Podcasts about maharal

I Live to Give 5 - The Straight & Just Path to Prophecy Discover why prophecy and spiritual experiences are part of our human and Jewish heritage, and why they're still attainable today. Learn how Jewish teachings, especially from the Ramchal, Rabbi Nachman, and the Maharal, guide us toward spiritual growth and connection with the Divine. Explore the story of Avraham and the meaning behind "the straight and just path," highlighting the importance of tzedakah (charity) as the ultimate mitzvah. Uncover why the pursuit of justice and righteousness opens us to Ruach HaKodesh (divine inspiration) and true closeness with Hashem. Find inspiration and practical guidance to reignite your spiritual journey within Judaism – it's your destiny and purpose!

Maharal - Netiv Ha-Tora - 120 - Étudier les sciences by Shiour Yomi

Rav Segal explica o livro Derech Chahim do Maharal.

Maharal - Netiv Ha-Tora - 119 - Sages des nations et Sages d'Israël by Shiour Yomi

Maharal - Netiv Ha-Tora - 118 - Le temple et l'homme by Shiour Yomi

On pense parfois que le bonheur dépend du confort matériel. Que si on avait tel ou tel objet, on serait certainement heureux. Mais, comme l'explique ce cours à travers des propos du Maharal, seul le fait de toujours s'améliorer permet d'être toujours joyeux.

Maharal Netzach Yisroel- Chapter 15 Part 1 (The beauty of the opressed) by Rabbi Avi Zakutinsky

Maharal Netzach Yisroel- Chapter 14 Part 2 (Klal Yisroel is never average) by Rabbi Avi Zakutinsky

Maharal - Netiv Ha-Tora - 117 - Interdiction de prendre en pitié by Shiour Yomi

Maharal

Maharal

Maharal

Maharal

Maharal Netzach Yisroel- Chapter 14 Part 1 (Why do klal Yisroel suffer so much?) by Rabbi Avi Zakutinsky

Maharal

Maharal

Maharal

Maharal

Maharal

Maharal

Maharal

Special in honor of the Maharal's Yarzeit.Source Sheet: https://drive.google.com/file/d/1FwQOt2LyyL2I_7EyUayyOqF1Cwlv-0OU/view?usp=share_link

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

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

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.

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

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

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 3 (Why no intro for Avraham Avinu) by Rabbi Avi Zakutinsky

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

#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

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.