Podcasts about Maggid

In this week's parashah, Bo, we learn about the final three makkot. Chazal tell us that a large number of Jews passed away during the makkah of Choshech. Rav Shlomo Kluger writes that the people who died in Choshech were those who did not have enough emunah to follow Hashem into the desert. They wanted the others to first go and conquer the land, and only then would they be willing to follow later. The Rav adds that all of those neshamot were destined to come back into the world in the final generation before Mashiach, and their job would be to overcome very difficult tests in the area of emunah. If they succeed, they will make their tikkun and live on for all eternity. One of the most difficult parts of emunah is when a person is harmed by another individual. The natural reaction is to think that the other person used his free will to do wrong and that it was not from Hashem, chas v'shalom. The Sefer HaChinuch, in the mitzvah of lo tikom v'lo titor, as well as other sources, teach us that even though the person who caused the harm did use his free will and is fully accountable for his actions, it was only able to happen because it was the will of Hashem for the person to be affected that way. Nothing can ever happen to a person through a baal bechirah unless Hashem wants it to happen to him first, and always for his best. The Yitev Lev writes that one of the lessons we learn from Yetziat Mitzrayim is that when a person causes harm to another, the one who received the harm must take to heart that it was Hashem who was giving life to the one who harmed him, and that person was only His messenger. The Maggid of Mezritch writes that when a person is causing harm to another and the one who is being harmed fully believes that it is only coming from Hashem and that it is for his absolute best, that belief nullifies all the judgments against him. The Passu says כִּי הִנֵּה אֹיְבֶיךָ ה', כִּי הִנֵּה אֹיְבֶיךָ יֹאבֵדוּ. The Yitev Lev explains that when a person knows that his enemies are being sent by Hashem כִּי הִנֵּה אֹיְבֶיךָ-- ה, then הִנֵּה אֹיְבֶיךָ יֹאבֵדוּ, those enemies will stop bothering him. All of the stress and heartache caused by other people is simply Hashem giving a person what he needs in order to fulfill his mission in this world. When a person fully believes that it is really Hashem and not the one who appears to be doing it, that itself can accomplish the tikkun that he needs. It is extremely hard to take the person out of the picture and honestly feel that he is not responsible for the harm. When Yosef HaTzaddik revealed himself to his brothers, he said to them, "I am Yosef, your brother, whom you sold to Egypt." The Or HaChaim HaKadosh explains that Yosef was telling them that even while they were selling him, he still felt close to them like a brother. How could Yosef possibly have felt that way? Because when Shimon and Levi were lowering him into the pit with snakes and scorpions, all he saw was Hashem in control. As he later said, "It was not you who sent me here, but only Hashem." With the proper outlook, we too can live our lives with this emunah, seeing only Hashem in everything that happens. Rabbi Menashe Reizman said to imagine how the newspaper articles would read if the Chafetz Chaim were writing them. Of course, HaKadosh Baruch Hu would be in every headline. It would say: Hashem made it that this person was attacked. Hashem made it that this person was arrested. Hashem made it that this person won the lottery. We hope that we are living in the generation of Mashiach, and if our tikkun is to pass the test of emunah, we must take this message to heart and understand that people cannot harm us or give us anything. Everything happens only by the word of Hashem, and it is always for our best. Shabbat Shalom.

Can You Trust the Core of Your Child? It's In the Distance when I Discover Who I Really AmThis text-based class is the seventh in a series on the Maamar (discourse) Basi Legani, presented by the Lubavitcher Rebbe at the Farbrengen of 10 Shvat 5726, January 31, 1966. This class was presented on Monday, 1 Shevat, 5786, January 19, 2026, Parshas Bo, at Bais Medrash Ohr Chaim in Monsey, NY. In this class, we explore the parable of the Baal Shem Tov to explain why the Torah is basically a bunch of stories, of the prince who lost all connection with his father, the king. It was the wise minister who changed his clothes and language, connecting to the inner world of the prince, that allowed him to rediscover who he really is. We studied the teaching of the Maggid, why Moshe spoke of a three-day journey in the desert, to align the Torah of thought and speech with action. View Source Sheets: https://portal.theyeshiva.net/api/source-sheets/9847

Ecclesiastes has long been viewed as the great existential work of the Hebrew Bible, containing the famous cry "Vanity of vanities, all is vanity." As part of a search for enduring meaning, it questions the nature of work, mortality, happiness, justice, goodness, and life itself. Abounding with careful observations, disappointments, and insights, Ecclesiastes is one of the richest and most complex books in all of Tanakh.  Join us as we speak with Erica Brown, whose commentary offers a fresh and hopeful look at this ancient book, as she synthesizes rabbinic commentary with modern scholarship, fine art, and poetry.  Dr. Erica Brown is the Vice Provost for Values and Leadership at Yeshiva University and the founding director of its Rabbi Lord Jonathan Sacks–Herenstein Center for Values and Leadership. Michael Morales is Professor of Biblical Studies at Greenville Presbyterian Theological Seminary, and the author of The Tabernacle Pre-Figured: Cosmic Mountain Ideology in Genesis and Exodus(Peeters, 2012), Who Shall Ascend the Mountain of the Lord?: A Biblical Theology of Leviticus(IVP Academic, 2015), and Exodus Old and New: A Biblical Theology of Redemption (IVP Academic, 2020). He can be reached at mmorales@gpts.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

התוכן הוראה ממ"ש בתחילת רביעי דפ' ויגש, שיעקב, לאחרי שראה את "העגלות אשר שלח יוסף" ‏–‏ את הסימן "במה היו עוסק כשפירש ממנו – בפרשת עגלה ערופה", אמר "עוד יוסף בני חי": שגם בגלות נמצא כל יהודי במצב של "יוסף בני חי" בתורת חיים ומצוותי' עליהם נאמר "וחי בהם", וכפירוש המגיד בזה שע"י שיהודי מקיים מצוה ה"ה מחי' את המצוה! ובפשטות: אפי' תפילין כשירות שיש בהם שם הוי' כו"כ פעמים, והם בקדושתן גם כשמונחות על השולחן וכו', אי"ז מגיע לקדושת וחיות התפילין כאשר יהודי מקיים בהם בפועל מצות תפילין! וזוהי גם ההוראה ממ"ש בסיום השיעור ש"ויבאו מצרימה יעקב וכל זרעו אתו" התאפשר רק לאחר שיוכבד נולדה "בין החומות": אפי' תינוקת קטנה של בנ"י משלימה את המספר "שבעים נפש" כדי שבנ"י יוכלו להיכנס למצרים, כי ברגע שנולדה יורשת את כל התומ"צ, כולל את הכח להיות "יוסף בני חי" גם במצרים, וכבר בכניסה למצרים דאג הקב"ה שתוולד יוכבד שממנה יצאה בתי כהונה לוי ומלכות ("ויתן להם בתים") בזכות זה ש"ותחיין את הילדים" גם במצרים וכו'. משיחת יום ד' פ' ויגש, מוצאי "זאת חנוכה" ה'תשמ"א ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=24-12-2025 Synopsis The beginning of revi'i of parashas Vayigash states that when Yaakov saw the wagons Yosef had sent (an allusion to the eglah arufah, the subject Yaakov and Yosef had last studied together before Yosef's disappearance), he said, “My son Yosef is still alive.” Even in exile, it is true of every Jew that “Yosef my son is alive,” with the Torah of life and its mitzvos, of which it says, “and you shall live by them”; as the Maggid explains, when a Jew does a mitzvah, he makes the mitzvah come alive. For example, even kosher tefillin, which contain Hashem's Name many times and which are holy even when they are lying on the table etc., do not possess the holiness and vitality that tefillin attain when a Jew actually puts them on and does the mitzvah of tefillin with them. This is also the lesson from the conclusion of this aliyah: Yaakov and all his offspring were only able to come to Egypt after Yocheved was born “between the walls.” Meaning, a baby Jewish girl, simply by being born, completes the count of “seventy souls,” making it possible for the Jewish people to enter Egypt, because the moment she is born, she inherits the entire Torah and its mitzvos, including this power that “Yosef my son is alive” even in Egypt. Already at the moment the Jewish people entered Egypt, Hashem ensured the birth of Yocheved, from whom emerged the houses of the Kohanim, Levi'im, and the kings (“He made houses for them”), in the merit of having “kept the boys alive” in Egypt etc.Excerpt from sichah of Wednesday, parashas Vayigash, Motzaei Zos Chanukah 5741 For a transcript in English of the Sicha: https://thedailysicha.com/?date=24-12-2025

In this moving and heartfelt conversation, Rabbi Shlomo Landau sits down with Rabbi Paysach Krohn to explore his newly released volume, The Maggid on Tefillah. Together they journey through the rich terrain of daily prayer—starting from Modeh Ani and Ashrei, through the berachos of Shemoneh Esrei—and uncover how the simple words we recite each day can open our hearts to a deeper relationship with Hashem. Drawing from Rabbi Krohn's own battles with illness and recovery, the interview reveals how life's challenges became a powerful teacher, uplifting his tefillah and inspiring his message: that genuine connection to Hashem is both possible and transformative. Beyond the mechanics of prayer, the discussion moves into the realm of compassion and chessed, particularly through the lens of bikur cholim. Rabbi Krohn reflects on his time in rehabilitation and the humanity and kindness he witnessed there, showing how the act of visiting the sick and offering genuine empathy is itself a form of tefillah—a bridge between the human and the Divine. Warmly conversationa, this interview invites viewers to not only understand their daily davening in a new light but to live it more fully, more mindfully, and more connected than ever before.

