Podcasts about maharal

En Praga, un sueño revelador lleva al César Rodolfo II a descubrir un complot contra los Yehudim. Gracias a la sabiduría del Maharal, el decreto se detiene y la comunidad se salva.

Maharal

Rav Segal explica o livro Derech Haim do Maaral

Maharal - Netiv Ha-Tora - 116 - La quatrieme benediction by Shiour Yomi

maharal

maharal

The explanation of the Avnei Neizer based on the Maharal.Source Sheet: https://drive.google.com/file/d/1J89JOKjn-ji_y4ZwqBR2pKmP4Jpbq5Kl/view?usp=share_link

Why does the Torah command us to send away a mother bird before taking her eggs or chicks? From the Mishnah and Rambam to Ramban, Maharal, the Hasidic masters, Rav Dessler, and Rav Kook, Rabbi Dunner shows how this mitzvah is far more than a law about bird nests — it's a journey into compassion, exile and redemption, spiritual growth, and God's infinite mercy.

Maharal - Netiv Ha-Tora - 115 - Nous faire grâce de la connaissance by Shiour Yomi

maharal

maharal

Maharal - Netiv Ha-Tora - 114 - La connaissance des Saints by Shiour Yomi

Welcome to Daily Bitachon. We continue with pesukim in Parashat Ekev that we need to remember every day. As mentioned at the beginning of the week, Rabbenu Yonah tells us that there's a command to remember how Hashem took care of us in the desert. One of the things it says there is: שִׂמְלָתְךָ לֹא בָלְתָה מֵעָלֶיךָ וְרַגְלְךָ לֹא בָצֵקָה זֶה אַרְבָּעִים שָׁנָה Your clothing did not wear out and your feet did not swell for these 40 years What does " your clothing did not wear out," mean ? Rashi explains that the Clouds of Gory would smooth and iron the clothing, and as the people grew, their clothes grew with them—like a snail's shell grows with the snail. The Maharal in Gur Aryeh asks: Why did Hashem perform this seemingly unnecessary miracle? After all, they could have simply made clothing on their own. Hashem doesn't perform miracles without purpose. The Maharal explains that Hashem wanted to show them that He could care for all their needs directly. Just as their food was Godly food from heaven, so too their clothing would be Godly clothing. He cites a Midrash that says that these were not ordinary garments; they were the same garments the angels clothed the people in at Har Sinai. That is why they never wore out. The Sefer Chizkuni teaches that this miracle is a lesson in overcoming lo tachmod (the prohibition against coveting) . Remembering that Hashem provided for all our needs in the desert—including our clothing—reminds us that He can do so in any situation, even in ordinary life. The Tiferet Yonatan adds a fascinating insight from Devarim 18:4, which discusses giving the kohen the first of the shearings. He explains that middah k'neged middah , since the clouds of glory—given in the merit of Aharon HaKohen—pressed and cleaned our clothing in the desert, we give the first shearings to the kohen as repayment to Aharon's descendants for caring for our clothing in the desert. The Chatam Sofer notes a key difference between the miracle of the manna and the miracle of the clothing. The clothing lasted forever, but the manna came day by day. Hashem could have made food that lasted for forty years—just as He sustained Eliyahu HaNavi for forty days from a single cookie—but instead chose to give the manna daily. Why? The Gemara explains with a mashal of a king with two sons. For the son he wanted a close relationship with, he gave food daily so that the son would come to him regularly. Similarly, Hashem wanted the manna to come each day so we would turn to Him daily, like children turn to their loving father. This explains why Hashem made us independent in one area (clothing) but dependent in another (food). There is actually a debate about whether these were miraculous angelic garments or the original clothing taken from Egypt that lasted forty years. The Baal HaTurim in Shemot 3:22 says they were the garments borrowed from the Egyptians— וַיִּשְׁאֲלוּ מִמִּצְרַיִם כְּלֵי־כֶסֶף וּכְלֵי זָהָב וּשְׂמָלֹת —and that those same garments lasted the entire forty years. The Chatam Sofer agrees and explains that this reveals two different ways Hashem interacts with us. When the Jewish people asked : t הֲיֵשׁ ה' בְּקִרְבֵּנוּ אִם אָיִן / Is God with us or not? it referred to two Divine approaches: Yesh mi'yesh – something from something – Hashem works within nature, transforming existing material. Yesh me'ayin – something from nothing Each approach presents its own challenge of faith. Open miracles make every thing clear and obvious, but living with hashgachah pratit within nature requires deeper trust. The spies, for instance, felt safer in the desert, where Hashem's miracles were obvious, rather than in the Land, where His supervision would be more hidden. Each one has its challenges The Chatam Sofer says Hashem wanted to show that He operates in both ways. The manna , "food of angels," was yesh me'ayin —something from nothing , sustained entirely by His word. The clothing was yesh mi'yesh —ordinary garments sustained miraculously through natural means. In both cases, Hashem showed that He can care for us completely—whether through open miracles or through the subtle miracles of everyday life.

