Podcasts about maharal

CHUKAS - BALAKAnger ManagementThe Torah portion deals with two central themes: the sin of "Water of Complaint" and the Red Heifer. The central message is that anger reflects a lack of faith, one who truly believes in Divine Providence does not lose control, knowing that everything is guided from Above toward a good purpose. Moses's sin, according to Maimonides, was anger itself, while the Maharal teaches that anger and lack of faith are essentially one and the same thing. The portion of the Red Heifer appears before the deaths of Miriam and Aaron as a comforting introduction, teaching that the deaths of the righteous bring atonement and that life continues in a different form, just as the heifer's ashes mix with living waters.

Rabbi Shulman continues learning the Maharal's explanation of Hallel (פרק סד), focusing on the pasuk **“עָזִּי וְזִמְרָת יָהּ וַיְהִי לִי לִישׁוּעָה”** and how its grammar shapes its meaning. He develops a theme that praise and song from צדיקים “add strength,” כביכול, by opening channels for Divine revelation—linking this to the Ramchal's framing of “עלינו לשבח.” Rabbi Shulman then pivots to several pesukim in the same chapter about יסורים, שערי צדק, and הודאה, presenting hodaa not only as gratitude but as admission/acknowledgment that creates דביקות by returning one's “ownership” back to Hashem. Outline: https://danielggordon.github.io/ateresami/gvuros-hashem-64n-20260621-160730-outline-20260621-160818.pdf

Maharal - Netiv Ha-Tora - 140 - Ch. 17 - Ordre inversé by Shiour Yomi

The fundamental concept of the Maharal regarding independence. Source Sheet: https://drive.google.com/file/d/1Xg6UnkfAAelCN4mKLyr4wnkv8eywftFC/view?usp=share_link

Maharal - Netiv Ha-Tora - 139 - La lampe, l'ame et les Mitsvot by Shiour Yomi

Rabbi Shulman continues learning the Maharal on Hallel, focusing on the “מן המצר” section and how Midrash reads “סבוני” as referring to Gog U'Magog—the archetypal head of the nations opposing Malchut Shamayim as expressed through Israel. He outlines a Midrash describing three escalating attempts by Gog U'Magog to attack Yerushalayim, then pivots to a Zohar-based reading of “דחה דחיתני לנפל” as spoken directly to the yetzer hara. Finally, Rabbi Shulman begins unpacking the Maharal's careful reading of “עָזִּי וְזִמְרָת יָהּ וַיְהִי לִי לִישׁוּעָה,” emphasizing that the “yeshuah” is attributed to Hashem Himself, not to “strength and song.” Outline: https://danielggordon.github.io/ateresami/gvuros-hashem-64m-20260608-031337-outline-20260608-031412.pdf

Aharon felt disappointed that he was not part of the Nesi'im's dedication of the Mishkan, but Hashem reassured him that his role with the Menorah was even greater. The Menorah was unique not only because its western lamp burned miraculously longer than the others, testifying that the Shechinah rested amongst Klal Yisroel, but also because its very creation was miraculous. Fashioned from a single block of gold, it was beyond human ability to produce. Yet Moshe was still required to learn every detail, follow every instruction, and do everything within his power before Hashem completed the Menorah.This teaches a profound lesson in serving Hashem. When something appears achievable, we understand the need to work hard and do our part. But when a challenge seems impossible, we may be tempted to give up before we begin. The Maharal teaches that even miracles require human effort. Our responsibility is to follow Hashem's instructions and do everything humanly possible. When we make that effort, Hashem can bring results far beyond our abilities, just as a beautiful Menorah emerged through a partnership between human dedication and Divine intervention.לקו״ש לח-א

