Podcasts about magen avraham

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Welcome to Daily Bitachon. We are now in Chol Hamoed Pesach , if you're up to date, and we're still going through the Haggadah . Haggadah is not just a one-night event. We're at the point of בָּרוּךְ שׁוֹמֵר הַבְטָחָתוֹ לְיִשְׂרָאֵל, בָּרוּךְ הוּא. Baruch Shomer Havtachato L'Yisrael Baruch Hu . Blessed is He who keeps His promises to Israel, Blessed is He Hashem keeps His promises Again the question is, what are you telling me? Isn't that obvious? And the Bet HaLevi has a beautiful explanation in Parashat Bo , where he tells us, which many of us might know, that if HaKadosh Baruch Hu didn't take us out of Mitzrayim , we would have mixed with the Egyptians, entered the 50th level of Tumah , and we would have lost our yichus , we would have lost our lineage , our connection to our forefathers. Therefore, we would no longer be the seed of Abraham . The Abraham inside of us would have disintegrated. That's what it means that if Hashem didn't take us out of Mitzrayim , we would still be there, because the promise was to the seed of Abraham . And once we lose our Yichus and we're no longer recognizable as the seed of Abraham , it's all over. Just like Esav and Yishmael are no longer a seed. The same thing could have happened to us. And that's what it means, Baruch Shomer Havtachato L'Yisrael . God kept His promise to Yisrael . If Hashem hadn't worked it out, there would be no Yisrael left to keep the promise to. This concept shows up very much in the Sfat Emet , where he talks about the concept of Magen Abraham . The Sfat Emet in Likutim Parashat Vayigash says the following, in the name of the Chidushei Harim : Magen Abraham means, Hevtichoh Hashem Yitbarach , Hashem guaranteed him (Interesting, it's the same word as Shomer havtahato L'Yisrael ) Lhiyot nish'ar nikudah achat tamid . There will always be a little dot, which we call the Nikudah HaYehudi , that little dot. In Yiddish they say the pintelle yid , the point of the Jew that will never be destroyed. Rvery Jew has in him a little bit of that Abraham Avinu DNA, which is never lost. The Sfat Emet in Bereshit Parashat Lech Lecha tells us that that's what it means when we say a person is chayav to say matai yagil ma'asai le ma'asai avotai ? When will I reach the levels of my forefathers? How in the world could we ever discuss that? Could we ever reach the levels of Abraham , Yitzchak and Yaakov . And the answer is we have that little bit of them inside of us. And he says that special spot helps every Jew to reach the levels that he needs to reach. The Sfat Emet again in Parashat Lech Lecha says that this drop inside of us, this spirit inside of us, can never be extinguished. And every Jew has that connection and that love. And that's what it means. Mayim rabim lo yuchlu lechabot et aAhava . All the oceans and waters of the world will not extinguish that love. The Sfat Emet in Devarim Parashat Vayelech says that the terms in Shir Hashirim that refer to the Jewish people, such as Gan na'ul/A sealed garden and Mayan chatum/ A sealed wellspring indicate certain areas that are sealed, where no danger, or negativity can impact. It's always protected and saved, and that's Magen Abraham, because Hashem is always looking out to make sure that we don't get lost, that we don't get tainted. There's always something left behind. This concept goes back all the way to the beginning of creation. There's a certain part of our body called the Luz bone that will never be destroyed. At the time of Techiat HaMetim / Resurrection of the dead comes, it's going to start from that Luz bone that will never be destroyed. So even when a person is buried, there is still something left, that bit that was never impacted by negativity, and from which we will be reborn. How does that work? The commentaries explain that Hashem built a safety system into creation. When Adam HaRishon ate from the Etz Hadaat , the decree was, if you eat from it, you will die. What was the safety plan? There's a part of us that only benefits from what we eat on Motzei Shabbat on Saturday night, and that's the Luz bone. And therefore, when Adam HaRishon ate on Friday from the tree, that bone wasn't impacted, so that bone did not get the decree of death on it, because it only benefits from food eaten on Motzei Shabbat . That's why it's so important to eat Seuda Reviit , the Seuda of Motzei Shabbat , which is also called Seudat David HaMelech . The three meals correspond to Avraham , Yitzhak , and Yaakov . And David HaMelech is the fourth meal, which symbolizes Mashiach . We're going to survive because of that Luz bone that Hashem put into creation, that we will never be destroyed, because there's always a spot that remains clean inside of us. And that's the safety plan. The Ramchal , in one of his sefarim , says something fascinating. He says, everything shows up in time, place, and person. There's a Luz in the person, that's their Luz bone. There's a Luz in time, and there's a Luz in place. The Luz bone in place is the Kotel HaMaravi , that will never be destroyed. That's a spot that always has in it the Shechina , and from there, everything will be reborn. That's why every Jew who goes to the Kotel HaMaravi , feels that special connection, because that spot hasn't been tainted. The Luz bone in time is Yom Kippur . That's the day that wasn't tainted. That's the day we can come back and rebuild from, because we rebuild from health. You have to have healthy skin. You have to have a healthy spot. There's always that healthy spot. That's the Magen Avraham . Hashem protects that healthy spot inside of us that will never be destroyed. It's interesting that the final prayer of Yom Kippur is called Ne'ilah / sealed , like Gan Na'ul . It's the part of the Jew that was sealed and was never tainted or affected by sin. When that is revealed, we can rebuild. And that's what happens by Ne'ilah . And everything goes back to Yetziyat Mitzrayim . Everything is Zecher L'Yetziyat Mitzrayim . Is was at Yetziyat Mitzrayim that Hashem first revealed to us how He is Shomer Havtachatol Yisrael , how He protects the Jewish people. And at the last moment, when He realized that if we didn't get out now, we would never get out, He made sure to guard that Nekudah , that spot, that Magen Avraham , so that the Jewish people wouldn't get disintegrated and get lost. That's why, to this day, there are some Jews that only keep the Seder or Yom Kippur , because these are the times where that Nekudah , that Pintele Yid comes out and is revealed. The Seder night is one of those nights. And that's Baruch Shomer Havtachatol Yisrael . And even though the Seder is over, if you listen to this after the Seder , it's not too late. Because we say Magen Avraham every single day, three times a day. Magen Avraham / God protects Avraham, doesn't only mean He protects Avraham . Of course, it means that too, He protects the Avraham of old. But it also means He protects the Avraham inside of you. There's a little dot called Avraham inside of you. And that inner Avraham is always protected and will never be destroyed.

We discuss the biblical obligation for Shabbat kiddush that can be discharged via the words of davenning according to the Magen Avraham. The addition of wine is Rabbinic.

Watch Rabbi David Sutton - A Path To A Meaningful , Positive, and Meaningful Elul & Yamim Noraim https://itorah.com/browse-lectures/all/rabbi-david-sutton/personal-growth-midot-/midot-perseverance/all-languages/all-dates Welcome to our special mini series on Pesukim from the Musaf prayers. We are now on our second pasuk of Zichronot , where it says, וַיִּשְׁמַ֥ע אֱלֹהִ֖ים אֶת־נַאֲקָתָ֑ם וַיִּזְכֹּ֤ר אֱלֹהִים֙ אֶת־בְּרִית֔וֹ אֶת־אַבְרָהָ֖ם אֶת־יִצְחָ֥ק וְאֶֽת־יַעֲקֹֽב Hashem heard their groaning and Hashem remembered his covenant with Abraham , Yitzchak and Yaakov. So of course, it includes the word Vayizkor / and He remembered, which is our key point. And let us now explain the pasuk: וַיִּשְׁמַ֥ע אֱלֹהִ֖ים אֶת־נַאֲקָתָ֑ם /God heard their groaning. It's interesting that it doesn't say He heard their prayers . It doesn't even say He heard their calls . It says He heard their groanings. The Sifre tells us there are ten terms of prayer, and one of them is Na'aka / groaning , and the source is this pasuk, that Hashem heard, their groaning . Rabbi Pinchus, ztzl, in his sefer Sha'arim B'Tefila/Gates of Prayer, goes through the ten terms and talks about this concept of groaning . He points out that we don't see anything about prayer here. Groaning just means a person is calling out in pain. How is that prayer ? He explains that a person has the ability to take any groan in pain and focus it to Hashem, and that becomes prayer. Prayer does not have to be with words. A groan that's focused on God is a prayer. He tells a story about Rav Baruch Ber Lebowitz.When he was a child, he was punished one afternoon, and in those days, they believed in corporal punishment. He got a smack and he was crying (he was about seven or eight years old), and he took out a siddur and started to pray Minhah. His father asked him, Why are you praying now, when you're crying ? He answered, " I'm crying anyway. Let me at least turn the crying into prayer." This is a child thinking, Why should I waste a cry for nothing? And it's this concept that we could take any groan, any tear, and turn it into the right thing. I still remember the people of old- when child a was crying, they would say, Cry over the Bet Hamikdash. That was their way of looking at things, that if you're crying or groaning, focus it on something that you should cry about. This shows us how Hashem is so aware of our pain, He heard their groaning in the times of Mitzrayim, and it impacted. The Bet Yosef quotes the Shibolei HaLaket that explains that every prayer, every blessing we have in the Amida is based on a historical event. Magen Avraham was from when Abraham was saved from the fiery furnace. Mehayeh Hametim was from when Yitzhak Avinu was saved at the Akeda , and so on. Where did Shomeya Tefila come from? Says the Bet Yosef, in Or Hahayim siman 112, When the Jewish people groaned and Hashem heard their groaning, that is where Shomeya Tefillah comes from. This is fascinating. Shomeya Tefillah did not come from a prayer. It came from hearing the groans. We see another important point in this pasuk. It says God heard their groans, and He remembered the covenant. So which was it? Was it the covenant of Avraham Yitzhak and Yaakov or was it their groans? The answer is that really, the zechut Avot was what did it. But they still weren't befitting. The zechut Avot wasn't enough. In order to invoke and arouse, they had to groan . They had to cry, which is an important rule. This pasuk is brought down in our Haggadah as well, to prove this point. And we see in Ki Tavo that Hashem hears our prayers, and our prayers are sometimes necessary to arouse a previous covenant, a previous deal that Hashem had with us. So, our lesson is that it's not just prayers, but even a well focused groan can have that power to arouse our zechuyot .

Hacham Moshe Rahamim Shayo, in his Mehkerei Eretz (v. 8 Orah Haim 41), discusses the following question: Is a person who prays a different prayer with the congregation considered to be praying with the community (tefilla b'tzibur)? The Shulhan Arukh (Orah Hayim 90:9) writes that "A person should do his best to pray in the Beit Kenesset with the community." What if the person is saying a different Amida than the community? For example, what if on Rosh Hodesh, the community is praying Musaf and he is praying Shaharit (or the opposite)? Similarly, often during the summer, a person comes late to synagogue, and wishes to pray Minha while the community is praying Arbit. Is that considered to be communal prayer? Hacham Shayo cites the rest of the passage from the Shulhan Arukh, cited above, which teaches that if a person is unable to come to synagogue, he should pray at the time at which the community prays. If the community says the Amida each morning at 9:00am, then one who prays at home should also try to say his Amida at 9:00 am. However, the Magen Avraham (17) comments that if one prays Musaf while the congregation is praying Shaharit, that is not considered to be similar to one who prays at the same time that the congregation prays. Although one might infer from this Magen Avraham that one who prays a different Amida than the community is not considered to be praying with the community, the Mishna Berura explains that if one is actually praying Musaf in the synagogue with those who are praying Shaharit, that is indeed similar to one who prays at the same time as the community. Hacham Shayo initially suggested, based upon this Mishna Berura that one who prays a different prayer than the community is considered to be part of the communal prayer (tefilla b'tzibur). The questioner, however, challenges Hacham Shayo and insists that while he may be considered like one who prays at the same time as the community, which is itself a higher level of prayer, his prayer is not considered to be communal prayer. Hacham Shayo accepts this argument and concludes that while not actually considered to be tefilla b'tzibur, there is a value of praying, even a different prayer, while the community is praying. Afterwards, he cites the Slah (R. Yehezkel Landau, known as the Noda BiYehuda), in his commentary to Berachot 6a, who explains that if an individual prays in a synagogue while the tzibur is still there, even if they have concluded their prayers but they are still saying praises to God, such as Ashrei and Uva LeSion, "the prayers of the individual who prays there are heard." He writes, based upon the verse "lishmo'a el harina ve'el hatefilla" (to hear the praise and the prayer), that once God hears the praises of the community, He also hears the prayers of the individual. He concludes by adding that "this is certainly true regarding one who prays Shaharit in a synagogue why the congregation is saying Musaf." In conclusion, we see that even one who wakes up late, or is late for prayers, should still come to synagogue and pray while the congregation is saying other prayers, as this is considered a higher level of prayer (even if it is not actually considered to be tefilla b'tzibur).

