Podcasts about Ki Tavo

Welcome to our Shovavim Humility series. We've been going through the progression of the Galut . We started off that when the Jewish people came into Mitzrayim, Yaakov Avinu was only a Ger, as ut says, לגור שם ,and the brothers came as Gerim . Then, as is quoted in the Hagaddah Shel Pesach, from Ki Tavo, וַיְהִי שָׁם לְגוֹי. / They were a nation, which means שֶׁהָיוּ יִשְׂרָאֵל מְצֻיָּנִים שָׁם. גָּדוֹל עָצוּם כְּמָה They were outstanding, they were gadol . They were great . And it quotes from the pasuk שֶּׁנֶּאֱמַר, וּבְנֵי יִשְׂרָאֵל פָּרוּ וַיִּשְׁרְצוּ וַיִּרְבּוּ וַיַּעַצְמוּ בִּמְאֹד מְאֹד , וַתִּמָּלֵא הָאָרֶץ אֹתָם They multiplied and they were strong. They were strong, very, very much. The land was filled with them. But the next pasuk says, וירעו אתנו מצרים And the Egyptians did evil to us." Why? What happened? What caused the change? They went from ' Lagur Sham,' to 'they're doing evil to us ?' The Maharal Diskin explains (based on Midrash Tanhuma Shemot letter six) that it says וַתִּמָּלֵא הָאָרֶץ אֹתָם / the land was full with them , meaning שנתמלאו בתי טרטיאות ובתי קרקסיאות מהם, מיד גזרו עליהם / The theaters and circuses were full of them. They were no longer in their ghetto of Goshen . The land was full of them means they no longer felt like they were immigrants and aliens. And מ יד / immediately, says the midrash, the decree came against them. But what's wrong with going to a theater and a circus? There was probably separate seating, and everything was kosher. And the answer is, it no longer qualifies as Galut. You are no longer humble. You feel you belong everywhere. We went everywhere. We were no longer in Goshen. We spread out all over the place. Rav Shimshon Raphael Hirsch on Shemot 1,12 where it says ויקצו , says the Egyptians were disgusted with them . Why? Because wherever they went, Jews were there. When they went to the theater, there were Jews there, when they went to the circus, there were Jews there. But we don't belong there. It's like the private golf course that used to say, No Jews Allowed, and now they're there and everywhere . And we don't belong everywhere! That is the job of the host nation- to make us feel, Hey we don't belong here. I once heard a beautiful thought from Rav Elya Brudny. He asks, Why is it that if you're at the Bronx Zoo and some nice family is there on a Chol Hamoed trip, and the kids leave the ice cream wrappers on the floor, the people say, " Oh my gosh, look at those unruly people!" And they roll their eyes and snicker. But if some immigrant from another country does the same, they don't say anything. Why are we being held more accountable? He answered with a mashal : When you're in your own house, and you decide to leave your robe and pajamas on the floor in your bedroom, that's okay, It's your bedroom. You can do whatever you want. But if a guest walks in and leaves their shoes in the middle of your living room or whatever it may be, it's a little odd. What are they doing? They're a guest. They don't belong here. And the nimshal is, we don't belong here . The reason we can't do things that other people can do is that we don't belong here. This is Galut . We're only sojourners. And the job of Galut is to remind us to be humbled. The Sefer Aperion , a commentary on Chumash from the author of Kitzur Shulchan Aruch the says on the pasuk וַיִּרְבּוּ וַיַּעַצְמוּ they were strong, בִּמ ְאֹד מְאֹד /they were very powerful. What does it mean In Me'od Me'od And he says that when the Torah says in Devarim 6,5 ובכל מאודך Rashi, based on the Mishna says it means with all your money. So ויעצמו במאד means they became very wealthy . And when you become very wealthy, you now have a lot of capabilities. You're able to travel, you're able to do things. And that's when they started feeling overly comfortable. The Meshech Chochma tells us a beautiful, almost prophetic thought, written 10-20 before the Holocaust. In his commentary on Vayikra 26,44, he says, what happens in history is that the Jews go to a new country and after being there a little bit too much time, ישכח מחצבתו ויחשב לאזרח רענן, יעזוב לימודי דתו, ללמדו לשונות לא לו, יליף ממקלקלתא ולא יליף מתקנתא They forget where they came from. And they think of themselves as very comfortable citizens and they start to forget their religion. He was talking about the German Jews at that time, who were extremely cultured, and he said, יחשוב כי ברלין היא ירושלים /they think Berlin is like Jerusalem. And he says, when that happens, אז יבוא רוח סועה וסער, יעקור אותו מגזעו: /A tornado of a wind will come , and uproot them from where they're rooted . This is something that repeats itself. History repeats itself. And this is the history of Galut . As was once said, Those that do not remember the past are condemned to repeat it. It was that way in the Spanish Inquisition. It was that way throughout the generations. Whenever the Jew forgot that he was a stranger, that he was a sojourner, they'd come and remind us that, as we started our class with, Galut is in the eye of the beholder , and the eye of the receiver. We must view ourselves as, I don't belong here, I'm a stranger. I have to keep a low profile and not demand anything because I'm a visitor. But once we start demanding, feeling, What about my rights? What about my xyz… it's a problem. Of course, we live in a democratic country, and we want to have rights, but we have to understand that deep down, this is not where we belong. And as long as we have that understanding, we can go back to a quiet, serene galut like Yitzhak Avinu's Galut . But once we start feeling, Hey, this is mine, the problems start. This is an important lesson in how to receive Galut and how to stay safe in Galut .

