Podcasts about kohelet

The Song of Songs, Lamentations, Ecclesiastes—full of poetry and enigmatic imagery, these are among the most challenging books of the Bible to understand. Well take heart, because we have some help coming your way! Tune in as we speak with Rabbi Benjamin Segal about his Gefen publications on the Ketuvim. We'll talk with Rabbi Segal about his translations and commentaries on: Kohelet's Pursuit of Truth: A New Reading of Ecclesiastes, and The Song of Songs: A Woman in Love, and finally also Lamentations: Doorways to Darkness. Rabbi Benjamin Segal is former president of the Schechter Institute of Jewish Studies in Jerusalem, has authored many commentaries, other books and articles. 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

The Song of Songs, Lamentations, Ecclesiastes—full of poetry and enigmatic imagery, these are among the most challenging books of the Bible to understand. Well take heart, because we have some help coming your way! Tune in as we speak with Rabbi Benjamin Segal about his Gefen publications on the Ketuvim. We'll talk with Rabbi Segal about his translations and commentaries on: Kohelet's Pursuit of Truth: A New Reading of Ecclesiastes, and The Song of Songs: A Woman in Love, and finally also Lamentations: Doorways to Darkness. Rabbi Benjamin Segal is former president of the Schechter Institute of Jewish Studies in Jerusalem, has authored many commentaries, other books and articles. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

The Song of Songs, Lamentations, Ecclesiastes—full of poetry and enigmatic imagery, these are among the most challenging books of the Bible to understand. Well take heart, because we have some help coming your way! Tune in as we speak with Rabbi Benjamin Segal about his Gefen publications on the Ketuvim. We'll talk with Rabbi Segal about his translations and commentaries on: Kohelet's Pursuit of Truth: A New Reading of Ecclesiastes, and The Song of Songs: A Woman in Love, and finally also Lamentations: Doorways to Darkness. Rabbi Benjamin Segal is former president of the Schechter Institute of Jewish Studies in Jerusalem, has authored many commentaries, other books and articles. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

Remember during the boom times to use it well, because the times of bust are coming. In the end, there is purpose to it all.

Spread goodness without restriction, because what goes around, comes around. Don't keep waiting for the right moment to do something good, as no moment is better than right now.

A fool talks and talks and pretends to know things that cannot be known, while a wise man understands his limitations. Choose leaders who know what they can and cannot do and say.