During the period of Sefirat Ha'omer, we refrain from certain forms of festivity as an expression of mourning for the tragic deaths of Rabbi Akiva 24,000 disciples, which occurred during these weeks. The Shulhan Aruch mentions that we do not conduct weddings, or cut our hair during this period. The Magen Avraham (commentary to the Shulhan Aruch by Rabbi Avraham Gombiner, Poland, 1637-1683) further adds the prohibition of listening to music. The question was raised as to whether we must also refrain from other activities of a festive nature. For example, during the period of Ben Ha'mesarim – the three weeks between Shiva Asar Be'Tamuz and Tisha B'Av – Halacha forbids reciting the joyous Beracha of "She'he'hiyanu." This Beracha is recited on joyous occasions – such as upon partaking of a new fruit or wearing a new garment – whereby it expresses gratitude to God for bringing us to the given occasion. This expression is incompatible with the Ben Ha'mesarim period, during which numerous calamities befell the Jewish people. Should we extend this line of reasoning to the Sefira period, as well, which also marks a time of great tragedy, and forbid reciting "She'he'hiyanu" during these seven weeks? The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in his work Or Ha'haim, draws a fundamental distinction in this regard between the periods of Ben Ha'mesarim and Sefirat Ha'omer. As we have unfortunately seen throughout Jewish history, the period of Ben Ha'mesarim is intrinsically designated as a time of misfortune; it is inherently defined as a time of tragedy, and it would therefore be inappropriate to recite the joyous Beracha of "She'he'hiyanu" during this period. Sefirat Ha'omer, by contrast, is actually a very auspicious time. So much so, that the Ramban, in his Torah commentary (Parashat Emor), speaks of these weeks as a kind of "Hol Ha'mo'ed" in between the two festivals of Pesah and Shavuot. The Zohar describes the Sefira period in these terms, as well. Although this period saw the tragic death of Rabbi Akiva's students, this calamity does not characterize these weeks as a time designated for misfortune. Therefore, although we indeed refrain from certain forms of festivity, we need not go beyond the areas namely, weddings, haircuts and music. All other festive activities are permissible, even those which are forbidden during Ben Ha'mesarim, such as reciting "She'he'hiyanu." This is the view taken by several other authorities, as well, including the Yafeh La'lev and Pahad Yishak. Hacham Ben Sion Abba Shaul (Israel, 1924-1998) likewise follows this position, in his work Or Le'sion (vol. 3). Similarly, Hacham Ben Sion rules that it is permissible to purchase a new garment during the Sefira period, despite the joy it brings a person. By the same token, Hacham Ovadia Yosef (Hazon Ovadia – Laws of Yom Tov, p. 74) rules that one may move into a new home during Sefira, or renovate his home. This includes expanding, painting and refurnishing. One may also host a "Hanukat Ha'bayit" celebration during Sefira in honor of his moving into a new home, just as engagement parties may be held during the Sefira period, provided that no music is played. Summary: During the period of Sefira we refrain from making weddings, listening to music, and haircutting. One may, however, purchase a new garment, recite the Beracha of "She'he'hiyanu," move into a new home, renovate one's current home, and host a celebration (without music) in honor of an engagement or a new home.

Today's pasuk of bitachon is a famous one from Hallel . יִ֭שְׂרָאֵל בְּטַ֣ח בַּיהֹוָ֑ה עֶזְרָ֖ם וּמָגִנָּ֣ם הֽוּא׃ Jewish people rely on Hashem. He is their Savior, their Help and their Shield. The sefer Maaseh Hashem , on the topic of Maaseh Mitzrayim chapter 24, says that there are two ways that Hashem can save the Jewish people. One way is that He wipes out the enemy. The other wa is that He protects us in what we'll call an almost miraculous way. He says the greater praise comes when Hashem is their Magen , their Protector , because when Hashem wipes out the enemy, it could be just because the enemy was deserving of punishment, like it says in Devarim 9,5, כִּ֞י בְּרִשְׁעַ֣ת הַגּוֹיִם / Due to the wickedness of these nations. When Hashem doesn't wipe out the nation, but rather protects us, that publicizes Hashem's love for us, because He is doing it just to save us. That's the expression of love that Hashem had for Avraham Avinu in Bereshit 15,1 אנכי מגן לך I am your shield . That's why we say, every single day, Magen Abraham , because that publicizes God's love, when He saves us through protection. That actually is what happened when those 300 missiles from Iran came our way and Hashem protected us miraculously with His clouds of glory. Of course, it happened in a semi-natural way that could attributed to the Iron Dome or other technological advances. But those are 90% successful, not 99.9% successful. In any case, God was our Magen , and that's something that's supposed to give us tremendous hizuk . Who exactly merits this level of Magen , when Hashem shows His tremendous love for us in that way? The sefer Zekan Aharon , quoted in sefer Yisaschar Yisrael Parashat Yavashev says that quite often, people feel that they're not deserving of Hashem's love and protection, because they might have sinned. He says that even if someone sinned in a great way and he has almost no holiness left to him, if all he has left to him is the title Yisrael , then He's a Jew . What does it mean that he's a Jew? There's a pasuk in Yeshayah 44,5 that says that in the future, when Mashiach comes, there will be different levels of Jews, and one of them is וּבְשֵׁ֥ם יִשְׂרָאֵ֖ל יְכַנֶּֽה / He's called the Jew . The Bet Halevi writes in a manuscript quoted in the sefer Kovetz Yerushun that this refers to a Jew who didn't put on tefilin , and never said a Kaddish. But you know what he still has going for him? He didn't assimilate. He's recognizable as a Jew. And he says that you can't imagine what the great zechut is, for somebody who did not assimilate, who identifies himself as part of the Jewish people . We can't underestimate what that power is. He's not that Rasha from the Hagaddah that took himself out of the group . He says, If all this fellow has going for him is that he identifies himself as Yisrael, that's enough for him to rely on Hashem, to merit the level that ‘Hashem will be a Magen, a Protector for you.' It says ‘ Magen Avraham , God protects Abraham ,' meaning that every Jew who has that little bit of Avraham inside of him, is still protected like Avraham, as long as he identifies as a continuation of Avraham Avinu. And he says, that's why the pasuk starts in the singular form, because this fellow becomes part of the Jewish people. He identifies himself and unifies himself with the rest of the people. This concept is actually a Rashi in Chumash. When they went out to war ( Devarim 23), the Kohen told them, ‘ Shema Yisrael, Hear, Jewish people, you're going out to war. Don't be afraid, don't be broken .' Why does it say ShemaYisrael ? Rashi says it's because Even if all you have is the merit of saying ‘Shema Yisrael,' that's enough to save you. And Rav Wolbe, in his sefer Alei Shor (volume 2, page 360), makes a beautiful diyuk . He says, “It doesn't say ‘ In the merit of saying Shema Yisrael Hashem Elokenu Hashem Echad… ' it's just the first two words that warrant protection. That means Shema/Hear Yisrael/Listen that you're a Jew. Realize you're part of the Jewish people , and that itself earns you the protection for you to go out to war and be successful. This is an unbelievable concept for those people that wonder Who am I? What am I? Are you a Yisrael? Do you identify yourself as a Jew? If so, regardless of what you're up to exactly, if the world recognizes you as a Jew, that is the great level of וּבְשֵׁ֥ם יִשְׂרָאֵ֖ל יְכַנֶּֽה You have the title Jew , and that's enough to rely on Hashem. All the goyim out there, the Arabs, they don't like Jews. They don't care what they look like, they don't care what they keep. They just don't like that Jew, וּבְשֵׁ֥ם יִשְׂרָאֵ֖ל יְכַנֶּֽה and if you have that, that's enough to rely on Hashem. You are part of the Jewish people, and you have that special protection.

The pasuk says in this week's parasha Bo , וכל פטר רחם תפדה בשה - every firstborn donkey shall be redeemed with a sheep. This is one of the 613 mitzvot called pidyon peter chamor , a mitzvah done with a non-kosher animal. The Gemara in Masechet Bechorot asks, Why would Hashem choose the donkey from all animals to have a mitzvah performed with it? The Gemara answers, because when the Jewish people left Mitzrayim , they carried all the wealth of Egypt with them, and the donkeys carried those heavy loads. Rav Steinman, zatzal asked, why the donkeys should receive reward for that? After all, they didn't really have a choice in the matter. The Rabbi said, even a chesed done without intent is still a chesed that Hashem rewards. Imagine the rewards for when a person does a chesed with intention. The Yalkut Reuveni as well as the Tana Divei Eliyahu both say, when the Jewish people left Mitzrayim , they made a treaty with Hashem that they were going to do chesed with each other. They knew how much zechut they were going to need for the road ahead, and so they accepted upon themselves to do chesed to gain those zechuyot . Chazal tells us on the words Magen Avraham – בך חותמים , Avraham Avinu was zocheh to have the beracha of Avot conclude in his name. The Divreh Chaim, as well as others write, that this is also an allusion to the zechut we are going to need at the End of Days to merit the Mashiach . Avraham's middah was chesed . To conclude Hashem's plan for this world, we will need to excel in chesed . Baruch Hashem, today we are witnessing so much chesed , especially now with our brothers in Israel. There are countless organizations around the world, helping all people at all times of day and night. The willingness of our people to help is truly inspiring. A woman, who will call Sarah, said she received a phone call regarding a displaced family from Israel that landed in Queens with four little girls and an expecting mother. The request was to find six beds for them, because someone already donated an empty apartment for them to use, and they needed the beds within the next 24 hours. Sarah didn't have the means to donate six beds, and didn't really know of anyone who could. She thought about it, and she remembered that she reads a monthly magazine, and loves reading the stories about an organization called the Mitzvah Man. She said, this is a job for the Mitzvah Man, and she proceeded to call him. The Mitzvah Man took down the information and said, he'll see what he could do. He then put out a message, if anybody wanted to help in this chesed , they should call this woman. Within an hour, one person called saying he would donate one bed. Another person said he would donate two beds. Another person who has a mattress store said, he was ready to deliver all the beds, whatever was needed to whatever address they needed to go to, and he would give them all at cost price. Before the hour was up, they got all they needed. Then she got another call. It was from someone else offering bedding, blankets, pillows, bathroom rugs, and other household items. The person said he would love to participate in this chesed , and wanted to have a truck deliver everything before noon the next day. If that wasn't enough, another call came in. It was from a woman saying, these people are going to need more than just beds. Please tell me the age of the girls, their sizes and preferences for clothing, and I'll make sure they're all taken care of. The woman, with a heart filled of gold, filled 17 huge bags worth of kitchen items, bathroom items, cleaning supplies, kitchen utensils, shampoos, soaps, and many other household items. She then drove herself in heavy traffic on the BQE to get to that apartment. When she was asked, maybe she should perhaps have sent a driver. She replied, “Let this mitzvah be done by a driver? No way, it's such a zechut to do it myself.” Ashrechem Yisrael , the chesed of our people is amazing. P.S. That mother delivered a healthy baby boy after four girls, and is comfortably living in this apartment that so many people helped get ready for them. May Hashem use all of the zechuyot of the chesed of His people, to bring the Geula Shelema . Shabbat Shalom.

We are continuing with the lessons of the Bet Halevi. He now discusses the concept that a person who has Bitachon realizes that doing improper things won't get you anywhere, because the hishtadlut is just there to cover the miracle, to keep you busy or for whatever the reason. But it's not possible that one should need to do improper hishtadlut. He explains, that's the explanation in the Midrash Raba, where it says that אַ֥שְֽׁרֵי הַגֶּ֗בֶר אֲשֶׁר־שָׂ֣ם יְ֭הֹוָה מִבְטַח֑וֹ Fortunate is the one who puts his faith in Hashem refers to Yosef. And, וְֽלֹא־פָנָ֥ה אֶל־רְ֝הָבִ֗ים וְשָׂטֵ֥י כָזָֽב and does not turn to the arrogant. Also refers to Yosef, because he said the words “Remember me,” and two years were added. What's going on? We just finished saying Yosef HaSaddik is the one that relies on Hashem, now we talk about his improper hishtadlut ? The answer is that only someone on such a high level of Bitachon like Yosef would be expected not to rely on the Sar HaMashkim, and not to put any extra effort in or rely on an arrogant man. Yosef HaSadik should not have relied on him. Everyone has their own level of what their hishtadlut should be, and everyone has what's called excessive or inappropriate hishtadlut. We're supposed to learn, on our level, to stay away from inappropriate hishtadlut . For us, it's obviously thievery and trickery. But any shenanigans is improper hishtadlut . But at the level of Yosef, even something that's totally innocuous and legal could be improper hishtadlut , because it was considered too much. As the Bet Halevi says. For Yosef HaSaddik to rely on somebody that is the Baal Ga'avah/arrogant, that's improper. The Chazon Ish adds a little slightly different twist and says that relying on this arrogant and dishonest man reflected, on a small level, an act of desperation. Irrational efforts, the Chazon Ish explains, do not fall under the category of hishtadlut . Sometimes someone grabs at straws. We see this, lo alenu , when people are in a difficult situation. They'll try alternative medicines; they'll grab at anything. Rabbi Yaakov Hillel wrote his book, Faith and Folly ( English) or Tamim Tihyeh ( Hebrew) about improper Mekulabim improper Segulot , because he said, when people are in trouble, lo alenu, they just grab at anything in desperation. Grabbing at things in desperation is not hishtadlut. Hishtadlut is something that is normal and accepted. Grabbing a desperation, could be grabbing a segula . I've seen horrific outcomes of people that just grab this or do that, whatever it may be. The doctor said he has 24 hours to live and people will desperately grab at something- and that's not called hishtadlut . That's called desperation . And the Chazon Ish says that's what was going on with Yosef HaSaddik. The basic rule is that you can never do improper hishtadlut and expect to benefit from it. One of the classic examples of this is Akedat Yitzhak. Hashem told Avraham Avinu to slaughter Yitzhak. But hold on. I want have children! Logical hishtadlut would seem to say, “Don't listen.” But that's improper, because Hashem said to slaughter Yitzhak. But how could slaughtering Yitzhak, which would end all chances of having a child, be okay in this situation? The Or HaChaim Hakadosh answers that Yitzhak did not have a soul that was fit to have children. If Abraham would've passed on Akeda and found Yitzhak a wife, Yitzhak never would've had children. But because Avraham Avinu put the sword to Yitzhak's throat, it says that God made Yitzhak's soul leave and come back. That's why in the Amida, where the first three Berachot correspond to the three Avot, Magen Avraham is obviously Avraham, Atah Kadosh , at refers to Yaakov because Yaakov was considered the holy one, and, by the process of elimination, obviously the second one, Mehayeh Hametim, is Yitzhak Avinu. Why? Because when Yitzhak Avinu's soul went out and came back to him, he said, Mehayeh Metim . But the soul that came back to him was a different soul. It was a soul that was able to have children. So we see from this beautiful little story that improper hishtadlut does not get you what you need to get. If Avraham would've decided not to slaughter Yitzhak, that would've been improper hishtadlut and he would not have come to the, so to say, promised land of having a grandchild through Yitzhak Avinu. That's our important lesson from the Bet Halevi on improper Hishtadlut . Again, improper hishtadlut is very broad. It could be a sin or it could be doing hishtadlut that is considered excessive, or hishtadlut that goes under the category of grabbing at straws. This is all hishtadlut that doesn't work, and that's not what Hashem requires from us. Have a wonderful day.