A dvar Torah on parashat Ki Tavo by Ezra Furman. With completion, storytelling, covenants, arrival and starting over.

R. Marcus Rubenstein's sermon during Shabbat morning services on September, 21st 2024 on parshat Ki Tavo.

Parsha "Ki Tavo," (Devarim or Deuteronomy 26:1-29:8) is arguably the most well-known, and fearsome, catalog of blessings, and especially, cursings, in all of Scriture. The Erev Shabbat reading literally lays out the case for the fact that are not only well-deserved, but already "in progress" for a nation which has turned from YHVH, and is in fact "jonesin' fer judgment." https://hebrewnationonline.com/wp-content/uploads/2024/09/SSM-9-20-24-Ki-Tavo-teaching-podcast-xxx.mp3 But that is just the beginning. WARNING: This is yet another reading in the continuing series that you will certainly NOT hear in sun-god-day school. And the fact that the curses are so well-deserved, and so lied about, is the reason why we had better be paying attention. Only this world doesn't. Not even close. And that is why this reading should be such a jarring "eye-opener." The promised curses are arguably well-under way, and the rest close at hand, In the Sabbath day midrash, Mark Call of Shabbat Shalom Mesa literally lays out the case for judgment, based on what the Whore Church as done not only IN SPITE of His Word, but TO it. The curses outlined are specific to what can happen - and DID - when those who failed to "keep My commandments failed to do so, and were, as promised, kicked out of the land. But there are other curses, too, for things generally done in secret. At least, they were. Now they are open, and even "proud" of 'em. And Mark suggests that there is a good case to be made that the curses are still "on the table." And what we have already seen, and are seeing, makes an even stronger case that there is more to come. And His people should plan accordingly. Ki Tavo: "When you have been KICKED OUT of the Land - Do the Curses Still Count?" https://hebrewnationonline.com/wp-content/uploads/2024/09/WT-CooH-9-21-24-Ki-Tavo-When-you-have-been-KICKED-OUT-of-the-Land-what-curses-podcast-xxx.mp3 The combined two-part teaching is here:

Download Notes here:https://esm.us/wp-content/uploads/2024/09/09.14.24-.2024-Congregation-TM-Notes.pdf---------------------------------------------------------------------------------------------------------------------------------Torah Portion:פ ָּר שַׁ ת כִּ י־תֵ צֵ אKi Tetze“When You Go Forth”Deuteronomy 21:1-29:8Isaiah 54:1-10Matthew 24:29-42Deuteronomy 21:15-17 If a man have two wives, one beloved,and another hated, and they have born him children, both thebeloved and the hated, and if the firstborn son be hers that washated: Then it shall be, when he makes his sons to inherit thatwhich he has, that he may not make the son of the belovedfirstborn before the son of the hated, which is indeed thefirstborn: But he shall acknowledge the son of the hated for thefirstborn, by giving him a double portion of all that he hath forhe is the beginning of his strength.Deuteronomy 24:9 Remember what the LORD your God did toMiriam by the way, after that you were come forth out of Egypt.Proverbs 18:21 Death and life are in the power of the tongue:And they that love it shall eat the fruit thereof