We discuss a seeming contradiction in the Maharal's writings regarding women's spiritual proclivities. This call was given at the Ohr HaTorah Congregation of Phoenix on 8/6/25.

La Guemara dit que le 9 Av, Hachem et les anges pleurent. Qu'est-ce que cela signifie ? Quel lien y a-t-il entre le fait de pleurer et celui d'être perdu ? Qu'est-ce que l'exil ? En quoi l'exil et la délivrance sont-ils si proches ? Pourquoi est-il si difficile de se défendre face à un mensonge ? Lorsque nous y sommes confrontés, comment réagir pour ne pas nous laisser déstabiliser par lui ? Réponse à travers des propos du Maharal.

When the False Moshiach Came to the Baal Shem Tov for Healing; When Unkelus Raised Titus, Baalam, and Yeshu from the GraveThis class was presented on Tuesday, 4 Av, 5785, July 29, 2025, Parshas Devarim, at a new location, The Barn @ 84 Viola Rd. in Montebello, NY. The class tells the incredible story of Unkelus, who raised three people from the grave: Titus, Balaam, and Yeshu. What the Maharal and Reb Tzadok explain about the core of the Jewish soul, and how we must never confuse our blockages with our essence. We explain the downfall of Yeshu and Shabti Tzvi, and the incredible story of the false Messiah coming to the Baal Shem Tov for spiritual healing. We discuss how to view our struggling children and students who may be engulfed in confusion and pain.View Source Sheets: http://portal.theyeshiva.net/api/source-sheets/9740

Maharal - Netiv Ha-Tora - 113 - Ch. 14 - Dialectique de la Sagesse et de la Crainte by Shiour Yomi

Maharal - Netiv Ha-Tora - 112 - L'équilibre du Sage by Shiour Yomi

Maharal - Netiv Ha-Tora - 111 - La colère du Sage by Shiour Yomi

The Maharal's explanation in the name and the message of the story.Source Sheet: https://drive.google.com/file/d/16bU4ZAKPEPNFc4PgHAq-1f8bjgm2XtXc/view?usp=share_link