Ezra-Nehemiah: Retrograde Revolution (Maggid, 2025) takes its readers on a literary tour of an era in which cohesiveness between Jews in Israel and the Diaspora is being tested, the parameters of Jewish identity are being re-assessed, political tact is being learned by necessity, and biblical literacy is at long last becoming the centerpiece of the Jewish community.  Tune in as we hear from Yael Leibowitz about her recent Maggid commentary on Ezra-Nehemiah! Yael Leibowitz is an Israeli educator and a Matan Kitvuni Fellow. She holds a Master's degree in Judaic Studies from Columbia University and currently teaches at Matan Women's Institute for Torah Learning and MIdreshet Lindenbaum College for Women. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Ezra-Nehemiah: Retrograde Revolution (Maggid, 2025) takes its readers on a literary tour of an era in which cohesiveness between Jews in Israel and the Diaspora is being tested, the parameters of Jewish identity are being re-assessed, political tact is being learned by necessity, and biblical literacy is at long last becoming the centerpiece of the Jewish community.  Tune in as we hear from Yael Leibowitz about her recent Maggid commentary on Ezra-Nehemiah! Yael Leibowitz is an Israeli educator and a Matan Kitvuni Fellow. She holds a Master's degree in Judaic Studies from Columbia University and currently teaches at Matan Women's Institute for Torah Learning and MIdreshet Lindenbaum College for Women. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

Ezra-Nehemiah: Retrograde Revolution (Maggid, 2025) takes its readers on a literary tour of an era in which cohesiveness between Jews in Israel and the Diaspora is being tested, the parameters of Jewish identity are being re-assessed, political tact is being learned by necessity, and biblical literacy is at long last becoming the centerpiece of the Jewish community.  Tune in as we hear from Yael Leibowitz about her recent Maggid commentary on Ezra-Nehemiah! Yael Leibowitz is an Israeli educator and a Matan Kitvuni Fellow. She holds a Master's degree in Judaic Studies from Columbia University and currently teaches at Matan Women's Institute for Torah Learning and MIdreshet Lindenbaum College for Women. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biblical-studies

#244 Sicha – Yud Tes Kislev & Parshas VayeishevTHIS WEEK'S SPONSORS: ✨ Anonymous – in honor of Chanukah light, miracles, blessings & Geulah now!

Rabbi Jacobson will discuss the following topics: What is unique about the month of Kislev, and what lessons does it offer us? Yud Tes Kislev Why is this day the Rosh Hashana of Chassidus? Why was Chassidus revealed in the later generations? What is the difference between “before Petersburg” and “after Petersburg”? What do we learn from this day? Why was there a heavenly accusation against the Alter Rebbe for teaching Chassidus? Should we be afraid to say a dvar torah at the Shabbos table lest the heavenly court indict us? How do we explain the Alter Rebbe's analogy of Chassidus being like the most precious crown jewel being crushed to help save the life of the royal prince? How do you compare the Alter Rebbe's spreading of Chassidus to other Kabbalists who taught Penimiyus HaTorah? Why did they not face resistance? Is Chassidus based on the Zohar and Kabbalah or is something entirely different? Is learning the Tanya compared to having a personal yechidus with the Alter Rebbe? What “second half” is necessary to understand Tanya? Can you appreciate Tanya without song? How did the Alter Rebbe deliver his teachings to us? What is a farbrengen and where did it originate from? What's the difference between a maamar and a sicha? What was the main teaching of the Maggid of Mezritch? What is a black Marie chariot and why was it sent for the alter rebbe? How did the Alter Rebbe win his court case; what evidence did he produce to exonerate himself? What lessons do we learn from living with the times, with this week's Torah parsha? What is the inside story of the tribes' jealousy of Joseph, and of Joseph's fall and rise? What was the significance of Joseph's dreams that he will rule over his brothers? How could the righteous tribes sell their brother into slavery? Vayeishev 

התוכן עה"פ [מובא בפרש"י בראשון דפ' וישב] "והי' בית יעקב לאש.. ובית עשו לקש". שואל ע"ז הרב המגיד למה "לקש"? הרי ב"קש" יש איזה תועלת - אפשר לשרוף אותו ולזבל בו את השדות ועי"ז גדלים פירות יותר טובים וכו', והרי השמחה תהי' יותר גדולה כש"בית עשו" כלל לא יהי'?! ותירץ, כי באמת, מכל דבר, גם מגוי שלוחם נגד יהדות, אפשר להוציא ממנו איזה "פרי" ולימוד בעבודת ה'. ולדוגמא: ישנו סיפור מהבעש"ט שפעם ביקש איזה בעל-עגלה גוי מתלמידו של הבעש"ט שיעזור לו להוציא את עגלה שלו מהבוץ שנפלה בו, והשיב לו ש"אין לו כח", אמר לו הגוי "מאָדזשיש דאַ ניע חאָטשיש" [אתה יכול רק אינך רוצה!]. ואמר הבעש"ט: ההוראה מדברי הגוי אלו שלכל יהודי יש את הכחות הדרושים לעבודת ה' אלא שלא רוצים...משיחת ט"ו תמוז ה'תש"כ ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=07-12-2025 Synopsis On the verse (cited in Rashi on rishon of parashas Vayeishev), “The House of Yaakov will be a fire… and the House of Eisav will be straw,” the Maggid of Mezritch asks: Straw at least has some benefit; for example, it can be burned and used to fertilize fields, resulting in better produce etc. Seemingly then, instead of saying that the house of Esav will be like straw, it should have said that it will cease to exist entirely? And the Maggid explained that the truth is that one can derive a lesson for Divine service (“fruit”) from everything, even from a non-Jew, and even from a non-Jew who fights against Yiddishkeit. For example, the following story of the Baal Shem Tov: A non-Jewish wagon driver once asked the students of the Baal Shem Tov to help him pull his wagon out of the mud. When the students replied that they weren't able to help him, the non-Jew replied, “Mozhesh da nye chotshesh” – “You can, but you don't want to!” The Baal Shem Tov explained that the lesson from the words of this non-Jew is that every Jew has the necessary strength to serve Hashem; the issue is only that sometimes he doesn't want to....Excerpt from sichah of 15 Tammuz 5720 For a transcript in English of the Sicha: https://thedailysicha.com/?date=07-12-2025 לזכות צביה בת חיה ריסה שתחי' ונגר ליום ההולדת שלה י"ז כסלו - לשנת ברכה והצלחה, ואריכות ימים ושנים טובות

התוכן ג' האבות אברהם יצחק ויעקב חיו ביחד ט"ו שנה. ועד"ז באבות החסידות – הבעש"ט, המגיד ואדמו"ר הזקן. מספר ט"ו הוא כנגד האותיות י"ה דשם הוי' שמורים על חכמה ובינה, שזהו החידוש דחסידות חב"ד – שהעבודה שבלב, החידוש דתורת החסידות בכלל, תהי' קשורה עם חב"ד. בנוגע לעת"ל כתיב "ביום ההוא יהי' וגו'" – ב"פ י"ה, שגם ו"ה יהי' כמו י"ה, ועפ"י מאחז"ל "שלשה הטעימן הקב"ה בעוה"ז מעין עוה"ב . . אברהם דכתיב בי' בכל יצחק דכתיב בי' מכל יעקב דכתיב בי' כל" – מובן מה שהי' אצלם המספר ט"ו (והפלא הוא שכאו"א מזכיר בבהמ"ז "כמו שברך את אבותנו אברהם יצחק ויעקב בכל מכל כל, כן יברך אותנו כו'"!) ועד"ז י"ל בנוגע לג' אבות החסידות בנוגע לגילוי פנימיות התורה; לא רק עבודת אברהם היתה קשורה עם צדקה אלא גם יצחק ועאכו"כ יעקב, קו האמצעי, שכל עניניו הם באופן ד"נחלה בלי מצרים".ב' חלקים מהתוועדות ח"י אלול ה'תשמ"א ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=20-11-2025 Synopsis The lives of Avrohom, Yitzchok, and Yaakov in this world overlapped for a period of fifteen years, and the same is true of the Avos of Chassidus – the Baal Shem Tov, the Maggid, and the Alter Rebbe. The number fifteen corresponds to letters Yud-Kei of the Name Havayah, which represent Chochmah and Binah (which is the unique contribution of Chassidus Chabad: linking the service of the heart (which is the contribution of Chassidus in general) to the intellect). Concerning the future era it says, “on that day will be (יהיה)” – Yud-Kei twice – indicating that at that time the letters Vov-Kei will be like the letters Yud-Kei. And based on the Gemara's statement, “Three were given in this world a taste of the World to Come…Avrohom, of whom it is written bakol (“with everything”); Yitzchok, of whom it is written mikol (“from everything”); and Yaakov, of whom it is written kol (“everything”),” we can understand why they overlapped for fifteen years. (The amazing thing is that everyone says in Birkas Hamazon, “As He blessed our forefathers Avrohom, Yitzchok, and Yaakov bakol, mikol, kol – so may He bless us….”) Similarly, it could be said about the three Avos of Chassidus and the revelation of the inner dimension of Torah. Not only did Avrohom's service involve tzedakah, but also that of Yitzchok, and all the more so Yaakov – the middle path, who merited “a boundless portion.”2 excerpts from farbrengen of 18 Elul 5741 For a transcript in English of the Sicha: https://thedailysicha.com/?date=20-11-2025