Ki TavoDeuteronomy 26:1-29:8TransitionsStay ConnectedLinktree: https://linktr.ee/jacobstentWebsite: https://jacobstent.org/Facebook: @jacobstentfellowship Instagram: @jacobstent Download Our App: https://jacobstent.org/appGiving: https://jacobstent.org/giveEmail Signup: http://eepurl.com/g-YpcDJoin us for our Shabbat service with Bill Cloud and the Jacob's Tent Family!If you are enjoying this live stream, PLEASE consider sending in an offering, tithe, or donation to help us continue spread the gospel free from Jacob's Tent. We work hard to make sure this is an enjoyable experience to our online community, but it doesn't come without a price.Give online via the Jacobs Tent app, our website, or text any amount to 84321 to support this ministry. Yahweh bless you and keep you! Shalom.

Join us for our post service Q&A with the Jacobs Tent family!If you are enjoying this podcast, PLEASE consider sending in an offering, tithe, or donation to help us continue spread the gospel free from Jacob's Tent. We work hard to make sure this is an enjoyable experience to our online community, but it doesn't come without a price. Give online via the Jacobs Tent app, our website, or text any amount to 84321 to support this ministry. Yahweh bless you and keep you! Shalom.

The ceremony of the First-fruits commanded in this parasha has the impact of connecting FORWARD parts of the Jewish journey in God's will with the PREVIOUS legs of the journey. As Yeshua of Nazareth taught, "Others before you have labored, and you have entered into their labors." Healthy connection to the past is important to the present and future. We explore this in the parasha "Ki Tavo" today.

https://www.artscroll.com/ Books/lemynh.html  Living Emunah on Yamim Noraim Gaining faith from the Days of Awe This week's parasha Ki Tavo begins with the mitzvah of bikurim , where a farmer brings a basket of fruits from the seven species to the Kohen and recites certain pesukim . The Mishnah describes the bringing of the bikurim as a very elaborate process. There were crowds of people waiting to greet the landowners in Yerushalayim, with music playing in the background. It is noteworthy to point out that the farmer only had to bring one fruit from each of the species. The sefer Mapik Margaliot writes, we see from here the unbelievable value that the Torah places on the littlest deeds that we do. Imagine a farmer with orchards full of fig trees or date trees and thousands of fruits that are going to grow upon them, and he takes just one to do the mitzvah of bikurim , and the Torah makes such a big deal over it. When he walks to Jerusalem with the basket, everyone who sees him stands up in honor of the mitzvah he's doing. To the onlooker, it may have seemed that a king or president had just arrived, but it was just a man holding a basket of fruit. To us, it looks like something simple, but the Torah knows how valuable it really is. Sometimes the evil inclination tells a person, "You're going to learn Torah now? It's not worth it. You're going to be late. You're not going to understand what's being taught. It's going to take you at least ten minutes just to find parking." Or if a person wants to go to shul to pray, the evil inclination tells him, "How much are you going to concentrate anyway? Most of the tefila you space out. It's not worth the effort." Let us make a simple kal v'chomer . If for one fruit, that is worth less than a penny to the farmer, the Torah gives him endless honor. How much more so if a person would wake up early in the morning and push himself out of bed to go to shul at a time when he wished he could sleep just a little longer. He fights himself and he goes anyway. How many worlds is he building in Shamayim for those efforts? Or after a long day's work, a person comes home and is so tired he just wants to relax, but instead he strengthens himself and goes back out to learn, sometimes in the freezing cold, searching for parking. Every word of Torah gives endless rewards. How much more so when they are learned with difficulty? Every deed that we do is worth so much and we can never underestimate even the smallest things that we do. A woman related, she heard a short class about giving chizuk to others. The rabbi specifically mentioned that if someone is going through a difficulty and that person has ever gotten chizuk that has helped him, then he should use that chizuk to give someone else he knows who is going through the same difficulty. The woman told this to her son who was having a very hard time in shidduchim . He took the advice and called someone that he knew was struggling in the same area. He gave him all the lines that have helped him in the past. The other boy thanked him for the kind words and then said, "You know, I have someone that I think would be great for you." P.S. A couple of weeks ago, they were celebrating their engagement. Every deed accomplishes worlds in Shamayim . We don't necessarily get to see their effects down here, but rest assured, every deed we do is immeasurable. Shabbat Shalom.