The pasuk at the conclusion of Parashat Beshalach reads: וַיִּבֶן מֹשֶׁה מִזְבֵּחַ וַיִּקְרָא שְׁמוֹ ה' נִסִּי Moshe built a Mizbeach after the Jews defeated Amalek, as a commemoration for the miracle that Hashem did for them. To defeat such a powerful nation, Moshe made this Mizbeach. Rabbi Menashe Reizman quoted the Ktav Sofer who asked: was this the only miracle that Hashem did for the Jewish people at that time? There were the Ten Makot, Keriat Yam Suf, the Man, the Be'er Shel Miriam. Why did Moshe make a Mizbeach only to commemorate the miracle of winning the war against Amalek? The Ktav Sofer answered that until that point, all of the miracles that the Jews had experienced were beyond the realms of nature, and it was obvious that Hashem and only Hashem performed them. However, the miracles in the war against Amalek came in the natural way of the world. Men were appointed to be soldiers and physically fight Amalek. It was people with swords doing battle, and there it may have seemed that it was their strength that enabled them to win the war. Therefore, specifically by that miracle, Moshe needed to do something to proclaim that it was Hashem's doing and that the people should recognize it through that Mizbeach and attribute the victory to Him. As we just experienced a victory in war, eliminating threats from Iran—who have been threatening to annihilate the Jewish people for decades—it behooves us to take a step back and recognize the Yad Hashem in this war as much as we can. We learn from Megillat Esther how to connect the dots of Hashem's involvement in world events from years before they take place. In Shushan HaBirah, the king moved his palace to where Mordechai and Esther lived. He killed his wife Vashti and then Esther came into the palace. Mordechai overheard the plot of Bigtan and Teresh and saved the king's life. It all came together when Haman decreed to annihilate the Jewish people. Hashem had been setting this stage from thirteen years in advance for those critical moments when everything had to be exactly the way it was to save the Jewish people. Here as well, Hashem was working in advance to pave the way for the destruction of our enemies. Chazal tell us we are like a sheep among seventy wolves, waiting to devour us, but we have Hashem—and therefore nobody ever will. In this instance, Hashem used America to assist us in this war, primarily through the actions of President Trump. Looking at it from the natural way of the world, which Hashem hides Himself inside of, it was because Trump is president that Israel had free reign to do as they pleased regarding their surrounding enemies. Nobody was putting restraint on them as previous administrations had done. It was the president's decision to enter the war and wipe out those dangerous nuclear facilities. The fact that this man is the current president is an open miracle. After the January 6th uprising on Capitol Hill after his defeat in the last election, it was obvious that Trump would never be back in politics. Yet, he was able to make the biggest comeback of all time. Obviously, Yad Hashem. Hashem made the man who he ran against in the last election feeble-minded to pave the way to his presidency. He was nearly assassinated, with bullets grazing his ear, yet he emerged alive and stronger than ever. When America got involved, it could easily have triggered World War III. Russia and China are great allies of Iran. However, Hashem had occupied Russia with their own war for the past three years, which kept them far away from this one. Trump decided to make tariffs on foreign countries, with China being the highest, and therefore they had back-and-forth negotiations over the past couple of months. China and America came to a happy agreement and made a peaceful relationship through those tariffs, so that they would stay out of this war as well. Hashem has heaped chesed upon His nation in wondrous ways, and it is incumbent upon us to show our hakarat hatov. We don't understand all the ways of Hashem, but we do know that since October 7th, there has been a renaissance of ba'alei teshuvah, people getting closer to Torah and mitzvot. Furthermore, the events of October 7th opened the door for Israel to decimate Hamas and Hezbollah. We pray for Hashem to bring back the rest of the hostages. We feel that we are very close to the geulah. Rabbi Reizman quoted the Chazal that says, "Whoever reports something in the name of the person who said it brings redemption to the world," and the Maharal there explains that to mean: the one who Hashem chooses to bring the geulah has to be someone who is going to give the credit of the salvation to Him. Someone who is able to give credit where credit is due is someone who will potentially be part of the upcoming geulah. We pray for the day when everyone in the world will recognize that Hashem is the King, and that He controls and rules over everything. We have just witnessed with our own eyes how President Trump thanked Hashem numerous times—first for saving his life and enabling him to do his mission, and now in his role in the war, Trump has said, "We love you, G-d." And then we saw Netanyahu tell the world that Israel's strength comes from Hashem's heavenly help. The world is hearing that success comes only from Hashem. We hope that we are at the doorstep of geulah. May we see the geulah sheleimah b'karov. Amen.

Maharal - Netiv Ha-Tora - 110 - Babel contre Jérusalem by Shiour Yomi

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.