For Tikkun Olam, the court requires a creditor with a lien on a slave who was subsequently freed by his master to additionally free him as "shidduch insurance" for his children • The master who frees this slave must compensate the lien-holder for impairing the debt • When are small sins warranted to prevent great sins? • When will the court require one to sin? • Is there a mitzvah in participating in a Minyan? • The Magen Avraham is puzzled by the Ran; if self-interest motivates the emancipation, how is freeing a slave for a Minyan sinful?

As the beginning of Maggid, Ha Lachma Anya contains within it all of Maggid. And yet it is a section of the Haggadah that makes very little sense. In contrast to the rest of the Haggadah it is written in Aramaic. Why? Ha Lachma Anya does not seem to have anything to do with Maggid. Why is it placed there?  This is not the bread that our forefathers ate in Mitzrayim, it's the food that they ate when they left Mitzrayim?  The Magen Avraham says that we ought to say "This is "like" the food that they ate..." but the Mogen Avraham says lo hifsid if we say it according to our current girsa. Why doesn't the Magen Avraham mandate that we say "like"? Why does he allow the current girsa? He even makes it sound like it is correct and that we have lost nothing by saying the current girsa? This is obviously not an invitation - that should have happened in Shul. At the very least before Kiddush so that the person being invited could have had the first cup of wine. The door is not even opened!  What's the difference between those who are hungry and those who are needy?  What does it mean to invite some to celebrate Pesach with us? They can't join us in the Korban Pesach, it's too late! They have to be included before the Korban was shechted.  What's the difference between now we are here and now we are slaves?  What's the connection between all three of these things?  In this shiur, delivered in Monsey, Rav Burg explains how we are still in Egypt and the process of leaving Mitzrayim is the story of our entire history. Ha Lachma Anya is a road map for how we leave Mitzrayim. 1 - We recognize our state of being in Mitzrayim. 2 - We realize that we are part of something larger than ourselves. We contribute to those who are in need. We recognize how we are needed in the world. 3 - We hold on to the hope and vision of redemption being both physical and essential.

Calzone, a food sold in many pizza shops, is baked dough stuffed usually with cheese or spinach. Does calzone require the Beracha of "Ha'motzi" and Birkat Ha'mazon, like regular bread, or does it require the Beracha of "Mezonot" and "Al Ha'michya"?The Shulchan Aruch (168:17) addresses the similar case of a "Pashtida," or casserole, which is prepared as baked dough filled on the inside with meat, fish or cheese. According to the Shulchan Aruch, one must recite "Ha'motzi" and Birkat Ha'mazon on a "Pashtida" just as we do on ordinary bread. The commentaries to the Shulchan Aruch note a seeming contradiction between this ruling and the Shulchan Aruch's earlier comment (168:7) concerning the category of "Pat Ha'ba'a Be'kisnin." The Shulchan Aruch includes under this category of food, which requires the recitation of "Mezonot" and "Al Ha'michya," breaded pastries with pockets filled with other ingredients. Seemingly, a "Pashtida," baked dough filled with meat or cheese, accurately fits this description. Why, then, does the Shulchan Aruch require that one recite "Ha'motzi" and Birkat Ha'mazon on a "Pashtida," which meets the criteria of "Pat Ha'ba'a Be'kisnin," upon which one recites "Mezonot" and "Al Ha'michya"?The Magen Avraham (commentary to the Shulchan Aruch by Rabbi Avraham Gombiner, Poland, 1637-1683) explains that "Pat Ha'ba'a Be'kisnin" foods require "Mezonot" and "Al Ha'michya" only when they are eaten as a dessert or snack. However, foods in this group that one eats as a meal require "Ha'motzi" and Birkat Ha'mazon like ordinary bread. Therefore, since people generally eat a "Pashtida" as a meal, and not merely as a dessert or snack, the Shulchan Aruch ruled that it requires "Ha'motzi" and Birkat Ha'mazon just like ordinary bread.Calzones are generally quite large and filling, and people thus usually eat calzone as a meal, and not as a light snack. It therefore has the same status as the "Pashtida" discussed by the Shulchan Aruch, and one who eats calzone must recite "Ha'motzi" before eating and Birkat Ha'mazon afterward. The exception to this rule would be a case of calzone prepared with dough that does not taste like bread, such as if it consists of large amounts of sugar or margarine. In such a case, one would recite "Mezonot" before eating and then "Al Ha'michya" afterward. The dough in standard calzone, however, tastes like ordinary bread, and it therefore requires "Ha'motzi" and Birkat Ha'mazon. This is indeed the conclusion of Rabbi Moshe Halevi, in his work Birkat Hashem (vol. 2, pp. 222, 226), where he cites this ruling in the name of Chacham Ovadia Yosef, as recorded in Yalkut Yosef (vol. 3).Summary: One who eats calzone must recite "Ha'motzi" before eating and Birkat Ha'mazon after eating. In the rare instances where the calzone's exterior does not taste like bread, due to the addition of sugar, margarine and the like, then one recites "Mezonot" and "Al Ha'michya."

A bourekas is a piece of dough (which is prepared with either oil or margarine) filled with cheese, potatoes or mushrooms. With respect to the laws of Berachot, this food falls under the Halachic category called "Pat Ha'ba'a Be'kisnin," and therefore requires the recitation of "Mezonot" before it is eaten. If one partakes of a Ke'zayit – or thirty grams – of such foods, he must recite the Beracha Acharona of "Al Ha'michya," and if a person eats 230 grams (approx. 8 oz.), he recites Birkat Ha'mazon.The question arises as to whether or not the cheese, potato or mushroom filling is to be taken into account when considering the amount consumed for purposes of this Halacha. If we include the filling, then a person who eats even one or two bourekas will be required to recite "Al Ha'michya," as he will have partaken of a Ke'zayit of bourekas. If, however, "Al Ha'michya" is required only if a person eats a Ke'zayit of dough, then one will recite an "Al Ha'michya" only after eating several bourekas. And, according to this approach, one who eats several bourekas would be required to recite "Borei Nefashot" over the filling. Since we view the dough and filling as separate entities, the consumption of a Ke'zayit of filling will require its own Beracha Acharona. According to the first approach, by contrast, the consumption of even a single bourekas requires the recitation of "Al Ha'michya," and "Borei Nefashot" is never required for bourekas, since the filling is seen as subordinate to the dough.This issue is subject to a major dispute among the Halachic authorities. The Magen Avraham (commentary to the Shulchan Aruch by Rabbi Avraham Gombiner, Poland, 1637-1683) addresses a situation of bread eaten together with meat, as in a sandwich, and rules (168:13) that one must indeed include the meat together with the bread in calculating the amount eaten. Thus, if the meat and bread together comprise a Ke'zayit, then one must recite Birkat Ha'mazon even if the bread independently does not comprise a Ke'zayit.The Chid"a (Rabbi Chayim Yosef David Azulai, 1724-1806), however, in his Birkei Yosef (168:6), questions the ruling of the Magen Avraham, and maintains that in such a case one would recite Birkat Ha'mazon only if the bread itself constitutes a Ke'zayit.Seemingly, the question of calculating a Ke'zayit when eating a bourekas would hinge on this debate. According to the Magen Avraham, one would recite "Al Ha'michya" whenever the filling and dough together comprise a Ke'zayit, whereas the Chid"a would require reciting an "Al Ha'michya" only if one ate enough bourekas that the dough itself constitutes a Ke'zayit.However, Rabbi Moshe Halevi, in his work Birkat Hashem (chapter 2, pp. 184-5), contends that with regard to bourekas, even the Chid"a would agree that the filling is taken into account when determining the amount one has eaten. The Magen Avraham and Chid"a argued regarding a situation of bread eaten with meat, where the two foods are eaten together but remain separate entities. In the case of bourekas, by contrast, the dough and filling are baked together and thus blend into a single entity. After all, dough itself is often prepared with ingredients besides flour, such as eggs and oil, and nevertheless it is all taken into account when determining the amount of dough one has eaten. Similarly, Rabbi Moshe Halevi claims, one who eats a bourekas takes into account both the dough and the filling when determining whether he has eaten a Ke'zayit, even according to the view of the Chid"a.Chacham Bentzion Abba Shaul (Jerusalem, 1924-1998), in the introduction to the third volume of his Or Le'Tziyon, disagrees. In his view, since the filling is not actually blended into the dough – as opposed to the eggs and shortening, which blend with the flour to become part of the dough – it retains its independent identity with respect to the laws of Berachot. Hence, one recites "Al Ha'michya" after eating bourekas only if he ate a Ke'zayit of dough. One who eats bourekas must therefore pay attention to not merely the total quantity, but also the amount of dough and the amount of filling. If he eats several bourekas, such that he partook of a full Ke'zayit of dough, he must recite "Al Ha'michya" for the dough and "Borei Nefashot" for the filling. If he ate a shiur if filling and not dough, he makes "Borei Nefashot."Summary: One who eats bourekas recites "Borei Minei Mezonot" before eating. After eating, he recites "Al Ha'michya" only if he ate thirty grams of dough, without the filling. If he did not have 30 grams of dough but 30 grams of filling, he must recite "Borei Nefashot."

Bitul B'shishim With Fish and Meat- 4. In general if an ounce of non kosher food becomes absorbed in sixty ounces of kosher food we assume that the entire mixture is kosher. We require sixty times the forbidden food to nullify it because the taste of the forbidden food is not discernible when mixed with sixty times its volume. 5. Although halachically forbidden foods may be nullified in sixty times their volume, the poskim dispute whether this principle applies to nullifying dangerous foods. The Taz (116:2), citing the Rama, rules that dangerous foods cannot become nullified in sixty times their volume. His ruling is based on the Talmudic dictum “chamira sakanta m'issura.” This means that something that involves a severe health risk is considered more stringent than regular prohibitions. In a case of a severe health risk, halachically there is no nullification, as halacha is extremely cautious when it comes to people's health. The Leket Yosher (Y.D. page 7) writes that his rebbi, the author of the Terumos Hadeshen, and the Maharam Mintz also ruled that dangerous foods do not become nullified in sixty times their volume. 6. However, most authorities maintain that even dangerous foods are nullified in sixty times their volume. The Shach argues that chamira sakanta m'issura is a principle that is limited to a case of doubt, but would not extend to the laws of bittul. Indeed, Harav Ovadia Yosef zt”l (Yabia Omer Y.D. 1:7) uses his encyclopedic knowledge of halacha to list all the authorities who rule leniently and he does so as well. 7. One very common practical application of the above dispute is the issue of Worcestershire sauce which is always made with fish. Many people enjoy eating their Worcestershire sauce together with meat. Some brands of Worcestershire sauce have sixty times the volume of other ingredients than fish, while others have a higher concentration of fish. The policy of the Orthodox Union Kashrut Division is to label any sauce that contains more than 1.67% fish with an OU Fish to indicate that it should not be eaten with meat. If, however, the sauce is composed of less than 1.67% fish they will not label it as containing fish indicating that it may be eaten with meat even though there is some fish in the ingredients. Harav Herschel Schacter shlit”a explains that the logic for this policy is that the Orthodox Union relies on the opinion of the Shach that foods prohibited on account of danger may be nullified. In addition, they take the Magen Avraham's view (cited above) into consideration, that the danger of fish and meat no longer applies.

Moshe Rabbenu, in Shemot 33,16 says וְנִפְלִ֙ינוּ֙ אֲנִ֣י וְעַמְּךָ֔ We ( the Jewish people) should be separated from the rest of the world. And right after that, God introduces the 13 Attributes of Mercy, which is a special covenant called the Covenant of the 13 Attributes that is made specifically for the Jewish people. This is what bothered the Greeks. They were bothered by anything that made the Jewish people stand out, apart from the rest of the world. These 13 attributes are what separate us. The way we describe our keeping the 13 attributes of mercy is to ‘ Go in the ways of God .' Just like He is Rachum , we have to be be Rachum, just like He is Hanun we have to be Hanun . We must act in those ways, but why? Because of the rule that a son emulates his father. The Jewish people are called children of God, and therefore we are the ones that emulate God. We are the ones that live up to the Tzelem Elokim / image of God. The Tomar Devorah tells us that this why we have to live up to and emulate those 13 traits of God. With this, the sefer Yerach L'Moadim, from Rabbi Yerucham Olshin, the Rosh Yeshiva of Lakewood explains a custom brought down by the Magen Avraham, on Shuchan Aruch, brought down by the Mishna Berura and the Kaf HaChaim, that it's customary for young, poor children to go collect money on Hanukah. That's really where the famous Hanukah gelt comes from. Some people want to say it's a Gentile custom, but it's not. It was really for the poor. The custom might have been to just give it as gifts, but there was a concept of giving money to children. Of course, they didn't want to differentiate wealthy and poor when giving money to children. And what's the reason? It's based on Rambam in Hilchot Matanot Ani'im , chapter 10, Halacha 2, which says, all Jewish people are like brothers, like it says, you are children of God. If we're children of God, we're all brothers. And if a brother doesn't have mercy on his brother, who will have mercy on him? And who are the poor of the Jewish people looking up to? To their Jewish brethren, that are going to help them. Therefore, the Rambam says that the Mitzvah of Sedaka clearly comes from the concept of being children of God, and therefore being brothers to each other. And if the point that the Greeks were trying to obliterate was the fact that we are children of God (and therefore brothers to each other), we must go out of our way and strengthen ourselves in the trait of being brothers and children of Hashem, by specifically giving Sedaka during the holiday of Kislev. That's an important Ahavat Yisrael connection to the holiday of Hanukah. Have a wonderful day.

We discuss the opinion of the Magen Avraham that an Esrog Hamurkov isn't an Esrog “at all”. This shiur was given at the Phoenix Community Kollel for Yeshiva bein hazmanim of chol u'moed Succos.

