Podcasts about Maggid

Over a period of 30 years, Rav Yosef Karo wrote of his encounters with a divine messenger,  an angel which identified itself as the living essence of the Mishna. The most public manifestation took place on an extraordinary night of Shavuos in Salonika in 1533.  19th-century critics dismissed the mystical journal as a complete fabrication, but ground-breaking research and archaeological evidence have vindicated its authenticity.     The personal side of his halachic decision making is clearly evident throughout his numerous responsa, whereas the Printing Press allowed his Shulchan Aruch to become available across the Jewish world, despite various omissions - when publishers cut introductions to save space !   Timestamps: 00:00 – Printing omissions and errors in early Jewish texts 00:32 – Introduction to History for the Curious 01:12 – Episode dedication and sponsorship 01:40 – Return from Radin and introduction to Part 2 02:33 – Pronouncing Rabbi Yosef Karo's name and the episode's main topics 03:07 – The Maggid Mesharim: Rabbi Yosef Karo's private spiritual diary 03:37 – What is a Maggid? 05:23 – How Rabbi Yosef Karo's Mishnah study led to revelation 06:10 – The Maggid's guidance on Torah study and daily life 08:02 – Other rabbis associated with Maggidim and heavenly revelations 08:32 – The contents of the Maggid Mesharim 09:25 – Using the Maggid's teachings in public sermons 10:24 – Practical halachic rulings attributed to the Maggid 14:09 – Why Rabbi Yosef Karo recorded the Maggid's words 14:35 – The famous Shavuot-night revelation in Salonica 16:24 – How the group recognized the Maggid's voice 16:51 – Can heavenly revelation influence halachic decisions? 18:46 – The Maggid's authority outside practical halacha 19:30 – Chronological problems created by early editors 21:00 – Claims that the Maggid Mesharim was a forgery 24:37 – Manuscript evidence supporting the work's authenticity 26:07 – Why Rabbi Yosef Karo did not cite the Maggid in his main legal works 26:30 – Joy, fear and fasting on Rosh Hashanah 29:30 – The three major authorities behind the Shulchan Aruch 31:09 – Resolving contradictions between the Beit Yosef and Shulchan Aruch 32:11 – The first printing of the Shulchan Aruch 33:39 – Missing introductions and mistakes made by printers 34:22 – Early editions and the monthly Shulchan Aruch study cycle 36:40 – The Rema's additions to the Shulchan Aruch 38:15 – Rabbi Yosef Karo's responsum concerning decorative images 40:30 – A disputed religious image on a gold object 41:32 – Rabbi Yosef Karo's strict response and textual reasoning 43:15 – Eyewitness descriptions of Rabbi Yosef Karo and his yeshiva 44:20 – A modern controversy about truth, plagiarism and academia 46:48 – Aseret Yemei Teshuvah: confronting truth and reality 48:28 – Closing thanks, listener feedback and the next episode