The Torah in this week's parsha says that the curses listed in the Tochacha will come if one fails to serve Hashem with "simcha"—what is simcha and aren't there worse sins one can do?

In this episode, Aaron and Victoria discuss the Torah portion, “Ki Tavo”. In it, we see that with God loves comes before purity. God's love is pronounced and shown to Abraham, and then through the rest of the portion we read how to become holy and pure before God. Want to learn more about our ministry? Visit www.loveandpurity.com Intro and outro song: Faith for Salvation (1 Peter 1:3-5) by Brayden & Tali Waller All music rights belong to Love & Purity Ministry

The Rabbis share their insights and observations on one pasuk from Parshas Ki Tavo Chapter 28 Verse 1: וְהָיָה אִם־שָׁמוֹעַ תִּשְׁמַע בְּקוֹל יְהֹוָה אֱלֹהֶיךָ לִשְׁמֹר לַעֲשׂוֹת אֶת־כׇּל־מִצְוֺתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם וּנְתָנְךָ יְהֹוָה אֱלֹהֶיךָ עֶלְיוֹן עַל כׇּל־גּוֹיֵי הָאָרֶץ׃ Now, if you obey Hashem your God, to observe faithfully all the divine commandments which I enjoin upon you this day, Hashem your God will set you high above all the nations of the earth.  

We begin our 13th and last middah (separateness - perishut) that we explore in conjunction with parsha Ki Tavo. David and Modya look at what separate means, why it's important, and why it is left as the last of the 13 character traits. In the parsha we apply the trait to an exploration of blessings and curses and the role of our inclination toward physicality. We see how building fences is one step toward separateness, and still requires action to develop the trait further. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Ki Tavo | Why Did Bnei Yisrael Need a Second Tokhacha? by Rav Yitzchak Etshalom Why is the imprecation (תוכחה) in our Parasha so much more frightening and graphic than the earlier one in Vayikra 26 Parashat Ki Tavo is perhaps most well-known for the lengthy and painful imprecation which Moshe integrates into the covenant which he initiates with Bnei Yisrael in the Plains of Moav - a decidedly second and "other" covenant to the original one entered into at Sinai. We explore the need for a second covenant and the significantly more frightening imagery in the second תוכחה and propose why it may have been needed for this second generation, born free in the desert. לע"נ אחי יונתן הלל בן הרב אשר אהרן ומרים Source sheet >>

Ramban on the Torah | 60 | Ki Tavo, by Rav Eli Weber   What is the meaning of Vidui Bikkurim? Is there a meaning to what the goyim think of us? What is the meaning of writing the Torah on stones?

How do we find joy? Apparently we can find it after we bring the first fruits. A simple secret is once again taught by our tradition.

Welcome to Covenant & Conversation essays, Rabbi Sacks' commentary on the weekly Torah portion, explores new ideas and sharing inspiration from the Torah readings of the week. You can find both the video and the full written article on Ki Tavo available to watch, read, print, and share, by visiting: https://rabbisacks.org/covenant-conversation/ki-tavo/freedom-means-telling-the-story/ A new FAMILY EDITION is now also available: https://rabbisacks.org/covenant-conversation-family-edition/ki-tavo/freedom-means-telling-the-story/ For more articles, videos, and other material from Rabbi Sacks, please visit www.RabbiSacks.org and follow @RabbiSacks. The Rabbi Sacks Legacy continues to share weekly inspiration from Rabbi Sacks. This piece was originally written and recorded by Rabbi Sacks in 2011. With thanks to the Schimmel Family for their generous sponsorship of Covenant & Conversation, dedicated in loving memory of Harry (Chaim) Schimmel.