The Mishna in Masechet Ta'anit (26b) states that one may not eat meat or drink wine during the final meal before Tisha B'Ab. This is the only restriction on the consumption of meat mentioned by the Mishna or Gemara. On the level of strict Halacha, one is permitted to eat meat during the days preceding Tisha B'Ab, and even on the day before Tisha B'Ab, except during the last meal before the fast. However, customs were accepted among many Jewish communities to abstain from meat already earlier. The Shulhan Aruch (Orah Haim 551:9) brings three customs. Some refrain from eating meat already from after Shabbat Hazon (the Shabbat immediately preceding Tisha B'Ab); others observe this restriction throughout the Nine Days; and others follow the practice not to eat meat throughout the entire three-week from Shiba Asar Be'Tammuz through Tisha B'Ab. The Shulhan Aruch writes that everyone should follow his community's custom. Of course, this prohibition applies only on weekdays. According to all customs, one may eat meat on Shabbat, even the Shabbat before Tisha B'Ab. These customs developed for two reasons: 1) as part of our obligation to reduce our joy during this period when we are to reflect upon the destruction of the Bet Ha'mikdash; 2) the destruction of the Bet Ha'mikdash resulted in the discontinuation of the offering of sacrifices, such that G-d no longer has meat, as it were, so we, too, should not enjoy meat. The Gemara (Baba Batra 60b) states that there were those who, after the destruction of the Bet Ha'mikdash, decided to abstain from meat and wine, since there were no longer animal sacrifices or wine libations offered to G-d. However, they were told that by this logic, they should also refrain from grain products, because flour offerings (Menahot) could no longer be offered, and even from water, because the water libations (Nisuch Ha'mayim) were no longer offered. Quite obviously, we cannot live this way, and so we are not required to abstain from those products which were offered in the Bet Ha'mikdash. Nevertheless, as part of our effort to focus our attention on the tragedy of the Hurban (destruction) in the period leading to Tisha B'Ab, the custom developed to refrain from meat. Notably, not all communities accepted these restrictions. The Maggid Mishneh (Rav Vidal of Tolosa, Spain, late 14 th century) writes that in his area, the custom was to permit meat except on Ereb Tisha B'Ab. The Meiri (Provence, 1249-1315) writes that there was a practice among the exceptionally pious to refrain from meat on Ereb Tisha B'Ab, but even they did not refrain from meat before that day. Regardless, the Shulhan Aruch emphasizes that people whose communities observe the custom to refrain from meat during this period must adhere to the custom. Those who violate this practice are included in King Shlomo's stern warning in Kohelet (10:8), "U'foretz Geder Yishechehu Nahash" – "He who breaches a fence, a snake shall bite him." Even if a restriction that applies on the level of custom, and not as strict Halacha, is binding and must be obeyed. Nevertheless, since refraining from meat is required only by force of custom, there is greater room for leniency than there is when dealing with strict Halachic prohibitions. Thus, it has become accepted to permit meat when a Siyum celebration is held, and one should not ridicule those who rely on this leniency. In fact, it is told that Rav Moshe Feinstein (1895-1986) would conduct a Siyum every night during the Nine Days in the place where he would spend his summers, so that the people could eat meat. Since the prohibition to begin with is observed by force of custom, and not on the level of strict Halacha, the leniency of a Siyum is perfectly legitimate. In practice, when should we begin abstaining from meat? The accepted custom in our Syrian community is to begin refraining from eating meat from the second day of Ab. Although different opinions exist regarding the consumption of meat on Rosh Hodesh Ab, our custom follows the view of the Hida (Rav Haim Yosef David Azulai, 1724-1806) permitting the consumption of meat on this day. This was also the custom in Baghdad, as mentioned by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), and this is the generally accepted custom among Sepharadim. One who does not know his family's custom can follow this practice and begin refraining from meat on the second day of Ab. The Kaf Ha'haim (Rav Yaakov Haim Sofer, Baghdad-Jerusalem, 1870-1939) cites an earlier source (Seder Ha'yom) as ruling that Torah scholars should follow the stringent practice of abstaining from meat already from Shiba Asar Be'Tammuz. However, recent Poskim – including Hacham Ovadia Yosef – ruled that since nowadays people are frailer than in the past, and Torah scholars need strength to continue their studies and their teaching, they should not observe this stringency. They should instead follow the more common custom to refrain from meat only after Rosh Hodesh Ab. One who wishes to eat a meat meal late in the day on Rosh Hodesh Ab should ensure not to recite Arbit early, before sundown. Once he recites Arbit, he in effect ends Rosh Hodesh, and begins the second day of Ab when eating meat is forbidden. One who wishes to recite Arbit early on Rosh Hodesh Ab must ensure to finish eating meat beforehand. The custom among the Yemenite Jewish community was to follow the Mishna's ruling, and permit eating meat except during the final meal before Tisha B'Ab. However, Hacham Ovadia Yosef ruled that once the Yemenites emigrated to Eretz Yisrael, they should follow the rulings of the Shulhan Aruch, and abstain from meat during the Nine Days. This prohibition applies even to meat that is not fresh, such as it if was canned or frozen. The Nehar Misrayim (Rav Aharon Ben Shimon, 1847-1928) records the custom among the Jewish community in Egypt to permit eating chicken during the Nine Days. As mentioned earlier, one of the reasons for the practice to refrain from meat is that we commemorate the loss of sacrificial meat in the Bet Ha'mikdash. Accordingly, Egyptian Jews permitted eating chicken, as chickens were not brought as sacrifices. This is the custom among Jews of Egyptian background even today. The Shulhan Aruch (551:10), however, explicitly includes chicken in his formulation of the custom to refrain from meat during the Nine Days. The