Podcasts about kohelet

In this week's parasha Beha'alotecha , the Jewish People complained that they wanted meat and Moshe Rabbenu said to Hashem, כי תאמר אלי שאהו בחיקך כאשר ישא האומן את היונק – Moshe was asking Hashem how he was expected to carry the nation like a nursing mother carries her suckling infant. The Maharam Shapira asked, the word אומן usually means a Torah teacher of boys aged five or six. Why would Moshe use that word to describe someone carrying a suckling baby? The Rabbi answered, Moshe was saying, his job was to be the spiritual leader of the Jewish People, to teach them Torah and the ways of Hashem, but now they were asking him to fulfill their base desires, that's like a schoolteacher who teaches Torah being asked to take care of infants, which is something that doesn't fit his bill. With this we could understand the baffling statement that Moshe made right after this. הצאן ובקר ישחט להם ומצא להם? – "could there possibly be enough sheep and cattle that would suffice to satiate them?" The mefarshim ask, astonishingly, it seems like Moshe here was doubting the ability of Hashem to provide enough meat for the Jewish People. The explanation is, Moshe was saying, I know the way for them to be satiated is through Torah and mitzvot. The neshama that Hashem put inside man cannot be satisfied any other way, like it says in Kohelet , והנפש לא תמלא. The reason for the complaining was that they were not spiritually satisfied and they were looking for a quick fix. It is true that physical pleasures can temporarily satisfy a person's empty feelings, but very quickly it will wear off and, again, they will feel empty. So Moshe was saying, all the meat in the world will not get this job done. Hashem told Moshe he was right, but he had to provide the meat anyway to prevent a chilul Hashem. Everybody in this world is looking for happiness. The only real way of having sustained feelings of inner joy and tranquility, as well as satisfaction, is by filling up our neshama with what it craves most – Torah and mitzvot. Hashem provided us with an abundance of ways to fill our neshama . And to help motivate us, He even promised rewards for doing them. Hashem created us and knows what will make us happy. The yetzer hara tries to convince us otherwise, but we must not get fooled by it. When a person learns emunah, he feels more tranquil because his neshama is connecting to Hashem more. A young man told me he started learning emunah about a year ago and his words to me were, "it was as if someone had removed a blindfold from upon my eyes. I had always had some level of emunah, but it was only last year that I began to truly see, in every direction that I turned, the Yad Hashem. A whole new world has opened up before me as Hashem is so much more visible to me now" Our neshama is a piece of Hashem and the more we connect with Him, the more our neshama will be satisfied and in a state of tranquility. Spirituality helps reduce anxiety and other emotional roller coasters. The more we connect with Hashem and the Torah, the happier we will be. Shabbat Shalom.