Parashat Naso is famous for being the longest Parasha in the entire Torah, as it consists of 176 verses. Not coincidentally, this is also the number of verses in the longest chapter of Tehillim (119), and the number of pages in the longest Masechet in the Talmud, Masechet Baba Batra. The unique significance of this number is revealed to us by the Maharal of Prague (Rav Yehuda Loew, d. 1609). He begins by establishing what has become a well-known principle regarding the number 8 – namely, that it signifies the notion of extending beyond the confines of nature. The world was created in seven days – and, in the teachings of Kabbalah, through the process of the seven Sefirot, spiritual energies – and so the number 7 represents the natural order. The number 8, then, alludes to that which is beyond the limits of nature. Thus, for example, the Berit Mila is performed on a child's eighth day, indicating that we are expected to restrain our natural impulses, to live on a higher plane, where our sacred soul controls our natural body. Likewise, the Maharal explains, the seven lamps of the Menorah in the Bet Ha'mikdash symbolize the natural world – and behind the curtain in the Mikdash there was the eighth "light," the Torah. The sacred Aron (ark) contained the Torah, and it was thus called "Aron," a derivative of the word "Or" – "light." The Torah shines its own form of light – not a natural light that enables us to see with our eyes, but a spiritual light that reaches our souls, and uplifts and inspires us. The Torah is written with the 22 letters of the Hebrew alphabet, the Maharal writes, and when we multiply 22 by 8, we arrive at 176. This number, then, is associated with Torah's supernatural quality, its having originated outside our world, reminding us that it is through the study of Torah that we can extend beyond the confines of our world and connect ourselves to Hashem and to all the powers that lie outside our world. For this reason, the longest Parasha, the longest chapter of Tehillim, and the long section of the Gemara are all connected with this number, as they embody the great power of Torah. This unique power, which is associated with the number 176, also enables us to overcome our foes. Kabbalah teaches that the greatest spiritual force that threatens Beneh Yisrael is represented by one of the grandsons of Esav, a man named Sefo (Tzadi, Peh, Vav), whose name is listed among the twelve chieftains of Edom, the nation that descended from Esav (Bereshit 36:15). The Ramban cites the historian Josephus as relating that Sefo was a fierce enemy of Yaakob Abinu and his family, and when Yaakob's sons brought his remains from Egypt to Hebron for burial in Me'arat Ha'machpela, Sefo and his men waged war against them. However, Yaakob's sons prevailed, captured Sefo, and brought him as a prisoner to Egypt. Sefo would later escape and make his way to what would become Rome, and he is thus the founder of the kingdom of Rome, the bitter enemy of the Jewish People. According to the wisdom of Kabbalah, Sefo represents the spiritual force of our wicked enemies who wage war against us and seek our demise. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) taught that the way we defeat the power of Sefo is through the power of Torah. Indeed, the name "Sefo" in Gematria equals 176 – and we thus overcome his force through the power of Torah, which is represented by that same number. This is why Sefo waged war at that time of Yaakob Abinu's funeral – because he knew that the greatest power Beneh Yisrael possess is the power of Torah, which was embodied by Yaakob. Sefo sought to fight Beneh Yisrael at that time to neutralize this power so he could defeat them – but the power of Yaakob, the power of Torah, prevailed. The Shabbat when we read Parashat Naso – especially coming on the heels of Shabuot, when we renewed our acceptance of the Torah – is an appropriate occasion to remind ourselves of the unique power of Torah learning. As we see the alarming rise of antisemitism around the world, and as the Jewish State finds itself in the midst of a difficult war against its fierce, evil enemies, let us recommit ourselves to Torah learning. Let us all ensure that we are devoting the time and effort that we should to learn, so that we can harness the great power of Torah with which to overcome our nation's bitter foes.