When does one recite the Beracha "Al Netilat Yadayim" over the morning hand-washing? The Tashbatz (Rav Shimshon Ben Sadok, Germany, 13 th century) relates that the Maharam Me'Rutenberg (Germany, 1215-1293) would recite the Beracha over the morning washing in the synagogue, well after he washed his hands. He would wash his hands at home, after waking, but he recited the Beracha "Al Netilat Yadayim" later, together with the other Birkot Ha'shahar (morning blessings) upon arriving in the synagogue. Rabbenu Peretz (France, 13 th century), in his glosses to the Tashbatz, writes that although this was the custom in German communities, in his region the custom was to recite Birkot Ha'shahar at home, when washing one's hands. The Rambam, in one of his responsa, addresses a report that the Jews of Damascus would recite the Beracha of "Al Netilat Yadayim" in the synagogue, well after the morning washing, and he writes that the blessing recited at that point unquestionably constitutes a Beracha Le'batala – a blessing recited in vain. A well-established rule requires reciting a Beracha "Ober La'asiyatan" – before performing the Misva, and thus once a person completes the Misva, he cannot then recite the blessing over that Misva. Hence, the Rambam writes, the Beracha of "Al Netilat Yadayim" cannot be recited after one washes his hands. He adds that even if a community has a long-standing tradition to follow this practice, it must be discontinued, as this practice is incorrect. The Rambam rules that the Beracha must be recited before one begins the performance of the Misva – meaning, before he pours water over his hands. Maran (Rav Yosef Karo, author of the Shulhan Aruch), in Bet Yosef, offers an explanation for the custom of reciting the Beracha upon arriving in the synagogue. He notes the view of the Rashba (Rav Shlomo Ben Aderet, Spain, 1235-1310) that the morning washing was instituted as an expression of gratitude to Hashem for restoring our souls in the morning. In response to the return of our souls, we wash our hands like Kohanim who wash their hands before entering the Bet Ha'mikdash to serve – showing that we are prepared to serve Hashem like the Kohanim. According to this understanding of the Misva, one could perceive the Beracha of "Al Netilat Yadayim" as a blessing of thanksgiving, expressing gratitude to Hashem for restoring one's soul. If so, then this Beracha indeed resembles the Birkot Ha'shahar, which give praise to Hashem for the gifts we receive each morning, such as the ability to open our eyes, to stand up straight, and to put on clothing. As such, the custom to recite "Al Netilat Yadayim" together with the other blessings in the synagogue is perhaps valid. This explanation given by the Bet Yosef appears already in the commentary of the Maharam Halawa (Spain, 14 th century) to Masechet Pesahim (7b), who supports the custom of reciting "Al Netilat Yadayim" together with the Birkot Ha'shahar in the synagogue. However, the Bet Yosef concludes his discussion by noting that the general custom among Sephardic Jewry does not follow this practice, and the more correct custom is to recite the Beracha at the time the Misva is performed. Hacham Ovadia Yosef noted that this issue could hinge on the fundamental question regarding the nature of the Birkot Ha'shahar. The Rambam maintained that each of the morning blessings must be recited at the time of the phenomenon for which it praises Hashem. For example, according to the Rambam, only if and when one hears the rooster crow does he recite "Ha'noten La'sechvi Bina." Likewise, one recites the Beracha "Poke'ah Ivrim" immediately upon opening his eyes, and one recites "Malbish Arumim" immediately when he puts on his clothes. In the Rambam's view, these blessings are recited over the personal experience of these phenomena. Others, however, viewed these blessings as expressions of praise for the general phenomena, and not of personal gratitude. This was the view of the Arizal, who maintained that one recites "Ha'noten La'sechvi Bina" even if he did not hear the rooster's crow in the morning. This is the basis for the accepted practice to recite all the morning blessings together, and not as one experiences each phenomenon. Hacham Ovadia observed that the Rambam, who viewed these blessings as expressions of personal gratitude, also argued that "Al Netilat Yadayim" must be recited at the time one washes his hands. Even if the Rambam would agree that "Al Netilat Yadayim" is recited over the gift of the soul's restoration in the morning, he requires reciting it at the time of the washing, just as he requires reciting all the morning blessings at the time one experiences each phenomenon. On the other hand, Hacham Ovadia added, the Arizal agreed that one does not recite "Al Netilat Yadayim" in the morning unless he washed his hands (and that one does not recite "Asher Yasar" in the morning unless he performed his bodily functions). And thus if one remained awake throughout the night, he does not recite "Al Netilat Yadayim" in the morning. Hence, it seems that the Arizal viewed "Al Netilat Yadayim" in the morning as a typical Birkat Ha'misva (Beracha recited over a Misva), in which case it must be recited at the time one fulfills the Misva, and not later. However, there are – surprisingly – those who require reciting "Al Netilat Yadayim" after the morning hand-washing, despite viewing this Beracha as a classic Birkat Ha'misva. The rationale behind this opinion is the fact that one cannot recite a Beracha while his hands are contaminated by the spirit of impurity that descends upon them during the night. Rabbenu David Bonafede (Spain, 13 th century), in his commentary to Masechet Pesahim (7b), draws a comparison between the Beracha over the morning hand-washing and the Beracha recited by a convert over his immersion in a Mikveh. The convert cannot recite the blessing before immersing, because he is at that point still a gentile. Therefore, the ordinary rule of "Ober La'asiyatan" is suspended, and the Beracha is recited after the fulfillment of the Misva – meaning, after the immersion. By the same token, since we cannot recite a Beracha in the morning until we dry our hands to eliminate the impurity, the rule of "Ober La'asiyatan" is suspended, as the Beracha must be recited afterward. And once the Beracha in any event cannot be recited before performing the Misva, it may be recited later, in the synagogue, together with the other morning blessings. (This brings to mind the Beracha of "Ga'al Yisrael" which we recite at the end of the Maggid section at the Seder, which many have viewed as the Beracha over the Misva to tell the story of the Exodus. When we begin the Seder, we are to see ourselves as slaves, and slaves have no Misva obligation. Hence, we cannot recite the Beracha before performing this Misva. Through the process of Maggid, we experience Yesiat Misrayim, and at that point we are then able to recite the Beracha which were unable to recite before performing the Misva.) Indeed, the Hida (Rav Haim Yosef David Azulai, 1724-1806) cites the Maharam Nigrin (16th century) as stating that the impure forces remain on the hands until after they are dried, implying that the Beracha should be recited only after one dries his hands. This is the ruling of several Sephardic Poskim, including Rav Haim Palachi (Turkey, 1788-1868), the Hesed La'alafim (Rav Eliezer Papo, 1785-1828), and the Zechor Le'Abraham (Rav Abraham Alkalai, 1750-1811). Rav Eliyahu Mani (Hebron, d. 1899) wrote that the prevalent practice was to recite the Beracha only after drying the hands, though his custom was to recite the Beracha before drying his hands. By contrast, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) brings the Arizal's teaching that the forces of impurity leave the hands after the water is poured on them, even before they are dried, and so the Beracha should be recited at that point – right before they are dried. As this is the Arizal's opinion, this is the practice that should be followed. If, however, one is unable to recite the Beracha before drying them, then he may recite it later, relying on the opinion that the Beracha should be recited after drying. This can happen if there is a foul odor in the area where one washes – such as if there is a sewage blockage – and it is thus forbidden to recite a Beracha at that spot. Likewise, if somebody forgot to recite a Beracha before he dried his hands, he recites the Beracha afterward. If one washes his hands and cannot remember whether or not he recited the Beracha, he does not recite the Beracha, as we follow the famous rule of "Safek Berachot Le'hakel" – a Beracha is not recited when there is some uncertainty about whether it is required. The proper text of the Beracha is "Al Netilat Yadayim." If somebody mistakenly recited "Li'tol Yadayim," he does not repeat the Beracha. If one does not have a towel available for drying his hands, he may use a hot-air machine, like those stationed in many public restrooms. If one slept with gloves, then he washes his hands in the morning without reciting the Beracha. The Rosh (Rabbenu Asher Ben Yehiel, Germany-Spain, d. 1327) understood the morning washing as resulting from the fact that a person's hands likely touched unclean parts of the body during the night. Therefore, according to the Rosh, one who wore gloves during the night does not bear an obligation to wash his hands in the morning. Although Halacha requires the individual to wash his hands due to the other reasons given for the morning hand-washing, he should not recite a blessing, in deference to the view of the Rosh. Summary: Some Poskim maintained that in the morning, the Beracha "Al Netilat Yadayim" should be recited only after one dries his hands following the morning hand-washing, and some have the custom to recite this Beracha together with the Birkot Ha'shahar in the synagogue. The more correct practice, however, is to recite the Beracha immediately after the washing, before drying the hands. If, however, one did not recite the Beracha at that point, then he recites the Beracha afterward. One who cannot remember whether or not he recited the Beracha of "Al Netilat Yadayim" does not recite it. One who slept with gloves must wash his hands in the morning, though he does not recite the Beracha.