Maharal - Netiv Ha-Tora - 109 - Ch. 13 - Les chiens, les coqs et les Iraniens by Shiour Yomi

Maharal Netzach Yisroel Chapter 13 Part 2 (The depth of Ashrei) by Rabbi Avi Zakutinsky

Welcome to Daily Bitachon. We're in part three of our Rising Lion mini-series, where we explain the verse: " הן עם כלביא יקום/ The nation will rise up like a lion The Midrash Rabba in Bamidbar 20:20 explains that the word " הן " means One , outstanding nation —as there is no nation like the Jewish people. Even when they go to sleep and pause their Torah and Mitzvot, they rise like lions and immediately embrace the mitzvah of Kriat Shem a, declaring Hashem as King upon themselves. Then, they head out to work. And if they face challenges during the day—whether business struggles or terrorist threats—they immediately declare Hashem Echad , reaffirming God's Oneness. With that declaration, their enemies are dispelled. Why does the Midrash interpret Bilaam's words as referring to spiritual warfare, fought with Kriat Shema, rather than literal war? Rav Eliyahu Mizrahi, in his commentary on Rashi, explains that since the previous comments speak of God's love for the Jewish people and praise their commitment to Torah and Mitzvot, Chazal chose to continue in that vein. Thus, the strength discussed here is the strength of one who is "גיבור כארי לעשות רצון אביך שבשמים/ Mighty like a lion to fulfill the will of your Father in Heaven. The Maharal adds that true strength lies in fulfilling Mitzvot, because each Mitzvah is a Godly act. It's inherently against nature, requiring true spiritual Gevurah / strength to break through the physical world. He also notes that this Midrashic interpretation is actually very close to the pshat (simple meaning) of the verse—if properly understood. So, what is true strength? As we say, "איזהו גיבור? הכובש את יצרו/ Who is strong? One who conquers his desires . Thus, interpreting the lion's strength as spiritual rather than physical is entirely consistent. Now let's return to the Midrash's phrase that, " They go out מפליגין לדרך ארץ למשא ומתן/ to enter the world of work and bus iness. They don't just wake up and perform mitzvot; they go into their daily affairs. Where do we see this in the verse? The Rashash, in his commentary on the Midrash, explains that business , referred to here as משא ומתן , is hinted at in the vers e "כארי יתנשא"—he will lift himself like a lion. It suggests that the lion rises not only to pray or fight but also to face business challenges. And how does this lion overcome those challenges? By declaring Hashem Echad/God is One. " That declaration, that spiritual focus, helps him overcome difficulties in the business world. Now, for something a bit more Kabbalistic—but also a Segula for Parnasa : Rav Chaim Pilaggi, in his sefer Kaf HaChaim (chapter 12), writes about the prayer אנא בכח/ Anah B'Koach. Within that prayer is the line "נא גיבור דורשי יחודך כבבת שמרם/Please, O Strong One, protect those who seek Your Oneness like the pupil of an eye." This prayer originates from Rav Nachunya ben Hakana, and the initials of " נ א ג יבור ד ורשי" form the acronym נגד which has the same numerical value as זן (as in מ זונ ות -livelihood and sustenance). So at that moment in the prayer, one should mentally focus on asking Hashem for Mezonot B'Revach, abundant success in sustenance. Rav Chaim Pilaggi brings this from sefer Raziel HaMalach and adds that the final letters of "נ א גיבו ר דורש י " spell ארי (lion), symbolizing that we are strengthened like lions in our pursuit of God's Oneness—particularly in Kriat Shema when we say Hashem Echad. So declaring God's Oneness not only represents spiritual strength but also directly connects to our livelihood. Finally, consider the talk given by the kohen as they prepared for war. It says in Devarim 20,,3 שמע ישראל, אתם קרבים היום למלחמה על אויביכםHear O Israel, today you are going out to war against your enemie s. And Rashi explains that Even if you have no merit except for Kriat Shema, that is enough to save you." What gives Kriat Shema this power? The Maharal, in his Gur Aryeh on Rashi, explains that saying Kriat Shema demonstrates our belief in God's Oneness . By connecting ourselves to the power of the One, we declare "אין עוד מלבדו"— En Od Milevado there is none besides Him . Because nothing else counts in comparison, there is only One force and He can overcome all. That is the power of the rising lion—on the battlefield, in morning prayer Kriat Shema, or in everyday challenges. He rises and declares Hashem Echad . That is the essence of the עם כלביא יקום/ The nation will rise up like a lion