Mishna Berura writes that one who is unable to eat dairy products (such as if he suffers from a milk allergy), and thus has limited options for food during the Nine Days, may eat chicken. If one needs to eat meat for health reasons, he should preferably eat chicken instead of beef, as there is greater room for leniency when it comes to chicken. Hacham Ovadia Yosef writes that if one removed the meat from a dish that consisted also of other food – such as if the meatballs were removed from the spaghetti – then, strictly speaking, the remaining food is permissible. Nevertheless, it is customary to be stringent in this regard and refrain from eating food which had been cooked together with meat. If parve food was prepared in a meat pot, the food may be eaten during the Nine Days, since it does not have meat in it. Even if the pot had been used with meat less than 24 hours before it was used to cook the parve food, the parve food may be eaten. This food contains the taste of meat, but not actual meat, and it is thus entirely permissible during the Nine Days. (In fact, according to the ruling of the Shulhan Aruch, this parve food may be eaten together with milk or yoghurt. The meat taste in this food has the status of "Noten Ta'am Bar Noten Ta'am" – a "second degree" taste, as the pot absorbed the taste of the meat, and the parve food then absorbed the taste from the pot. At this point, the taste does not forbid the food from being eaten with milk.) Hacham Ovadia Yosef allowed eating soup from bouillon cubes or bouillon powder during the Nine Days. It is permissible to eat fish during the Nine Days, though some have the custom not to eat fish during the final meal before Tisha B'Ab. One is allowed to eat synthetic meat during the Nine Days. Although one might have thought that this should be avoided due to the concern of Mar'it Ha'ayin – meaning, a person eating synthetic meat might be suspected of eating actual meat – we do not have the authority nowadays to enact new prohibitions out of this concern. If a person forgot that it was the Nine Days, or forgot about the restriction against eating meat, and he recited a Beracha over meat but then remembered that it is forbidden, he should take a bite of the meat, because otherwise his Beracha will have been recited in vain, in violation of the severe prohibition of Beracha Le'batala (reciting a blessing in vain). This is a far more grievous transgression than partaking of meat during the Nine Days – which, as we explained, is forbidden only by force of custom – and it is therefore preferable to take a bite of the meat so that the blessing will not have been recited in vain. (This resembles the case of a person who prepared to eat a dairy food within six hours of eating meat, and remembered after reciting the Beracha that he may not eat the dairy food. In that case, too, he should take a bite of the dairy food so the Beracha will not have been recited in vain. This applies also to someone who recited a Beracha to eat before praying in the morning, and then remembered that he may not eat because he had yet to pray. Even on fast days – except Yom Kippur, when eating is forbidden on the level of Torah law – if someone recited a Beracha over food and then remembered that eating is forbidden, he should take a small bite of the food.) If a person owns a meat restaurant, he is permitted to operate the restaurant during Nine Days, even in a Jewish community, where most or all of his customers are Jews. Given the leniencies that apply, such as permitting meat at a Siyum, and when necessary for health reasons, it is not for certain that the people coming to eat will be violating the custom to refrain from meat. As such, operating the restaurant does not violate the prohibition against causing people to sin. However, it is proper for the restaurant owner to place a visible sign at the entrance to the restaurant informing people of the widely-accepted custom to refrain from eating meat during the Nine Days. Just as many observe the custom to refrain from meat during the Nine Days, it is also customary to refrain from wine during this period. Although the practice in Jerusalem was to be lenient in this regard, and drink wine during the Nine Days, the practice among other Sephardic communities is to refrain from wine. This was also the custom in Arab Soba (Aleppo), as documented in the work Derech Eretz, and this is the practice in our community. There are two reasons for this custom. First, wine brings a feeling of joy, and during the month of Ab, until Tisha B'Ab, we are to reduce our joy and reflect on the destruction of the Bet Ha'mikdash. Secondly, we refrain from wine because we can no longer pour wine libations on the altar. Of course, wine – like meat – is permissible on Shabbat during the Nine Days. The restriction applies only on weekdays. It is permissible to drink other alcoholic beverages during the Nine Days, such as beer and whiskey. Cognac, however, is a type of wine, and is therefore forbidden. One should not drink grape juice during the Nine Days, but grape soda is allowed. Cakes that are baked with grape juice instead of water are allowed during the Nine Days unless the taste of grape juice is discernible, in which case one should refrain from these cakes. Vinegar made from wine is permitted for consumption during the Nine Days, because it has an acidic taste and does not bring enjoyment. Similarly, juice extracted from unripe, prematurely-harvested grapes is permissible. The Shulhan Aruch allows drinking wine at Habdala on Mosa'eh Shabbat during the Nine Days. The Rama (Rav Moshe Isserles, Cracow, 1530-1572), however, writes that according to Ashkenazic custom, the Habdala wine is given to a child to drink. The Shulhan Aruch also writes that one may drink during the Nine Days the cup of wine over which Birkat Ha'mazon is recited. When three or more men ate together, and they recite Birkat Ha'mazon with the introductory Zimun, it is customary for the one who leads the Zimun to hold a cup of wine during Birkat Ha'mazon which he then drinks after Birkat Ha'mazon, and according to the Shulhan Aruch, this cup may be drunk during the Nine Days. However, Hacham Ovadia Yosef rules that since nowadays people generally do not make a point of reciting Birkat Ha'mazon over a cup of wine, this is not permitted during the Nine Days.