The Power of Bitachon: "Behold, God is my Salvation" (Isaiah 12:2) The verse from Isaiah 12:2— הִנֵּה אֵל יְשׁוּעָתִי אֶבְטַח וְלֹא אֶפְחָד כִּי עָזִּי וְזִמְרָת יָהּ יְהוָה וַיְהִי לִי לִישׁוּעָה : Hineih Eil Yeshu'ati Evtach v'Lo Efchad ("Behold, God is my salvation; I shall trust and not fear")—serves as a core expression of Bitachon (trust in God) and is a source of strength in many Jewish practices. Its traditional use at Motzei Shabbat , as noted by the Sefer Pri Tzaddik, is to combat the sense of fear one feels when descending from the sanctity of Shabbat back into the challenges and uncertainties of the mundane world. The passage highlights three classic rabbinic interpretations: 1. The Vilna Gaon: Relying on Mercy, Not Merit The Vilna Gaon (Gaon of Vilna) focuses on the specific term used for God: Eil אל The Gaon explains that the correct approach to prayer is to invoke God's mercy and kindness. Eil is a Divine attribute often associated with compassion ( Eil Rachum v'Chanun ). The Interpretation: By declaring Eil Yeshu'ati ("God is my salvation"), we are relying on God's infinite mercy, not our own worthiness or merits. The Result: Therefore, we do not need to fear ( v'Lo Efchad ) that our sins or unworthiness might prevent God's kindness, because God's compassion is eternal and unconditional. The Bitachon is rooted in the quality of the Savior, not the quality of the recipient. 2. The Maharit: Salvation is Guaranteed in Suffering Rabbi Yosef Trani (the Mahari"t), in his sermons on Parshat Va'etchanan , sees this verse as the foundational reason for hope. The verse contains an explicit hint: Ozi v'Zimrat Yah יה , the two-letter name Hashem the full four-letter name), va-Y'hi li li'Y'shu'ah . The Interpretation: The verse teaches that God is with us in our trouble and suffering. Just as the Divine Name is currently incomplete (only partially revealed) in this world, but guaranteed to be complete in the future, so too our ultimate salvation is guaranteed. The Hope: Knowing that God's full name and glory will eventually be revealed provides certainty that the individual will also emerge successfully from their current distress. 3. The Maggid of Dubno: The Salvation is Already Here The Maggid of Dubno highlights a crucial grammatical point in the phrase, va-Y'hi li li'Y'shu'ah ("and He was a salvation for me"). The Grammatical Insight: The verse does not use the future tense, -Y'hi ("and it will be"), rather the past tense, Vayehi ("and it was"). The Interpretation: This implies that salvation is already here, right now, even though we do not perceive it. The suffering is not merely a prelude to salvation; it is itself an intrinsic part of the redemptive process. The Analogy: This is likened to the growth of the Messiah ( tzemach David ), who is compared to a growing plant ( tzemach ). When the seed is buried underground and seems to be decaying, it is already in the crucial stage of growing toward the visible tree. The Element of Surprise: Hineih This understanding connects powerfully to the opening word of the verse: Hineih הנה , which means "Behold!" or "Surprise!" Citing examples like the birth of Jacob and Esau ( כד) וַיִּמְלְאוּ יָמֶיהָ לָלֶדֶת וְהִנֵּה תוֹמִם בְּבִטְנָהּ :or Jacob's surprise upon marrying Leah וַיְהִי בַבֹּקֶר וְהִנֵּה הִוא לֵאָה , Hineih signifies an unexpected realization. The Conclusion: The surprise is the realization: "Behold! I didn't realize it, but God is my salvation right here, right now." In the future, we will look back and understand the underlying meaning of history and even be grateful for the tribulations, because they were the necessary process leading to redemption and spiritual triumph (as referenced in Isaiah 12:1). This powerful verse encapsulates the teaching of Rabbi Wolbe to be a "pasuk of strength" when situations are unclear, urging us to root our trust not in our circumstances, but in the unwavering and ever-present nature of the Divine commitment.

The Rebbe urges learning maamarim together before and during the Yamim Noraim, when all souls stand united before Hashem. He recounts the Baal Shem Tov, Maggid, and Alter Rebbe's teachings on uniting love of Hashem, Torah, and Israel—especially loving every Jew simply as a Jew—opening the “Upper Gate” and hastening the true Geulah. https://www.torahrecordings.com/rebbe/004_igros_kodesh/elul/1213

In this loaded episode, we will journey through the big debate, a Cherem, Reb Levi Yitzchak's terrible situation, and the passing of the Maggid.

This week I have three stories for you. The first is about Rabbi Tzvi Arie of Alik using his spiritual powers to save the Jewish community, the second about a couple that comes for advice to the Baal Shem Tov for dealing with their son who converted and the last a lesson from the Maggid of Mezrich. If you're enjoying these Chassidic stories, please take a quick moment to buy me a coffee. https://ko-fi.com/barakhullman Thank you! I deeply appreciate your support! Also available at https://soundcloud.com/barak-hullman/the-thief-who-stole-from-heaven To become a part of this project or sponsor an episode please go to https://hasidicstory.com/be-a-supporter. Hear all of the stories at https://hasidicstory.com. Go here to hear my other podcast https://jewishpeopleideas.com or https://soundcloud.com/jewishpeopleideas. Find my books, Figure It Out When You Get There: A Memoir of Stories About Living Life First and Watching How Everything Falls Into Place and A Shtikel Sholom: A Student, His Mentor and Their Unconventional Conversations on Amazon by going to https://bit.ly/barakhullman. My classes in Breslov Chassidus, Likutey Moharan, can be found here https://www.youtube.com/@barakhullman/videos I also have a YouTube channel of ceramics which can be found here: https://www.youtube.com/@thejerusalempotter

In this fascinating episode, we will hear how the Maggid performed incredible miracles, and rescued Yidden from their unfortunate troubles.

In this episode, we will hear about what made the Maggid's davening and teaching of Chassidus so special.

This class explores one of the Torah's most striking rebukes, Moses' fiery confrontation with the tribes of Reuben and Gad and uncovers why they chose silence over self-defense. Through this encounter and a powerful Chassidic story about the Sefas Emes, Rabbi Bernath examines why we often recoil at criticism and how to reframe it as a holy opportunity for growth.From Moses to modern marriage, from a misunderstood heretic to the Maggid of Mezritch, we dive into the soul's secret defense system and how to disarm it with self-worth, humility, and Chassidic wisdom.Takeaways:The power of silence: Sometimes, it's more spiritually transformative to listen to criticism than to justify ourselves, especially when it comes from someone wise.Criticism doesn't define you: When you know your core worth, you can absorb criticism without collapsing.Not all rebuke is rejection: Moses' rebuke was intense, but it came from leadership and love.Marriage tip: Your spouse's critique might not be a judgment, it might be a chance to expand your perspective.The Maggid's wisdom: True self-esteem is found when neither praise nor criticism defines your value.Criticism is holy rain: It should nourish, not erode. But to receive it, we need rooted self-worth.#Bible #Torah #criticism #TorahPortion #TorahLessons #BibleStudy #Moses #selfesteem #God #self-esteem #sefasemes #maggid #solomonmaimon #humility #personalgrowth #Spiritual #spiritualleadership #emotionalresilience #torahwisdom Support the showGot your own question for Rabbi Bernath? He can be reached at rabbi@jewishndg.com or http://www.theloverabbi.comSingle? You can make a profile on www.JMontreal.com and Rabbi Bernath will help you find that special someone.Donate and support Rabbi Bernath's work http://www.jewishndg.com/donateFollow Rabbi Bernath's YouTube Channel https://www.youtube.com/user/ybernathAccess Rabbi Bernath's Articles on Relationships https://medium.com/@loverabbi