Welcome to Daily Bitachon in our Shaar Habechina series. We are now about to start our final chapter of Shaar Habechina —the gate of contemplation of God's ways—chapter six. Chapter six opens up with the words: אך מפסידי הבחינה והדברים התלויים בה — What are the things that are going to ruin or make you lose this quality of contemplation? This is fascinating. The rabbis of old knew a fundamental rule: you can work incredibly hard to acquire something, but you can lose it just as easily. The source for this concept is actually a pasuk in the Torah that we say almost every day. We recite Kriyas Shma every single day, and in the second parasha , we end with the words: למען ירבו ימיכם וימי בניכם על האדמה אשר נשבע ה' לאבותיכם לתת להם כימי השמים על הארץ (דברים יא:כא) Now, the very next pasuk —which we don't read as part of Kriyas Shma , since the three parshiyos are compiled from different places in the Torah—says in Pasuk Chaf-Bet : כי אם שמור תשמרון את כל המצוה הזאת . You have to especially guard this mitzvah, or actually, these mitzvos that I command you. The Midrash is bothered by this. The beginning of the parasha already said vehaya shamor tishmerun —"you will listen." So if we already listened, what does the end mean by saying we must "guard"? Normally, we associate guarding with prohibitions, like Shemiras Shabbos (refraining from doing wrong). So why add this extra shamor tishmerun ? The Yalkut Shimoni explains that just as a person must be careful with their money so they don't lose it, so too a person must be careful with their Torah and their avodah (service of Hashem) so they don't lose it. You have to search for it, as the pasuk says: im tevakshena kakesef —search for religion and yiras shamayim like you would for money. Just like it is hard to acquire wealth, it is hard to acquire Torah. Now, you might think, "Well, if that's the case, silver doesn't destroy easily. You put it in a silver chest and it lasts. Isn't Torah the same way?" No. The pasuk says: לא יערכנה זהב וזכוכית —it cannot be compared to gold and expensive glass. Torah is compared to both gold and glass. Why glass? Because just as glass is easily broken, you can easily lose your divrei Torah and your hard work. It is as difficult to acquire as gold, but as easy to lose as glass. Glass breaks. I don't know if you have this problem, but stemware breaks. The silver cup I received from my wife when we got engaged over 40 years ago is still standing tall. None of the glassware we got when we married is still standing. We have spent six months—over a hundred classes, actually—on Shaar Habechina . This is class 102. You might say, "Okay, I'm good. I spent six months, a lesson a day, and I finished Shaar Habechina . I'm ready to move on." No, you cannot move on until you know what can cause you to lose it. This is a very important rule that many people don't know. How do I know they don't know it? Because the Chovos HaLevavos tells us so in Shaar Avodas Elokim (The Gate of Service of God). There, he lists nine levels of people on a scale of zero to ten. Level nine consists of people who have intentions lishma —meaning they are doing things for the absolute right reasons. Why, then, did they not reach total greatness? שלא נשמרו ממפסידי העבודות They were not careful to stay away from the things that ruin your avodat Hashem . Decay entered, and they didn't realize what was happening. They forgot to add the preservatives, and therefore the food rotted. He compares this to a pasuk in Kohelet (10:1): זבובי מות יבאיש יביע שמן רוקח יקר מחכמה מכבוד סכלות מעט "Dead flies make the perfumer's ointment smell and ferment; so too, a little folly or silliness outweighs wisdom and honor." Just as a beautiful jar of perfume can be ruined by a single fly, a little bit of silliness or carelessness can ruin your avodat Hashem . He