot " means "two" in African dialect— totalling four, referencing the four compartments of Tefillin Shel Rosh. Menahem ben Saruq interprets " Totafot " from the root " Hatof " (to speak), reflecting that Tefillin inspires us to speak of Hashem's teachings. Ramban says Totafot is an ornament, a kind of crown or glorious item worn on the head, based on Midrashim and biblical parallels. Hezkuni interprets it as something gazed upon, meant to visually remind the wearer of Hashem's miracles. Kabbalistic sources say Tefillin is a form of "Ot" (sign), symbolizing the covenant between the Jewish people and Hashem. The word "Tefillin" itself derives from "Peli"—to distinguish or to separate—or from " Tefila " (prayer), since Tefillin is primarily worn during prayer. Some suggest it comes from the root "Patil" (binding), as in the Torah's description of Naftali. Philosophical Purpose of Tefillin The Sefer HaHinuch (Misva 421) writes that humans are physical beings drawn to material pleasures. The soul is the counterforce, urging one to rise spiritually. Tefillin serves as a daily spiritual armor , empowering the soul to prevail in its ongoing struggle with the body. The Tefillin Shel Yad is worn near the heart, the seat of emotion and desire, while the Tefillin Shel Rosh rests above the brain, the seat of thought—reinforcing control over both. Tefillin is part of the "triple protection system" described in the Gemara—Tefillin, Sisit , and Mezuzah. A person surrounded by these reminders is far less likely to sin . The Rambam adds that donning Tefillin causes a person to behave with humility, awe, and discipline, shielding him from improper thoughts. Tefillin as a Sign Three Misvot are described in the Torah as an "Ot" (sign) : Tefillin, Shabbat, and Berit Milah. A Jew must always be accompanied by at least two signs testifying to his faith. During the week, Tefillin and Milah serve this role. On Shabbat and Yom Tob, when Tefillin is not worn, Shabbat and Milah function as the two signs. This explains the prohibition of wearing Tefillin on Shabbat—doing so would imply that Shabbat is not a sufficient "sign" on its own. Protection, Reward, and Spiritual Energy Wearing Tefillin not only fulfills a critical Misva but is associated with long life, Divine protection, spiritual clarity , and even atonement . Rabbi Shimon teaches that Tefillin atones for the sin of arrogance and, according to some Midrashim, even for more serious transgressions. The Zohar states that Tefillin draws Divine light around the wearer's head. The famed Baba Sali is said to have sensed when his Tefillin were invalid because he didn't feel this spiritual energy. In fact, studies have been cited showing subtle energy field changes when valid Tefillin are worn. The Gemara in Berachot teaches that those who wake early, clean their bodies, don Tefillin, and pray are considered as if they built an altar and brought a sacrifice. The Midrash Tanhuma says that one who desires to study Torah day and night but is preoccupied with work can still attain that merit through wearing Tefillin. The Spiritual Danger of Neglect The Gemara states that one who never wore Tefillin is categorized as a " Poshe'a B'gufo " —a sinner with his body—one of the most serious categories. Such a person does not merit resurrection and is punished severely in Gehinnam . Some authorities rule that even a person who only occasionally neglects Tefillin is included in this category, especially if done out of contempt or laziness. This explains why many Sephardi communities adopted the custom of donning Tefillin at Minha on Ereb Yom Kippur —to ensure that even the least observant Jews fulfill the Misva at least once annually. Tefillin and the Five Senses Tefillin affects not only the spiritual self but also the five senses : Eyes, ears, nose, and mouth are all situated in the head, thus corresponding to the four compartments of the Tefillin Shel Rosh. Touch corresponds to the Tefillin Shel Yad, placed on the arm and wrapped around the hand. This design serves as a daily reminder to guard our senses and align our behavior with holiness. Summary Tefillin is not just a ritual—it is a powerful spiritual and physical shield . The Torah refers to it repeatedly, highlighting its great value. Tefillin connects the mind and heart to Hashem, serves as a visible testimony to one's Jewish identity, brings protection and humility, and provides spiritual credit equivalent to the study of Torah. One who neglects it—especially willfully—risks significant spiritual consequences. Conversely, one who wears it properly fulfills multiple Misvot and draws down abundant blessing. As we begin our study of the practical Halachot of Tefillin, we now understand why this Misva is treated with such reverence and importance.