Send us a textThis class explores one of the Torah's most striking rebukes, Moses' fiery confrontation with the tribes of Reuben and Gad and uncovers why they chose silence over self-defense. Through this encounter and a powerful Chassidic story about the Sefas Emes, Rabbi Bernath examines why we often recoil at criticism and how to reframe it as a holy opportunity for growth.From Moses to modern marriage, from a misunderstood heretic to the Maggid of Mezritch, we dive into the soul's secret defense system and how to disarm it with self-worth, humility, and Chassidic wisdom.Takeaways:The power of silence: Sometimes, it's more spiritually transformative to listen to criticism than to justify ourselves, especially when it comes from someone wise.Criticism doesn't define you: When you know your core worth, you can absorb criticism without collapsing.Not all rebuke is rejection: Moses' rebuke was intense, but it came from leadership and love.Marriage tip: Your spouse's critique might not be a judgment, it might be a chance to expand your perspective.The Maggid's wisdom: True self-esteem is found when neither praise nor criticism defines your value.Criticism is holy rain: It should nourish, not erode. But to receive it, we need rooted self-worth.#Bible #Torah #criticism #TorahPortion #TorahLessons #BibleStudy #Moses #selfesteem #God #self-esteem #sefasemes #maggid #solomonmaimon #humility #personalgrowth #Spiritual #spiritualleadership #emotionalresilience #torahwisdom Support the showGot your own question for Rabbi Bernath? He can be reached at rabbi@jewishndg.com or http://www.theloverabbi.comSingle? You can make a profile on www.JMontreal.com and Rabbi Bernath will help you find that special someone.Donate and support Rabbi Bernath's work http://www.jewishndg.com/donateFollow Rabbi Bernath's YouTube Channel https://www.youtube.com/user/ybernathAccess Rabbi Bernath's Articles on Relationships https://medium.com/@loverabbi

In this episode, discover why specifically Reb Dovber - now known as the Maggid - was chosen to become the next Rebbe.

The Torah begins the story of Korah's brazen uprising against Moshe Rabbenu by introducing him as "Korah, son of Yitzhar, son of Kehat, son of Levi." Rashi notes that the Torah traces Korah's genealogy back to Levi, but it stopped there, without going one generation further, mentioning "the son of Yaakob." This was done, Rashi explains, in fulfillment of Yaakob Abinu's request before his passing. In Yaakob's parting words to his sons, when he addressed Shimon and Levi, he proclaimed, "Bi'khalam Al Tehad Kebodi" – that his honor should not be associated with their "congregation" (Bereshit 49:6). This refers to the "congregation" assembled by Korah for the purpose of challenging the authority of Moshe Rabbenu. Yaakob did not want his name mentioned in the context of this sinful uprising, and so the Torah identified Korah only as "son of Yitzhar, son of Kehat, son of Levi," without adding, "son of Yaakob." Several later scholars addressed the obvious problem with Rashi's comments – his assumption that the Torah should have traced Korah's lineage all the way back to Yaakob. Rashi says that the Torah would have mentioned also "son of Yaakob" if not for Yaakob's request that his name be omitted – but why would Yaakob's name have needed to be mentioned? For that matter, why did the Torah bother tracing Korah's lineage even back to Levi? The Torah already presented the genealogy of the tribe of Levi, back in the Book of Shemot (6), and Korah's family background is included there. Why did the Torah go through the trouble of telling us that Korah was the "son of Yitzhar, the son of Kehat, the son of Levi," and why would it have added also "son of Yaakob" if Yaakob hadn't asked not to be mentioned? A fascinating answer is given by the Maharal of Prague (Rav Yehuda Loew, 1512-1609), in his Gur Aryeh. He explains that the Torah wanted to emphasize the extent of Korah's evil in launching this uprising against Moshe, by noting his distinguished lineage. Korah himself was a prominent member of the nation, among those who carried the ark during travel, but also descended from outstanding Sadikim – Yitzhar, Kehat, Levi, and the patriarchs. Of course, Korah's revolt would have been a grievous sin no matter who he was, but his prominent family background made it particularly severe. This is why the Torah made a point of mentioning his distinguished, righteous predecessors – and would have gone as far as mentioning also Yaakob Abinu, except that Yaakob asked that his name be omitted from this context. The Maharal's explanation brings to mind an insight of the Maggid of Dubna (1741-1804) regarding a verse in Parashat Behukotai (26:42). This verse appears in the section known as the "Tocheha," where G-d warns of the dreadful calamities that He would bring upon Beneh Yisrael as punishment for their misdeeds. G-d in this verse proclaims that He would remember the covenant He made with the patriarchs. It seems that He is now offering consolation, emphasizing that despite His anger, and although He would be punishing the people, He would nevertheless have compassion due to His covenant with the Abot. However, the next verse then continues the description of the exile that the Jewish People would suffer on account of their sins – indicating that the comforting conclusion of the Tocheha has not yet begun. The Maggid of Dubna thus explains that in this verse, G-d warns the people that their wrongdoing is exceptionally severe because of whom they descend from – the sacred patriarchs, with whom Hashem made a special covenant. As heirs of this covenant, and members of this special nation, their misdeeds are considered graver. The Maggid draws an analogy to two people who committed the same minor misdemeanor – a prince, and a poor peasant. The peasant is sentenced to several weeks of prison, whereas the prince is handed a ten-year jail sentence. The reason is that the prince's offense is far more grievous due to his family background, because he is the king's son, a member of the royal family. We, Am Yisrael, must live with this awareness, that we are royalty, that we are "princes," the children of Abraham, Yishak and Yaakob. As members of the "royal family," who have received and studied the Torah, which instructs us how to live a "regal" lifestyle, more is expected of us than of other people. We are bidden to maintain the high standards demanded of Hashem's special nation who represent Him to the rest of the world, and always strive to be worthy of this unique privilege.

Originates from the Baal Shem Tov, The Maggid & The Alter RebbeThe background and facts about this auspicious Nigun

התוכן ישנה תורה מהרב המגיד עה"פ בסיום חמישי דפ' אחרי "ושמרתם את חוקותי.. אשר יעשה אותם האדם וחי בהם! ע"ד משל ציצית, כשהם דוממים אין בהם חיות וכשיהודי עושה בהם מצוה אזי "וחי בהם"‏ – ‏הוא ממשיך בהם חיות שיהיו "לעבעדיקע ציצית", וע"ד מה שמסופר על הבעש"ט שפעם הסתכלו עליו וראו כי הציצית מתנענעות אצלו כדבר חי! הם נהיו בפועל ובגשמיות דבר חי! הביאור בתורה זו בחסידות: החיות שנמשך ע"י עשיית המצוות של האדם (התחתון) הוא חיות אלקי שלמע' מסדר ההשתלשלות, ועי"ז גם "עושים" כביכול את הציור דאדם העליון ("ועשיתם אַתם") וכו'.משיחת אור לי"ב ניסן ה'תשמ"א ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=05-05-2025 Synopsis The verse states (at the end of chamishi of parashas Acharei), “You shall observe My statutes…which a man shall do and live by them.” The Maggid explains this with the analogy of tzitzis: first the tzizis are an inanimate object, but when a Jew uses them for a mitzvah, the tzizis “lives by them” – the Jew draws life into them and turns them into “living tzitzis,” like the story of the Baal Shem Tov, whose tzitzis were seen moving like a living being – they literally and physically became alive. The explanation of this teaching in Chassidus is as follows: the vitality drawn down by the physical man is Divine life that transcends seder hishtalshelus – and it also “makes” the Supernal Man, so to speak (as the verse says, “and you shall do them” – spelled ועשיתם אַתם – “and you shall make”) etc.Excerpt from sichah of Wednesday night, 12 Nissan 5741 For a transcript in English of the Sicha: https://thedailysicha.com/?date=05-05-2025

What hidden layers of meaning lie within the traditions of the Pesach Seder? Join us on the Everyday Judaism Podcast to unpack the rich tapestry of Jewish customs and rituals. From the special blessings recited over Matzah to the challenges of keeping a log cabin warm on Shabbat without kindling a fire, we explore the practical and spiritual dimensions of these observances. We offer profound insights into the significance of the Kittel—a garment symbolizing mortality—and the reasons behind wearing white during sacred times like Pesach, Rosh Hashanah, and Yom Kippur. Plus, discover why red wine is chosen over white at the Seder as a tribute to royalty and remembrance, adding depth to your holiday experience.We also dive into the importance of engaging with the story of the Maggid during the Seder, highlighting the value of connection and understanding beyond mere recitation. We address insightful community questions, inviting listeners to submit their queries for future episodes, fostering an interactive and enriching dialogue. As we wrap up, we express our gratitude for your participation and encourage continued engagement. Our commitment to producing quality Jewish content is unwavering, and your support plays a vital role in this journey. Don't miss this opportunity for a week filled with learning and inspiration.In this episode of Ask Away we address these various topics:Pesach Seder Customs and Traditions: Blessing over Matzah, Shabbat fire prohibitions, Kittel garment, Red wine symbolism, Mah Nishtana and engaging with the Maggid story during the Seder.Other Community Q&A: The importance of language in human interaction and its connection to environment and perception.And much more ... Please submit your questions at askaway@torchweb.org_____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode (Ep. #34) of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on  March 30, 2025, in Houston, Texas.Released as Podcast on April 27, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#AskAway, #Halacha, #Jewishlaw, #Jewishtraditions, #PesachSeder, #matzah, #kittel, #mortality, #RoshHashanah, #YomKippur, #white, #redwine ★ Support this podcast ★