quotes one of the pious men who told his students: "Even though you have purified yourselves from sins, I am still afraid of the greatest sin of all, the one that causes total ruination." And what is that? Gavhut and ga'avah —arrogance and haughtiness. As the pasuk in Mishlei (16:5) tells us: To'avat Hashem kol gva lev —"An abomination to God is everyone who is arrogant." If you do everything right, but arrogance enters, it can ruin it all. The Sefer Ne'ot Desha on Chumash (by the author of the Avnei Nezer ) discusses Pharaoh's dreams in Parashat Mikeitz , where the small, thin cows swallowed up the fat cows. Of course, the simple message is that the years of famine would swallow up the years of plenty. But he brings down that it also refers to the trait of arrogance. Arrogance can completely swallow up your spiritual plenty. You might have worked, learned, become a great teacher, a great orator, and authored books—wow, that is a lot of fat cows! But then the trait of arrogance comes in, and the very things that made you great can bring you down. You have to be careful of that. You need to know the great qualities, but you also need to know what can cause their ruination. And that is exactly what we are going to do, be'ezrat Hashem , this week. Thank you, and sorry for going over time.

Each morning, before the Korbanot section, we recite a prayer ("Ribon Ha'olamim") in which we acknowledge our lowliness, recognizing that we are unworthy of G-d's kindness, and that even the most powerful are weak in relation to G-d and even the wisest are ignorant in relation to G-d. In this prayer, we humbly confess, "Ki Chol Ma'asenu Tohu" – "for all our actions are worthless." The obvious question arises as to how we can make such a pronouncement. After all, while we must all acknowledge that we are far from perfect, is it true that "all our actions are worthless"? We spend time praying, learning Torah, and performing acts of kindness for others, we give charity, and we do numerous worthwhile things throughout the day, every day. We of course all have much room for improvement, and, unfortunately, we are all guilty of wasting time on vanity, but it certainly seems exaggerated to claim that nothing we do has any value. Due to this question, there were some Poskim who changed the text of the phrase – replacing the word "Kol" ("all") with the word "Rob" ("most"). With this emendation, the text acknowledges that most of our actions are valueless, as we pursue vanity, but not that we never involve ourselves in meaningful activities such as prayer, Misvot and Torah study. However, the word "Kol" appears in all the texts that we have from earlier generations – including the text of the Rambam, Rav Amram Gaon, the Tur, and the Abudarham. Therefore, it seems very difficult to emend the text and change "Kol" to "Rob." The explanation, as Rav Yisrael Bitan discusses, likely stems from a comment of the Midrash (Vayikra Rabba 28:1) interpreting the verse in Kohelet (1:3), "Ma Yitron La'adam Be'chol Amalo" – "What does a person gain from all his toil?" The Midrash notes that certainly, there is much gained from a person's toil in Torah study, but Kohelet speaks of "Amalo" – a person's own "toil," meaning, that which he does for himself, for his own enjoyment and satisfaction. The "toil" that a person engages in for G-d, so-to-speak – his efforts in Torah and Misvot – are certainly precious and immensely valuable. It is only "Amalo" – his self-serving pursuits – that offer him no benefit. Likewise, we may explain the phrase "Ki Chol Ma'asenu Tohu" to mean that "Ma'asenu" – everything we do for ourselves, and not for the service of Hashem – has no value or significance. Therefore, we should not change the text to "Rob," and should instead maintain the text found in earlier sources – "Ki Chol Ma'asenu Tohu."