Maharal - Netiv Ha-Tora - 108 - La faute des eleves de Rabbi Akiva by Shiour Yomi

This evening we discuss the famous problem of the missing and uncertain date of the Holiday of Shavuot with three new approaches from Maharal, Tzlach, and Rabbi JJ Schacter which all point to the effort we must make to prepare ourselves to celebrate Shavuot starting this Sunday night. We also explore what we can learn from groups of Jews such as Ethiopian Jews to enrich, inspire, and improve the rest of the Jewish world, based on an interview Daniel Gordis did with Dr. Marva Shalev Marom. 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.

Maharal Netzach Yisroel Chapter 13 Part 1 (The defense of Yitzchak Avinu) by Rabbi Avi Zakutinsky

Maharal Netzach Yisroel Chapter 12 (Serving Hashem from a place of strength) by Rabbi Avi Zakutinsky

Why don't we say a bracha on one of Pesach's central mitzvos? As Pesach approaches, this episode unveils the Maharal's fascinating insight into why the mitzvah of Sippur Yetzias Mitzrayim lacks a formal blessing—a revelation that transforms how we understand Leil HaSeder's true purpose. Discover why speaking our emunah aloud isn't merely tradition but the essential mechanism that roots faith in our hearts. The Maharal teaches us that this mitzvah is primarily "in the heart," though paradoxically requiring verbal expression to achieve its effect. Learn how this once-yearly opportunity serves as the ultimate "heart-mitzvah" that gives life to all other mitzvos, just as the heart sustains the entire body. Whether you're leading a Seder or participating in one, this perspective will elevate your Pesach experience from ritual to spiritual transformation.

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

Maharal Netzach Yisroel Chapter 11 Part 4 (The Torah: A Necessity for Humanity) by Rabbi Avi Zakutinsky

Maharal Netzach Yisroel Chapter 11 Part 3 (Why no intro for Avraham Avinu) by Rabbi Avi Zakutinsky

This morning we discuss how we serve God when there are no more sacrifices (since our Torah portion, VaYikra, indicates this is a primary way of serving God). We provide two substitutes, prayer, from Maharal, and Torah study from the Rav, Rabbi Yosef Soloveitchik, and explain how each reach precisely the same goal as sacrifices (which itself is a poor translation for Korbanot). 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.

Pourquoi la Torah interdit-elle autant la consommation du 'Hamets à Pessa'h, alors qu'elle la permet, voire la recommande, le reste de l'année ? En quoi est-il si important de manger de la Matsa le premier soir de Pessa'h ? Est-ce simplement pour commémorer la sortie d'Égypte ? En quoi le Yétser Hara' est-il très bon ? Réponse à travers des propos du Maharal, du Midrach et de Rachi.

When Boruch hosts the Holy Baal Shem Tov, he sees a wondrous sight- the Maharal of Prague visits the Baal Shem Tov during Tikkun Chatzos and tells the Baal Shem Tov to inform his host that he will expect a son who will have the Maharal's neshomo. This boy grew up to become the famous "Shpoler Zeide".

#341> This episode is sponsored by Mosaica Press. Check out their many titles, including the Paths of the Maharal. Pick up a copy at your local Judaica store, or order from https://mosaicapress.com/product/paths-of-the-maharal/?sld=seforimchatter and use code “Chatter” for 15% off.> We discussed the origins of Purim parodies, Rav Kalonymus ben Kalonymus and Maseches Purim, Ralbag and Megillas Setardim and Sefer Habakbuk, the reception of these parodies, later push back, and much more. > To join the SeforimChatter WhatsApp community: https://chat.whatsapp.com/DZ3C2CjUeD9AGJvXeEODtK>  To support the podcast or to sponsor an episode follow this link: https://seforimchatter.com/support-seforimchatter/or email seforimchatter@gmail.com (Zelle/QP this email address)Support the show