What hidden layers of meaning lie within the traditions of the Pesach Seder? Join us on the Everyday Judaism Podcast to unpack the rich tapestry of Jewish customs and rituals. From the special blessings recited over Matzah to the challenges of keeping a log cabin warm on Shabbat without kindling a fire, we explore the practical and spiritual dimensions of these observances. We offer profound insights into the significance of the Kittel—a garment symbolizing mortality—and the reasons behind wearing white during sacred times like Pesach, Rosh Hashanah, and Yom Kippur. Plus, discover why red wine is chosen over white at the Seder as a tribute to royalty and remembrance, adding depth to your holiday experience.We also dive into the importance of engaging with the story of the Maggid during the Seder, highlighting the value of connection and understanding beyond mere recitation. We address insightful community questions, inviting listeners to submit their queries for future episodes, fostering an interactive and enriching dialogue. As we wrap up, we express our gratitude for your participation and encourage continued engagement. Our commitment to producing quality Jewish content is unwavering, and your support plays a vital role in this journey. Don't miss this opportunity for a week filled with learning and inspiration.In this episode of Ask Away we address these various topics:Pesach Seder Customs and Traditions: Blessing over Matzah, Shabbat fire prohibitions, Kittel garment, Red wine symbolism, Mah Nishtana and engaging with the Maggid story during the Seder.Other Community Q&A: The importance of language in human interaction and its connection to environment and perception.And much more ... Please submit your questions at askaway@torchweb.org_____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode (Ep. #34) of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on  March 30, 2025, in Houston, Texas.Released as Podcast on April 27, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#AskAway, #Halacha, #Jewishlaw, #Jewishtraditions, #PesachSeder, #matzah, #kittel, #mortality, #RoshHashanah, #YomKippur, #white, #redwine ★ Support this podcast ★

* This week's Derasha is dedicated in memory of Avraham ben Gemilah* Toward the end of Maggid – the main section of the Haggadah, when we discuss Yesiat Misrayim in fulfillment of the obligation to speak about the miraculous Exodus from Egypt on this night – we cite a Halachic ruling of Rabban Gamliel regarding the obligation of the Seder. Rabban Gamliel stated that one must discuss at the Seder the meaning of the Korban Pesach (paschal sacrifice), the Masa, and the Marror, and if one does not, then he does not fulfill his obligation. At my Seder, when we reach this point, I make sure that everyone who had left the table – such as the women arranging the food in the kitchen – returns to the table, and that this passage is read in both in Hebrew and English, so that it will be clearly understood by all. One of the questions that arise regarding this section is its sequence. Rabban Gamliel lists the three Misvot which must be discussed in the order of Pesach, Masa and Marror. Seemingly, this order is incorrect; the Marror should be discussed first. After all, the Marror commemorates the bitterness of slavery, whereas the Korban Pesach commemorates the miraculous plague of the firstborn on the night of Yesiat Misrayim, and the Masa commemorates our ancestors' hasty, frantic departure from Egypt. Quite obviously, Beneh Yisrael first experienced the bitterness of slavery, and then the miracle of the plague of the firstborn. The correct order, therefore, should be Marror, Pesach, Masa. Why did Rabban Gamliel move the Marror to the end of the list? To answer this question, we need to revisit the meaning and significance of the Marror. The Gemara instructs that the best option for Marror is "Hasa," which we call Romaine lettuce. Although this lettuce is not particularly bitter, it is the preferred choice because of its name – "Hasa" which alludes to the fact that "Has Ha'Kadosh Baruch Hu Alenu" – Hashem had mercy and compassion upon us. This seems very strange. If the entire purpose of the Marror is to remind us of the "bitterness," the pain and suffering that our ancestors endured, then why would we associate the Marror with compassion? Hashem's compassion was shown at the time of Yesiat Misrayim, not during the years of bitterness. Why, then, do we want the name of the vegetable used for Marror to allude to Hashem's mercy? The answer is that, indeed, the "bitterness" of slavery was an expression of Hashem's mercy and compassion. To understand how, let us consider an analogy to mortgage payments. A person with a mortgage can choose different payment plans. One possibility is to pay small, relatively easy sums each month, for a lengthy period of time. But he could also choose to "tighten his belt,", cutting back on other expenses so he can afford to pay more of his debt each month. This way, he is able to get out of debt faster. For reasons we do not fully understand, Hashem had told Abraham Abinu that his descendants would endure a 400-year period of slavery. However, Hashem saw that Beneh Yisrael would not survive such a lengthy period of exile. Beneh Yisrael were submerged in the impurity of Egypt, and had they remained there for 400 years, they would have plummeted to the lowest depths, from which they could not recover. Hashem therefore decided to increase the "monthly payments," so-to-speak, by intensifying the workload, so they could leave 190 years early – after just 210 years of slavery. The suffering the people endured during those 210 years amounted to the suffering they were to have experienced over the course of 400 years of bondage. It turns out, then, that the "bitterness" was a crucial component of the redemption from Egypt. Beneh Yisrael were able to leave Egypt only because they suffered not only exile, but "bitterness," such that 400 years' worth of exile was condensed into 210 years. Had this not happened, they could never have been redeemed. This easily explains why we eat "Hasa" as our Marror – because the bitterness commemorated by the Marror was indeed a manifestation of Hashem's boundless kindness and compassion for His beloved nation. With this in mind, we can return to Rabban Gamliel's statement. He listed "Pesach, Masa, Marror" in this sequence because it was only after the "Pesach" and the "Masa" that Beneh Yisrael understood the nature of the "Marror." While they were suffering, everything appeared "bitter." But later, in retrospect, after they left Egypt, they understood that the bitterness of those 210 years allowed them to "pay" their "debt" more quickly, which was critical for their survival as a people. We therefore discuss first the Korban Pesach and Masa, the redemption from Egypt, and then we are in a position to properly understand the Marror, the indispensable role played by the "bitterness" of slavery in the process of redemption. This might also be the reason why we dip the Marror in the sweet Haroset – to symbolize the fact that the bitterness of slavery was actually "sweet," as it ensured our ancestors' survival and eventual redemption. This is something we must remember during our own "bitter" periods, when we face challenges and hardship. At the moment, we see nothing "sweet" or beneficial about the difficult situation that we are experiencing. But we must trust that this "Marror," as "bitter" as it feels, is actually to our benefit. As regarding our ancestors' bondage in Egypt, Hashem is acting kindly toward us even when we endure hardship. This belief helps us remain strong and confident even in life's more challenging moments, as we will trust that everything we are going through is, in truth, to our benefit.

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** The first cup of wine drunk at the Seder is the cup of Kiddush, and the second is drunk at the conclusion of Maggid, after reciting the Beracha of "Asher Ge'alanu Ve'ga'al Et Abotenu." However, despite the fact that the second cup is not drunk until the end of Maggid, Hacham Ovadia Yosef rules that the cup should be poured right before Ma Nishtana, when the children ask their questions. One of the ways we arouse the children's curiosity is by pouring the second cup of wine before beginning the meal. The children do not ask about the first cup, since they are accustomed to beginning the meal with Kiddush, but they are then perplexed when we pour a second cup of wine before proceeding to the meal. It is thus appropriate to pour the second cup before Ma Nishtana as part of the effort to arouse the children' curiosity. According to the strict Halacha, one does not have to wash the cup before pouring the second cup of wine. One may simply pour wine into the cup or, as is customary, have somebody else pour for him. According to the Zohar, however, one should rinse the cup before pouring each time at the Seder. And thus although one is certainly allowed to add wine to the cup without first rinsing it, it would be preferable to first rinse the cup to follow the teaching of the Zohar. One should preferably use red wine at the Seder, even if one has white wine which is higher quality than his red wine. Hacham Ovadia rules that one who has difficulty drinking wine may use grape juice at the Seder. One may also use wine for some of the cups and grape juice for the others. There are those who use wine for the first cup – which is the most important, as it also serves the function of Kiddush – and for the last cup, since they will soon be going to sleep so it would not matter if the wine makes them tired. In any event, grape juice is perfectly acceptable for use at the Seder for any or all the cups if one finds it difficult to drink wine. If, for whatever reason, a person will not be drinking the second cup of wine, he nevertheless recites the Beracha of "Asher Ge'alanu," as the Beracha does not depend upon the Misva of the second cup. Some people have the custom that only the head of the household recites the Beracha of "Asher Ge'alanu" while everybody else fulfills their requirement by listening. This practice is perfectly acceptable, and may even be preferable. If this practice is followed, those listening must ensure not to answer "Baruch Hu U'baruch Shemo." If, however, the head of the household does not clearly enunciate all the words, or if he does not have in mind that the others are fulfilling their obligation through his recitation, then everyone should recite the Beracha himself or herself, as they cannot rely on the head of the household's recitation. All the four cups at the Seder must be drunk while leaning to the left, and one who drinks without leaning must drink the cup again while leaning. If one drank the second cup without leaning, he does not repeat the Beracha of "Asher Ge'alanu" when drinking again. It is advisable for the head of the household to announce before the recitation of "Asher Ge'alanu" that everyone should drink while leaning to the left after the recitation.