The Gemara (Ta'anit 27b, Megilla 31b) teaches that if not for the merit of those who recite the passages in the Torah that speak of the various sacrifices, the world would cease to exist. The Bet Yosef cites this Talmudic passage in the context of the Tur's comment that it is proper to recite each morning the sections in the Torah describing each form of sacrifice – Ola, Minha, Shelamim, Hatat, and Asham. The Gemara further relates that after Hashem gave Abraham Abinu His promise that his descendants would receive the Land of Israel, Abraham asked what would happen if they sinned. How would they continue to survive if they are unworthy? Hashem replied by showing Abraham the Korbanot, the sacrifices through which his offspring would earn atonement. Abraham then asked how they would achieve atonement after the destruction of the Bet Ha'mikdash, when sacrifices would no longer be offered. G-d responded that by reciting the sections in the Torah discussing the Korbanot, Abraham's descendants would be considered as having offered the sacrifices, and would thereby attain forgiveness for their misdeeds. The Gemara in Masechet Menahot (110a) similarly teaches that one who learns about one of the sacrifices is considered to have offered that sacrifice. And so when we read the verses about the Ola offering, we are credited with bringing an Ola; when we read the verses about the Minha offering, we are credited with bringing a Minha; and so on. The Zohar tells that when Hashem taught Moshe the laws of the sacrifices, he asked what would happen once Beneh Yisrael are exiled and no longer able to offer sacrifices. Hashem responded that when they learn about the various sacrifices, they would earn atonement as though they had offered them. In a different passage, the Zohar relates that Rabbi Pinhas once met the prophet Eliyahu, and Eliyahu taught him about the great benefit of reciting the sections of the Torah dealing with the sacrifices. He said that Hashem told the prosecuting angels that as long as Beneh Yisrael read these portions of the Torah with Kavana (concentration), the angels can report to Hashem only about the good deeds that Beneh Yisrael perform, and lose the right to prosecute against them. Thus, by reading the section of Korbanot, we transform the prosecuting angels into our advocates. The Sefer Haredim (Rav Elazar Azkari, Safed, 1533-1600) writes that since Hashem considers Beneh Yisrael His "children" ("Banim Atem L'Hashem Elokechem" – Debarim 14:1), and the Misva of honoring parents requires one to feed his parents, we bear an obligation to "feed" Hashem. Quite obviously, Hashem does not need actual food, but we accomplish this by learning about the Korbanot, which represent the idea of bringing "food" to G-d. King Shlomo, in an ambiguous verse in Kohelet (11:2), writes, "Ten Helek Le'shiba Ve'gam Li'shmona, Ki Lo Teda Ma Yiheyeh Ra'a Al Ha'aretz" – literally, "Give a portion to the seven, and also to the eight, for you do not know what evil will befall the earth." Rashi brings several interpretations of this verse, one of which is that it refers to the sacrifices offered during the seven days of Pesach and the eight days of Sukkot (including Shemini Aseret). King Shlomo urged the people to ensure to offer all the required sacrifices, because "you do not know what evil will befall the earth" – the Bet Ha'mikdash might be destroyed at some point in the future, such that Korbanot will no longer be brought, and the nation will survive in the merit of the sacrifices brought when the Mikdash stood. This verse thus indicates after the destruction of the Bet Ha'mikdash, we have no option of receiving credit for offering the sacrifices, except by relying on the merit of the sacrifices that were offered in the times of the Bet Ha'mikdash. This would then contradict everything we have seen about the ability we are given to earn the merit of offering sacrifices through the recitation and study of the passages discussing the Korbanot. Rav Haim Palachi (Turkey, 1788-1868) explained Rashi's comments to mean that by learning about the sacrifices, we invoke the merit of the sacrifices offered by ancestors. When we recite the section of Korbanot, and learn about them, we connect ourselves to the sacrifices which were brought millennia ago in the Bet Ha'mikdash, as though those sacrifices were offered on our behalf. And it is in this way that we access the merit of the Korbanot by reading and learning about them.