Que déteste 'Amalek, et pourquoi ? En quoi voile-t-il la présence d'Hachem dans ce monde ? Qu'est-ce que la joie ? Comment l'atteindre ? En quoi 'Amalek est-il l'opposé de tout cela ? Où a-t-il attaqué les Bné Israël ? Que nous indique le nom de cet endroit ? En quoi est-ce étonnant ? Réponse à travers des propos de Rachi et du Maharal, et un passage de Guémara.

We read the Maharal in the Netzach Yisrael Chapter 11 about the status of children of the Jewish People. This class was given at the Ohr HaTorah Congregation on 2/19/25.

***TRIGGER WARNING-HEAVY MUSSAR*** Todays Women Shiur enters into the incredible idea of Kabalot Hatorah being what the Maharal calls "MUCHRACHI" (definition in the Shiur). From there we traverse into the little known world of building a Jewish women's Olam Habah. I have been giving this class for several years and once in a while will shift into heavier mussar, please listen to this as a high level of discipline and as a level to one day reach. Do not play this out loud in your home or car as we touch on delicate marriage subjects.

Unlock the profound secrets of prayer embedded in Jewish tradition. How did the Israelites' cries at the Red Sea resonate with the ancient profession of prayer passed down from Avraham, Yitzchak, and Yaakov? Join us as we unravel the depth of these emotional supplications, exploring insights from Rashi's commentary and Rabbi Yerucham and discussing how prayer has been essential to Jewish identity across generations. This episode promises to transform your understanding of prayer beyond the ritual, illuminating its role as a cornerstone of faith and identity.We also tackle the tension between rote practices and genuine faith, using the Israelites' actions to mirror modern spiritual challenges. Can we move beyond mechanical rituals to embrace the essence of sincere prayer? With insights from the Maharal and reflections on societal relationships, we draw parallels that challenge us to seek authenticity in our spiritual lives. By the end of this episode, you'll be inspired to reconnect with the heart of Jewish prayer, gaining a richer appreciation for its traditions and the profound spiritual experience it offers.Support the showJoin The Motivation Congregation WhatsApp community for daily motivational Torah content!Elevate your impact by becoming a TMC Emerald Donor! Your much-needed backing is crucial for our mission of disseminating the wisdom of the Torah. Join today for just $18.00 per month. (Use your maaser money!) https://buy.stripe.com/00g8xl5IT8dFcKc5ky------------------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.org Questions or Comments? Please email me @ michaelbrooke97@gmail.com