On the first night of Pesach, we begin the Arbit prayer with the recitation of the 107 th chapter of Tehillim. This chapter opens with the exclamation, "Hodu L'Hashem Ki Tob, Ki Le'olam Hasdo" – "Thank G-d, for He is good, for His kindness is eternal." The selection of this chapter as the introduction to the night of the seder is very significant, because it encapsulates the essence of this night. The seder is what we might call the Jewish "thanksgiving dinner," as it revolves around the theme of gratitude, thanking Hashem for all He has done for us. In fact, this chapter of Tehillim proceeds to describe the four situations which require a person to bring a Korban Toda – a thanksgiving sacrifice in the Bet Ha'mikdash, or, nowadays, to recite Birkat Ha'gomel, thanking Hashem for saving him. These four situations are a sea voyage, a trip through the desert, imprisonment, and serious illness. A person who emerges from any of these four perilous situations is required to bring a Korban Toda to express his gratitude to Hashem. Our ancestors experienced all four situations. They were released from bondage, from their "imprisonment" in Egypt, and the Sages teach that when they departed Egypt, all their physical ailments from which they suffered as a result of slavery were cured. They then crossed the sea and the desert. This is one of the reasons given for the obligation to drink four cups of wine at the seder. We drink one cup to express gratitude for each of these dangerous conditions from which our forefathers were rescued. Appropriately, therefore, we begin the Arbit service on this night with the chapter of Tehillim that speaks of the obligation to express gratitude to Hashem for these four forms of redemption, all of which are celebrated on the night of the seder. The Maharal of Prague (Rav Yehuda Loew, 1512-1609) asserted that this theme of the seder explains why we refer to the text read on this night with the term "Haggadah." The source of this term, the Maharal writes, is a Misva which has a surprising connection to the seder experience – the Misva of Bikkurim, which requires a farmer to bring the first of his orchard's fruits that ripen to the Bet Ha'mikdash and give them to a Kohen. When he arrived in the Bet Ha'mikdash, the farmer was to pronounce a special text dictated in the Torah (Debarim 26), a text commonly referred to as "Mikra Bikkurim." In this proclamation, the farmer would briefly recall his ancestors' period of slavery in Egypt, how they cried to Hashem, and how He miraculously brought them to freedom. The four verses of Mikra Bikkurim comprise the text that we use at the seder as the focal point of our discussion of Yesiat Misrayim (the Exodus from Egypt). Rather than go through the entire narrative of the Egyptian bondage and the Exodus, we go through the brief account of Mikra Bikkurim, carefully analyzing each phrase of this short text. The Maharal notes that the first words the Torah requires the farmer to declare upon arriving in the Bet Ha'mikdash with his fruits are "Higadeti Hayom L'Hashem Elokecha." The Aramaic Targum Yerushalmi translation of the Torah renders this verse as, "I give thanks and praise to Hashem your G-d." It thus turns out that the word "Higadeti," which we would normally translate as "I have told," actually means expressing praise and gratitude. And it is for this reason, the Maharal writes, that we refer to the text of the Pesach seder as the "Haggadah" – because this is the text we use to express our gratitude to Hashem, which is what the seder experience is all about. In the introduction to the Maggid section of the Haggadah, we announce, "Ve'chol Ha'marbeh Hareh Zeh Meshubah" – the more one speaks about Yesiat Misrayim on this night, the more praiseworthy he is. The Maharal writes that when it comes to expressing gratitude, the more the better. Saying "thank you" to someone who did us a favor might be enough to discharge our obligation, but we can and should do better than that. When expressing appreciation, we should be detailed and specific, and not hold back. The more gratitude we show, the better. There is so much negativity and cynicism all around us. There are so many people who criticize and complain about everything, who focus on what's wrong and then constantly talk about it. Let us counter this negativity with positivity, by indulging in gratitude, in appreciation, by regularly praising and being thankful for all the good there is. Of course, we live in an imperfect world, where there is always something to complain about. But we also live in a wonderful world with so much to be grateful for. And this should be our focus. May the upcoming night of gratitude motivate us to always see and direct our attention toward the goodness all around us and all that is right in our world, so we will live with joy and contentment even as we do our small part to address the world's imperfections in an effort to correct them.

Pesach Seder

Pesach |  From Disgrace to Praise: A Reassessment, by Rav Yitzchak Etshalom What is the purpose of the texts between "Avadim Hayyinu" until "Arami Oved Avi"?  The "Maggid" section of our Haggada has two central components - the first of which is the Midrash on "Arami Oved Avi" and the other is Rabban Gamliel's explanation of the foods. However, our Haggadot have quite a bit of text between the "quick answer" given in response to "Mah Nishtanah" - and these passages don't seem to conform to the aims of the evening. We reassess the rabbinic dictum מתחיל בגנות ומסיים בשבח - "begin with disgrace and end with praise" and propose an understanding of these four words and their location within the Mishna to offer a reassessment of these opening sections of Maggid. Source sheet >>

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** The thirteenth of Adar – the day before Purim – is observed as a fast called Ta'anit Ester. This fast commemorates the fast that the Jews observed during the time of Mordechai and Ester on the day they waged war to defend themselves against those in the Persian Empire who sought to annihilate them. By commemorating that fast, we remind ourselves that God listens to our prayers and accepts our repentance during times of distress and saves us from calamity. The Maggid (angel) who taught Torah to Rabbi Yosef Karo revealed to him another aspect of Ta'anit Ester. Our indulgence in food, drink and merriment on Purim could potentially lead us to sin. We therefore observe a fast day which is a Segula against sin, to help ensure that the Satan will not have the power to cause us to sin during the Purim festivities. Ta'anit Ester is thus a crucial part of the Purim celebration, as it helps guarantee that our observance will be pure. Furthermore, by observing a fast before Purim we demonstrate that we eat and drink on Purim not to satisfy our physical drives, but rather for the sacred purpose of fulfilling God's will. The work Kav Ha'yashar (chapter 99; listen to audio recording for precise citation) writes that the day of Ta'anit Ester is an especially auspicious time for our prayers to gain acceptance in the merit of Ester and Mordechai. The Kav Ha'yashar therefore advises those in need of divine compassion to set aside some time on Ta'anit Ester and recite the 22nd chapter of Tehillim ("Lamenase'ah Al Ayelet Ha'shahar"), followed by a prayer for whatever it is that they need. In this prayer one should explicitly invoke the merit of Mordechai and Ester. Ta'anit Ester has been accepted by the Jewish people as an obligatory fast day, and, as such, one does not have to declare a formal acceptance the previous day. Although some people have the practice to refrain from bathing on a public fast day (as mentioned by the Mishna Berura, in the laws of Ta'anit Sibur), all agree that bathing is allowed on Ta'anit Ester. Since Ta'anit Ester does not commemorate any tragic event and is not observed in response to a dangerous situation, it is not an unhappy day, and bathing is entirely permissible according to all views. The fast begins at Amud Ha'shahar, or approximately 72 minutes before sunrise, and it concludes at Set Ha'kochavim, which occurs anywhere from 20 to 40 minutes after sunset (one should consult with his Rabbi for personal guidance in this regard). In truth, the precise time of Set Ha'kochavim with regard to Ta'anit Ester is generally irrelevant, since the fast in any event is observed until after the nighttime Megila reading, which ends after the latest possible time for Set Ha'kochavim. According to the Shulhan Aruch, it is permissible to stipulate before going to sleep the night before Ta'anit Ester that one wishes to eat and drink before the onset of the fast. This stipulation must be made verbally, and one cannot rely on a stipulation made before a previous fast day. But if a verbal declaration is made before one goes to sleep, one may, according to the Shulhan Aruch, eat and drink if he wakes up before Amud Ha'shahar. The Arizal (Rabbi Yishak Luria of Safed, 1534-1572), however, based on the Zohar, maintained that once one goes to sleep the night before a fast, he may no longer eat, even if he made a verbal stipulation. He may, however, drink, even according to the Arizal's view. Therefore, it is certainly permissible to wake up early before the fast begins to drink a cup of coffee, for example, as long as one made a verbal declaration before he went to sleep. One who is not well, or feels that he will be unable to complete the fast if he does not eat in the morning before the fast begins, may rely on the Shulhan Aruch's ruling and make a stipulation before going to sleep. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Ateret Tiferet (198), writes that it is proper to immerse thirteen times on any fast day and in times of crisis. These thirteen immersions correspond to the thirteen divine attributes of mercy. If possible, one should recite the corresponding attribute each time he immerses, while he is in the water. (Obviously, this assumes that the conditions allow for reciting matters of sanctity.) Summary: Ta'anit Ester is a very meaningful occasion and an auspicious time for having one's prayers answered. The fast begins 72 minutes before sunrise, and ends after the nighttime Megila reading. If necessary, one may verbally stipulate before going to sleep the night before the fast that he plans on eating and drinking before the fast begins. Preferably, though, this stipulation should be made only for drinking, but not for eating. It is permissible to bathe on Ta'anit Ester, even according to the custom to refrain from bathing on other fasts. There is a custom to immerse thirteen times in a Mikveh on every fast day.