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It is not the powerful who win wars, but the wise.

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Don't waste your emotional energy trying to understand God's ways. just appreciate what you have and enjoy it.

Kohelet teaches us to take the middle path, too much in either direction leads down to a destructive path.

The pasuk in Kohelet says: " עֵת לָלֶדֶת וְעֵת לָמוּת " — "A time to be born, and a time to die." (Kohelet 3:2). The Midrash in Kohelet Rabbah teaches that from the moment a person is born, Hashem determines exactly how long that person will live. Every breath, every second, is measured. And it is considered a great merit for someone to live out every single moment of their allotted time in this world. We cannot begin to grasp the infinite value of just one second of life. Sometimes, patients who are suffering deeply may wish to pass on rather than continue living in pain, connected to machines. Their families, too, may struggle watching them suffer. These situations are deeply painful and emotionally charged—but they are also halachically complex, and a competent Rav must always be consulted. These are not decisions anyone should take into their own hands. Halachah teaches us that we desecrate Shabbat to extend the life of a patient even in a vegetable state, even if it's just for one more second. That is how precious life is in Hashem's eyes. Rabbi Aryeh Levin once visited a man who was suffering terribly in the hospital. The man asked the rabbi, "Why should I continue living like this? I can't pray, I can't learn. I'm just in pain." Rabbi Levin gently took his hand and answered, "Who knows? Perhaps one word of Shema said in pain is worth more than a lifetime of mitzvot done in comfort. Every breath you take now—with emunah—brings Hashem so much nachat." The man began to cry. From that moment on, he accepted each breath with emunah and gratitude. He passed away just a few days later—peaceful, uplifted, and surrounded by meaning. Chazal say: "Sha'ah achat shel teshuvah u'maasim tovim ba'olam hazeh yafeh mikol chayei ha'olam haba"—one hour of repentance and good deeds in this world is greater than all of the World to Come. In just one moment, a person can elevate himself spiritually forever. The Gemara in Avodah Zarah shares three separate stories of individuals who earned their entire portion in the World to Come in one moment of their life. When Rabbi Yehuda HaNasi heard them, he wept, recognizing the unimaginable power of even a single second. The Sifrei Kodesh teach that even one thought of teshuvah can have massive spiritual effects. Even a person on his deathbed, who cannot speak or move, can—through one pure thought, one yearning for Hashem—accomplish more than all the angels in Heaven combined. If all a person can do is breathe, that breath is a treasure beyond comprehension. As long as someone is breathing, Hashem wants him alive. His mission in this world is not yet complete. A man shared with me that his father, Eddie, recently passed away. He had told his children that if he reached the end of life, he didn't want to be kept alive artificially and in pain. But when the time came, his children called Chayim Aruchim, an organization that helps families navigate end-of-life issues according to halachah. They were given a personal Rav who was an expert in this field. He came down to the hospital and explained the halachic importance—and the spiritual benefit to Eddie and his family—of staying connected to the machine, even for a short time. The Rav monitored his condition every day for ten days, ensuring halachah was followed precisely. Eventually, the doctors said Eddie's final moments had come. His children gathered around his bed and watched their father take his last breaths. They were so grateful they had consulted daat Torah and allowed their father to live every moment Hashem had intended for him. And then, just as they left the hospital, a truck drove by with the word "Eddie's" written in big letters—something they had never seen before. To them, it felt like a wink from Hashem, a small smile from Above, affirming that they had done the right thing. Every second of life is a priceless gift. In one moment, a person can earn eternity. And sometimes, the last breath we breathe with emunah is something that brings the greatest glory to Hashem.