The Torah commands in Parashat Shoftim (Debarim 23:15), "Ve'haya Mahanecha Kadosh" – "Your camp shall be sacred." The Gemara (Shabbat 150a) interprets the word "camp" in this verse as a reference to any place used for prayer or Torah study, such that the Torah here instructs us to ensure that any such place must be clean, without filth, to preserve the sanctity of our prayers and Torah learning. Accordingly, it is strictly forbidden to even silently think Torah matters in an unclean place, such as the restroom. It goes without saying that one may not speak Torah matters in the restroom. The severity of this prohibition is expressed by the Gemara elsewhere, in Masechet Berachot (24b), in regard to the prohibition against reciting Shema in a place with exposed sewage. The Gemara applies to a person who does not discontinue his reading when encountering filth a number of harsh warnings in the Prophets, condemning those who desecrate the Misvot. Conversely, the Gemara teaches, those who observe this command, and refrain from engaging in sacred matters when in the presence of filth, are rewarded with longevity. In order to avoid thinking of Torah matters in the restroom, it is proper for one to actively think about other matters, such as his finances, his business or his work responsibilities. On Shabbat, when one must avoid thoughts about such matters, as they induce stress, one should try while using the restroom to think of pleasant matters such as aesthetically pleasing things that he has recently seen, and the like. One must not think about or study in the restroom things that may evoke thoughts of Torah. Thus, for example, one must not study Hebrew grammar in the restroom, as this will invariably lead to thoughts about the Biblical origins of different words. It is likewise forbidden to read Hebrew poetry in the bathroom, as much of Hebrew poetry draws upon passages from the Tanach and rabbinic literature. One may read secular newspapers in the restroom. Religious newspapers may be read only if they do not contain words of Torah. For this reason, some religious newspapers in Israel present Torah materials in a separate insert, so the paper itself may be brought into the restroom. The Poskim debate the question of whether one may contemplate the six constant Misvot while in the restroom, such as the belief in G-d, the oneness of G-d, and the fear of G-d. The Lebusheh Mordechai (Rav Mordechai Yehuda Leib Winkler, Hungary, 1844-1932) ruled that this is forbidden. The Sitz Eliezer (Rav Eliezer Waldenberg, Jerusalem 1915-2006) agreed with this ruling, asserting that although one must certainly have these beliefs in one's mind at all times, he should not consciously think about them while in the restroom. By contrast, the Hochmat Shlomo (Rav Shlomo Kluger, 1785-1869) allowed contemplating G-d's existence while in the restroom, and Rav Haim Kanievsky concurred with this ruling, adding that one must avoid thinking about any verses or Torah texts in the process. Ideally, one should spend his time in the restroom contemplating his own lowliness. These moments are a perfect opportunity for a person to work on his humility, as he recognizes his limitations. Indeed, the Maggid – the angel that taught Torah to Maran Rav Yosef Karo, author of the Shulhan Aruch – instructed him to contemplate his lowliness while using the restroom. If one is the middle of studying a complex, intricate Torah topic when he experiences a need to use the restroom, he should go to the restroom without delay, and make an effort to avoid thinking about the material he is studying. If one enters a public restroom and sees his fellow doing something forbidden, he may tell him that he must discontinue the behavior. One example might be seeing somebody trimming his hair in the restroom during the afternoon of Ereb Pesach, when haircutting is forbidden. Telling the person to stop cutting his hair does not violate the prohibition against speaking Torah matters in the restroom. The Mishna Berura writes that in such a case, one should not state explicitly that the action is forbidden, as he would then be articulating a Halacha in the restroom. He should instead say, "This is not done," or "You must stop," etc. Other Poskim, however, allow explicitly stating that the act is forbidden, and the Mishna Berura himself brings this lenient position. One may rely on this lenient view, especially if otherwise the fellow might not understand that he is acting in a forbidden manner. When designing a synagogue, care should be taken to ensure that the restroom is not near the sanctuary or study hall, for two reasons – so that the odor from the restroom does not reach the sanctuary or study hall, and so that people using the restroom do not hear the prayers or words of Torah. If, for whatever reason, the restroom is situated near the sanctuary or study hall, a person who needs the restroom may nevertheless use it, and should make an effort to divert his attention away from the prayers or words of Torah that are being spoken nearby. This discussion is important not only for the actual Halachot that must be observed, but also because of the underlying assumption that one's mind is naturally inclined to think about Torah matters. The Poskim addressed this topic at length precisely because they deemed it natural for a person's mind to be occupied with Torah thoughts, thus necessitating a concentrated effort to avoid such thoughts in the restroom or in the presence of filth. The requirement to avoid Torah thoughts in the restroom should remind us of the requirement to keep our minds occupied with Torah the rest of the time, to make Torah study a priority in our lives and devote our free time to Torah learning, so that it is what fills our mind.