Maharal - Netiv Ha-Tora - 138 - Le serviteur et son Maître by Shiour Yomi

Ikar ha-da'as hu achdus shel chasadim u'gvuros — true knowledge is the unity of kindness and restraint. Likutey Moharan, Torah Daled (Torah 4) — Shiur 2, with Rabbi Rietti. We finish the recap of paragraphs alef–gimel and walk paragraph daled be'kius, on the way toward zayin. Recorded the week of Matan Torah — the ultimate achdus. What we cover: Recap — the glimpse of Olam Haba — me'ein Olam Haba is from ayin, an eye: not a taste but a glimpse. The complete da'as that everything — the good and the "bad" — flows from one source, Hashem, who is only good, rooted in ahavah, chesed, and achdus. Vidui devarim before a talmid chacham — why this is not a Breslever chiddush: sources in Shas, Nach, and the Rambam (Hilchos Teshuvah, perek alef). And why vidui (from hoda'ah — to admit / to thank) is not the Catholic "confession." Seif daled — "u'kshe'yeida kol zos" — when a person knows all this, it is called yediya shleima. And ikar ha-da'as is the perfect unity of chasadim u'gvuros — chesed and gevura combined. (Why da'as is the joining of the two, not a sefira of its own.) What gevura actually means — not "power" but restraint. Mai gevuraso shel HaKadosh Baruch Hu? — Eizehu gibor? Ha'kovesh es yitzro. Hashem's gevura is erech apayim — His patience, holding back even with the reshaim. The highest demonstration of His gevura is that He withholds full puranus. Puranus and onesh — re-translated — puranus means payment, not "punishment" (Loshon Hakodesh has no word for punishment). Onesh = ayin (an eye that sees) + nash (to fall) — being shown how I have fallen. Mida k'neged mida is built to let a person see his own mistake. Examples in halacha — the eved ivri who stole and is treated with such chesed that he learns to care; the arei miklat (48 cities of the Levi'im); and the mitzvah of road signs at every junction in Eretz Yisroel. How Rebbe Nachman learns a pasuk — quoting pesukim and Gemaros "out of order" as drush; bittulah shel Torah zu hi kiyuma vs. yesoda — and why the kiyum (a building standing) depends entirely on the yesod (the foundation), per the Maharal.

Maharal Shavuot

Maharal Shavuot

maharal Shavuot

Bitachon is more than a source of comfort — it is a way of seeing the world. It allows a person to face life with clarity instead of fear, confidence instead of anxiety, and a profound awareness that every moment is guided by Hashem. But genuine bitachon does not happen automatically. It must be cultivated, strengthened, and brought into the heart. Chazal and our great Torah leaders reveal a remarkable method for doing exactly that. The Talmud Yerushalmi, the Zohar, the Maharal, and many other sources teach that regularly reciting verses of trust in Hashem has the ability to reshape the way we think and feel. The Maharal writes that these pesukim carry extraordinary power, serving as a source of blessing, protection, and spiritual strength. In this inspiring Inside ArtScroll interview, Rabbi David Sutton discusses the timeless wisdom behind his second volume of, A Daily Dose of Pesukim of Bitachon. He explains how these carefully chosen pesukim can help us deepen our emunah, strengthen our relationship with Hashem, and approach life with greater peace and confidence. Filled with practical insight, Torah wisdom, and uplifting stories, this interview offers a meaningful glimpse into the transformative power of living with bitachon.

Maharal Shavuot

Marahal Shavuot

Maharal - Netiv Ha-Tora - 137 - La Tora donnée de la droite by Shiour Yomi

Rav Zave Rudman is a senior educator and prolific author whose work draws deeply from ancient Jewish wisdom as well as the teachings of the Rav Tzadok HaKohen, the Sfas Emes, and the Maharal of Prague. He is the author of And Hashem Remembered Them (Mosaica Press), Awakening the Heart, and The Eight Days, and is known for making profound Torah ideas accessible and relevant to contemporary life.He has taught in a wide range of institutions in Israel on a wide-range of topics ranging from Talmud, to mysticism, to Jewish business law, and the interface between Torah and science. The Hidden Meaning of the Shavuot Customs and the Kabbalah of Dairy-Making the Shavuot customs meaningful: From practical to mystical-Please rate and review the Empowered Jewish Living podcast on whatever platform you stream it. Please follow Rabbi Shlomo Buxbaum and the Lev Experience on the following channels:Facebook: @shlomobuxbaumInstagram: @shlomobuxbaumYouTube: TheLevExperienceOrder Rabbi Shlomo' books: ⁠⁠⁠⁠The Four Elements of an Empowered Life: A Guidebook to Discovering Your Inner World and Unique Purpose⁠⁠⁠⁠-⁠⁠⁠⁠⁠⁠The Four Elements of Inner Freedom: The Exodus Story as a Model for Overcoming Challenges and Achieving Personal Breakthroughs⁠⁠⁠⁠⁠ You can order a copy on⁠ Amazon⁠ or in your local Jewish bookstore.