It is all about the present, but that is a reason to value the present and use it right. It is not the time to waste the opportunity to live properly.

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This week we are reading Revelation chapter 7, a vision that unfolds in the midst of the unsealing of seals and undoing of worlds as we have known them. It's a vision that seems anchored in the past and the future simultaneously, a vision that evoked for us Ezekiel and Isaiah and Genesis and Kohelet and Exodus and also a also future time when whatever suffering the faithful have endured, they can stand together in their multitudes and praise the one true Source. It's an image that, at the very least, can make the work of our time less lonely. 

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Who knows what will happen tomorrow? Let in the sunlight today!

Better to enjoy the fruits of your labor while you have it, because we all leave the world the same as we entered it.

Kohelet reminds us that we will never understand God and thus challenging Him is a waste of time. Instead we should focus on our lives, keep our promises, and be smart about our actions.

Kohelet advises us that despite the seeming futility of our efforts, we should still not fold our hands and do nothing. However we should choose something meaningful, with purpose and together with others.

There is a time and season for everything, we must enjoy and experience each moment, and live properly each moment of our lives.

We don't understand the ways of God, but it is better to be wise than to be foolish, and it is important to enjoy the momentary pleasures that we are privileged to experience.

Kohelet examines three possible paths; physical pleasure, wisdom, and purposelessness. He begins by observing that while he derived pleasure from seeking out the luxuries oif this world, they were only fleeting and temporary.

Wisdom itself is a source of pain and anxiety. Maybe it would be better to be ignorant?

Everything that was will be again, there is nothing new under the sun.

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We introduce the Book of Ecclesiastes, and begin reading this masterpiece in which we encounter the seeming futility of the search for meaning in our lives.

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How does Kohelet end?What is his conclusion?Does he concluded with a soliloquy about death, or a series of statements about guidance and life?

Kohelet #12 - the dramatic conclusion of the book and of Kohelet's wisdom on human mortality. Kohelet appears to end where he began - all is hevel? But what does this word actually mean? What if this word has consistently been mistranslated for centuries? Our audio today explores an alternative translation which presents a remarkably different understanding of the work as a whole and is a fitting conclusion to our studies of this misunderstood book. Speaking personally, this idea completely changed my appreciation of Kohelet and I think others will like it too. Text here:https://www.sefaria.org/Ecclesiastes.12?lang=bi

Practice kindness, diversify your investments, invest in life - even if you cannot fully understand it, and enjoy your youth! These are Kohelet's messages - a philosophy of humble pragmatism.

Kohelet #11 - 'Rejoice in your youth... but know that God will bring you to judgement for all this'Rafi Addlestone shares thoughts on the interwoven nature of joy and loss in both Kohelet and Jack Antonoff.https://www.sefaria.org/Ecclesiastes.11?lang=bi

One act of foolishness can sully a sterling reputation.

Rabbi Dr Sam Lebens offers reflections on the many possible reasons why the wise man turns to the right but the fool turns to the left.Text here:https://www.sefaria.org/Ecclesiastes.10?lang=bi

Death might be the great equalizer, but in the meantime, there are better ways to live and worse ways.

How might we act in the face of temperamental but powerful figures of government?How do we navigate an unpredictable world in which good and bad are seldom evident?Do we just eat and drink and be happy? Or maybe we allow wisdom to make our face shine.

The word "tov -good" is the keyword of our chapter.Kohelet has been asking what the key to good is. In this chapter he offers a new pragmatic approach.