The God of Israel or Elokei HaElokim? | Torat HaChassidut (16) https://youtu.be/_k_yXopMM5E We've all dealt with the shul talkers and know its forbidden to speak in shul. Rebbe Elimelech of Lezhenk's Tzetel Katan takes it a step further, and with the help of the Zohar, Ben Ish Chai, Maggid of Mezrich and our Prophets, we delve back into the Synagogue topic that affects us all. In the process, we will also find out why HaShem is called the God of Israel sometimes, and Elokei HaElokim other times. Learn, Share, Enjoy and Be Holy. #shul #Synagogue #God #GodofIsrael #Nations #Judaism #Jewish #RabbiYaronReuven #RabbiElimelech #HaShem

With timeless poetry and stunning imagery, the prophet Amos of Tekoa, a simple herdsman from the Judean mountains, stands in front of a stubborn, antagonistic audience of Israelite royalty and aristocracy and he rebukes them for their many abuses of power. But he offers them a better vision of themselves by lifting them to the heavens on wings of lyrical brilliance. Join us as we speak with Rabbi Yitzchak Etshalom about his recent commentary, Amos: The Genius of Prophetic Rhetoric (Maggid, 2024). Rabbi Yitzchak Etshalom has been a dynamic and inspiring master educator in Los Angeles since 1984. He received his semicha from the Chief Rabbinate of Israel, and lectures annually at the prestigious Tanakh Study Days at Herzog College. Etshalom has also written the highly acclaimed series Between the Lines. Michael Morales is Professor of Biblical Studies at Greenville Presbyterian Theological Seminary, and the author of The Tabernacle Pre-Figured: Cosmic Mountain Ideology in Genesis and Exodus (Peeters, 2012), Who Shall Ascend the Mountain of the Lord?: A Biblical Theology of Leviticus (IVP Academic, 2015), and Exodus Old and New: A Biblical Theology of Redemption (IVP Academic, 2020), and a recent 2 volume commentary on Numbers. He can be reached at mmorales@gpts.edu Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

With timeless poetry and stunning imagery, the prophet Amos of Tekoa, a simple herdsman from the Judean mountains, stands in front of a stubborn, antagonistic audience of Israelite royalty and aristocracy and he rebukes them for their many abuses of power. But he offers them a better vision of themselves by lifting them to the heavens on wings of lyrical brilliance. Join us as we speak with Rabbi Yitzchak Etshalom about his recent commentary, Amos: The Genius of Prophetic Rhetoric (Maggid, 2024). Rabbi Yitzchak Etshalom has been a dynamic and inspiring master educator in Los Angeles since 1984. He received his semicha from the Chief Rabbinate of Israel, and lectures annually at the prestigious Tanakh Study Days at Herzog College. Etshalom has also written the highly acclaimed series Between the Lines. Michael Morales is Professor of Biblical Studies at Greenville Presbyterian Theological Seminary, and the author of The Tabernacle Pre-Figured: Cosmic Mountain Ideology in Genesis and Exodus (Peeters, 2012), Who Shall Ascend the Mountain of the Lord?: A Biblical Theology of Leviticus (IVP Academic, 2015), and Exodus Old and New: A Biblical Theology of Redemption (IVP Academic, 2020), and a recent 2 volume commentary on Numbers. He can be reached at mmorales@gpts.edu Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

With timeless poetry and stunning imagery, the prophet Amos of Tekoa, a simple herdsman from the Judean mountains, stands in front of a stubborn, antagonistic audience of Israelite royalty and aristocracy and he rebukes them for their many abuses of power. But he offers them a better vision of themselves by lifting them to the heavens on wings of lyrical brilliance. Join us as we speak with Rabbi Yitzchak Etshalom about his recent commentary, Amos: The Genius of Prophetic Rhetoric (Maggid, 2024). Rabbi Yitzchak Etshalom has been a dynamic and inspiring master educator in Los Angeles since 1984. He received his semicha from the Chief Rabbinate of Israel, and lectures annually at the prestigious Tanakh Study Days at Herzog College. Etshalom has also written the highly acclaimed series Between the Lines. Michael Morales is Professor of Biblical Studies at Greenville Presbyterian Theological Seminary, and the author of The Tabernacle Pre-Figured: Cosmic Mountain Ideology in Genesis and Exodus (Peeters, 2012), Who Shall Ascend the Mountain of the Lord?: A Biblical Theology of Leviticus (IVP Academic, 2015), and Exodus Old and New: A Biblical Theology of Redemption (IVP Academic, 2020), and a recent 2 volume commentary on Numbers. He can be reached at mmorales@gpts.edu Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/israel-studies

With timeless poetry and stunning imagery, the prophet Amos of Tekoa, a simple herdsman from the Judean mountains, stands in front of a stubborn, antagonistic audience of Israelite royalty and aristocracy and he rebukes them for their many abuses of power. But he offers them a better vision of themselves by lifting them to the heavens on wings of lyrical brilliance. Join us as we speak with Rabbi Yitzchak Etshalom about his recent commentary, Amos: The Genius of Prophetic Rhetoric (Maggid, 2024). Rabbi Yitzchak Etshalom has been a dynamic and inspiring master educator in Los Angeles since 1984. He received his semicha from the Chief Rabbinate of Israel, and lectures annually at the prestigious Tanakh Study Days at Herzog College. Etshalom has also written the highly acclaimed series Between the Lines. Michael Morales is Professor of Biblical Studies at Greenville Presbyterian Theological Seminary, and the author of The Tabernacle Pre-Figured: Cosmic Mountain Ideology in Genesis and Exodus (Peeters, 2012), Who Shall Ascend the Mountain of the Lord?: A Biblical Theology of Leviticus (IVP Academic, 2015), and Exodus Old and New: A Biblical Theology of Redemption (IVP Academic, 2020), and a recent 2 volume commentary on Numbers. He can be reached at mmorales@gpts.edu Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/poetry

With timeless poetry and stunning imagery, the prophet Amos of Tekoa, a simple herdsman from the Judean mountains, stands in front of a stubborn, antagonistic audience of Israelite royalty and aristocracy and he rebukes them for their many abuses of power. But he offers them a better vision of themselves by lifting them to the heavens on wings of lyrical brilliance. Join us as we speak with Rabbi Yitzchak Etshalom about his recent commentary, Amos: The Genius of Prophetic Rhetoric (Maggid, 2024). Rabbi Yitzchak Etshalom has been a dynamic and inspiring master educator in Los Angeles since 1984. He received his semicha from the Chief Rabbinate of Israel, and lectures annually at the prestigious Tanakh Study Days at Herzog College. Etshalom has also written the highly acclaimed series Between the Lines. Michael Morales is Professor of Biblical Studies at Greenville Presbyterian Theological Seminary, and the author of The Tabernacle Pre-Figured: Cosmic Mountain Ideology in Genesis and Exodus (Peeters, 2012), Who Shall Ascend the Mountain of the Lord?: A Biblical Theology of Leviticus (IVP Academic, 2015), and Exodus Old and New: A Biblical Theology of Redemption (IVP Academic, 2020), and a recent 2 volume commentary on Numbers. He can be reached at mmorales@gpts.edu Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

With timeless poetry and stunning imagery, the prophet Amos of Tekoa, a simple herdsman from the Judean mountains, stands in front of a stubborn, antagonistic audience of Israelite royalty and aristocracy and he rebukes them for their many abuses of power. But he offers them a better vision of themselves by lifting them to the heavens on wings of lyrical brilliance. Join us as we speak with Rabbi Yitzchak Etshalom about his recent commentary, Amos: The Genius of Prophetic Rhetoric (Maggid, 2024). Rabbi Yitzchak Etshalom has been a dynamic and inspiring master educator in Los Angeles since 1984. He received his semicha from the Chief Rabbinate of Israel, and lectures annually at the prestigious Tanakh Study Days at Herzog College. Etshalom has also written the highly acclaimed series Between the Lines. Michael Morales is Professor of Biblical Studies at Greenville Presbyterian Theological Seminary, and the author of The Tabernacle Pre-Figured: Cosmic Mountain Ideology in Genesis and Exodus (Peeters, 2012), Who Shall Ascend the Mountain of the Lord?: A Biblical Theology of Leviticus (IVP Academic, 2015), and Exodus Old and New: A Biblical Theology of Redemption (IVP Academic, 2020), and a recent 2 volume commentary on Numbers. He can be reached at mmorales@gpts.edu Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biblical-studies