The Rebbe discusses the identity of the angel over conception called Lilah in the Gemara, explores the interpretation of the name Techeh from the Maggid of Kozhnitz, and addresses details regarding seating at a Purim farbrengen in shul. https://www.torahrecordings.com/rebbe/igroskodesh/007/006/2040

התוכן 1) כאשר הרבי מתעלה בעלי' שלא בערך צ"ל שינוי שלא בערך גם מצדנו. ואפי' אם ה"פתחו לי" הוא רק "כחודה של מחט", אבל זהו מתוך רצון וקבלה בלב שיהי' מה שיהי', הרי הוא הולך עם הרבי – אז לוקחו הרבי עמו בכל עליותיו. ועפ"י תורת המגיד "דע מה למעלה – (הכל הוא) ממך" מובן שה"הזזה" אצלו פועלת למעלה עלי' שלא בערך, ועי"ז מעמידים גם אותו בעלי' שלא בערך. 2) ממ"ש "אז ישיר משה וגו'" (ולא "אז שר") דרשו חז"ל "מכאן לתחיית המתים מן התורה". הנה אף שיש ענין דתחיית המתים ברוחניות – "מה זרעו בחיים אף הוא בחיים", ובפרט ע"י לימוד תורתו, אבל מובן שצ"ל גם כפשוטו, ולזה צ"ל "אז ישיר משה" – שה"משה" שבדורנו, כש"הקיצו ורננו שוכני עפר" והוא בתוכם ובראשם, יוליכנו קוממיות לארצנו עם "שיר חדש". 3) עיקר ענינו של "נשיא" אינו להיות "מורם מעם" אלא להיות קשור עם העם ולרומם אותו, כמו "גופא – בתר רישא אזיל" (אע"פ שהראש הוא למעלה מהגוף). דכמו בנוגע לה', שאין לשום נמצא דמיון אליו כלל, ובכ"ז ישנו הציווי והנתינת-כח להיות "והלכת בדרכיו", כ"ה בנוגע לאלו המביאים רצון ודבר ה' לכל ישראל – שצ"ל "גופא בתר רישא אזיל" – ללכת בדרכיהם.1) משיחת יו"ד שבט ה'תשי"ב 2) משיחת יו"ד שבט ה'תש"כ 3) משיחת יו"ד שבט ה'תשל"ו ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=17-06-2026 Synopsis (1) When the Rebbe ascends in an immeasurable ascent, there must likewise be an immeasurable change on our part. And even if one merely “opens for me like the eye of a needle,” nevertheless, if it comes from a sincere desire and decision that no matter what, one will go with the Rebbe, then the Rebbe takes him along in all of his ascents. And based on the teaching of the Maggid, “Know that what is above is from you,” it is understood that this shift below causes an immeasurable ascent above, through which the person also attains an immeasurable ascent. (2) From the wording of the verse “Az yashir” (lit. “Then Moshe will sing…” rather than “Then Moshe sang”) the Sages derived, “From here is the source for the resurrection of the dead from the Torah.” Although there is also a concept of resurrection in a spiritual sense (“Just as his descendants are alive, so too is he alive,” especially by studying his Torah), nevertheless, it is understood that we also need the resurrection in the literal sense. And this requires that “Then Moshe will sing,” meaning that when “those who dwell in the dust awaken and sing,” the Moshe of our generation will be at their head, and he will lead us upright to our land with a “new song.” (3) The main role of a Nasi is not just to be “elevated above the people,” but to be connected with the people and uplift them, just as “the body follows the head” even though the head is above the body. Because just as with regard to Hashem, although no created being bears any comparison to Him whatsoever, we are nevertheless commanded and empowered to “walk in His ways,” so too regarding those who convey Hashem's will and Hashem's word to the entire Jewish people: “The body must follow the head,” meaning one must walk in their ways.Excerpts from sichos of (1) 10 Shevat 5712; (2) 10 Shevat 5720; (3) 10 Shevat 5736 For a transcript in English of the Sicha: https://thedailysicha.com/?date=17-06-2026 לע”נ הרבנית עטא דבורה בת ר' מרדכי ע"ה מרזוב ליום היארצייט שלה ב' תמוז. ת.נ.צ.ב.ה.