6:9: "Better what you can see than the wanderings of desire."Today we address the attractions and fantasies that make us not only dissatisfied with our worldly blessings but also sap our ability and focus to appreciate and be present in the good fortune that we experience.

This world can be tough. Kohelet suggests that many people might prefer never to have been born at all.And yet, with a little financial modesty and less comparison, with some simple companionship, we will see success and happiness.

Is there a value in visiting the Temple?Should an individual make a vow?The opening lines of chapter 5 speak about religious ritual, the power of speech and the manner in which a person approaches God. What is Kohelet's perspective?

A time to give birth and a time to die; a time to plant and a time to uproot that which is planted... A time to love and a time to hate; a time for war and a time for peace.

Kohelet entertains three possibilities of what might make life meaningful: wisdom, pleasure and work. But the ultimate litmus test will be the death of a person; does anything valuable endure after we depart this work. Is everything ephemeral (hevel)?

What is the meaning of life? That is essentially the question that Kohelet seeks to address.Who is Kohelet?What does he mean when he says: "All the rivers flow into the sea but the sea is never full"?

A conversation about the lessons we can learn from Megillas Esther for our current times, walking through the doorways G-d calls us to, navigating responsibilities that we didn't sign up for, the synthesis of modern wisdom with Torah, differentiating between the sacred and unsacred, and how to begin developing a relationship with Torah study. Dr. Erica Brown is the Vice Provost for Values and Leadership at Yeshiva University and the founding director of its Rabbi Lord Jonathan Sacks-Herenstein Center for Values and Leadership. She previously served as the director of the Mayberg Center for Jewish Education and Leadership and an associate professor of curriculum and pedagogy at The George Washington University. Erica is the author or co-author of 15 books on leadership, the Hebrew Bible and spirituality. Erica has a daily podcast, “Take Your Soul to Work.” Her book Esther: Power, Fate and Fragility in Exile (Maggid) was a finalist for the National Jewish Book Award. Her latest book is Kohelet and the Search for Meaning (Maggid). She and her husband live in Maryland and have four children, another four through marriage, and six exquisite grandchildren. Explore more of her work at ericabrown.com.Video episode is available on Youtube. To inquire about sponsorship & advertising opportunities, please email us at info@humanandholy.comTo support our work, visit humanandholy.com/sponsor.Find us on Instagram @humanandholy & subscribe to our channel to stay up to date on all our upcoming conversations. Human & Holy podcast is available on all podcast streaming platforms. New episodes every Sunday on Youtube, Spotify, Apple Podcasts, and Google Podcasts.Timestamps:0:00 Introduction2:50 Welcome Dr. Erica Brown 4:43 What We Can Learn from Megillas Esther 10:10 How Can We Show Up Right Now?12:58 A Relationship with G-d is Dynamic15:10 Harnessing the Jewish Shift in the Diaspora 18:00 The Power of Invitation19:00 Developing a Personal Interest in Tanach21:58 Bringing the Totality of Ourselves to the Text23:10 The Story of Jonah: The Wishful Fantasy of Adulthood24:45 When Your Responsibilities Feel Like Too Much 27:58 Getting Guidance From Those Who Have Walked the Path20:55 When You Didn't Sign Up for What Life is Asking of You33:50 Asking for Help: Esther and Mordechai's Partnership 35:05 The Mezuzah: Walking Through the Doorway With G-d37:50 Bringing All Worlds of Wisdom to the Torah 40:50 Filtering Out the Unholy43:20 Will AI Change the Way We Study Torah?47:10 Advice on Developing a Relationship with Torah Study