As we know, part of Teshuva is working on our bitachon, as we mentioned in the haftara of Shabbat Shuva, Hoshea chapter 14, where it says (14,4) אַשּׁ֣וּר לֹ֣א יוֹשִׁיעֵ֗נוּ עַל־סוּס֙ לֹ֣א נִרְכָּ֔ב וְלֹא־נֹ֥אמַר ע֛וֹד Assyria won't save us. We are not going to ride on horses, and we will no longer say, אֱלֹקינוּ לְמַעֲשֵׂ֣ה יָדֵ֑ינוּ ‘Elohenu/Our God, ׳ to our handiwork. Firstly, the simple explanation: Maaseh Yadenu/our handiwork means an idol (which was was made by hand). It can also mean our business, what we do with our our hands , So “ we won't say to that handi work- ‘Elohenu'” Meaning, we're not going to point at that idol and say, “You are my God.” So simply, we will no longer say the three words - “Elohenu” leMaaseh yadenu/to these handiworks. But there is a different way of reading the pasuk, which is not the simple way. V'Lo Nomar/we're not going to say Od Elohenu/ also our God leMaaseh yadenu /to our handwork. Which means we aren't going to say that ‘ God will be helping me also,' to our handiwork. What's wrong with saying ‘ God Also?' ‘God Also' means ‘ I'm basically doing it. I just need a little help.' But of course, that is not the way it happens. What really happens is God's doing it totally. And if anything, I'm just covering it up with my actions; I'm not doing anything. To say God is helping is really not a proper description. And in fact, when I was working on the sefer Bet HaLevi , in the commentary section we quoted from a source that said It's not the best thing to say, “B'Ezrat Hashem”/with Hashem's help because it sounds like Hashem is only helping . It's better to say “ Im Yirtza Hashem/God willing, ” If God wills it. But the editor of the project, my esteemed father in law, Rabbi Nosson Scherman took that line out. He said, “ The Jewish people say ‘B'Ezrat Hashem,' you can't now say it's the wrong thing to say. ” Not everything that you say, do you print. So it's not in the book, but nonetheless, we can explain what it means a bit more. And after I mentioned this, someone said, “ What do you mean? Every day in the Amida,we say “Melech Ozer U'Mashia U'Magen/ King, Helper, Deliverer and Shield.” So how can we say that God helps, if we're not supposed to say that? The Gaon of Vilna says that these three terms, Ozer, Mashia and Magen are three different levels of bitachon. Magen is the level where God shields you, referring to Magen Avraham . He jumped into the fiery furnace and God shielded him. He actively did something that was detrimental and God saved him, and there was no question in the world that God saved Avraham from Ur Kasdim . He was saved from the fiery furnace– that was not something that Avraham did. That's actually a lower level of bitachon because it's quite clear that God did it all. The next level's called Moshia , which refers to it Yitzhak Avinu, where it says in the second beracha Rav L' Hoshea- Hoshea means You saved me Yitzhak Avinu didn't put himself into trouble. At the Akeda , Avraham put the knife to Yitzhak's neck, and God saved him. This is not as clear (as the fiery furnace) that it was Hashem, but it's fairly clear that God said, “ Stop Avraham.” So again, we know God was involved. The highest level is level of Ozer, where we say Ezri M'Im Hashem/ my help is from God , which is what Yaakov Avinu said when he was working in the house of Lavan. Yaakov was doing all the work. He was cutting up the the sticks for working with the sheep, and doing all kind of tactics and all different types of Hishtadlut / effort in order to outsmart Lavan. And God helped him. That's the highest level- to actually do it with your own hands, but realize you're not doing it. As was revealed to Yaakov in the dream, the angels were coming in the middle of the night and switching the sheep. It had nothing to do with his handiwork. He was just covering up the miracle. God was doing everything . Could putting spots on sticks actually make sheep give birth to spotted sheep? That doesn't happen in a science lab. That was just a way to cover it up. Hashem did everything and Yaakov realized that. That's the highest level- to say Ozer and really understand what it means and that's what it means. So don't say ‘ B'Ezrat Hashem,' thinking Hashem's going to help - understand what it really means. Hashem is doing it all. There is another famous explanation in the Midrash about four kings: David Hamelech said, “ I'm going to chase the enemy down and catch him.” Yehoshaphat said, “ I'm not going to catch them. I can't do that. I'll just chase them.” The next king said, “ I don't need to chase them. I'm just going to sing songs of praise.” And the final king said, “ No, I'm just going to go to sleep.” Whose is the highest level? They say the highest level was David Hamelech, because he was able to chase the enemy, catch him and kill him and still realize it was God. The other kings knew that if they had put in that much effort, they would take the credit. So they did less and less and less. Of course, we're going the other way around. When we do our efforts, it's not because we're on a higher level, like David Hamelech. It's because, as it goes, we work and realize it's Bitachon, then we do less and less and less. But then we're at the point where we can't even do less, because we don't think it's going happen with less, so we do more and more…. But still, we think we're doing it. So don't think we're holding at David Hamelech's level. We have to realize, at the time that when we're doing our efforts, that God's doing it. There are all kinds of levels of what B'Ezrat Hashem really means. Does B'Ezrat Hashem mean I'm doing it and God's helping a little bit ? Or does B'Ezrat Hashem mean God's doing everything and I'm only covering it up? B'Ezrat Hashem , we will reach that highest level of understanding what it means when we say B'Ezrat Hashem. And according to one way of reading the Haftara, this is an important part of our teshuva process, to realize Hashem is doing everything , and He's not just helping us out. Have a wonderful day.