The Shulhan Aruch, the authoritative code of Halacha, begins with the following instruction: "Yitgaber Ka'ari La'amod Ba'boker La'abodat Bor'o" – "One shall strengthen himself like a lion to arise in the morning for the service of his Creator." The fact that this Halacha opens the Shulhan Aruch shows us that waking early in the morning is a fundamental part of our religious responsibilities. In fact, this quality is what impressed Bilam when he attempted to place a curse upon Beneh Yisrael, compelling him to bless them, instead, as he exclaimed, "Hen Am Ke'labi Yakum" – "Behold, a nation that rises like a lion" (Bamidbar 23:24). Rashi explains this as a reference to the way Beneh Yisrael rise in the morning and immediately "pounce" to perform Misvot, putting on Tallit and Tefillin, and praying. Indeed, Rashi (Shemot 19:3) brings from the Midrash that each time Moshe Rabbenu climbed to the top of Mount Sinai, he did so early in the morning – "Kol Aliyotav Be'hashkama Hayu." Some explain this to mean that every spiritual "ascent" requires "Hashkama" – rising early. The path to spiritual greatness begins with waking up early in the morning. Abraham Abinu is likewise described on several occasions as rising early in the morning, because this is how he became great – by beginning his day early. Rav Eliyahu Lopian (1876-1970) was known for rising early every morning. When he was asked about this practice, he said that when he leaves this world, and will stand before the Heavenly Tribunal, he will be judged regarding his compliance with the Shulhan Aruch. He wanted to at least "pass" the first question – whether he complied with the Shulhan Aruch's very first ruling, that one should make an effort to get up early in the morning. If a businessman scheduled an early morning meeting with a prospective customer, and the potential deal was worth a million dollars, there is no question that he would be up at the crack of dawn and arrive early so he could be fully prepared with his sales pitch. The money at stake motivates the businessman to arise early. If we knew that the Misvot we perform each morning are worth many times more than any amount of money, bringing us eternal rewards, we would never think to sleep late. We would eagerly get out of bed and rush to perform the Misvot energetically and enthusiastically, as early as we could. People want to stay in bed and sleep late only if they don't have anything to wake up for. Once we acknowledge the inestimable value and worth of each and every Misva, we realize how much we have to do, and we then excitedly get out of bed early in the morning to get started. Rising early is also a crucial component of our ongoing struggle against the Yeser Ha'ra (evil inclination). The Sha'reh Tefila comments that just as when an army goes out to war, the first battle is the most important one because it sets the tempo and momentum for the rest of the war, our first battle with the Yeser Ha'ra each day similarly sets the tone for the rest of the daily "war" against it. The Yeser Ha'ra tries to convince us to remain in bed, and if we win this struggle and get up early, then we are in a better position to emerge victorious in our subsequent struggles with the Yeser Ha'ra throughout the day. Waking up early, then, helps us overcome all spiritual challenges that we encounter. The Hida (Rav Haim Yosef David Azulai, 1724-1806) cites his grandfather, the Hesed Le'Abraham (Rav Abraham Azulai, Hebron, d. 1643), as finding an allusion to this concept in the Gemara's famous teaching, "Ha'ba Le'horgecha, Hashkem Le'horgo" – "He who comes to kill you, arise to kill him." On the simple level, this means that one is allowed to kill a person who seeks to kill him. On a deeper level, however, "He who comes to kill you" refers to the Yeser Ha'ra, which seeks to spiritually kill us by leading us to sin. The Gemara teaches us, "Hashkem Le'horgo" – that we should arise early in the morning in order to defeat the Yeser Ha'ra. The way we eliminate our evil inclination is by waking early. This is alluded to also in G-d's pronouncement to the snake after it lured Adam and Hava to sin in Gan Eden: "Hu Yeshufcha Rosh, Ve'ata Teshufenu Akeb" (Bereshit 3:15). Literally, this means that human beings will kill the snake by stomping on its head, whereas the snake can strike the human being only by biting its foot. Additionally, however, "Hu Yeshufcha Rosh" means that the way we defeat the Yeser Ha'ra – which is symbolized by the snake – is through "Rosh," by waking up at the "head," or beginning, of the day. Conversely, the snake can defeat a person through "Akeb," the "heel," by convincing him to oversleep and get a late start to the day. The Torah says that when Abraham Abinu set out to fulfill the command of Akedat Yishak, he arose early in the morning and saddled his donkey ("Va'yashkem Abraham Ba'boker Va'yahavosh Et Hamoro" – Bereshit 22:3). The word "Hamor" ("donkey") is often interpreted as an allusion to "Homriyut," physicality, the animalistic tendencies within every person. Abraham succeeded in "saddling" and restraining his physical qualities by rising early in the morning. The Midrash comments that this donkey was the same donkey on which Moshe Rabbenu rode when he journeyed from Midyan to Egypt, and Mashiah will ride this same donkey when it arrives to redeem the Jewish People. The deeper meaning of the Midrash is that all great Sadikim – like Moshe Rabbenu and Mashiah – succeed in overcoming their physical tendencies by rising early in the morning, like Abraham Abinu did. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Vayishlah, writes that the first half of the night – from nightfall to midnight – is called "Layil," whereas the period from midnight until sunrise is called "Layla" – the word "Layil" with the letter Heh added. This letter Heh signifies a higher level, indicating that this is a time of great spiritual potential. Accordingly, the Ben Ish Hai writes, the great Sadikim would go to sleep right at nightfall and then rise at Hasot to learn Torah until the early morning. The Ben Ish Hai notes that the letters of the word "Layla" (Lamed, Yod, Lamed, Heh) are the first letters of the words "Ha'ba Le'horgecha Yashkim Le'horgo" – alluding to the aforementioned teaching that the way we defeat and eliminate the Yeser Ha'ra is by rising early, and being awake during the "Layla," the second part of the night. Although nowadays we are not able to keep to this schedule, nevertheless, this demonstrates for us the importance of rising early in the morning. The Sages teach, "Kol Hat'halot Kashot" – "All beginnings are difficult," which means simply that any new undertaking is difficult at the outset, when a person gets started. However, Rav Haim Palachi (Turkey, 1788-1868) explained that this refers to the morning, the beginning of the day. Getting out of bed in the morning is difficult, but this is a challenge we must all work to overcome. Another reason to start the day early is that whenever we begin something new, it is critically important to start strong, as this builds a sturdy foundation for the rest of the undertaking. If the foundation of a structure is done improperly, the rest of the building will not be safe. Likewise, the beginning of any new project must be strong and sturdy for it to succeed. The Jewish Nation has succeeded because we are built on the strong foundation of our Abot (patriarchs) and Imahot (matriarchs), righteous men and women who laid the spiritual groundwork for Am Yisrael. This is true also of a new day – the stronger we start our day, the more likely we are to have an accomplished and successful day. We find numerous examples of this concept in our sources. Elisha Ben Abuya was an outstanding scholar, a Tanna, and the mentor of the great Rabbi Meir, but he ultimately lost his way and became a heretic, committing grievous sins such as desecrating Shabbat and even Yom Kippur. Different stories are told to explain how and why Elisha Ben Abuya abandoned the path of Torah observance. One story, told in the Talmud Yerushalmi, is that when he was a young child, his father showed him the great Sages of Israel, how their Torah study brought the fire of the Shechina into the home, and he said, "If you learn Torah, you can do amazing things like these Rabbis!" Since as a youngster Elisha was taught the message that he should learn Torah for self-serving motives, and not out of a sincere desire to serve Hashem, his educational foundations were shaky, and this allowed him to be led astray as an adult. Likewise, the Midrash comments that Noah was sharply reprimanded for planting a vineyard right after exiting the ark following the flood. As he set out to rebuild the earth, he should have begun with something more significant and meaningful than producing wine. The process was started on the wrong foot, as it were, on faulty foundations, and so Noah was criticized. This idea has also been developed in the context of the Hanukah story. As we know, the Gemara tells that the Hashmonaim, after driving the Greeks from Jerusalem, found only a small jug of pure oil with which to kindle the Menorah in the Bet Ha'mikdash, and this small quantity of oil miraculously sufficed for eight nights. The Peneh Yehoshua (Rav Yaakob Yehoshua Falk, Germany, 1680-1756) raises the question of why the Hashmonaim did not rely on the Halacha which permits performing the service in the Mikdash in a state of impurity if the entire nation is in such a state ("Tum'a Hutra Be'sibur"). After the Greeks had defiled the Bet Ha'mikdash, this leniency was certainly relevant and applicable, seemingly obviating the need to use specifically pure oil. The Peneh Yehoshua answered that the Hashmonaim did not wish to rely on Halachic leniencies as they inaugurated the Bet Ha'mikdash anew. They were now beginning a new chapter, restoring the service in the Bet Ha'mikdash after many years during which it could not be performed, and so they found it necessary to perform the service at the very highest standards, in order to set the tone for the years to come. They therefore refused to rely on the leniency of kindling the Menorah with impure oil. King Shlomo teaches in Kohelet (2:14), "He'hacham Enav Be'rosho" – "The wise man, his eyes are upon his head." The plain meaning of this verse is that a wise person looks at the potential outcome of his actions, and assesses potential risks before acting. Additionally, however, this verse has been understood to mean that a wise person focuses on the "head," on the beginning of his day, to ensure to start the day the right way, as this impacts the rest of the day. It is told that when Rav Shmuel Salant (1816-1909), the renowned Rabbi of Jerusalem, grew old, he decided to bring a Rabbi from Europe to assume his position, and the Rabbi chosen was the Aderet (Rav Eliyahu David Rabinowitz-Teomim, 1843-1905). Immediately upon the Aderet's arrival, Rav Salant brought him to officiate at a wedding to show the community their new leader. The Aderet was weary from the long, grueling trip, and so when the time came to recite the Beracha over the wine under the Huppa, he mistakenly recited "She'ha'kol" instead of "Ha'gefen." He immediately corrected himself, and recited "Ha'gefen." Afterward, people spoke about the Aderet with disdain, charging that he was ignorant of Halacha. It is well-known that although the proper blessing over wine is, of course, "Ha'gefen," one who mistakenly recited "She'ha'kol" over wine has fulfilled his obligation and does not then recite "Ha'gefen." There were those who claimed that the Aderet was unfit to serve as a Rabbinic leader, as he was unfamiliar with this simple Halacha. The Aderet explained that he certainly knew this Halacha, but he nevertheless recited "Ha'gefen" because he was reciting the blessing over the wine not only for himself, but also on behalf of the Hatan (groom), who was standing under the Huppa with his bride, prepared to begin their new life together. This new beginning, the Aderet explained, could not be built on a shaky foundation, using Halachic leniencies. It was important for the proper Beracha to be recited, even if the wrong Beracha would normally suffice after the fact, so that the marriage would begin on a strong foundation. While as a practical matter, one could question this line of reasoning, the basic concept is an important one – whenever we start something new, we must strive to begin as strongly as possible. We must therefore try hard to begin each day the right way, by waking early in the morning with energy and enthusiasm, ready to serve our Creator.