The Midrash (Midrash Tehillim, 92) relates that Adam and Hava committed their sin of partaking from the forbidden tree late on Ereb Shabbat, and then, when Shabbat began, G-d was going to punish them. He had warned Adam when He first placed him in Gan Eden that eating the forbidden fruit would be punishable by death (Bereshit 2:17), and so now that Adam violated this command, G-d was prepared to kill him. But then Shabbat came before Hashem to advocate on Adam's behalf. Shabbat pleaded, "Master of the world! During the six days of the week, no person in the world was punished. And You're going to begin [punishing] with me? This is my sanctity?! This is my rest?!" Hashem accepted Shabbat's plea, and let Adam and Hava live. The Midrash concludes that once Adam realized that his life was saved because of Shabbat, he composed a special song for Shabbat. This song is known to us as "Mizmor Shir Le'yom Ha'Shabbat," the 92 nd chapter of Tehillim, which we – and many communities – have the custom of reciting at the onset of Shabbat. Just as Shabbat served as Adam's advocate, saving his life, it serves as our greatest advocate, as well. The Maggid of Duvna (Rav Yaakov Kranz, 1741-1804) drew an analogy to a king who had a brilliant, beautiful daughter whom he loved and cherished more than anything in the world. He held her in very high esteem, and would occasionally consult with her on important matters. He treated her like a queen. One day, she got married and moved away. Sometime later, the king went to visit his daughter. He was stunned to see her face bruised and scarred. He realized that her husband had been beating her. The king turned to her husband and reminded him of his criminal past. He explained that he had decided to pardon him for his past misdeeds because he trusted that he would care for the king's beloved daughter. But now that he was mistreating the princess, he lost the king's favor. Shabbat, the Maggid of Duvna explained, is Hashem's beloved "princess." As long as we properly treat the princess, and observe Shabbat the way it is meant to be observed, we earn Hashem's favor and grace. Although we might occasionally err and stumble, Shabbat will advocate on our behalf before G-d, and save us from punishment. How does this work? Why does Shabbat serve as our advocate? One explanation emerges from a fascinating teaching in the Gemara (Shabbat 119b) about the recitation of the verses of "Va'yechulu" on Friday night. These verses tell of the conclusion of the world's creation after six days, and the designation of Shabbat as a special, sacred day (Bereshit 2:1-3). The Gemara states that one who recites these verses as part of his prayers on Friday "becomes G-d's partner in the creation of the world." Through the proper observance of Shabbat, we become Hashem's "partners." We might suggest a comparison to a fellow who opens and runs a store, but needs a partner to promote the store and bring in customers. A store won't be profitable without customers, and so both partners are indispensable to the success of the enterprise. Likewise, Hashem created and runs the world, but nobody knows about it. We become His partners by observing Shabbat, through which we announce that He created the world, we publicize Hashem's "enterprise," so-to-speak. And once we've become Hashem's partners, we become indispensable. Shabbat advocates on our behalf because through our commitment to Shabbat, we show that we are needed in order to disseminate the faith in Hashem throughout the world. Just as Shabbat protected Adam and Hava, it can protect us, as well. By reaffirming our devotion to proper Shabbat observance, by treating it with the respect and reverence that it deserves, we become worthy of Hashem's special care and grace, and elevate ourselves to the status of His partners.

Join Geoffrey Stern and Rabbi Adam Mintz recorded in front of a live audience on Clubhouse. Moses warns the Israelites that if they do not live up to God's expectations, they will be vilified as a caricature of evil. The world will use the Jew to personify failure and depravity. We discuss the use of the Jew as metaphor in our texts and literature. Sefaria Source Sheet: www.sefaria.org/sheets/591169  Transcript on episode web page: https://madlik.com/2024/09/18/jew-as-metaphor/ 

Questions, comments, feedback? Send us a message.#303> > This mini-series is sponsored by Maggid Books, a division of Koren Jerusalem, who is  the proud publisher of several works by Rav Kook including a commentary on the siddur compiled by Rabbi Bezalel Naor, and the newly translated Hadarav: In his inner chamber – a collection of Rav Kooks most intimate writings found in his personal notebooks from throughout his career.> Get 10% off all Koren and Maggid books with code SeforimChatter – click here for a list of the Rav Kook titles published by Maggid > This episode > To purchase Prof. Mirsky's biography "Rav Kook: Mystic in a Time of Revoloution" click here.> To purchase Prof. Mirsky's book about the first part of Rav Kook's life "Towards the Mystical Experience of Modernity: The Making of Rav Kook, 1865 - 1904" click here.> To join the SeforimChatter WhatsApp community click here.>  To support the podcast or to sponsor an episode follow this link or email seforimchatter@gmail.com (Zelle/QP this email address)

Questions, comments, feedback? Send us a message.#302> > This mini-series is sponsored by Maggid Books, a division of Koren Jerusalem, who is  the proud publisher of several works by Rav Kook including a commentary on the siddur compiled by Rabbi Bezalel Naor, and the newly translated Hadarav: In his inner chamber – a collection of Rav Kooks most intimate writings found in his personal notebooks from throughout his career.> Get 10% off all Koren and Maggid books with code SeforimChatter – click here for a list of the Rav Kook titles published by Maggid. > This episode picks up where episode 1 left off, and discusses Rav Kook's life during his first stay in the land of Israel and ends with his return as the Chief Rabbi of Jerusalem after spending WWI in Europe. > To purchase Prof. Mirsky's biography "Rav Kook: Mystic in a Time of Revoloution" click here.> To purchase Prof. Mirsky's book about the first part of Rav Kook's life "Towards the Mystical Experience of Modernity: The Making of Rav Kook, 1865 - 1904" click here.> To join the SeforimChatter WhatsApp community click here.>  To support the podcast or to sponsor an episode follow this link or email seforimchatter@gmail.com (Zelle/QP this email address)

Questions, comments, feedback? Send us a message.#301> This mini-series is sponsored by Maggid Books, a division of Koren Jerusalem, who is  the proud publisher of several works by Rav Kook including a commentary on the siddur compiled by Rabbi Bezalel Naor, and the newly translated Hadarav: In his inner chamber – a collection of Rav Kooks most intimate writings found in his personal notebooks from throughout his career. > Get 10% off all Koren and Maggid books with code SeforimChatter – click here for a list of the Rav Kook titles published by Maggid  > This 1st episode is also sponsored  by Simon and Danielle Springer in honor of the Midwest Torah Center and its Kollel Zakeinim, entering its second year. in South Bend, Indiana.In a town where you can live like a mensch, in a Kollel geared towards giving the opportunity for all levels to transition into learning part or full time, Midwest Torah Center's Kollel Zakeinim  has become a huge hit, drawing new members locally and from all over the United States, to South Bend.Visit the website for more information about the Shul and the Kollel Zakeinim, as well as Parnas HaYom, HaShavua, and HaChodesh options.> This episode focused on the first part of Rav Kook's life until becoming Rabbi of Jaffa in then-Palestine and his move to the land of Israel in 1904. > To purchase Prof. Mirsky's biography "Rav Kook: Mystic in a Time of Revoloution" click here.> To purchase Prof. Mirsky's book about the first part of Rav Kook's life "Towards the Mystical Experience of Modernity: The Making of Rav Kook, 1865 - 1904" click here.> To join the SeforimChatter WhatsApp community click here.>  To support the podcast or to sponsor an episode follow this link or email seforimchatter@gmail.com (Zelle/QP this email address)

Send us a Text Message.In this insightful sermon, Rabbi Yisroel Bernath delves into the human aversion to criticism through the lens of Torah teachings and Chassidic wisdom. Using the biblical narrative of Moses rebuking the tribes of Reuben and Gad, Rabbi Bernath explores why criticism is often met with resentment and how it can be transformed into a tool for personal growth. The sermon also draws on the poignant Chassidic story of the Sefas Emes and the philosophical journey of Solomon Maimon to highlight the importance of embracing criticism as a pathway to self-improvement and spiritual elevation.Takeaways:Embrace Criticism: Criticism, especially from wise and respected individuals, should be cherished as an opportunity for growth rather than a personal attack.Historical Lessons: The story of Moses rebuking Reuben and Gad teaches the value of patience and listening to criticism before reacting.Self-Esteem: Building a solid core of self-worth helps one to handle criticism gracefully and utilize it for personal development.Humility: Recognizing our own imperfections and areas for growth is essential in accepting and benefiting from criticism.Relationship Dynamics: In personal relationships, especially marriage, viewing criticism as a constructive dialogue can strengthen bonds and promote mutual understanding.Support the Show.Got your own question for Rabbi Bernath? He can be reached at rabbi@jewishndg.com or http://www.theloverabbi.comSingle? You can make a profile on www.JMontreal.com and Rabbi Bernath will help you find that special someone.Donate and support Rabbi Bernath's work http://www.jewishndg.com/donateFollow Rabbi Bernath's YouTube Channel https://www.youtube.com/user/ybernathAccess Rabbi Bernath's Articles on Relationships https://medium.com/@loverabbi