The Rebbe explains why Ahavas Yisrael is the essential preparation for receiving the Torah. Through the teachings of the Baal Shem Tov, the Maggid, and the Alter Rebbe, the sicha reveals how true love for every Jew uncovers the essential unity of the Jewish people and enables the reception of Hashem's Essence invested within the Torah. https://www.torahrecordings.com/likutei-sichos/002/001_004

Counting reveals the paradox that in holiness, quantity itself leads to quality. Even in a spiritual wilderness, we are meant to live a fully holy life—especially in the home and in the earliest stages of a child's education. True Jewish unity means uniting around Torah and mitzvos. Ahavas Yisrael is described on three levels—by the Baal Shem Tov, the Maggid, and the Alter Rebbe—each revealing a deeper way to love another Jew. This class, taught by Rabbi Shais Taub, is based on Parshas Bechukosai in Likkutei Sichos Vol. 2.

Rabbi Chaim Singer-Frankes' Shabbat Teaching, at Temple Beth Am, Los Angeles, April 18, 2026. (You Tube/Zoom)Special Guest: Rabbi Chaim Singer-Frankes.

Eli Ramer is a maggid (storyteller), an author, and a mystic. He joins Lex and Rena Yehuda for a conversation about Jewish connections across generations. They explore what it means to do eldering work, discuss Jewish notions of reincarnation (gilgul), and exchange stories that have the potential to help build a brighter world. Head to JudaismUnbound.com/classes to check out upcoming mini-courses in the UnYeshiva: Holy Chutzpah, and Rebbe Nachman of Bretslev! Financial aid is available via this link. ------------------------------ Access full shownotes for this episode via this link. If you're enjoying Judaism Unbound, please help us keep things going with a one-time or monthly tax-deductible donation -- support Judaism Unbound by clicking here! Join the Judaism Unbound discord, where you can interact with Judaism Unbound's hosts, and with fellow listeners all around the world, by heading to discord.judaismunbound.com. 

Toward the end of the Maggid section, we read the famous teaching of Rabban Gamliel: "Whoever did not say the following three things on Pesach has not fulfilled his obligation: Pesach, Masa, and Marror." Rabban Gamliel then proceeds to explain the meaning and significance of these three Misvot. The Pesach sacrifice was offered in the times of the Bet Ha'mikdash to commemorate the miracle of the plague of the firstborn, when Hashem "skipped" ("Pasach") over Beneh Yisrael's homes on the night of the Exodus, protecting them from the plague. The Masa commemorates the fact that Beneh Yisrael left Egypt hastily, without having had time to prepare and to allow their dough to rise. And the Marror symbolizes the "bitterness" of slavery from which our ancestors were saved. At the Seder, we are obligated to discuss the meaning of these three Misvot. Many commentators noted that this passage is stated out of chronological sequence. The "bitterness" of slavery, quite obviously, preceded the plague of the firstborn and Beneh Yisrael's frantic departure from Egypt. Yet, surprisingly, Rabban Gamliel first discusses the Pesach sacrifice and Masa – which commemorate the events of the Exodus – and only then mentions the Marror, which represents the slavery that our ancestors endured prior to their redemption. Why is the Marror mentioned last? Numerous answers have been given to this question, one of which emerges from a deeper understanding of Rabban Gamliel's teaching. Many years ago, as a young Rabbi, I was approached by a group of young men in the community who asked me to deliver a weekly class, which they would host on a rotational basis. These fellows were not particularly observant, and I was very pleased that they expressed interest in a weekly Shiur (Torah class). But when I showed up for the first class, I was aghast. The table was set up for a card game, with chips, cigarettes and beer bottles. I felt very uncomfortable, and I asked the host what this was all about. He explained that this group meets every week for a card game, so they figured they would begin the evening with a Torah class. After that first class, I consulted with a certain great Rabbi to receive guidance. I did not think it was appropriate for me to give a Shiur to these people under these conditions. I'll never forget what the Rabbi told me. "What they do after the Shiur is none of your business," he said. "Your job is to teach them Torah. And the light of Torah will change them." I accepted the advice, and he proved correct. Gradually, all these young men discontinued their improper behavior. It did not happen immediately, but it happened. On another occasion, I was asked to deliver a weekly Torah class to a group of men on Shabbat. Every week, the man who hosted the Shiur in his home would get up and leave in the middle. I later found out that he left for work. Once again, I consulted with a great Rabbi in the community, asking if it was appropriate for me to continue teaching a Torah class in the home of a Shabbat desecrator who gets up to leave in the middle to go to work. "Are you going to wait for him to stop working on Shabbat before teaching him Torah?" the Rabbi told me. Now this man is fully observant, learns Torah for two hours every day, and gives large amounts of money to Sedaka. Three times every weekday, in the Amida prayer, we ask Hashem to help us repent. We ask, "Hashibenu Abinu Le'Toratecha Ve'korbenu Malkenu La'abodatecha" – "Bring us back, our Father, to Your Torah, and draw us close, our King, to Your service." We ask that we be returned to Torah even before our service is complete. We do not wait until our behavior is perfect, until we have fully performed Teshuba, before learning Torah and trying to draw close to Hashem. To the contrary – we are to take the first steps even in our state of imperfection, as these steps will help us improve. This might be the deeper meaning of Rabban Gamliel's teaching about "Pesach, Masa, U'marror." The word "Pesach" means to skip. Rabban Gamliel is teaching us to "skip" right to the "Masa." In a different context, the Sages commented that the word "Masa" is associated with the word "Misva," for we must observe Misvot with zeal and alacrity just as the dough must be handled quickly and rigorously to avoid becoming Hametz. We are to skip to the stage of "Masa," of Misva observance, even before addressing the "Marror" – the "bitterness" of sin and religious failings. Theoretically, we should first cleanse ourselves of wrongdoing before coming to serve G-d. In practice, however, this does not work. If we refrain from Misvot until we fully repent from our misdeeds, we will likely never feel ready to begin our service of Hashem. Rabban Gamliel therefore urges us to skip the stage of "Marror," to begin performing Misvot even if our behavior is far from perfect – as the light of Misvot will help us improve. We begin the Seder with the words "Kadesh U'rhatz" – referring to Kiddush and hand-washing. The message here is that we should strive for "Kadesh" – for holiness, even before we have "washed" ourselves, before we are fully "cleansed" of wrongdoing. Hashem wants us to begin learning Torah and performing Misvot even if we are currently far from perfect, and to trust that the good habits we develop, and the spiritual power of Torah and Misva observance, will impact our souls and our behavior, and lead us to greater purity.