Zwei Weisheitsbücher, zwei verschiedene Arten, die Welt nicht schönzureden: Kohelet zieht Bilanz („alles Windhauch“) und beschreibt, wie wenig zuverlässig Leistung, Moral und Weisheit belohnt werden. Hiob ist das Drama: ein Gerechter verliert alles, Freunde liefern Erklärungen, Hiob weigert sich, Leid wegzureden, und fordert Gott heraus. Zentral ist die Gottesrede („Wo warst du, als ich die Erde gründete?“): keine Erklärung, aber eine Zumutung an jede einfache Rechnung von Schuld und Strafe. Zum Schluss der kulturelle Nachhall bis zu Goethes Faust (Vorspiel im Himmel) sowie ein Blick auf Engel- und Satanbild im Alten Testament im Vergleich zum Neuen. The post BBB 3 – Kohelet und Hiob first appeared on Bartocast.

We all sin! Sin is endemic to human nature: "There is not even a righteous person in the world who fails to sin." said Kohelet.But our chapter directs attention not to the sin of the ordinary Israelite but to the sins of leaders: The High Priest, the judiciary and the political leadership.Are their sins more egregious, or are they merely more prone to sin? Or are they possibly to set an example to us all?

The episode opens with the perennial prompt, "What the hell is going on?" and uses a small, concrete moment—an eighth-grader's intense anti-cheating check at a standardized test—to probe larger cultural drift. Are we lowering the baseline of civility and trust, or simply confronting old human problems in new packaging? The hosts toggle between the granular and the global: fraying norms in U.S. and Israeli politics, the difference between safety theater and integrity, and the unsettling feeling that structures once thought stable are wobbling. From there, the conversation tests three stances. One voice argues for historical moderation—by many measures the world is safer and fairer than in the past—while another insists that unprecedented anxieties are real, at least in our lifetimes. A third position says it may be stasis: humanity cycles through brutality and beauty. Jewish frames help hold these tensions—Kohelet's "nothing new," the dual memory of Sinai and the Golden Calf, "yeridat hadorot" versus the possibility of ascent, daily blessings that sanctify the mundane—alongside secular touchstones (evolution's cruelty, Viktor Frankl's meaning-making, and a Robert Hass passage on small consolations). The three Rabbis landson agency as the Jewish answer to metaphysical fog. Even without messianic guarantees, a "1% hope" that suffering can be reduced obligates effort: ask better questions, act in one's community, and keep resetting the moral bar. The podcast's purpose, they conclude, is exactly this: to take big, destabilizing questions, run them through Jewish texts and practice, and emerge not with neat solutions but with clearer bearings—and a renewed charge to get to work.

"The similarity between Freud and Kohelet [Ecclesiastes] is that both of them believe that there's no overarching totalistic system that  integrates all the disparate experiences that one has. You have that, Freud says, in psychotics, and you have that in philosophers, and you have that in devout people -  they look for systematicity. They try to cram everything into a framework of meaning. Both Freud and Kohelet reject that. They don't have a worldview in that way. However, in order to flourish, you do need a meaning-giving, affect-integrating and action-guiding set of considerations. You can't just be out there like a windowless monad floating around. There are some core beliefs and values that anchor a person, that give them footing. So there's a difference between a totalizing worldview and a workable framework that's open to critique."  Episode Description: We begin with a brief reading from On Transience and Ecclesiastes and consider how they both belong to 'Wisdom Literature' while separated by over 2000 years. Paul points out that while Freud works from a linear sense of time, Ecclesiastes (Kohelet) is drawn to the cycles of nature and human experience. He provides clinical examples that he feels are enriched by considering the teachings of Ecclesiastes which are very similar to the psychoanalytic way of thinking - "one must learn to live with what cannot be altered," the importance of the "downsizing of infantile narcissism," and  recognizing that "pleasure and joy are palpable, sensual and concrete experiences." We discuss the importance of an object-related life that includes forgiveness and gratitude as well as "embracing resignation without despair." We conclude with the deeply moving time poem "To every thing there is a season/ and a time to every purpose under heaven..."   Our Guest: Paul Marcus, PhD is a training and supervising analyst at the National Psychological Association for Psychoanalysis in New York and Co-chair of the discussion group Psychoanalysis and Spirituality in the American Psychoanalytic Association. He is the author/editor of 25 books including The Spiritual Resistance of Rabbi Leo Baeck: Psychoanalysis and Religion. He is the editor of Psychoanalytic Review.   Recommended Readings: Seow, C.L. 1997, Ecclesiastes: A New Translation. New Haven: Yale University Press   Fox, M. V., 2004, Ecclesiastes, Philadelphia: Jewish Publication Society   Heim, K.M., 2019, Ecclesiastes, Downers Grove: IVP Academic   