On this week's parsha, Parshat Ki Tavo, we discuss how to act when we enter the land of Israel. With all sorts of terrible things that can happen, what should we focus on? How should we act? As Sivan explains, one verse directs us: "Because you did not serve God with happiness and gladness of heart when you had an abundence of everything." We should pay attention to what we have. Thank God for what we are given. Appreciate the privilege in our lives. But how can we be happy after such a challenging year? How can we create happy Jewish futures? And what does this have to do with the famous Israeli singer Ishay Ribo? Tune in to find out. Sivan Rahav-Meir is a leading Israeli journalist, media personality and Torah scholar. You can sign up for her The Daily Portion WhatsApp group, where Sivan sends small insights about Judaism and current affairs. Check out Liel's new book, How the Talmud Can Change Your Life: Surprisingly Modern Advice from a Very Old Book, available directly from the publisher, or wherever you purchase books. You can find all of Tablet's podcasts at tabletmag.com/podcasts.

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Ki Tavo 5784 - Al HaBerit

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In a strange passage of Talmud, the Rabbis imagine God putting on t'fillin. They tie it back to this week's Torah portion - to an image of God and the Jewish people "affirming" their covenant with each other. In this episode, Rabbi Micah Streiffer will talk about this surprising image of the Divine, and why it just might help us reclaim t'fillin in liberal Judaism. --------------------------------- Seven Minute Torah is a production of LAASOK. To support the production of this podcast, visit either www.patreon.com/sevenminutetorah (for per-episode contribution) OR https://laasok.org/support/ (for a tax-deductible one-time or monthly contribution). For info on our weekly Zoom Torah study groups or other learning opportunities go to https://laasok.org/. To join the Seven Minute Torah Facebook group: https://www.facebook.com/groups/sevenminutetorahgroup Comments or questions? Email info@laasok.org, or contact Rabbi Micah Streiffer directly at micah@laasok.org. 

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

lateLatest episode of the podcast. Please consider sponsoring a class online in someones merit, memory or refuah shelemah. You can donate here in the app or send us an email at info@ejsny.org with the dedication you want to make. Thanks! --- Support this podcast: https://podcasters.spotify.com/pod/show/rabbifarhi/support

In this episode, Zvi Hirschfield and Rabbi Raphael Polisuk delve into the covenant ceremony at Har Grizim and Har Eval in Parshat Ki Tavo. They explore how this moment of blessings and curses establishes a collective responsibility among the Jewish … Read the rest The post Ki Tavo 5784: Collective Responsibility first appeared on Elmad Online Learning. Continue reading Ki Tavo 5784: Collective Responsibility at Elmad Online Learning.

Humanity is facing the biggest revolution ever: A Scientific, Social, Political, Environmental, and Religious Revolutions. The magnitude of this revolution and the effect it will have over the individual and society alike are beyond our imagination. Revolutions are, usually, messy, chaotic, and painfull for most people. What is that we need to do in order to make the best out of it? How do we avoid becoming victims of the challenges humanity must go through?  How is that connected to our preparations for Rosh Hashanah? Especially when we know that the coming year won't be an easy one ( and you don't have to be a prophet to figure that out). For a short reading about this Parashah: https://livekabbalah.org/ki-tavo Join our course program: https://livekabbalah.org/live-kabbalah-courses Join our Zoom Program: https://livekabbalah.org/weekly-zohar-tree-of-life-study-live Support our efforts to provide you with more materials, donate to Live Kabbalah: https://livekabbalah.org/donations

Latest episode of the podcast. Please consider sponsoring a class online in someones merit, memory or refuah shelemah. You can donate here in the app or send us an email at info@ejsny.org with the dedication you want to make. Thanks! --- Support this podcast: https://podcasters.spotify.com/pod/show/rabbifarhi/support

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Ki Tavo: Consistency by Rabbi Avi Harari

Welcome back to The Total Torah Podcast!For those of you listening to one aliyah per day, here is where you should start:01:47 Second Aliyah02:40 Third Aliyah03:19 Fourth Aliyah04:34 Fifth Aliyah07:00 Sixth Aliyah15:32 Seventh AliyahCheck out more of our content on Facebook,  Instagram, and Youtube.