Daily Bitachon: Pesach and the Revelation of "Banim" Welcome to Daily Bitachon. We continue with our thoughts on Pesach. We mentioned yesterday that the fundamental takeaways of the Seder night are Emunah (belief), Hakarat Hatov (gratitude), and ultimately Avdut —realizing "I am a servant of Hashem." If I have gratitude, I feel the need to reciprocate and rely on Him. The Great Takeaway: "Beni Bechori Yisrael" There is another vital point brought out by Rabbi Avigdor Miller (quoted by Rabbi Yosi Sa'ida in the name of Mr. Sam Gindi). He suggests that a central takeaway of the Seder is Beni Bechori Yisrael : The Jewish people are the children of God. Now, I was initially bothered when I heard that because it feels like a chiddush (a novelty). It isn't explicitly written in the Torah as one of the primary "goals" of Yetziat Mitzrayim . However, as a takeaway for our lives, where do we see this? I thought of two points: 1. The Witness of the Sea First, we say in our nightly prayers ( Ga'al Yisrael ) that when Hashem crossed the sea for the Jewish people: הַמַּעֲבִיר בָּנָיו בֵּין גִּזְרֵי יַם סוּף "He took His children through the splittings of the Red Sea." And then: רָאוּ בָנִים אֶת גְּבוּרָתוֹ "The children saw His strength." There is something about Kriat Yam Suf (the splitting of the sea)—which is the finale of the Exodus—that reveals us as Hashem's children. In the Emunah Kol Zot prayer, we say there is nothing like God, and then: Ve'anachnu Yisrael amo ("And we, Israel, are His nation"). I once heard from Rav Moshe Shapiro that Emunah is not just believing God is King of the world, but believing we are His nation. We must believe in that identity. 2. The Father vs. The Messenger Another way God is revealed as a Father is pointed out by Rav Shmuel Birnbaum in his Haggadah. He discusses the phrase Ani velo shaliach ("I and not a messenger"). He explains that when a father truly loves his child, he doesn't want to care for them through an intermediary. It's not just about the child "being taken care of"—the father wants to be the one doing the caring. Think of a mother who waited ten years for a child; she isn't interested in a wet nurse or a nanny. She wants to care for that child herself because of her motherly love. So, too, God Himself wanted to take us out because we are His children. The Father Who Carries Us We see this again in Devarim (1:31): וּבַמִּדְבָּר אֲשֶׁר רָאִיתָ אֲשֶׁר נְשָׂאֲךָ ה' אֱלֹקֶיךָ כַּאֲשֶׁר יִשָּׂא אִישׁ אֶת בְּנוֹ "And in the wilderness... where you saw how the Lord your God carried you, as a man carries his son." Rashi gives the famous mashal (parable) of a father carrying his child on his shoulders to protect him from attackers. The pasuk continues there by saying, "And in this matter, you do not believe"—meaning, you don't truly believe that we are Hashem's beloved children. The Kedushat Levi says almost the exact same thing: at Yetziat Mitzrayim , it was revealed we are His children because a father goes personally into the redemption. The Night of Blessings It is interesting to note that the night of Pesach is the same night Yitzchak Avinu gave the brachot (blessings) to Yaakov. This is the ultimate Birkat Habanim (Blessing of the Children). It is brought down that the most apropos time of the year to bless your children is the night of Pesach. In those blessings, Yitzchak uses the word beni ("my son") eight times. The Or Gedalyahu explains that just as David Hamelech used the word beni eight times to try and pull his son Avshalom out of the seven levels of Gehinnom, Yitzchak Avinu (thinking he was talking to Esav) wanted to lift his children up from the lowest levels. Why? Because a child is always a child. This is the message of the Arba Banim (Four Sons). Even the Rasha (the wicked son) is at the table. Regardless of what we do, we remain Banim la-Makom (Children of the Omnipresent). From Children to Brothers If we are children, that status comes with a requirement of brotherhood. The Pele Yoetz quotes the pasuk in Malachi (2:10): הֲלוֹא אָב אֶחָד לְכֻלָּנוּ... מַדּוּעַ נִבְגַּד אִישׁ בְּאָחִיו ? "Have we not all one Father? ... Why then do we deal treacherously every man against his brother?" The Tanya (Chapter 32) says that because our souls are connected to one Father, we are Achim Mamash —literal brothers. Only our bodies are separate. The Maharal tells us the Jewish people are like one big body, and God is the soul of all of them. This was the first step of Moshe Rabbeinu's journey. Vayar besivlotam —he saw their sufferings. He saw them as brothers in need. He carried the trait of brotherhood passed down from Shimon and Levi ( Achim heim ). Viewing everyone as a brother is the true key to redemption. As the Maggid of Dubno and Hafetz Haim both famously : When two brothers love each other, the Father is happy and provides for the home. When they fight, the Father hides His face. If we want our Father in Heaven to treat us like His children, we must treat each other like brothers. A Final Appeal And again, our final push: Baruch Hashem, there were people who responded yesterday to my heartfelt plea on behalf of Lev Chana Lev Zechariah , collecting for clothing cards for families in our community. How to give: Zelle: RabbiSutton@gmail.com Pledge: Email me at RabbiSutton@gmail.com Link: Click the link attached to this chat or email : https://www.rayze.it/levchanazm/ Please give generously. Thank you very much, and Tizku L'mitzvot. Thank you, and may we all merit to see the brotherhood in one another.