Rav Segal ensina um dos livros de filosofia do Maharal - Beer Hagole.

This dvar Torah (based on the Maharal's approach) develops the idea that **הודאה** is not merely saying “thank you,” but a form of **תשלומים**—“repayment” through giving oneself back to Hashem, which creates **דבקות**. It explains why Hallel singles out three groups—**ישראל**, **בית אהרן**, and **יראי ה׳**—first as recipients of distinct חסדים, and then more deeply as possessing distinct modes of דבקות. The derash then moves to “מִן הַמֵּצַר קָרָאתִי יָּהּ,” using Midrash to show that the Divine Name invoked shapes the form of the response, and that the Name **י־ה** specifically embodies *merchav*—expansion—because “בְּיָ־הּ ה׳ צוּר עוֹלָמִים.” Outline: https://danielggordon.github.io/ateresami/gvuros-hashem-64l-20260510-151330-outline-20260510-151406.pdf

At the end of the Tochacha, Rashi makes a mysterious comment: Yaakov Avinu “took” the letter Vav from Eliyahu HaNavi as collateral to guarantee that Eliyahu will one day come announce the Geulah. But what does it mean to take a letter as security? And why specifically the letter Vav?In this shiur, delivered in Ba'er Miriam, Rav Burg explores the deeper meaning of the letter Vav as the symbol of connection, integration, and wholeness. The deepest pain of Galus is not merely suffering, it is fragmentation. The splitting of mind and heart. The loss of inner continuity. The feeling that life is random, disconnected, and broken apart.Through the lens of Torah, psychology, trauma, and the teachings of the Maharal, we learn how Yaakov Avinu became the embodiment of integration, the bridge between heaven and earth, spiritual and physical, pain and hope. Yaakov is the human “ו”: the one who holds contradictions together without falling apart.This is a journey into the psychology of exile, the nature of trauma, the meaning of hope, and the true definition of redemption—not the removal of suffering, but the revelation that every fragment was always part of one larger story. Eliyahu HaNavi's mission is to reveal the unity hidden within the chaos and reconnect a fragmented world back to its Source.

Maharal - Netiv Ha-Tora - 136 - Ch. 16 - Protégé par la Mitsva by Shiour Yomi

This dvar Torah (following the Maharal's flow through Hallel) addresses a theological tension: if Hashem governs with chessed—giving beyond strict deserving—does that compromise emes (truth/consistency)? The answer is that Hashem's chessed itself is integrated into emes through a larger, exact accounting across time and roles in Creation. The piece then reframes “repayment” to Hashem: we cannot truly pay Him back with offerings or mitzvot as transactions, only through הוֹדָאָה—acknowledgment that returns the gift to its source by giving ourselves over to Him. Finally, it explains why Hallel highlights different circles—Israel, Beit Aharon, and Yir'ei Hashem—each receiving a distinct manifestation of chessed. Outline: https://danielggordon.github.io/ateresami/gvuros-hashem-64k-20260506-194558-outline-20260506-194641.pdf

This dvar Torah uses the Maharal (in the third introduction to *Gevurot Hashem*) to frame the seven weeks of Sefirat HaOmer as a progression through seven divine מידות, anchored in a sugya in Berachot that maps them onto the pasuk “לך ה׳ הגדולה...” The focus is on מידת ההוד: its connection to hiddenness (צפון), to הודאה/תודה as “admitting” what could have been denied, and to healing as restoring balance. Through the episode of נַחֲלֵי אַרְנוֹן and the role of אהרן הכהן, the talk develops Hod as the capacity to reveal and acknowledge inner truth—whether in Hashem's hidden salvations or in the hidden goodness within people. Outline: https://danielggordon.github.io/ateresami/sefiras-haomer-sefiras-hahod-20260430-111533-outline-20260430-111625.pdf

Rav Segal ensina um dos livros mais famosos do Maharal, o Beer Hagola.