Series: Be'erot, Love & Relationship with God.   Synopsis:  The time-bound specific self vs. simple beingness.   Episode Transcript: (After singing a niggun) It's a niggun about things that we are learning. It's set to the pasuk that David Halmelech says, Yamin Haromema…asaseh yah, which means: the right hand of G-d is raised up. It's the higher power in relationship to the power of din and of justice and judgment, and the right hand is the hand which enables Hashem to do chayil--He has the power to create hosts, and create many wondrous and myriad expressions of life… David Hamelech declares about himself, I will not die, but I will live. I will tell the story of the doings of yud key--an abbreviation of one of the names of G-d-- and it has a very powerful connection to what I want to explore today, regarding David and his expression of the love of G-d that we began to see last time. Here is the context: We saw in Rashi's divinely inspired perush on the pasuk v'ahavta hashem elokecha… that you love G-d with all of your heart, and all of your force or soul, and with all of your meod, that Rashi told us about meod, that the highest level of this love of G-d is expressed through mamoncha-- through your creative investment in life, your possessions-- and then Rashi told us that the other person who is present at the end of this process is King David, who we've been following the emergence of (since we saw the dudaim with Leah, which is in reference to his name) and now David actually turns out to be the one who is the final expression of love of G-d. His name "dod" actually means the loved, and the lover, and therefore Shlomo Hamelech, when he begins Shir Hashirim asher l'shlomo yishakeini m'neshikot pihu, he said, Kiss me with the kisses of His mouth, ki tovim dodecha miyayin, that your dodim are more dear to me than wine is. So he is referring here to his father, dodecha, davidecha, your David, who the kisses of Your mouth, G-d, are expressed through David, and they are more worthy and valuable to me than any of the wine of Your direct and expressed revelation. That there is something that happens between us, Shlomo haMelech says, that happens in a kiss, that can't happen if all there is is just wine. And this we understood with the help of Chazal; it was a reference to the incredible power that G-d has given by virtue of coming into unity with Him through the kisses of the mouth, which are teachings of the Torah she b'al peh and the halachah, and we saw how that becomes realized in this world with the halachah also being hakalah, the bridemaid who is where all of G-d's teaching and revelation arrive in that act , that one act of love towards him in fulfilling His will, which is our way of kissing Him. And the other aspect is the kiss of the Torah she b'al peh, the creative involvement in the revelation of His word, and a new element which I want to also refer to today, is something else about these neshikim. But the transpersonality, the power in the world which is embodied in David, is a kind of power of love which comes to realization in the bechol meodecha. And what was the bchol meodecha?  That David becomes the one who expresses at the meeting of all of the various and sometimes trying meetings with life, is the one who achieves the level of bchol midah u midah she moded lecha, that with every measuring out that G-d sends to you, that He measures out to you, haveh modeh lo, so acquiesce to Him. And I believe that's the correct translation here, as opposed to hodaya, with giving thanks. Here it's--in a sense--surrender, it's an acceptance of, it's a being whole with that, David says. And Rashi goes on and says that David is the one who says: kos yeshuot esah, uv'shem adonai ekrah, that I raise up the cup of salvation and I call out the name of G-d. Tzara v'yagon emtza. I find difficulty and travail, uvshem adonai ekrah, and I call out the name of G-d. Whether it's kos yeshuot, whether it's tzarah v'yagon, whether it's salvation, or it's travail, bshem hashem ekrah. And I want to point out that bshem hashem ekrah, doesn't seem to be an expression of thanks. Hes not thanking G-d. He's not saying, uvashem odeh, that I will give thanks to G-d. He says that in many other places-- it's not that David is short on giving hodaya. But here, in meodecha, what he is doing is being modeh. How? By calling out G-d's name. And this is a very powerful and crucial element in all of the work that we have been doing in the love of G-d. And especially in the aspect of the creative force which we explored last week in the lev tov, which is the heart of creativity, the pounding life-giving force, which a person, in his right purity, becomes that. That lev tov is rooted in that maayan mitgaber, in a spring that is overcoming all kinds of obstacles, whether it be fear, whether it be self-denigration, or--but that the maayan comes to be expressed in the lev tov, and in attaching oneself to that, so one learns to be modeh. How is one modeh? So we saw last time, in telling a tale of someone who had a tremendously liberating breakthrough in a certain context that we were together, that breakthrough for instance may even be the kind of plug that is in the neck of the bottle, that's the plug of his own self-hatred, or self-denigration, or calling into question his ability to be an expression of all of those but block the expression of the maayan mitgaber which flows out. And the incredible thing is then when a person becomes modeh--meaning accepts--and here I'm giving the explanation of what the modeh is, he accepts the reality as it's being given to him. He accepts that and he is modeh to it. That's the first stage. He is at one with the is-ness of things, just as they are. Without all of the lies and blockages. Just as they are, that's the first stage. Just with the is-ness of things just as they are which attaches them to, as we've explained in the past, to the Tree of Life, as opposed to the Tree of Judgment of Good and Evil. And now that he is attached to that place, there is a marvelous thing: and that is, that there is a life-force which in a sense protects from becoming complacent when you're modeh, a life-force that pushes ahead to evolve further and grow creatively into more.                 Now I want to look at u'vshem hashem ekrah, that he's calling out G-d's name. So we saw profoundly last time that this is actually a reflection of the love of G-d which the Maharal taught us; it was a reflection of it's ahavah she aina t'luyah b'davar, it's a love which doesn't depend on anything, meaning it's not a matter of whether G-d's doing good things to me  or things that I don't like. Because I'm so at one with Him, and so connected to Him, and all of life is experienced as the wellspring of G-d bubbling up through reality, so that actually pushes us ahead in our growth in the participation of that. That, the Maharal taught us is love, because love is the deepest communing of our soul with G-d. And already at this point, the love that we are describing is really in a sense vaguely connected to the lover and the beloved as two separate entities. It's devotion to expression, it's connectivity of all, and it's a process of birthing, which is what life then becomes about.                 So something very powerful which the Rabbis tell us and actually has a lot to do with the day which is coming out, Tu B'shvat, Rosh Hashanah la ilan, and the way in which we're always called upon to live our lives of creativity and action in this world. And that is, I would say, the most important contemplation that we have in our literature, which is the shliuv of shem yud kay vav key and alef dalet nun yud, that those two names be ever intertwined. And there is a way of writing them which is intertwined, which you've seen in certain siddurim, and it is encouraged, when a person is praying, to have either in imagination, or on the print in front, the shiluv of these two names. And the reason for that is because, the shem Adny, is the most dear --and dangerous--place. It's most dear, because it's the place of our realization and creativity, because shem Adny is a reference to the soul as it becomes expressed in the world as an Adan. An aden in Hebrew is a socket. Like the sockets that were holding the tabernacle in its place. Life is Adny, life is My aden, G-d expresses through that name. Your life is My adan, Your life is holding all of this divine influx. That it should have a place to stand. That's shem Adny. But shem Adny has a profound danger, and is most present specifically in our creative moments, which are so endeared and we've given so much space to in our teachings. That is because the experience of creativity can become a profoundly separating one. We saw this in the trial of Yaakov, who remains lvado, alone, for the small shards and the image of him being alone (and the first time of his being talked about being alone.) It's very painful--it's painful, in a sense, to be a creative person. The artist's life is a trying one, and I think anyone who has any kind of creative realization that is personal and dear to them knows that there is a very curious path that seems to be followed in that there is--maybe it's not that way for everyone--but my sense of it is that there is a period of sorrow or trial, which then leads to a realization that I'm not about these trials and sorrows;  they are what I am experiencing, but there is a depth to my selfhood and my being that is beyond the depth of my sorrows and my trials. There is something that actually the pain brings about by virtue of being a tzarah, which is the word that means a narrow straight, and somehow that narrow straight--like water that flows through that narrow straight--becomes energized, where there must be a great word like impetuized--empowered--by passing through that straight. And then there is this opening that happens; this is a pathway of creative output which is a trying one, a very difficult and lonely one. But in that loneliness, there is a tremendous meeting that we saw that Yaakov has with, so to speak, the lonely one. The lonely one being Hashem Himself, Who, no thing, no one, is like. And it's very important to maintain a consciousness of the shiluv between the place of the outer expression and personal and specific and unique creator, and the one who is simply a mouthpiece for the G-d who is speaking through me. And I don't say that lightly, but that is indeed what we call upon G-d to do. Every time we pray, we say Hashem sfatati tiftach, You G-d open up my mouth. So that is a shiluv of Havayah and Adny. How so? Because the name Havayah is the name of simple being, as we've seen from the Grah and other places. It has no time frame, no future, no past, there is only present in shem Havayah. That's the meaning of that name. And even present is a misnomer, because there really is no present that's just simply being. That's shem Havayah. And Adny is, as we said, a place where there is a specific casing for the appearance of being in the form which is time-bound, time involved, specific, and seems to be putting out its own stuff. This is why, the name Adny--alef dalet nun yud-- is the word ani, alef nun yud, with a dalet in it. And this isn't just a word game, this is very important, because in the Kabbalah, shem Adny is actually called ani. It's me. The I, the place of the I, I am, and the place of the I is the deep experience of being able to stand up to, being able to assert, be an act, or in life. That's the place of ani. But it only connects to Adny when the letter dalet is there. Literally, the letter dalet, as we saw, is so important in the name Yehudah, for instance, which is also a connecting of the dalet from Adny into the yud key vav key. G-d's name is the yud key vav key with the dalet from Adny, so that the ani can appear, which will be David Hamelech, who comes out of Yehudah, so that the ani of David Hamelech can appear. The dalet remains bound to yud key vav key, so that the consciousness of being connected to simple being, and G-d in His own changing presence will not be lost  But then David comes down as the ani, the I who is the creative output, and this then becomes revealed in the world, through the specific and creative activities which were so dear and about which we say ki tovim dodecha mi yayin, that your dodim are so dear, they are deeper than all of the wine, which is the place of the place right now. There are higher worlds than this, but [this is] the place of statis, the secret place. Yayin is gematria sod, which is the secret place of being, which is always a secret because we're always in the world of doing. So, it can't be spoken--it's an essential secret, in the sense of as soon as you begin to speak it, so then it is no longer being. It's already doing language, letters, forms, etc. so it's a perfect secret.                 For us, the David has to become a right reflection, with the dalet --and the dalet, David-- right? The dalet and the dalet has to have the clear and powerful--  powerful is the wrong word, but the very clear and zach, clean, transculent awareness of him being an expression of being, a mouthpiece for being. Very hard to hold that together. You could see why every time you say G-d's name you have to create a shiluv, a merging of these two names together. Very hard to hold that because as soon as you become creative, a new creativity, wow! you're excited and there's energy and there you are, and unbelievable, and even if it's not egotistical and self-centered, but the experience of it--it's me, it's happening to me and then you have to pull back and oscillate back to it's G-d, it's pure being, and go back there. When you're there it's a statis and there's all kinds of creative movement, so then you begin again and it becomes this oscillation which is indeed the oscillation of the shir which we spoke of once. It's the oscillation also between Havayah and Adny, which creates by virtue of its movement back and forth the song, which is the song that Shlomo Hamelech sings, the Shir Hashirim asher l'Shlomo. But this very crucial holding is actually what we are referring to every time we say amen, every time we say a bracha. So in the bracha, he's brought it down from the highest shefa into this piece of fruit, or this piece of bread, or whatever it is, and then it has created this yichud, and then the person answering amen is actually saying something that is completely faithful and integrous. That's what amen means: Be faithful and integrous. And I'm connected by asserting that this is faithful and integrous. This world is indeed nothing but Him in His expression. And that is why the word amen itself is the numerical value of these two names of G-d, yud key vav key and Adny, because that is what needs to be established by the person who has heard the bracha, Amen. It's Adny and Havayah together. This is the real ne'emanut, the faithfulness that one's creativity is not experienced which is ajar from  or [inaud—revert/overt?]  from. I must say a little bit of a digression, but it is important, too, because I would really like to see this more clearly, but I have a sense that eating fruits on Tu B'shvat isn't really--excuse me for bringing up my penchants. I am not so convinced that it's such a good idea to be so focused on the fruits on Tu B'shvat. Because it's about the tree, it's Rosh Hashanah ilan, and the word ilan is the same gematria of these two names. It's the same numerical value. Because the ilan is the place which is the connector between the ground and the fruit, or as the Maharchu of Reb Chaim Vital explains it, that there's a soul root which is in the higher worlds. And it's rooted and comes down through the tree and then it blossoms and becomes a fruit in this world. But lo! to the one who decides it's only the fruit. Has v'shalom. On Sukkot, which is the only holiday on which we deal with fruit, it's very important to keep connected to the lulav. Because the lulav connects it back up to the tree-ness of it and we're never supposed to be separated when they're being held. Because the most powerful and significant downfall is when the fruit is pulled away from the tree, and in fact has a great deal, --as we've explained in other contexts--, a great deal to do with eating only the product and not of the one who is its source and so we'll put that aside, but I will point out that historically, it's fairly late that we Jews are eating fruits on Tu B'shvat. It's mentioned in the Magen Avraham, 1600s, and there's good reason to believe that the source of having a seder Tu B'shvat with all these fruits is not a particular holy one. I'll put that aside…                 In terms of our lives, it's very much that way. It's very easy to become fruit-oriented, because you're very much oriented around the productivity and the produce and the output and just in terms of personal terms, forget about what am I becoming and how am I connecting to Source. Who is producing this fruit? I mean, it's all a bunch of great words, but what is your life? Who are you? We live in a society which is so divorced from Source. Just give me the stuff! Go into the store and pull it off the shelf. I don't want to deal with mechanism. I don't want to deal with process. I just want to have the stuff at the end. And our personalities become that way, where it becomes like our personality culture or persona-culture, which is what you're projecting, which is far more important than who you've become. So you get these things, you know, like learning ways to get people to like you, or to make a certain impression without the transformation itself. So that's on the level of our humanity. But on the level of our divinity, it's the same way. In a creative mode it becomes disconnected from that first origin of expression. You know that one of the great and most important contemplations that we have is the knowing that all of this is always in becoming; it's always being made by G-d, He's always speaking this. You can even imagine in a mediation, the emergence of a thought; just watch the emergence of a thought which comes from perfect at-oneness with that which that thought is emerging. Where did that thought come from? What was the nature of it, that thought, a moment before you thought it? Certainly it was there in thought, in mind, somewhere, it didn't come from nowhere. Well, that is the very beginnings of contemplation of unity coming into manifestation in a very mysterious, wondrous way in which that thought is not in your mind before you think it, it's not there. You can't find it, identify it, but it is there. Now that is a low level example of, if we imagine it as far more supernal that (33:24) all is present within G-d before it becomes manifest and real, or is it, or in what sense is it there before it becomes manifest and real? It is there and it's not, and there's this wonderous transition. I'm teaching you this because it's very important for us as Jews to always be attentive to that transition point, that we become creative and expressed, but we know it was a thought that was thunk by G-d. And that's what it is and that's what our lives are. It's His thinking it.  Even though we experience it, and we have to experience it, the Adanim which is the hard socket that holds it, and if we don't experience ourselves with substance, so then we're not going to do anything.   But the ani must always be connected or expressed through the dalet, which is a delet, which I began to explain twenty minutes ago, the letter dalet in Hebrew is a delet, [a door], a passageway, and so in the ani has a passageway that it's adni,  and then when it connects up to yud key vav key, and its dalet becomes interpenetrated into the yud key vav key, then it becomes Yehudah, who is able to both acquiesce to and surrender to and give thanks for--and only from there can David our King emerge. And only from there can a true, redemptive consciousness emerge. And only from there can come true song and speaking of Torah and prayer, almost ironically, and prayer. And this David says about himself: v'ani tefilah. My selfhood is prayer. And the reason why he says that--it's so important-- is because--well, (hesitating) the prayers we say, in the Kabbalah, the Arizal, the prayers that we say, are kisses. This is the profound terminology of our teachings which must be taken with a right orientation of zakut, of non-materiality, but in the prayers we pray, so the first three brahcot are the chibuk, the hug, and the request we make of G-d are the kisses, so the Arizal teaches. What, the kisses? That yeshakeni m'neshikot pihu. Because when we pray, so there's a mixing of our breath with His breath, and this in the Kabbalah is a very high place of unification. The prayers are actually His voice speaking through us, and that's the only way to truly pray, which is with an awareness that it's Havayah who's speaking through my Adny, my Ani. And I'll say it in simpler terminology. It's His will and desire which I seek to align myself with in my prayers, and to speak His word, so that I will be speaking what it is which He Himself desires and it will never be anything else other than that. Just like it should never be anything other than His Torah that I speak when I say something which is a chiddush, something new. What does that mean something that is new? Is it not what G-d Himself thought? Of course it is! If it's new and disaligned from He, then it is nothing. And when it is very ancient, only then is it something, but in its being ancient, and the more ancient it is, the newer it is when it is received in this world, and in this body. It's this profound paradox that we live. We only want to say the most ancient thing, the ones that are the deepest thoughts of His will. The Zohar teaches that when a person says a chiddush, the angels raise it up and bring it to G-d, because He asks that a chiddush come to Him so that He might kiss it, and He kisses every chiddush. That's yeshakeni m'neshikot pihu, we're asking Him to kiss us with the kisses of His mouth. Pihu, which is the peh of yud key vav, with us providing the final heh, which is the soul's return up to Him to be kissed by Him and rejoined with Him, and then His breath becomes at one with our breath-- through a teaching which is a true teaching. This is what we really long for, and this is where love becomes so deeply at one with Him that in the end, David Hamelech himself says, it doesn't matter what you send my way, I am in full at-oneness with it. The Rabbis say that at the end of time, and I say this with trepidation and had it not been printed in the Talmud, then I wouldn't, but as you'll hear, because as the verse says in Zacharia, in chapter fourteen, v'hayah adny hamelech al kol ha'aretx, v'yom hahu….ushmo echad, that it will be that G-d will be King over all the earth, and on that day G-d will be one and His name one. So the Rabbis say….(40:49) what , today he is not one?… Amar… so Rebbe acha bar chaninah, his name is like the fraternerous one, his name is the binding one who is the son of the one who has chen…. The World to Come is not like this one. In this world, when something good happens, we say, baruch hatov v' hamativ, blessed is the One Who is good and Who does good, but when bad news comes, so we say baruch dayan haemet, blessed is the True Judge…. In the World to Come, the only thing will be hatov v'hamativ, there only will be good and the good one. Shmo echad, so that was He will be one, and His name one. What? His name now is not one? ,…. Rebbe Nachman bar Yitzchak, not like this world, but in the World to Come. In this world, My name is written yud key but is read aleph dalet. In this world, it is written yud key vav key but we don't say that, we don't pronounce that, we only pronounce the aleph dalet nun yud. But in olam habah, kulo echad, but in the World to Come, He will be called yud hey and he will be written yud heh. We will call Him by His real name. Because in the World to Come the simple being of all will be so present and apparent, that the experience will not be of things will are antithetical to or in favor of. It will only be Him. That's what David is calling to, when it says ubhem hashem ekrah, I call out His name, Havayah. B'shem havayah ekrah. Calling upon that His name should become One.                 But we should experience life that way and indeed he is the one who is raising that cup at the end of the feast, at the end of time, at the end of G-d's sustenance for creation to give Him this blessing, which is this odecha of the final and most intimate love with Him which it's no longer a calling out of His name, it's a being to being with. This love, which is one which is-- there's glimmerings available to us in this world, glimmerings of it whenever we accept life, when we accept what G-d gives us, when we know it as good what He has sent us and what we have faced in our lives. And I want to tell you something that is a great secret. And so much so that the Gemara goes on and says, Ravah, who was one of the greatest teachers of the Talmud, wanted to give over this teaching in a very public place, in the pirchah. The pirchah is when there would be very large masses of people that would gather for the teachings of the Rabbis. So amar le ha husaba (44:47) so there was an old man there, who said to him, l'olam ktiv, it says, ze shmi l'olam. This is My name to be hidden. This is to be hidden. So he didn't. (That's what I meant when I said I would give it over, it wasn't printed.) But the truth is, it's a secret whether you've heard it or not. It forever remains a secret, because it stands as an antithesis to our primary experience of life, which is of the ani, and the transition all the time from the ani back into Adny, through Havayah and Yehudah back up into the ayin, is one which is an ongoing oscillation and flux, which is truly the song of life, and the great love song, which is the Shir Hashirim asher l'Shlomo.                 (46:12) There was once a man who lived something of  this. He was the great teacher of Rebbe Akiva, who is of all the tanaim, is the most primary origin of Torah sheba'al peh. In fact, so much so that when Moshe saw Rebbe Akiva, he said, "You have Rebbe Akiva. What are You giving the Torah through me for?" I could go on and on about Rebbe Akiva…His name is actually the ending letters of a verse which is big important verse about our lines: Or zarua l'tzaddik uv'yisreh lev simchah. If you take the ending letters of each word, it spells out Rebbe Akiva. Or--resh, zarua--ayin,   l'tzaddik--kuf, uv'yishrey--yud, lev--vet, simchah--hey. And Rebbe Akiva is the expression of the Torah she b'al peh, who lives his life in oneness, as we know that's how he indeed ended his life. He had a teacher, whose name was--we only know his first name--and apparently, both the place he came from, and the way he lived life. And the name of his teacher was Nachman Ish Gamzu, the consoled one who was of Gam Zu. What is Gamzu? This, too. Why was he called Nachman of Gamzu? (48:28) Because kol milte de hava salka le, On everything that would happen to him, he would say of it, gam zu l'tovah. This is also good. This is also for the good. Gamzu l'tovah. Fantastic. So, there was actually something here that could be put to use, a guy like this. You could send him to all kinds of situations, and he would say, gamzu l'tovah. Nice, but will it always work out? I guess, he'll always see it as working out, so I guess it's okay. I guess it's kind of like a no-risk thing. So the Rabbis needed someone to go speak to the Caeser, who was going to or had made a bad declaration against the Jews. So they wanted to send him a package of a bribe, of extravagant and precious stones. So they said, who can we send this with? So they said, well, let's send it with Nachum Ish Ganzu-- d'iluma b'nisim, miracles are always happening with him. He's learned of miracles. Actually an interesting phrase, because it doesn't acutally mean always happening with him, it means he's learned of them. Already you have a sense that miracles that happen to him don't just happen to him, they're related to somethng about his consciousness about life and the world. He's learning. His learning is a miraculous learning. So, what do they do? They sent him a suitcase of precious stones. On his way to Rome, or wherever he was going, he had to sleep over somewhere. So he put it wherever he put it, he went to sleep, and in the nighttime, the owners of this little rest spot came in his room, took the suitcase, emptied all of the stones out of it, put them in their bag, and filled it with dirt.                 Now there are two versions of this story. In the one version, in the morning he saw it, and said, gamzu l'tovah. Another version has this in parenthesis, that dar , I don't know. In any case, (51:12) kimatva hatam, when he arrived in Rome or wherever he was going, sharinu l'sifta, so he presented the suitcase to the Caesar, they opened it up, and they saw it was full of dirt. The King wanted to kill him and all the Jews. They're making fun of me, those Jews. Nachum Ish Gamzu said, gamzu l'tovah. Eliyahu appeared, he looked like he was one of the king's advisors, and he said, maybe this is the dirt of Avraham, their father. You know, when he took dirt, he would throw it and it would turn into arrows, knives and swords, there's even a verse in their prophets that their swords are turned into dust. And the archer's bow is turned into chaff, actually the direction in the prophet, of course. There was this one that they couldn't overcome --lo matmu lmichtma she (52:41)-- So they checked it out, and they threw this dirt at the capital city, or at the country, and they were able to capture the country! Whoa! So they came back and they went into the King's treasury and they brought out all kinds of precious stones and they give them to Nachum Ish Gamzu, and they said, Here, take this back and give this to your people. They were thrilled. Okay, so on his way back, so he goes and he sleeps in this place. I don't know, good things seem to happen in this place, so he goes and sleeps there again. So they asked him, What happened with your mission?  How did things work out? So he told them what happened. They said, Well, what did you bring? He said, What I took from here I brought to there. Okay, as soon as he left, they pulled down their house, dug up all the dirt, put it into big boxes, and they brought it to the Caesar. And they said, this is it! This is the stuff! We are the owners, we're the ones he brought it from. So, they said, okay, let's check it out. Of course they checked it out and it didn't do anything. And so these scoundrals had an unhappy end. And that's was the story of Nachu, Ish Gamzu, teacher of Rabbi Avika. What's this Nachum Ish Gamzu? Gamzu l'tovah.                 So the Maharal says a deep thing, "What did Nachum Ish Gamzu always say "gamzu l'tovah"? He was always saying "Gamzu l'tovah." As if it needs to be enunciated. It couldn't be, so to speak, just an attitude. So he says the following crucial teaching: It says that everything that comes from G-d is coming from His good, and when something comes upon a person which seems to be bad, listen carefully, (55:41) hu boteach bo… yitbarach. That he completely relies on G-d. Hashem Yitbarach…tovah. G-d turns it to good… by virtue of his reliance on Him.  Vey interesting--listen carefully. Everything which comes from G-d is good. When it comes, trust Him. And if You trust Him, he turns it to good. Huh? Wait a minute. Is it good, or isn't it good? What are you telling me? Is it good, or isn't it good? Why are you telling me that my trust will determine whether it's good or not good? You just told me that everything that comes from G-d is good. Yeah. But its goodness depends on your reliance, bitachon, betach, is your ability to cling. In Hebrew, tiach is what clings to, rest in Him. Boteach bo. It's like sitting on the floor now. Let your weight be in it. Cling to Him, be davek in Him. And then He turns it to good. That's not to say that if I didn't, then it wouldn't be good? Well, you know what? Yeah. Because then you'd be living a lie, you'd be living the lie of your interpretive and judgmental mind which is pushing it off and not willing to be modeh to.  But when you are boteach and modeh to, then the good comes.                 Now I want to warn you.  Don't try to make sense of this, because it's a tautology. It's not like I'm proving to you that what G-d is sending you is good, the proof being when you accept it, it's good. It's not a proof of anything. It's an experience of life. We could never prove such a thing, because we can't stand outside saying, it should be this way, or it should be that way, if you remember the young man from last week. You can't say it should be this way or it should be that way. You should be standing outside the whole system to determine such a thing, so shut up. Just shut up. Shtok. Ki kachah lah b'machshavah. You can't say what it should be, shouldn't be. But what you can become is an experiencer of life as it is. And you can know, thanks to G-d having revealed Himself to us, that He made this world and held it because He saw that it was good. And when he saw the suffering and travail, the midrash says, that came about on yom sheni, on the second day, which is the introduction of duality. He didn't say tov about that. That if you look on the second day of Creation, He doesn't say tov, because it's the day when duality is created. But on the day of tov meod, He interincluded all the elements into one. And then even yisurim--which are the experiences of life which are antagonistic to what it is that we enjoy or like--becomes included, the midrash says, in the tov meod. And so it is that as long as we stay in the place of claiming omniscience, so forget it. What are you proving to me? That G-d is good because when I accepted what happened to me, that it turned out for the good? What, are you trying to trick me into believing in G-d? No, I'm not trying to trick anyone. I'm just trying to describe an experience and that's what the Maharal is doing for us; he describes the experience when you're boteach, he's m'hapech it l'tovah. But I'm telling you it's good. So if you're telling me it's good, it's good, even if I don't accept it--No, it doesn't work that way, sorry!                 Here, give Me a kiss. Can you give Me a kiss, G-d says, can you become at one with Me? Ki tovim dodecha m'yayin, it's better than all of the joys which you could have thought to experience had you not come into being and stayed the simple wine in the place of the secret. If you can, then you've entered the moed . Meod? Like more than? More than. More than what? How could there be more than? You're right, there isn't. It's all Me. But know that meod is the same letters as Adam. Because you are the meod, if you live your life right.  And the way to live your life right is when the meod becomes mah, which is the same numeric value, the question of what. The statement of we are what, which was Moshe, who said about himself, and Aharon, anachu mah. We are meod realized as mah. And that's when the ani becomes ayin , and the Talmud says that you should know the whole world stands on that, the mah of Moshe, as it says: toleh eretz al limah, that he hangs the whole of reality on li mah. On the ones who say the li mah, for me, it's what. And I'm complete bitul to Him, I'm complete abnegation to Him, it's only Him. (1:02:39)                 The beautiful thing is, when that mah has the beginnings of ani added to it, the aleph, so it becomes meah, the one hundred brachot that a person is meant to say every day. But it's Moshe and the power of his humility which allows this to be, it's his power of humility which allows for the yichud for the connection of shem Adny and shem havayah as one, that the ani never lose its awareness of where it is always, and who is always thinking it and who is always speaking it, and who is always expressing it, and that is ultimate love and ultimate communion in a way that, in the end of time, will be expressed by the meodecha of acceptance.                 (1:04:30) You're welcome to ask questions… We discussed creativity in the beginning, and you talked about creativity in the sense of aloneness. How do you define creativity? Because you're not really defining it in a purely artistic sense, obviously. I really appreciate your asking that. Because it's not always that way, and the truth is, when it's a true creation, there's always people together in it. Nevertheless, I don't know exactly how to explain what's lonely about it. In the end nobody can know your heart. They bring five things--I need to find this Gemara again--five things that no one can ever really know, and one of them is the heart of another person. So that's creativity? The heart? Creativity is-- the lev tov is the creative origin of the life-giving force which is creative power. But creative power means what? That you're bringing something new to the world? It's something from you? Life-giving. I mean, one one level, it's life-giving. When it's new life-giving, so it's even more joyuous? So life-giving is a lonesome process? No, that I don't think. The amazing thing is the way that G-d made it is that the only way to give life is with another person. Until technologically came along and tried to rake that up too. But the incredible thing is, the creation of a child, the creation of anything, really, always involves another person. If you remember, we saw (1:06:34)  ashrei yulad'to, it says, happy is the one who gives birth to him, is the one who teaches be a chaver tov, know how to connect. So I'm contradicting myself, because I'm exploring different aspects of it. I'll try to say it as succinctly as possible. On the one hand, creation is always a co-opting activity, really, deeply. Creation is always cooperative. But there are moments in Creation that are experienced as just me doing it. Just me. And not only that: how could I possibly share this? Who would understand me? --on the one hand. On the other hand, of course it's with others and with all of reality and the whole world and G-d who is speaking it through me. And that is experienced very intimately. But I may be wrong, and I'm not the cleanest in the world. But I have the sense, at least this is where my madrega is, I have the sense that it shifts back and forth. And then you just want to share it, and then you realize: This isn't my doing, it's like everything and every person I've come into contact with and all life experience, this is reality. And then you're not alone at all. So does the loneliness—is the loneliness not knowing if the-whatever the creative item is--is going to be received? Is that what the loneliness is? Never able to fully share. One. And on the other, it's an expression of my utter and complete uniqueness. Right. So that's not knowing if it will be received or not. Not only the question of knowing if it will be received . It's unreceivable, because it's utterly unique. It didn't come from anyone else, it came from me. On the one hand. On the other hand, it's a very tameh place that I'm describing. Meaning, it's a very impure and incorrect. It's not right. The truth is, the whole of reality is participating in this and taking pleasure in it and contributing to it. And being part of it. That's the truth. Halevai that we hold that in the creative.  But, nevertheless, it is still l'vado. Because this particular expression is so unique and different that it's really alone. I'm kind of like trying to draw for you the shiluv for you of shem yud key vav key, and Adny. You can hold it in a picture, with a yud and an aleph and a hey and a dalet and a vav, etc.                 What I also want to say, it's the deepest love when it's experienced as something which is what I just described. We're all together in this. But who could you love more than someone who's participating in that with you? Also you said that it doesn't really come from you. So if you're not really alone, then what you're doing is tapping into Hashem. Right. So then is it an illusion, then, the (inaud) (1:10:51) ? Yeah, on a certain level, yeah. The class is over..and I'll continue to take questions. I'm always very wary of the word "illusion". False understanding. It's called, like I like it better, in the non-judgemental that's called da'at tachton. It's lower consciousness. The reason why I prefer that is because lower consciousness is crucial. The Rabbis said, when they tried to get rid of the yetzer harah, they looked around the kingdom and they locked it up. For three days, the yetzer harah, and they looked around the kingdom and they didn't find one egg that had been laid by a hen. Not one egg. You know, no fruit. Sad to say, but you need a lower consciousness. Then you catch yourself, and then like-- I know, high souls, maybe, I don't know, but it doesn't oscillate that way. But it's good to always have someone who reminds you. I have a dear I guess former talmid and friend. He reminds me, It's good to have someone who reminds you, when you're in your LOW! G-d. Because you can really only sort of hold it pictorially with a shiluv of Havayah and Adni and to be in the ilan. Was that helpful? It is, but I don't want to continue, because I could do it for two hours. (Continuing) Amanut, omanut in Hebrew, craftmanship and artistry, has its root as amen; aman has its root as shiluv. Because real craftsmanship, which is the creative output, is always with this kind of consciousness. When you're purely in it, when the creative inflow happens, so then it's from G-d. Then you start working it out, thinking about it, presenting it, getting it into how it's going to look, packaging it, etc. But the real moment of omanut, is very much like that. I'm just going to say one other thing. We're just referring back to our learning in the Rambam. (1:14:28) about Simcha bmitzvotav ahavat hakel shetzivah bahem. And David and his dancing and letting go, and it's all flowing through him, and Michal trying to stop that and etc. So the Rambam learned his teachings about simcha shel mitzvah from a sugiah that in a sense doesn't make any sense at all. Listen to this piece of Talmud. It says, Kohelet said two things. One thing he said was simchah--ech! It's a bunch of trash! As Ecclesiastes talks. And the other one says, Eshabeach ani et hasimchah. I praise nothing other than simchah. So the Rabbis say, What are you going to do with this contridiction? So they say, one is simchah, and the other is simchah shel mitzvah. And where do we learn simchah shel mitzvah, the joy of a mitzvah? So here's their proof. They say, well, you know, it says, that when Shaul was troubled and crazy, so his advisor said, We need to bring someone who can play you music. And, of course, they bring him no other than David Hamelech.(1:15:46) Vayehi knagen hamenagen, And then, when he played him the music, so his spirit was calmed. It's the same language which is used when the prophets would play and prophecy would begin. Huh? That's the proof that simchah she b'mitzvah, that's something. Now you look at that piece of the Talmud and you say, What? I mean if you had said, He brought him a lulav and he shook the lulav in joy, or if he had brought his tefillin and it said, He put on his tefillin in joy, then it would have been a mitzvah, right? Then it would have been the joy of doing a mitzvah, right? No. That's not simchah shel mitzvah. Simchah shel mitzvah is the joy in the joining. That's mamash, it's the only way to explain the Gemara. When he played the music, so he joined Him, G-d's spirit was resting upon him. That's simchah she b'mitzvah. The joy is in the joining. And Rashi says, well, it's a mitzvah to have G-d's spirit rest upon you, that's how Rashi, what they say in yeshivish, "tyches it up." But that's the point. That's simchah she b'mitzvah. The joy is in the joining. And that's music. The music is there. And that's David who plays the music for Shaul. Can you tell me more about the day of tov meod? It says that at the end of Creation on the sixth day, that G-d looked at everything, V'hiney, tov meod. Up until that day he looked at the particular creation of that day and He saw that it was good. He looked at the light, He saw that it was good. He looked at the plants, He saw that they were good. He looked at the orbs, He looked at the animals, etc. And then at the end, He looks at it all and says, it's tov meod, the allness of it that's malchut, the entirety of it. So the Rabbis said, You know what He saw when He said tov meod? He saw death. He saw suffering, pain, hell. Gehenom. And He said, tov meod. Gey shteis. Go understand that. That was the tov meod. I'm kind of loath to explain these kinds of things, but they have everything to do with what we've been talking about. Because that's the root for that pain and travail, as painful as that is, if you ask me, I don't know if I'd ever make the world like this, don't ask me, but that's the pathway that takes us to the meod. It's just that way, and when you're modeh to that, then it is that. Is that helpful for you? There's a number of midrashim on that, quite astounding. (1:19:55) You're describing the oscillation. You see, it's very much like whiplash, like I'm hearing you say oscillation, and I'm thinking halivay, to be in some kind of like sweet oscillation..  Thank you, I'm being, I'm sweetening it.  And that in that, I guess, I'm not sure what the question is, I think maybe that sitting in the reality in the Adny of it, say, how to sit in that and feel it and accept it, without feeling the need to push it off and say, no,but I'm really bitul and I'm really gamzu l'tovah, even if there's a deep emunah in the gamzu l'tovah, in the moment, how do you experience it and feel it and love it? How do you have both the gam, which reflects an awareness of my needing to see it, experience it, with all of its difficulty, how do you hold the gam, this too, is good. Both the trial and the l'tovah. Right now, I think I've described as best I can in a different plane. If you try to step over that experience of trial and tribulation, than the zu l'tovah won't happen either. You can't walk out on it, it's a perversion. It's a disgusting perversion--is the word that comes to mind-- it's a disgusting perversion of life, to G-d's gift of life, to try to not be in that. If it's just your thoughts, drop them. I have this, I'll think all kinds of bad things, or regrets about, or judgments of, etc. You don't have to walk through those. You can just lay those aside, you don't have to think about those, because it's not more real than the reality you're investing it with now. So drop that. That's not G-d sending that to you. Put that aside, think of Him, think of something good, etc. But when it's in life, person got his leg chopped off, or a child hurt, or whatever, things that we share, just like, oh, it's okay, it's G-d and it's good, that's a bunch of crap--that's a bunch of crap, and I specifically call it that, because I have something in mind, but I have like someone shared with me a lecture that he heard from a professor of philosophy from Berkley. And among the garbage in the lecture there was a good scene he described. When he was in the 1960s in an ashram, a a Buddhist teacher was telling the people there: So what would it be for you to have this rose without the thorns? That's enlightment. And they went around the circle and everyone said, Yes! And they got to this professor, who said, "What are you talking about? That's not life!" Jewish guy. "Where would love be? Where would growth be? Where would trials be? What are you talking about?"  And it's not that we don't know this, and in the end the Gemara says, ubayom hahuh yiyeh Hashem echad u'shmo echad. That, by the way, is what we started with, with the niggun (1:24:17) Yemim Hashem romema…ma'aseh ya. I am telling the story of yed keh Because in the end, yud key will be G-d's name: yihyah. Yud key yud key, which is just the mochin, just the higher consciousenss, not the lower consciousnes, that will be in the end of time, but that's not now.  But when you try to pretend that it's now, then sort of like jump the gun, then it's a short circuit. That's what the Rabbis say to people who try to go the long path through a short cut. Like in the famous mashal that the Tanya brings, that there's a longer shorter path and a short longer path. When you try to take the long path as if it's a shorter path, then you don't end up at the palace, you're just pretending. This has everything to do with what you were saying before about illusion. G-d created it, see that's where we're different from the Buddhists. G-d made this, that we should see things this way. What are you going to do with that? So if you live in a will-less reality, so then all you're going to focus on is, this is all illusion, maya, higher consciousness. But if you live in a reality which is willed by a loving G-d Who is good, and Who has made this in His goodness, well, then, don't skip it over, it's the meod and the tov. Love me. If you experience G-d as a loving G-d, so He made this not as some perverse and false image, illusion, but He made it as a reality that's meant to be lived. And then when you pass through it, and you do pass through it, what comes out at the other end, is the chelah yeterah, that the Zohar says, is the chelah yeterah of tshuvah and other things that what life is here on this planet for, you passed through the narrow path of mitzraim. You had to go there, the metzar hagaron, the narrow path, between your heart and your mind. Was that helpful, was I relating to you, Debbie? Yeah. Chaya, what's…? Still breathing. Okay. Gam zu l'tovah does that mean, this is wonderful? Pleasant and good are two different things. Yeah, Gam zu l'tovah. I don't know that it always means, to enjoy, it's to have a consciousness and awareness that it's not happening without reason, that there's a higher course It's going for the good.  and you're a part of that, and that's way it's good. But it doesn't mean that-- It's is l'tovah  "l" tovah. Yeah, it's for the good, it doesn't mean that it's good for you Correct. Gam zu l'tovah. I think Rebbe Akiva has a higher consciousness, and more geuladic consciousness, and ultimately there's even more, but he's the beginning --Nachum ish Gamzu, of this kind of consciousness, that's expressed in Rebbe Akiva in the great love of G-d that he lives. But you're right, and there's another story, which is a counterpart story of Nachum Ish Gamzu, if you remember where he meets a poor person, and the poor person asks him to --are you familiar with this story? There's a story about Nachum ish Gamzu, I don't know if I really want to tell the story, it's painful but it's important to see the other side, the Rabbis came to him once, he was ill, he was lying on the bed, he had no arms, no legs, and he was blind, the house was falling down. So they came to visit him, and the legs of the bed were sitting in pools of water so that the ants wouldn't climb up on the bed and gnaw at him. So he said to the Rabbis, First take all of the stuff out of the house, and then take me out, so they took all the stuff out and they took him out, and of course, as soon as they took him out, the house fell down. Because it was only in his merit that the house was still standing. So they said to him, How did this happen to you? So he said, Once I was walking on the way, and I had a load on my donkey, and a poor man came up to me and said, Could you give me some food, and he said, I will give it to you as soon as I unload. It's like the equivalent of I guess, like you're taking a hitchhiker. You'd like to stop here and the other one would like to stop ahead, I'll stop over there, and you'll get out and walk back. Something like that, I guess, so he said, I'll unload, and then I'll give you. In the meantime, the poor man died. So then, Nachum Ish Gamzu said: these hands that did not move quickly for him should no longer be, these legs that didn't run or him should no longer be. These eyes that didn't see his suffering and compassion should no longer see.  Wait a minute, why didn't he say Gamzu l'tovah? Well, apparently, it's not so simple. I don't have an answer, just leave that as paradox. But it's not so simple. Is that in the Gemara? That story appears right before the one I told. Because then the Gemara says, so why did they call him Nachum Ish Gamzu? Well, because he always said Gamzu l'tovah. What? And there he is, with the earth of Avraham, the man of love of G-d. It was his love of G-d, the earth of Avraham. It's not simple to be Jewish, you don't have the thorns, you want to go on a different path. Yeah, we have thorns and roses together. Because it's not an illusion, and your choices matter, and your response before them. And they have consequences. That's the next series. About fear of G-d. Oh yeah? No! Have a good day, bye!