This is my 10@9 for Monday, March 30, 2026 Though every section of the Haggadah holds both slavery and redemption - as we explored yesterday - the real question is this: What are you meant to feel when the Seder ends? That question turns on a subtle but critical debate about the final passage of Maggid. How much of the story do we tell - and where do we stop? We explore the approach of Rabbi Tarfon, and why Rabbi Akiva insisted we go further. Because this is not just a technical dispute. It shapes the emotional trajectory of the entire Seder - and what you carry with you into the world afterward. At a time when many feel uncertain or discouraged about the Jewish present and future, the Haggadah quietly insists on something radical: You must end with hope. In this series, Unlocking the Haggadah, we uncover the hidden structure of the text so that each paragraph leads to the next - and the Seder becomes a coherent, meaningful conversation. In the final episode, we'll explore the climactic conclusion of the Haggadah—and of this entire journey. Michael Whitman is the senior rabbi of ADATH Congregation in Hampstead, Quebec, and an adjunct professor at McGill University Faculty of Law. ADATH is a modern orthodox synagogue community in suburban Montreal, providing Judaism for the next generation. We take great pleasure in welcoming everyone with a warm smile, while sharing inspiration through prayer, study, and friendship. Rabbi Whitman shares his thoughts and inspirations through online lectures and shiurim, which are available on: YouTube: https://www.youtube.com/channel/UC5FLcsC6xz5TmkirT1qObkA Instagram: https://www.instagram.com/adathmichael/ Podcast - Mining the Riches of the Parsha: Apple Podcasts: https://podcasts.apple.com/ca/podcast/mining-the-riches-of-the-parsha/id1479615142?fbclid=IwAR1c6YygRR6pvAKFvEmMGCcs0Y6hpmK8tXzPinbum8drqw2zLIo7c9SR-jc Spotify: https://open.spotify.com/show/3hWYhCG5GR8zygw4ZNsSmO Please contact Rabbi Whitman (rabbi@adath.ca) with any questions or feedback, or to receive a daily email, "Study with Rabbi Whitman Today," with current and past insights for that day, video, and audio, all in one short email sent directly to your inbox.