Maharal - Netiv Ha-Tora - 135 - Du Talmud a la Halakha by Shiour Yomi

This dvar Torah focuses on the “strange” logic of Tehillim 117: why the non-Jewish nations are commanded to praise Hashem specifically because “His kindness overpowered *us*.” Using the Gemara in Pesachim and the Maharal's framing, the shiur resolves the question by splitting the pasuk's praises into different categories: the nations praise Hashem for His demonstrations of power in the world (nissim and gevurot), while Israel uniquely praises for chasadim done *to us*. Along the way, it develops a conceptual map connecting nissim to Shem Havayah/rachamim, gevurot to din, and chasadim to chesed, and it critiques an attempted reading that “נבראים” here means specifically Klal Yisrael. Outline: https://danielggordon.github.io/ateresami/gvuros-hashem-64j-20260426-151225-outline-20260426-151309.pdf

This dvar Torah unpacks the symbolism of the “cup” in Tehillim as a metaphor for *kabbalah*—the human experience of receiving from Hashem—whether for salvation or (chas v'shalom) punishment. Building on the Maharal, it explains why “lifting the cup” means publicizing Hashem's salvation and why gratitude must be expressed openly to avoid being a *kefui tovah*. It then addresses the difficult phrase “יָקָר בְּעֵינֵי ה׳ הַמָּוְתָה לַחֲסִידָיו,” reinterpreting “יָקָר” as “costly/heavy” and resolving the tension between Hashem's desire to sustain tzaddikim and the “truth” of natural order, which tzaddikim themselves accept. The section concludes by defining true *avdut* to Hashem as total indebtedness: when Hashem “opens my bonds,” all of my actions become His service. Outline: https://danielggordon.github.io/ateresami/gvuros-hashem-64i-20260423-193255-outline-20260423-193402.pdf

Maharal - Netiv Ha-Tora - 134 - La Tora sur laquelle le monde repose by Shiour Yomi

What if one of the greatest Jewish thinkers 500 years ago already described exactly what we are living through right now?The Maharal's vision of redemption isn't history—it's unfolding before our eyes.Join Our Whatsapp Channel: https://chat.whatsapp.com/GkavRznXy731nxxRyptCMvFollow us on Twitter: https://x.com/AviAbelowJoin our Telegram Channel: https://t.me/aviabelowpulseFollow us on Instagram: https://www.instagram.com/pulse_of_israel/?hl=enPulse of Israel on Facebook: https://www.facebook.com/IsraelVideoNetworkVisit Our Website - https://pulseofisrael.com/Donate to Pulse of Israel: https://pulseofisrael.com/boost-this-video/

A $40,000 swing can ruin your mood, but it takes one phone call with real medical news to make money feel small. We record from that place, where disappointment and fear are both on the table, and we let Torah tell the truth about what deserves our “brain space” and what doesn't. As Pesach nears and Parshat Tzav comes into view, we dedicate the learning for a full and speedy recovery for someone deeply respected in our lives, and we try to turn pain into something honest and useful.We build the core idea through a tight chain of sources: a Rashi on “Kach et Aharon,” the Maharal's read on free will, and the surprising claim that you cannot actually “take” a person. You can only draw them with words, meaning, and persuasion. From there we hit the deeper question: why does the Torah repeat a command that was already said earlier? The answer becomes the episode's engine, because motivation before action is not the same as motivation when it's time to perform.That opens into one of the most practical Jewish ethics teachings you can carry into daily life: zerizus, alacrity, as mapped by the Ramchal in Mesillat Yesharim. We talk about zerizus before the mitzvah so you don't delay, and zerizus after you start so you actually finish, with the right mindset. If you've been stuck in procrastination, half-finished commitments, or spiritual “almosts,” this gives language and tools to close the gap between intention and follow-through.If this hit home, subscribe, share it with a friend who needs a push, and leave a review so more people find the Torah podcast. What's one mitzvah or responsibility you want to stop delaying this week?Support the showJoin The Motivation Congregation WhatsApp community for daily motivational Torah content!------------------Check out our other Torah Podcasts and content!SUBSCRIBE to The Motivation Congregation Podcast for daily motivational Mussar!Listen on Spotify or 24six!Find all Torah talks and listen to featured episodes on our website, themotivationcongregation.orgQuestions or Comments? Please email me @ michaelbrooke97@gmail.com