This series is sponsored by American Security Foundation.In this episode of the 18Forty Podcast—recorded at the 18Forty X ASFoundation AI Summit—we speak with Moshe Koppel, Malka Simkovich, and Tikvah Wiener about what the AI revolution will mean for the Jewish community.In this episode we discuss:How is AI going to change the dynamics, cadence, and rhythm of Jewish life? Should we panic about AI replacing the role of creative human work? What can Jewish and world history teach us about this moment? Tune in to hear a conversation about what AI can teach us about our own needs, especially the need for Shabbos. Interview begins at 14:26.Dr. Moshe Koppel is a computer scientist, Talmud scholar, and political activist. Moshe is a professor of computer science at Bar-Ilan University, and a prolific author of academic articles and books on Jewish thought, computer science, economics, political science, and other disciplines. He is the founding director of Kohelet, a conservative-libertarian think tank in Israel, and he advises members of the Knesset on legislative matters. Dr. Malka Simkovich is the director and editor-in-chief of the Jewish Publication Society and previously served as the Crown-Ryan Chair of Jewish Studies and Director of the Catholic-Jewish Studies program at Catholic Theological Union in Chicago. She earned a doctoral degree in Second Temple and Rabbinic Judaism from Brandeis University and a Master's degree in Hebrew Bible from Harvard University. Tikvah Wiener is Founder and Co-Director of The Idea Institute, which, since 2014, has trained close to 2000  educators in project-based learning and innovative pedagogies. From 2018-2023, she was also Head of School of The Idea School, a Jewish, project-based learning high school in Tenafly, NJ.References:“Lazy Sunday - SNL Digital Short”Mechkarim Be-sifrut Ha-teshuvot by Yitzchak Ze'ev Kahane"In the Shadow of the Emperor: The Hatam Sofer's Copyright Rulings" by David NimmerMeta-Halakhah: Logic, Intuition, and the Unfolding of Jewish Law by Moshe KoppelJudaism Straight Up by Moshe Koppel“Yiddishkeit Without Ideology: A Letter To My Son” by Moshe Koppel@ShabbosReadsFor more18Forty:NEWSLETTER: 18forty.org/joinCALL: (212) 582-1840EMAIL: info@18forty.orgWEBSITE: 18forty.orgIG: @18fortyX: @18_fortyWhatsApp: join hereBecome a supporter of this podcast: https://www.spreaker.com/podcast/18forty-podcast--4344730/support.

A mistake for mincha and two things to watch out for in Kohelet. Follow along in Devarim 34:11, 34:1, Kohelet 3:11, 5:16, 2:23, Bereshit 1:2. Provide your feedback or join the WhatsApp group by sending an email to torahreadingpodcast@gmail.com.  

Metzudat David suggests that Kohelet is doing more than observing.

In this episode of The Neshamah Project, we explore two luminous teachings from the Maor VaShemesh on Kohelet. First, “All is breath” — a vision of life as sacred exhalation, where every word and action flows from divine intention. Second, “The breath of many voices” — a reminder that when we gather in prayer, song, or silence, our shared breath reshapes the world. Together, these teachings invite us to return to simplicity, to presence, and to the living rhythm that connects every soul.

As a hint at our next new series, we want to share with you our 2023 episode with Moshe Koppel—a computer scientist and Talmud scholar—about Torah and its intersection with artificial intelligence.In a world in which technology puts vast libraries of Torah at our fingertips, we are tasked with thinking more deeply about what essentially human abilities we bring to the enterprise of Torah and tefillah. In this episode we discuss:What computer-based innovations are on the horizon in the realm of Torah study?Will AI ever be able to reliably answer our halachic questions?Will advances in technology drastically change the experience of Shabbos observance?Tune in to hear a conversation about how AI has the potential to make our Jewish lives richer—if we use it wisely.Interview begins at 18:21.Dr. Moshe Koppel is a computer scientist, Talmud scholar, and political activist. Moshe is a professor of computer science at Bar-Ilan University, and a prolific author of academic articles and books on Jewish thought, computer science, economics, political science, and other disciplines. He is the founding director of Kohelet, a conservative-libertarian think tank in Israel, and he advises members of the Knesset on legislative matters. Dr. Koppel is the author of three sharply thought books on Jewish thought and previously joined 18Forty to talk about Halacha as Language.References:“Funes the Memorious” by Jorge Luis BorgesThe Mind of a Mnemonist by A.R. LuriaSurfaces and Essences: Analogy as the Fuel and Fire of Thinking by Douglas R. Hofstadter & Emmanuel SanderGödel, Escher, Bach: An Eternal Golden Braid by Douglas R. HofstadterMeta-Halakhah: Logic, Intuition, and the Unfolding of Jewish Law by Moshe Koppel2001: A Space OdysseyDICTA: Analytical tools for Hebrew texts“Digital Discourse and the Democratization of Jewish Learning” by Zev EleffTzidkat HaTzadik: 211 by Tzadok HaKohen of LublinBecome a supporter of this podcast: https://www.spreaker.com/podcast/18forty-podcast--4344730/support.

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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/biblical-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/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.

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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!

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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?

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.

One act of foolishness can sully a sterling reputation.

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.