How often do we say “I feel like…” - but what we're actually expressing is a thought, an opinion, or a judgment? In this live conversation, my husband Rabbi Yonasan Reiser and I sat down to explore the deeper meaning behind that common phrase. We unpacked the subtle but powerful difference between thoughts and feelings, and why this distinction matters so much in our relationships, our self-awareness, and even our avodas Hashem. Topics we touched on include: – Why it feels safer to say “I feel like…” instead of naming what we actually feel – The role of vulnerability in honest communication – A Shabbos story that surprised me with just how many feelings were tangled inside – How unmet needs show up in relationships, especially between men and women – What it means to receive and give from a place of wholeness, through the lens of the Kabbalistic concepts of mekabel and mashpia – Why having the right words for our emotions can create real relief and connection – And how using Nonviolent Communication in our marriage gave us a shared language to express what's really going on beneath the surface Whether you're new to this kind of emotional work or deep in it, we hope this conversation brings more clarity, self-compassion, and maybe even new language to help you feel heard, by yourself and the people you love.

NA'ALEH YOGA: Nidra Journeys for Deep Rest+ Close Your Eyes and Stay Awake... In this episode, you will be guided through a deep rest practice that integrates the pathways of the Kabbalistic energy centers (the sefirot). These mystical elements reveal how divine energy flows into and through you, facilitating a deeper connection with your soul's authentic expression in the world. Settle into a comfortable position and embark on a meditative experience, embracing stillness and awareness while exploring the unique potential of each energy center. Harness the energies of loving kindness, inner strength, balance, and more through guided breathing and visualization techniques. This soothing Yoga Nidra practice supports the nurturing of intentions and promotes integration of spiritual insights into daily life.   Episode Summary: Here's what you can expect: Preparation: Begin by settling into a comfortable position. Intention Setting: You will be guided to set a powerful Sankalpa/kavanah (intention) for this practice. Choose a meaningful, positive "I am..." statement that resonates with your heart, body, and soul. Rotation of Consciousness: Experience a thorough body scan that integrates all the sefirot, mapping them onto your body as you transition your consciousness into a state of deep healing rest.  Breath Awareness: Practice guided breathwork in connection with the colorful energies of the sefirot Polarities: Explore how you metabolize opposite experiences through brining awareness to dualities based on the sefirot.  Visualization:  Integrate each sefira energy on a deeper level through guided visualization in a state of the deepest rest.  Return to Your Intention: Reconnect with the intention you planted earlier. Let it resonate deeply into your being. Externalization: Gradually transition back to your ordinary waking state. Background Music: Life is Beautiful by IamThatIam, Pixabay   Subscribe to Na'aleh Yoga for more meditative Yoga Nidra journeys and transformative experiences. If you like this podcast, please share it with your friends or leave a comment on YouTube or the platform of your choice.   Feel free to reach out to me through the links below. I'd love to connect with you so don't be shy!  Biosite: https://bio.site/ruthieayzenberg YouTube Channel: @naalehyoga Email: naalehyoga@gmail.com  Join WhatsApp group: https://chat.whatsapp.com/Dctsv246R8735S4oa6GWvW    May you be peaceful and safe!  DISCLAIMER: This practice is NOT a medical treatment and NOT a replacement for medical treatment. Although this is a very safe, non-invasive meditative practice, this podcast does not take responsibility for any undesired experiences. This is a holistic psychospiritual practice that can be a beneficial adjunct to other treatment methods.   