The Haggadah is the one Jewish book that refuses to stay “finished” because every generation keeps rewriting the margins. As Pesach gets close, I sit down with Nahi Weinstein, the voice behind the Seforim Chatter podcast, to talk about how he built a platform for Torah books and Jewish history, and then put that obsession to work on a deceptively simple question: which Haggadah should you actually bring to the Seder table?We start with the origin story, from a Twitter account that posted new sefarim to a podcast that grows into 450+ episodes, and the behind-the-scenes reality of doing it yourself: equipment, editing, SEO, affiliates, sponsors, and why “content is king” isn't a slogan when your listeners are choosing what to spend their limited attention on. Then we move into what everyone really came for: a personal, usable top-ten Haggadah list with one strong rule driving it, go to primary sources and don't hide behind compilations.The list spans the whole spectrum of Jewish life and Jewish publishing: the Maxwell House Haggadah as the cultural baseline, the Lego Haggadah as a surprisingly effective tool for kids, the Sarajevo Haggadah and the world of medieval illuminated manuscripts, and heavyweight commentaries like Rabbi Elazar Fleckless and the Vilna Gaon. We also travel through Italian Jewish Torah and end at the top with the Abarbanel's Zevach Pesach, the early-printed classic built around 100 questions that reshape how you read Maggid.If you're searching for the best Haggadah for your Pesach Seder, a meaningful Haggadah commentary, or just a fresh way to make the night smarter and more alive, this one is built to spark debate. Subscribe, share it with a friend who always buys a new Haggadah, and leave a review with your pick: which Haggadah runs your table?-------------Follow the Seforim Chatter podcast on Apple Podcasts: https://podcasts.apple.com/us/podcast/seforimchatter/id1523682676Join the SeforimChatter community for the latest Seforim, Jewish book news, and book deals: https://chat.whatsapp.com/DZ3C2CjUeD9AGJvXeEODtKVisit the Seforim Chatter website: https://seforimchatter.com/Support the showJoin The Motivation Congregation WhatsApp community for daily motivational Torah content!----------------SUBSCRIBE to The Weekly Parsha for an insightful weekly talk on the week's Parsha.Listen on Spotify or 24six!Access all Torah talks and listen to featured episodes on our website, themotivationcongregation.org----------------Questions or Comments? Please email me @ michaelbrooke97@gmail.com

Pesach is upon us. We take a different approach toward our understanding of how to approach the Seder and make Maggid matter more! Some laughs and some tough truths about what it means to be a jew in our generation is dealt with as well. Enjoy! The fundraise page is still open and the link is active for anyone who wants to partner in keeping this podcast going-https://thechesedfund.com/chazak/2026/teams/rabbiariandnaomibensoussan

“In every generation a person must see himself as if he himself came out of Egypt.” Mishna Pesachim 10:5 Now, Rabbi Dr. Joshua Berman's new work, The Echoes of Egypt Haggada (Koren, 2026), does just that. By incorporating the latest discoveries from archaeology, Near Eastern studies, Egyptology and more to connect the ancient world with modern scholarship, Berman's Haggada helps this generation re-experience the exodus out of Egypt more deeply. Echoes of Egypt is a visually sumptuous journey that helps us grasp what our ancestors saw, felt, and resisted – and invites us to see ourselves in their story anew. Rabbi Dr. Joshua Berman is a professor of Tanakh at Bar-Ilan University. A graduate of Princeton University and of Yeshivat Har Etzion, Rabbi Berman is the author of several books including Ani Maamin: Biblical Criticism, Historical Truth and the Thirteen Principles of Faith (Maggid 202), Created Equal: How the Bible Broke with Ancient Political Thought (Oxford, 2008), which was a National Jewish Book Award Finalist in Scholarship, and The Temple: Its Symbolism and Meaning Then and Now(Jason Aronson, 1995). Joshua Berman's podcast Bible Bar can be found here. 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

“In every generation a person must see himself as if he himself came out of Egypt.” Mishna Pesachim 10:5 Now, Rabbi Dr. Joshua Berman's new work, The Echoes of Egypt Haggada (Koren, 2026), does just that. By incorporating the latest discoveries from archaeology, Near Eastern studies, Egyptology and more to connect the ancient world with modern scholarship, Berman's Haggada helps this generation re-experience the exodus out of Egypt more deeply. Echoes of Egypt is a visually sumptuous journey that helps us grasp what our ancestors saw, felt, and resisted – and invites us to see ourselves in their story anew. Rabbi Dr. Joshua Berman is a professor of Tanakh at Bar-Ilan University. A graduate of Princeton University and of Yeshivat Har Etzion, Rabbi Berman is the author of several books including Ani Maamin: Biblical Criticism, Historical Truth and the Thirteen Principles of Faith (Maggid 202), Created Equal: How the Bible Broke with Ancient Political Thought (Oxford, 2008), which was a National Jewish Book Award Finalist in Scholarship, and The Temple: Its Symbolism and Meaning Then and Now(Jason Aronson, 1995). Joshua Berman's podcast Bible Bar can be found here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

Join Rabbi Joey Rosenfeld as he guides us through the world and major works of Kabbalah, Hasidic masters, and Jewish philosophy, shedding light on the inner life of the soul. To learn more, visit InwardTorah.org

Although not as well known as some of his contemporaries, Rav Efraim Fishel of Strikov (1745-1825) served in a crucial role during the formative stages of the chassidic movement. Like his father before him he was a student of the Maggid of Mezritch. He later was a pioneer in establishing one of the first formal chassidic courts in Congress or central Poland. As a charismatic holy figure, as well as a rabbinical scholar serving as a communal rabbi, he gained followers, some of whom went on to emerge as some of the greatest leaders of 19th century Polish chassidus. Among his many descendants was Rav Shmuel Abba, who established the Zichlin chassidic dynasty which flourished until its decimation in the Holocaust.  Subscribe to Jewish History Soundbites Podcast on: PodBean: https://jsoundbites.podbean.com/ or your favorite podcast platform Follow us on LinkedIn, Twitter or Instagram at @Jsoundbites For sponsorship opportunities about your favorite topics of Jewish history or feedback contact Yehuda at: yehuda@yehudageberer.com

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

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/religion

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/biblical-studies

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

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

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.

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.