MRC Pesach Yom Iyun 5786 - Rabbi Isaac Ansel-Forsyth - The Maharal's Guide to Personal Transformation Through the Mitzvot of the Night by Shapell's Rabbeim

Harav Shraga Neuberger discusses the matzav in Eretz Yisroel and shares an idea from the Maharal on the relationship between hishtadlus and results

Maharal Netzach Yisroel- Chapter 18 Part 2 (The 3 Mishmaros and the 3 exiles) by Rabbi Avi Zakutinsky

Maharal Netzach Yisroel- Chapter 17 Part 2 (The strength of the 4th kingdom) by Rabbi Avi Zakutinsky

Maharal Netzach Yisroel- Chapter 18 Part 1 (The shefa that is awaiting Klal Yisroel) by Rabbi Avi Zakutinsky

In the 19th century, the Herzog family supplied wine to the Emperor, while the 20th ushered in the era and risks of Prohibition in America and the profound transformation of the humble grape juice. Contemporary technology has enabled the wine industry to flourish, yet the intricate halachos makes kosher wine production, a uniquely complex product   Meanwhile in the mid-1500s, Moravia was fertile ground for both the Maharal's views and the Rama's rulings of yayin stam, which resonate to this day.      Timestamps: 00:00 — Opening anecdote   00:00:36 — Intro & episode overview   00:01:12 — Listener feedback (medieval England)   00:02:02 — History: Bohemia & Moravia (1500s)   00:04:54 — Maharal: philosophy of wine   00:08:43 — Nicholsburg controversy (1600s)   00:15:00 — Prohibition & bootlegging (Bronfmans)   00:16:25 — Sacramental wine loophole & abuses   00:25:00 — 1926 regulations & grape juice debate   00:29:30 — Interview: Nathan (Yogi) Herzog   00:35:00 — Herzog: kosher production practices   00:40:00 — Kedem grape juice & market evolution   00:50:00 — Harvest logistics & mashgichim   00:51:54 — Production issues & quality control   00:52:02 — Interview: Rabbi Padva (kashrus expert)   00:53:15 — Halacha: non-Jew involvement, mevushal, transport   01:04:24 — Practical challenges (pumping/maceration)   01:06:06 — Closing & sign-off

En quoi un corps en bonne santé, dont les besoins vitaux sont assouvis, impacte l'esprit d'un Juif, son aptitude à comprendre la Torah, et lui ouvre des perspectives intellectuelles et spirituelles infinies ? Comment la Torah définit-elle la transcendance juive ? Qu'y a-t-il au-delà de l'être ? En quoi la Torah détient la vérité concernant le monde de l'au-delà, comparée aux philosophies erronées épicurienne, mythique ou de la mort "vide". Réponses au travers des enseignements du Maharal de Prague, du Rambam, des passages du Zohar et de la Guémara.