It is customary to adorn our homes and synagogues on Shabuot with flowers and greenery. This custom is recorded by the Rama (Rabbi Moshe Isserles of Cracow, 1525-1572) in his discussion of the laws of Shabout (Orah Haim 494:3). More so than on other holidays, it is appropriate on Shabuot to decorate the homes and synagogues with flowers and other vegetation, in order commemorate Matan Torah. At the time of the Revelation at Sinai, G-d warned the people not to allow their cattle to graze on the mountain ("Gam Ha'son Ve'ha'bakar Al Yir'u El Mul Ha'har Ha'hu" – Shemot 34:3), indicating that it was full of pasture. Mount Sinai is in the desert, where vegetation does not grow, but in honor of the event of Matan Torah G-d had flowers and grass grow on the mountain, and we commemorate this adorning of Mount Sinai by adorning our homes and synagogues on Shabuot. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) adds a deeper interpretation of this custom based on Kabbalistic teachings. He explains that Torah study has the effect of "Mituk Ha'dinim" – "sweetening" harsh judgments issued against a person. Even if G-d had issued a decree, Heaven forbid, against somebody, that decree can be annulled through the study of Torah. The divine Name associated with strict judgment is "Elokim," whereas the Name associated with "Mituk Ha'dinim" is "Havaya" (Y-H-V-H). When we spell out the names of the letters of these Names (e.g. the Alef of "Elokim" is spelled out, "Alef, Lamed, Peh"), the combined numerical value of the letters of "Elokim" is 300, and the combined numerical value of the letters of "Havaya" is 72. The letter representing the number 300 is "Seen," and the number 72 is represented by the letters "Ayin" (70) and "Bet" (2). The two letters of "Havaya," the Ben Ish Hai explains, surround the letter of "Elokim" to neutralize its effect, such that the letter "Seen" is placed in between the "Ayin" and "Bet." When the three letters are arranged in this fashion, they spell the word "Eseb" – "grass." Thus, we put out vegetation on Shabuot to symbolize the profound spiritual effect of our Torah study, how it has the capacity to annul harsh judgments. As we celebrate the event of Matan Torah, we remind ourselves of how valuable and precious Torah learning is, as alluded to in the "Eseb" with which we decorate the synagogue and home. Summary: It is customary to decorate homes and synagogues with vegetation on Shabuot to commemorate the vegetation that adorned Mount Sinai when the Torah was given. On a Kabbalistic level, vegetation alludes to the power of Torah study to protect us from harsh decrees.

Ever wondered how spirituality can transform your entrepreneurial journey? Join us for an inspiring conversation with @David Berg, the visionary director of Commander AI and host of the Success Series podcast. David takes us through his personal evolution, from growing up in The Kabbalah Centre to finally embracing his spiritual roots. This episode is all about finding that sweet spot where spiritual wisdom and business acumen meet, offering a foundation for growth that transcends traditional boundaries. Discover the transformative power of practices like certainty and restriction. David shares insights on how small, mindful actions in daily life can lead to miraculous outcomes. Explore how giving without expecting anything in return can tap into an endless source of joy and blessings. Let's go deeper. (12:09) - The Power of Certainty and Restriction(21:38) - Channeling Energy Through Giving(25:47) - Expanding Consciousness Through Discomfort(38:20) - Spirituality and Entrepreneurship in Waste Management(44:06) - Overcoming Ego and Insecurities(53:19) - Power of Desire and Application(01:00:17) - The Power of Gratitude and ConnectionCheck out David HereCheck out our partner Belay using our custom link HERE to find the best help available to grow your business!To join our community click here.➤ To connect with Craig Siegel follow Craig on Instagram➤ Order a copy of my new book The Reinvention Formula today! ➤ Join our CLS texting community for free daily inspiration and business strategies to elevate your day, text (917) 634-3796To follow The CLS Experience and connect with Craig on Social Media:➤ INSTAGRAM➤ FACEBOOK➤ TIKTOK➤ YOUTUBE➤ WEBSITE➤ LINKEDIN➤ X

How do you become a channel for money and abundance instead of constantly chasing it? In this bonus workshop, Cathy shares deep Kabbalistic teachings on money, purpose, and divine flow—revealing how to clear energetic blocks like fear, guilt, and shame so you can receive what's already yours. You'll learn how to circulate divine light, become the vessel you were always meant to be, and open up to the abundance that's been waiting for you. - We're having afterparty sessions of the workshop! Join for free at cathyheller.com/workshop or level up to VIP cathyheller.com/vip- Doors are open to This Abundant Life! cathyheller.com/join Learn more about your ad choices. Visit podcastchoices.com/adchoices