Ta'am Travelling and Transferring Cham miktzaso cham kulo (source, contradiction, Magen Avraham, Shach, Maharam Matz); Kovush; Distance; Connections; Speed. See seforim by Rabbi Cohen at www.kashrushalacha.com

Parashat Va'eira: Sefer Magen Avraham - The Patience of Being an Ish Emet

Parashat Vayechi: Sefer Magen Avraham - The Letter Yud

Magen Avraham 204-7; Aruch HaShulchan 204-8

Sefer Magen Avraham - The Deeper Meaning Why Yaakov Wanted to Marry Rochel

Magen Avraham 263-27; Maharit 1:94 ; Minchas Shlomo 2:39

Whenever a Haftara is read, the one who was called to the Torah for the Maftir recites a series of Berachot following the Haftara reading. On Shabbat and festivals, this series of Berachot concludes with a Beracha in which one mentions Shabbat or the given festival, such as "Yom Ha'Shabbat Ha'zeh" or "Yom Chag Ha'Sukkot Ha'zeh." This Beracha concludes with "Mekadesh Ha'Shabbat" on Shabbat, and "Mekadesh Yisrael Ve'ha'zemanim" on festivals.The question arises, when one recites this Beracha after the Haftara on Shabbat Chol Ha'mo'ed, does he mention only Shabbat ("Yom Ha'Shabbat Ha'zeh"), or does he also mention the holiday (either "Yom Chag Ha'Matzot Ha'zeh" or "Yom Chag Ha'Sukkot Ha'zeh")?The Rama (Rabbi Moshe Isserles, Poland, 1525-1572), in his glosses to the Shulchan Aruch (490:9), rules that on Shabbat Chol Ha'mo'ed Pesach no mention is made of the holiday in the concluding Beracha after the Haftara reading. The Magen Avraham (commentary to the Shulchan Aruch by Rabbi Avraham Gombiner, Poland, 1637-1683) understands this ruling to mean that specifically on Pesach no mention is made of the holiday in this Beracha. On Shabbat Chol Ha'mo'ed Sukkot, however, the one reciting this Beracha would indeed make mention of both Shabbat and the festival of Sukkot ("Yom Ha'Shabbat Ha'zeh Ve'yom Chag Ha'Sukkot Ha'zeh"; "Mekadesh Ha'Shabbat Ve'Yisrael Ve'ha'zemanim"). The difference, he explains, lies in the fact that on Sukkot, each day features a different order of sacrifices. As opposed to the seven days of Pesach, each of which requires the precisely same Musaf offering, each day of Sukkot features a different Musaf offering. Therefore, each day of Sukkot has a unique stature which warrants mentioning the holiday of Sukkot in this Beracha on Shabbat Chol Ha'mo'ed.The Chid"a (Rabbi Chayim Yosef David Azulai, Israel, 1724-1806), however, in his work Birkei Yosef (425:2), disagreed, and held that the holiday is never mentioned in the Beracha following the Haftara reading on Shabbat Chol Ha'mo'ed. The occurrence of Chol Ha'mo'ed itself does not require the reading of a Haftara; on Shabbat Chol Ha'mo'ed, we read the Haftara only because of Shabbat, and not due to Chol Ha'mo'ed. It therefore stands to reason, the Chid"a argued, that in the Beracha of the Haftara we should mention only Shabbat, and not the holiday, given that it was Shabbat, and not the holiday, that warranted the reading of the Haftara.Chacham Bentzion Abba Shaul (Jerusalem, 1924-1998) observed that the practice in Jerusalem followed this ruling of the Chid"a, and this indeed appears to be the practice in our communities. Thus, on Shabbat Chol Ha'mo'ed, the one reciting the Berachot following the Haftara reading makes mention only of Shabbat, and does not mention the festival, neither on Shabbat Chol Ha'mo'ed Pesach nor on Shabbat Chol Ha'mo'ed Sukkot.

Magen Avraham 2-6, Mishna Halachos 7:2, Divrei Yatziv Likutim 91

Tur Shulchan Aruch OC 328-47, 328-30, Iglei Tal Tochen 30, Aruch Hashulchan 39, Magen Avraham 51, Mishna Berura 145

Magen Avraham 301-55, Shulchan Aruch HaRav 301-58, Ben Ish Chai Volume two Vayechi 1

'......ועיקר שבעיקרים לטובת נשמתי שאם יודעים ממני איזה חידוש בתוה'ק אמת לפרסמה בשמי וללמדם בישראל'.... From the Klausenberger Rebbe's Tzaavah לפרסמה בשמי וללמדם בישראל'..... The Issur Ben Tzvi Hersh  Tshuvos and Poskim Shiur In anticipation of Rosh Chodesh Av And the onset of the Nine Days Presented an examination of a Tshuvah LiHalacha from one of the greatest Chasidic leaders of the 20th Century רבי יקותאיל יהודה הלברשטאם The Klausanberger Rebbe זצוק״ל זי״ע “Let the Kids have Meat already!” Feel Free to Feed Fleishig to your younger Children next week Continuing  our series  examining the distinct approaches of Poskim and Meshivim that arose from the Adas HaChasidim in the generations following Rav Yisroel Baal Shem Tov זצוק'ל זי'ע Chasidishe  Psak From Rav Meir Margolis  the  Alter  Rebbe and the Haaflah to The Shevet HaLevi זצוק'ל זי'ע This podcast is powered by JewishPodcasts.org. Start your own podcast today and share your content with the world. Click jewishpodcasts.fm/signup to get started.

The question is raised as to whether one may complete the recitation of Birkat Ha'Lebana if clouds suddenly covered the moon in the middle of the Beracha. Must one recite the Beracha again from the beginning when the moon is again revealed? The Magen Abraham (Rabbi Abraham Gombiner, Poland, 1637-1682) cited by the Mishna Berura rules that since he started "B'Heter,"when the moon was visible, he can conclude the Beracha with a concealed moon. However, the Magen Abraham adds a caveat and says that if one anticipates that the moon will become concealed in the middle of the Beracha, he should not begin.The assumption of the Magen Abraham's restriction is that one should not recite the Beracha unless it seems that it will remain clear for the entire duration. However, at the other end of the spectrum, Rav Chaim of Sanz (Poland, 1793–1876) ruled that even if the moon is concealed for the entire duration of the Beracha, it is permitted to recite the Beracha, as long as he caught a glimpse of the moon, "Toch K'Deh Dibur"-immediately preceding the recitation. This is the minority opinion and is not accepted as Halacha. Nevertheless, the Poskim are willing to rely on his opinion at least to disagree with the Magen Avraham and allow reciting the Beracha when he anticipates that it will become cloudy in the middle of the Beracha. This would be particularly relevant on the last night possible for reciting Beracha, when if he does not recite it now, he will miss the opportunity altogether. In fact, it is possible that even the Magen Avraham would agree in such a case. Hacham Ovadia is apparently lenient even before the last night. SUMMARY: One should not recite Birkat Ha'Lebana if the moon is concealed during the entire duration of the Beracha.If one anticipates that the moon will become concealed in the middle of the recitation, he may rely on the lenient opinions and recite the Beracha. This is certainly true on the last night of recitation.