The Megilla tells us that Ester, the heroine of the Purim story, had another name – Hadasa. What might be the significance of this second name? We should perhaps assume that if the Megilla found it necessary to inform us of Ester's other name, this detail must be important. What does the name "Hadasa" represent, and what does it tell us about Ester's role in the Purim story? The historical backdrop to the Purim story is the destruction of the Bet Ha'mikdash and the Jewish People's banishment to exile. It was during this period, after the Jews had spent over half a century in Babylonia – which was taken over by Persia – that the story told in the Megilla unfolded. We can easily imagine what was going through the Jews' minds at this time. They must have assumed that their special relationship with G-d was over. After all, G-d had sent the Babylonian marauders to set His Bet Ha'mikdash ablaze, and to bring the nation into exile. Decades passed, and they remained far from their homeland. They naturally thought that they were no longer Hashem's special nation, and there was thus no longer any reason to learn Torah, to perform Misvot, or to live a religious lifestyle. Indeed, the Gemara teaches that at Ahashverosh's feast, he came dressed in the special garments of the Kohen Gadol, and used the utensils of the Bet Ha'mikdash. He was celebrating the fact that the Jews' exile was permanent, that they would never be returning to the Land of Israel and would never rebuild the Bet Ha'mikdash. The Jews participated in this feast, showing that they shared this belief. Of course, this was a grave mistake. King Shlomo, the wisest of all men, writes in the Book of Kohelet (4:12), "Ve'ha'hut Ha'meshulash Lo Bi'mhera Yinatek" – "The triple thread will not easily be snapped." A single thread can easily be torn, but if three threads are woven together, this becomes a rope, which is far more difficult to cut. The Jewish Nation is a "triple thread," having been built by three patriarchs – Abraham, Yishak and Yaakob. Had our nation been created by just a single founder, or even two founders, this would not have established a strong enough foundation to withstand the many challenges and upheavals that would occur over the course of Jewish history. But our nation was built by three "threads," three outstanding figures, laying for us a foundation that can never be broken. For this reason, the verse in the Book of Debarim (32:9) says, "Yaakob Hebel Nahalato" – Yaakob is the "rope" of G-d's "lot," the Jewish Nation. Yaakob was the third patriarch, and thus he turned the "threads" of his two predecessors into a "Hebel," a rope, that can never be broken. The Jewish Nation is eternal, and its special relationship with Hashem is eternal. A child might anger his parents, and this relationship might at times be strained, even, perhaps, under drastic circumstances, to the point where the parent must send the child out of the home for a period of time, but he will always be their child, and their love for him will always remain. Similarly, even when Hashem punishes Am Yisrael, and even when He drives us into exile, His love for His treasured nation is everlasting. This was Ester's message to the Jewish People when they faced the threat of annihilation. They had despaired, figuring that G-d had abandoned them, but she reminded them that their bond with Hashem is everlasting and unconditional. She therefore decreed a three-day fast – to remind them of the "Hut Ha'meshulash," the "triple thread" that forms the foundation of Am Yisrael, which cannot ever be broken. Ester was therefore called "Hadasa," an allusion to the "Hadas," the myrtle branch, one of the four species we take on Sukkot. The Torah calls the Hadas "Anaf Etz Abot" (Vayikra 23:40) – a branch with a thick covering of leaves – and Rashi explains this to mean "Kelu'im Ke'hebel" – "braided like a rope." The leaves of the Hadas branch grow in groups of three, with every three leaves emerging from the same spot on the stem. The Hadas' thick covering of leaves is thus likened to a rope, three threads woven together, and it symbolizes the concept of "Yaakob Hebel Nahalato," G-d's eternal bond with the Jewish Nation. In fact, the word "Hut" (thread) in Gematria equals 23, such that three threads are represented by the number 69 (23 X 3) – which is the Gematria of "Hadas." Ester was called "Hadasa" because this was precisely the message she conveyed to the Jews in exile – that Hashem's love for them was everlasting, that this bond could never be broken. We all recognize the numerous spiritual problems that plague the Jewish People in our day and age. It is clear to all of us that there is so much to improve, so many difficult problems to address. But we must never feel discouraged or fall into despair. At no point may we ever think, as the Jews in Persia thought, that Hashem no longer loves us or cares about us, that our special relationship with Him has ended. We must remember that our special bond can never be broken, that Hashem loves us under all circumstances, even when we aren't acting as we should. Sometimes this love is more evident, and sometimes less, but we must believe that it is always present. This awareness should give us the encouragement and resolve we need to work toward growth and improvement, to strive to elevate ourselves as well as our fellow Jews, and thereby strengthen the eternal bond between us and our Creator.