La biographie du Maharal de Prague by Rav David Touitou

Hashem wants us to learn about Him from the way He revealed Himself at Yetziat Mitzrayim. The pesukim tell us again and again how we are meant to see that Hashem is the only One who controls everything that happens in this world. There are people who believe that everything that happens to them is from Hashem, yet when they go through prolonged difficulties, they have complaints, feeling that they are being dealt with unfairly. To know that Hashem controls everything is not enough. We also need to know how loving and merciful He is. When Moshe Rabbeinu asked Hashem, "Why are You dealing so harshly with the Jewish people?" Hashem answered him that He is Hashem. The Targum Yonatan explains that Hashem told him, "I am the Hashem who appeared to you at the burning bush." How do we understand this response? How does this explain why He was dealing with the Jewish people so harshly? The Maharal writes that there are different levels of love between people. When it comes to true friends, each one will participate in the happy occasions of the other. But the greatest expression of love is when one friend is in pain because the other one is hurting. It is much easier to celebrate with a friend than to feel hurt when he is hurt. When a person is in pain because his friend is in pain, that shows that his life is not a life without his friend. He cannot enjoy his own life knowing that his friend is in trouble. When Hashem appeared to Moshe at the burning bush, one of the reasons He came to him in a thorn bush was to show Moshe that He was in pain because of the pain that the Jewish people were experiencing. The Midrash says, look at how much Hashem loves us. He calls us His daughter and His sister and His mother. The Maharal says, if it didn't say it, we wouldn't be allowed to say it ourselves. But everyone knows that a child cannot exist without first having a mother. Although Hashem does not need anyone or anything, He calls us His mother to tell us that because of His great love for us, He makes Himself feel as if He needs us to exist. This love is shown most clearly by Hashem feeling the pain of every single Jew when he is in pain. So when Moshe Rabbeinu asked Hashem, "Why are You treating the Jewish people so harshly in Mitzrayim?" Hashem replied to him by reminding him immediately about the vision he had at the burning bush. If a doctor were operating on a patient and causing the patient pain, a relative of that patient might question the doctor and ask why he was operating in such a painful way when perhaps there was a less painful method. But if the doctor were operating on his own child, no one would ask any questions, because they would know that he is doing the surgery in the best possible way. Hashem was telling Moshe that the question of "Why am I hurting My nation?" is invalid, because I am their loving Father. I am treating them in the best possible way for them. When they are hurting, I am hurting. We must understand how much Hashem loves us. The Midrash asks, why did Hashem appear to Moshe in a thorn bush? One of the answers it gives is because a thorn bush is the lowest of all trees in terms of humility. There is no apparent purpose to it. It does not seem to provide any benefit. So too, that is how the Jewish nation looked in Mitzrayim, like people with nothing going for them. They had fallen almost to the forty-ninth level of tumah. They were idol worshippers. They had no zechuyot to be redeemed. Yet Hashem came and showed Moshe that if He could rest His presence in a thorn bush, He could redeem a nation that looked like a thorn bush. Because Hashem's love for us does not depend on our deeds. He loves us more than a parent could ever love a child. Even though Hashem gave us the mitzvah of Milah and Pesach before we left Mitzrayim, that was after He had already performed nine makkot and had everything set for the geulah. He did not first require us to have zechuyot to be saved. He saved us because He loves us. The Shem mishmuel said on the words "raoh raeety" that Hashem told Moshe, even though I see them after Matan Torah worshipping the Eigel, I am still going to redeem them. Hashem's love for us is unfathomable. If a person asks, "Why is Hashem doing bad to me?" it just means that he has not yet comprehended the love that Hashem has for him. Hashem feels his pain more than he does. He is only doing the best possible thing for him. If we could feel even a small part of the true love that Hashem has for us, we would be able to live more happily no matter what we are going through.

A visit to Hiroshima's Peace Memorial Museum prompts a painful moral reckoning. Using Parshat Bo as his anchor, Rabbi Dunner examines whether decisive, devastating force is sometimes necessary to end evil. Drawing on Ramban, the Maharal, and Hiroshima itself, he challenges modern discomfort with the horrors of war—and the unsettling truth that ending evil can require unbearable, irreversible decisions, guided by moral clarity.

Why did the Exodus begin at midnight, not dawn? Drawing on Talmud, Maharal, Chassidut, Rav Kook, and the Izhbitzer, Rabbi Dunner explores how Judaism understands transformation: that the deepest changes occur in darkness, before clarity, certainty, or visible redemption — and what this teaches us about faith, growth, and living through uncertain times today.

We hope you enjoy this shiur. If you would like to sponsor or dedicate any of our shiurim or help with the running costs please do not hesitate to get in contact with us at office@rabbiroodyn.com or WhatsApp +447791221449May Hashem heal the wounded, free the captives and lead our soldiers to a swift and painless victory. #jew #jewish #torah #torahfortoughtimes #rabbiroodyn #bringthemhome #rabbi #torahanytime #Judaism #Israel #shiur #responsetotragictimes #jewishunderstanding

Maharal Netzach Yisroel- Chapter 16 Part 2 (The external world of Eisav) by Rabbi Avi Zakutinsky

Maharal Netzach Yisroel- Chapter 17 Part 1 (Eisav and the power of the sun) by Rabbi Avi Zakutinsky

Discussing why the Jewish people are the only nation that can bring out hashem's glory and unity into the world. 

Maharal Netzach Yisroel Chapter 15 Part 2 (The battle of Yaakov vs. Eisav) by Rabbi Avi Zakutinsky