Magen Avraham 308- 7, Gra 308-12

The Magen Avraham al HaTorah writes, when a person says Tehillim with kavana , the light of his neshama shines so brightly, he brings upon himself some of the kedusha of Hashem and, with that, his prayers become so much more powerful and are able to bring down both spiritual and physical blessings. The Shelah Hakadosh writes, when a person is saying Tehillim , it's considered as if he is praying and involved in Torah at the same time. The Tzemach Tzedek said, if we would know what our Tehillim is accomplishing in shamayim , we would be saying it all the time. It breaks down any barriers between us and Hashem and is able to go right in front of the Kiseh HaKavod and bring about chesed and rachamim . It's brought down in the hakdama of the Tehillim Torat Chesed that if someone says the entire Tehillim three times in one day, it's considered like he fasted for an entire week straight. The Sefer Keter Nehora writes, fasting for an entire week straight, from Shabbat to Shabbat, not including Shabbat, is considered like fasting 5,600 separate days. If someone says the entire Tehillim once in a day, it's considered like he fasted for two days straight, which the Keter Nehora says is equal to 27 separate days of fasting. Tehillim is available for anyone to say, at any time. Let us take advantage of the great opportunity. Rabbi Goel Elkarif told a story about a rabbi from Israel who has to travel abroad a few times a year to raise money for the institutions that he heads. At one point, the rabbi's children were complaining to him that he's away for too long, and it wasn't fair to them. The next trip the rabbi had to go on, he told his children, “I want every one of you to say Tehillim for me each day of my trip.” He divided the entire Tehillim into portions and gave each child a portion. He told them, “ B'ezrat Hashem, the Tehillim that you say will give me extra siyata d'Shamaya and I won't have to be away so long.” On that trip, the Rabbi had extraordinary siyata d'Shamaya , doors that had been locked were suddenly opened for him and he collected almost all the money he needed in less than a week. On Shabbat, the children were unsure if they should say the Tehillim for their father as he wasn't going to be collecting that day. The eldest sister said, “ Tehillim could only help, so let's do it anyway.” On Sunday they told their father they said Tehillim for him on Shabbat and asked his opinion about it. He told them, “I can't thank you enough. Your Tehillim saved me again,” and he explained. The family he was staying by during the week was not able to host him for Shabbat, so he was going to take a taxi to another city where a gracious host was happy to have him. As the rabbi was waiting for the taxi,his suitcase fell apart and all of his belongings came out onto the floor. His host told him not to worry, he had an extra suitcase and would be happy to give it to him. The rabbi then transferred all his belongings to the other suitcase and got into the cab. Later that day, the host called the rabbi asking if it would be okay to throw out his broken suitcase. The rabbi told him, “Sure, no problem.” On Shabbat, the rabbi recalled, there was a hidden pocket in that suitcase of his in which he had his passport, his return flight ticket and all the money he collected that week. Now, it was on the side of a curb and perhaps by that time taken by the garbage truck or some other passerby. Right after Shabbat, the rabbi took a taxi back to that first house and, baruch Hashem, he saw lying on the floor by the curb, just his suitcase. Everything was still intact in the pocket. “I have no doubt it was your Tehillim that got this suitcase back for me,” he told his children. During the days of the Chatam Sofer , a community was looking for a new rabbi. One of the candidates was the student of the Chatam Sofer who was a genius in Torah. The other was a righteous tzaddik , but he did not have nearly as much knowledge as the first rabbi. The Chatam Sofer was advocating for his student to get the position, but in the end, the other Rabbi was selected. When an elderly Rebbe was asked how the second rabbi could possibly have beaten out the first, he replied, “The power of Tehillim is great.” Tehillim is wondrous. It helps us both physically and spiritually. And we get a mitzvah for each word we say.

The Magen Avraham al HaTorah writes, when a person says Tehillim with kavana , the light of his neshama shines so brightly, he brings upon himself some of the kedusha of Hashem and, with that, his prayers become so much more powerful and are able to bring down both spiritual and physical blessings. The Shelah Hakadosh writes, when a person is saying Tehillim , it's considered as if he is praying and involved in Torah at the same time. The Tzemach Tzedek said, if we would know what our Tehillim is accomplishing in shamayim , we would be saying it all the time. It breaks down any barriers between us and Hashem and is able to go right in front of the Kiseh HaKavod and bring about chesed and rachamim . It's brought down in the hakdama of the Tehillim Torat Chesed that if someone says the entire Tehillim three times in one day, it's considered like he fasted for an entire week straight. The Sefer Keter Nehora writes, fasting for an entire week straight, from Shabbat to Shabbat, not including Shabbat, is considered like fasting 5,600 separate days. If someone says the entire Tehillim once in a day, it's considered like he fasted for two days straight, which the Keter Nehora says is equal to 27 separate days of fasting. Tehillim is available for anyone to say, at any time. Let us take advantage of the great opportunity. Rabbi Goel Elkarif told a story about a rabbi from Israel who has to travel abroad a few times a year to raise money for the institutions that he heads. At one point, the rabbi's children were complaining to him that he's away for too long, and it wasn't fair to them. The next trip the rabbi had to go on, he told his children, “I want every one of you to say Tehillim for me each day of my trip.” He divided the entire Tehillim into portions and gave each child a portion. He told them, “ B'ezrat Hashem, the Tehillim that you say will give me extra siyata d'Shamaya and I won't have to be away so long.” On that trip, the Rabbi had extraordinary siyata d'Shamaya , doors that had been locked were suddenly opened for him and he collected almost all the money he needed in less than a week. On Shabbat, the children were unsure if they should say the Tehillim for their father as he wasn't going to be collecting that day. The eldest sister said, “ Tehillim could only help, so let's do it anyway.” On Sunday they told their father they said Tehillim for him on Shabbat and asked his opinion about it. He told them, “I can't thank you enough. Your Tehillim saved me again,” and he explained. The family he was staying by during the week was not able to host him for Shabbat, so he was going to take a taxi to another city where a gracious host was happy to have him. As the rabbi was waiting for the taxi,his suitcase fell apart and all of his belongings came out onto the floor. His host told him not to worry, he had an extra suitcase and would be happy to give it to him. The rabbi then transferred all his belongings to the other suitcase and got into the cab. Later that day, the host called the rabbi asking if it would be okay to throw out his broken suitcase. The rabbi told him, “Sure, no problem.” On Shabbat, the rabbi recalled, there was a hidden pocket in that suitcase of his in which he had his passport, his return flight ticket and all the money he collected that week. Now, it was on the side of a curb and perhaps by that time taken by the garbage truck or some other passerby. Right after Shabbat, the rabbi took a taxi back to that first house and, baruch Hashem, he saw lying on the floor by the curb, just his suitcase. Everything was still intact in the pocket. “I have no doubt it was your Tehillim that got this suitcase back for me,” he told his children. During the days of the Chatam Sofer , a community was looking for a new rabbi. One of the candidates was the student of the Chatam Sofer who was a genius in Torah. The other was a righteous tzaddik , but he did not have nearly as much knowledge as the first rabbi. The Chatam Sofer was advocating for his student to get the position, but in the end, the other Rabbi was selected. When an elderly Rebbe was asked how the second rabbi could possibly have beaten out the first, he replied, “The power of Tehillim is great.” Tehillim is wondrous. It helps us both physically and spiritually. And we get a mitzvah for each word we say.

Magen Avraham 301-4, Rambam Shabbos 23-19, See Harirei Kedem 89

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Birkas Avraham, Mishnas HaShabbos, Rema 317-1, Magen Avraham 317-11

Is the prohibition on the one performing the act or on the one receiving the treatment? Iglei Tal Tochen 38, Shulchan Aruch 328-25; Magen Avraham ibid; Shulchan Aruch 328-42

Shulhan Aruch (Siman 18) discusses whether bedsheets with four corners are obligated in Sisit. Seemingly, the question is rooted in the Machloket between the Rambam and the Rosh as to what the Gemara means that a "nighttime garment" is exempt from Sisit. The Rambam understands that any garment worn at night is exempt, and therefore the sheets would be exempt at night. However, if one slept wrapped in them during the day, it could be a problem. According to the Rosh, as long as the garment is specifically made for night use, it is exempt even in the day. Therefore, since sheets are made for nighttime use, they would be exempt, even if one continued to sleep after daybreak. Maran rules that bedsheets are exempt from Sisit, seemingly ignoring the opinion of the Rambam. Some explain that he based his ruling on the Mordechi that says that covering oneself with a sheet does not constitute wearing a garment. Therefore, sheets are exempt, even according to the Rambam. Others explain, from the Eliyah Rabbah, that since he went to sleep at night, when the sheets were exempt, even if he awakens during the day, the sheets remain exempt. The exemption is based on the status of the garment at the beginning of the use. Therefore, even according to Rambam the sheets remain exempt.Some authorities follow the Magen Avraham (Rabbi Abraham Gombiner, Poland, 1637-1682) who ruled to round one of the corners of the sheet to avoid the problem altogether. He based himself on Rabbenu Tam who clearly stated that covering oneself is also considered wearing. Nevertheless, the Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) and the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) understand that the Magen Avraham is referring only to sheets made of wool, which would potentially be obligated MiD’Oraita (By Torah Law). Most of our sheets are made of cotton, but the question would be regarding a wool blanket. Many times a person lies down on the couch on Shabbat afternoon and covers himself with a wool "throw" blanket. There are a number of reasons to be concerned: It is made of wool; it’s meant for daytime use and being used during the day; being covered constitutes wearing according to Rabbenu Tam. Therefore, the English Yalkut Yosef rules that one should round one of the corners.----People often ask when the earliest time for putting on a Tallit is. The Kaf HaHaim (Rav Yaakob Haim Sofer, Baghdad-Israel, 1870-1939) writes in Siman 18:18 that the Minhag of Sepharadim in Yerushalayim is one hour before sunrise, which is equivalent to 12 minutes after dawn. These are standard times and apply equally in both the winter and the summer. Hacham Ovadia, following the Pri Megadim, is slightly more lenient and says that one can already don a Tallit six minutes after dawn. Sepharadim should follow one of these two opinions, whereas the Ashkenazim follow the Rema that one may even put the Tallit on at dawn. SUMMARYCotton bedsheets are exempt from Sisit. A wool throw-blanket is a potential issue and one of its corners should be rounded.The earliest time to don a Tallit is 12 minutes after dawn, or even six minutes after dawn

During this period of mourning the deaths of the students of Rebbe Akiva and on Yom HaShoah both of which demand introspection and reaffirmed commitment to our creator The Issur Ben Tzvi Hersh Tshuvos and Poskim Shiur of the Yeshiva of Newark@IDT presented Sigufim Self deprivation and flagellation as instruments of Tshuvah featuring Readings in the Talmud Shulchan Oruch Letter of the Gra Sefer Charediim Sefer Tanya Chayeh Adam This podcast is powered by JewishPodcasts.org. Start your own podcast today and share your content with the world. Click jewishpodcasts.fm/signup to get started.

Rabbi Avraham Kivelevitz has spent the last nine years writing and teaching for Dirshu International's Daf Yomi B'Halacha, In general,every episode of Fine Tuned Halacha delves into an important Halachic text and extracts important nuggets of direction,history and most importantly,an understanding of how the Jewish legal system developed and continues to guide the lives of a committed people. While the learning tends to align with the seasons we find ourselves in,we are confident it will resonate well beyond the calendar into your consciousness. Please leave us a review or email us at ravkiv@gmail.com This podcast is powered by JewishPodcasts.org. Start your own podcast today and share your content with the world. Click jewishpodcasts.fm/signup to get started. This podcast is powered by JewishPodcasts.org. Start your own podcast today and share your content with the world. Click jewishpodcasts.fm/signup to get started.

Magen Avraham 494; Maharal (Tiferes Yisrael 27); Daas Cohen (YD 80)

Darkei Moshe (OC 3-3), Shulchan Aruch (3-11), Rema, Magen Avraham, Aruch HaShulchan

Did you know that there are 6 events that Jews are supposed to remember daily? Number 2 on the list, is remembering our ancestors standing at the foot of Mount Sinai. Why isn't the focus to remember receiving the Torah? Why is it to remember the standing at the Mountain? What was actually the most crucial element of the Sinai experience? Join me as we discover the deeper understanding of the Mount Sinai experience! If you have any questions, comments or topic requests, reach out to me at: thethinkingjewpodcast@gmail.com Rabbi Moshe Click here for the full source sheet: https://www.sefaria.org/sheets/396468 Sources: Magen Avraham 60:2 - https://www.sefaria.org/Magen_Avraham.60.2?lang=bi, Mishnah Ta'anis - https://www.sefaria.org/Mishnah_Taanit.4.8?lang=bi&with=all&lang2=en To sponsor a podcast or make a tax-deductible donation to support this podcast and DATA of Richardson: https://tinyurl.com/thethinkingjewpodcast

Tosfos, Shulchan Aruch (183-3), Magen Avraham (183-5), Igros Moshe (3-39) Titz Eliezer (7-23)

Rambam, Tur (1), Bach, Magen Avraham, Elya Raba

Is it referring to the interruption? Or the entire eating process? Shulchan Aruch Pesach 475-6 , Magen Avraham, Shulchan Aruch Yom Kippur 612-3, Birkei Yosef

Magen Avraham, Tosfos Shabbos, Kovetz Shiurim (Beitza 9), Moadim Uzmanim 1-22

Click to watch: https://youtu.be/MHnUHdz1OQ4 ‘Al Wadi' refers to the Wadi Abu Jmeel neighborhood of downtown Beirut, the city's old Jewish quarter. This episode brings three Lebanese Jewish voices from different generations together, each sharing their own memory and complex relationship to Lebanon. ‘Al Wadi' is designed for both the audio and video enthusiast in mind. No need to watch if you prefer to simply listen to the story. And photos / graphics are included on the YouTube version for anyone that prefers to follow visually. I started working on this episode a few days before Covid-19 became a global pandemic. And I had to make a quick decision whether to postpone altogether or carry on with a new storyline and structure (using Skype audio). I went with the latter, and decided to release this story as Part 1 of a mini-series related to the Lebanese Jewish community. Followup episodes with additional voices will emerge once travel restrictions ease. I've been curious about Wadi Abu Jmeel's history since I was 12, going across the ‘Green Line' before Solidere removed large swathes of what was left of downtown Beirut's war-torn yet majestic architecture. By the time I began my Masters degree at AUB I started writing research assignments on the Lebanese Jewish community, and fortunately got to speak with members abroad and several still in Lebanon. I also befriended the last Lebanese Jew that remained in Wadi Abu Jmeel, Liza Nahmoud, and met her regularly before her passing in 2012. I deliberately included Beirut's former Jewish quarter in my WalkBeirut tour, and made sure we'd reach the gates of Magen Avraham synagogue every time. Please watch or listen to the entire episode. I know it's 90 minutes long, but I guarantee it's worth your time. And kindly share on social media with your friends, family and fans, or anyone you think would be interested in the story. The podcast audience keeps growing, and it's all thanks to you spreading the word. The more listeners and viewers, the better. Regional wars forced identities on all of us. But it tore Lebanese Jews from their homes, and guaranteed they'd never return. Even if it's left to history texts and the like, I hope we collectively recognize our 18th sect as a missing part of Lebanon - and Lebanese - through and through. Wadi Abu Jmeel is empty. Magen Avraham is locked and without service. But Lebanese Jewish memory, abroad and slowly vanishing, is worth preserving. Special thanks to Marc Codsi for composing the podcast's music, and to Maryline Hayek for her endless Photoshop skills. If you're enjoying The Beirut Banyan, please consider a contribution via Patreon or Paypal (links in the details box). And as always…thanks for listening. And thanks for watching.

Pesach Medicine Lists (part 2) Final three answers (Magen Avraham, Taz, Nodah B'yehuda); Are there really 6 opinions; Practical considerations; Buy the book at www.kashrushalacha.com