Parashat Beshalah tells the famous story of Keri'at Yam Suf – the miraculous splitting of the sea. The Egyptians pursued Beneh Yisrael after they left Egypt, trapping them against the sea. G-d had the waters of the sea split, forming two walls on either side of the sea floor, allowing Beneh Yisrael to safely cross. When the Egyptians then ran after them into the sea, the water fell onto them, drowning the Egyptian warriors, their horsemen and their chariots. We find in the Midrash an astounding statement that underscores the centrality of this miracle in Jewish life. The Midrash teaches that the Jewish People are known as "Ibrim" ("Hebrews") to allude to the fact that "Abar Yam" – our nation "crossed the sea." This event is not simply something that our ancestors experienced, an extraordinary chapter in our history, but part of the very definition of our nation. Why? The answer can be understood in light of an insight by the Maharal of Prague (Rav Yehuda Loew, 1512-1609) regarding the name of Moshe Rabbenu. The Rabbis teach that Moshe had seven different names, each of which alludes to a different element of his character or his role as our leader and prophet. The name that we commonly use, of course, is "Moshe" – the name given to him by Pharaoh's daughter, commemorating that "Min Ha'mayim Mishitihu" – she "drew him from the water" (Shemot 2:10). The Maharal raises the question of why this name was chosen as the name with which we refer to Moshe. Of all of Moshe's names, why is this considered the most significant? The Maharal answers by examining the symbolism of water. Unlike solids, he notes, water has no independent shape. It flows naturally, assuming the shape of whichever receptacle is holding it at the present moment. We human beings, the Maharal writes, are expected to be the polar opposite of water. We are not to "go with the flow," blindly and randomly following our natural instincts and impulses. Instead, we are to consciously create a "shape" and "form" to our lives. We are to exercise discipline and self-restraint, molding for ourselves a life of meaning and purposefulness in the service of Hashem. Fittingly, the Mahara explains, Moshe Rabbenu – the greatest human being who ever lived – is named "Moshe," which means "drawn from the water." Moshe embodied the notion of going out of the water, creating a life of spirituality rather than "flowing" naturally like animals, which follow their instincts without exercising any restraint. This is also the symbolism of the miracle of Keri'at Yam Suf. The waters of the sea suddenly went against their natural flow, forming two walls on either side of Beneh Yisrael. This was not just a miracle performed for the purpose of rescuing Beneh Yisrael – it was also a timeless lesson about how we are expected to live our lives. We are to follow the example of the waters of the Yam Suf – creating a proper "shape" of our lives, lives of spiritual meaning, rather than just flowing naturally. This also explains the famous comment of the Midrash that the sea split when it saw Yosef's coffin, which Moshe brought with him out of Egypt. Yosef embodies the value of discipline and self-restraint, having resisted the advances of Potifar's wife as a seventeen-year-old slave in Egypt. He went against his natural instincts and impulses for the sake of spirituality. Rather than "go with the flow," following his instincts and impulses, he created for his life a "shape" of spiritual greatness. We are called "Ibrim" because "Abar Yam" – we have been shown the importance of living with discipline and self-restraint, conscientiously, following our religious principles and values rather than allow ourselves to be led and guided by our natural instincts and drives.

Maharal Netzach Yisroel Chapter 11 Part 2 (The perfect world of Nishmas Yisroel) by Rabbi Avi Zakutinsky

Maharal Netzach Yisroel Chapter 11 Part 1 (Always called His children) by Rabbi Avi Zakutinsky

In this week's episode of Parsha, Parts, and Polyvagal - Connecting Torah Insights to Your Inner World and Nervous System, we delve into a powerful insight from Parshas Va'eira. We explore the pasuk: “But they did not listen to Moshe, because of their shortness of breath and hard labor” (Shemos 6:9). Together, we unpack the layers of meaning behind this pasuk through the lens of Rashi and the Maharal, uncovering timeless lessons about how stress and overwhelm affect our ability to truly listen, connect, and find clarity. We discuss how life's challenges—and the anticipation of them—can create a “shortness of breath,” both physically and emotionally. These moments can leave us feeling stuck, unable to breathe deeply or access our inner calm. But there's hope: by calming our minds and bodies, we can reclaim the deep breath that helps us navigate life's challenges with greater ease. In this episode, you'll hear: The connection between our perceptions of stress and how our bodies respond. How our nervous system reacts when overwhelmed, whether through fight-or-flight or shutdown. A guided practice to help you gently reconnect with your breath and body. This exercise is especially for those moments when life feels too heavy or you can't seem to find a way to slow down. Take a moment for yourself today. Let this episode remind you that even in the midst of life's challenges, there is always a path back to calm and clarity.

Maharal Netzach Yisroel Chapter 10 Part 3 (The darker the galus the greater the light that is revealed) by Rabbi Avi Zakutinsky

What's the deal with Yaakov's mysterious midnight wrestling match? A man, an angel, Esav's guardian spirit—who was it, and why did the epic struggle end with Yaakov limping and renamed Yisrael? Rabbi Dunner's shiur dives into one of the Torah's most puzzling encounters, unraveling layers of meaning with insights from the Ramban, Maharal, the Izhbitzer, and others. Discover how this bizarre struggle wasn't just a fight but a transformative moment for Yaakov—and for the Jewish people, a timeless lesson in resilience, faith, and triumph.