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In this shiur, delivered at Mevaseret Mishmar, Rav Burg explains how Malachim have a single minded focus. Totally present with whatever they are doing. Human beings can reach an even higher level where we can live in multiple dimensions at once.

“Think of it! Multitudes of angels, indescribably mighty, performing the commands of Heaven as though an extension of the arm of God. Singly or corporately, angels are for real! They are better organized than were the armies of Alexander the Great, Napoleon, or any other mighty world power.” - Billy Graham

Welcome to our special Musaf Rosh Hashanah Pesukim series. We're now in the fourth pasuk of Shofarot. As we discussed, the first three pesukim of Shofarot refer to the shofar of Har Sinai. The next three refer to our shofar, that we blow on Rosh Hashanah, and the last three refer to the shofar of the times of Mashiach. Our pasuk today is from Tehilim 47,6 עָלָ֣ה אֱ֭לֹהִים בִּתְרוּעָ֑ה יְ֝הֹוָ֗ה בְּק֣וֹל שׁוֹפָֽר׃ Hashem/Elokim (in His trait of justice) goes up in the Teruah, Hashem (with His trait of mercy) b'kol shofar. The Teruah , which is a broken blast of the shofar, refers to Hashem's justice, and that's why the term Elohim , which is God's justice, is used, whereas Shofar refers to the straight sound of the Tekiyah , and that refers to Hashem's trait of mercy. This is quoted by the Maharsha in Rosh Hashanah 32B and indicated in a famous Midrash brought down the Pisikta Rabbati parashat מ - David Hamelech tells us there is no greater force than the shofar that removes God's trait of justice and brings Him close to mercy. On Rosh Hashanah God sits down on the chair of justice and when we blow the shofar, God switches from His justice to His mercy. That's why it starts off, Elohim - God plans on going up as an Elohim , and the power of the shofar turns Him into Hashem . So God switches from His chair of justice to His chair of mercy. The Slah, also known as the Noda BiYehuda (his real name was Rabbi Yehuda Landau), was one of the Gedolim of a few hundred years ago. In his sefer on Hagigah 14A, he shares something fascinating: What are these two chairs? What's this chair of mercy? Does Hashem have a separate mercy chair? He cites the Yalkut Shimoni in Malachim 2,46 which talks about the wicked king Menashe. Menashe caused a lot of idol worship. His father Chizkiyah saw, with Ruach Hakodesh , how bad he would be, and therefore he didn't want to get married, until the prophet came and told him, " You're going to die because you don't want to have children." He married the prophet's daughter and ended up having this Menashe. Menashe was extremely wicked. He actually killed the prophet, his grandfather! Ultimately , Menashe was caught by the enemy and was placed in a copper cauldron. They were about to boil him alive. After calling out to all the idols and not getting answered, he said, " I remember my father taught me a pasuk, 'When you are in pain and all difficulties are happening, return to Hashem, your God.' I'm going to try it." So he called out to God, but the angels were blocking the windows of the heaven, so as not to allow his prayer to go up. They said, " God, this man put an idol into the Bet HaMikdash! We're going to let him return in Teshuva?!" But God, so of say, has to follow the rules. God made a tunnel under the Kiseh Hakavod and allowed his Teshuva to sneak in. Says the Slah, That is the Kiseh Rachamim/the chair of mercy. When God wants to, so to say, circumvent the angels and let somebody in, He lets them in . What exactly does that mean for us? How are we to understand this? The Yaarot Devash , Rav Yonatan Eybeshutz says something fascinating ( helek rishon derush 15) He says, Chizkiyah didn't want to get married because he saw Menashe with Ruach Hakodesh . But, he says, Ruach Hakodesh comes through angels, and therefore he was not privy to the final, happy ending of Menashe being chozer B'Teshuvah, because the angels didn't believe Menashe was deserving. Based on the angelic knowledge of the future, there was no hope for Menashe. That's why Chizkiyah didn't want to have children. But what he didn't know was that Menashe would be accepted by God. It says he ended up becoming the chief of all Baalei Teshuva in Gan Eden!. Chizikiyah didn't realize what he brought into the world through Menashe. Fascinating . What's even more fascinating is this chair of mercy, where God looks down and doesn't just see where we are right now, what we're fit for right now. God sees the Teshuva in the person, and the greatness of our future. This is different than what we learn from Yishmael, about the way you are now. He quotes a midrash in Bereshit 53,14 that says that when the angels wanted to kill Yishmael, Hashem said, I see what you don't see. I see the Yishmael is going to make Teshuva . The angels didn't know that. They knew his wickedness. They didn't know his Teshuvah. And that's the concept of the chatira . The Yaarot Dvash says, look at how much Hashem does for us, that there can be someone that even the angels don't see any hope for, and Hashem, with His mercy, opens a special door for him. He says, This is one of the miracles that God does for us, and quotes the Pasuk in Tehilim, Even Maasu HaBonim Hayeta L'Rosh Pinah/The rock that the builders despised becomes great, and says it refers to Baalei Teshuva. The angels despised him, yet he became the chief, even greater than Sadikim. That is M'Et Hashem Hayta Zot/This is a miracle of God . It's one of the wonders that God does for us, that He's able to see what's going to happen and accept even the most distant person in Teshuva , which is aroused at the time of the shofar. So, whoever you are and whatever you are, that's what happens at the time of Shofar .

Send us a textWhy Hashem told the Malachim not to sing Shira

Watch Rabbi David Sutton - A Path To A Meaningful , Positive, and Meaningful Elul & Yamim Noraim https://itorah.com/browse-lectures/all/all-speakers/personal-growth-midot-/midot-perseverance/all-languages/2024-09-08 Welcome to our special miniseries on pesukim of Musaf Rosh Hashana . We are now in Zichronot , the section of Hashem remembering us. As before, we have ten pesukim in this topic. Our first pasuk is: וַיִּזְכֹּ֤ר אֱלֹהִים֙ אֶת־נֹ֔חַ וְאֵ֤ת כׇּל־הַֽחַיָּה֙ וְאֶת־כׇּל־הַבְּהֵמָ֔ה אֲשֶׁ֥ר אִתּ֖וֹ בַּתֵּבָ֑ה וַיַּעֲבֵ֨ר אֱלֹהִ֥ים ר֙וּחַ֙ עַל־הָאָ֔רֶץ וַיָּשֹׁ֖כּוּ הַמָּֽיִם׃ Vayizkor Elohim et Noach/Hashem remembered Noach ( when he was stuck on the Teva ) and all the wild and domestic animals that were with him on the Teva . And God passed His spirit over the earth, and the waters calmed down . Rashi says the the words Vayizkor Elokim indicate Midat Hadin. Did the Midat Hadin remembered him for the good? The answer is that the Din turned over into mercy . Through the prayers of the Sadikim , Hashem turns it over to the good. That's the beauty of this, and we read it on Rosh Hashanah because we want to show Hashem's justice turning into mercy. Every one of these pesukim is chosen and weighed to give a very important message. Chizkuni adds a beautiful point. What did He remember? The next words are Chaya and Behema , meaning that Hashem remembered that Noach took care of all the animals on the Teva; Noach did acts of kindness. And it says kindness is not just reserved for human beings, as we see from the story of Rabbenu HaKadosh, who was held accountable for not having mercy on a sheep that was going to slaughter. The judgment was later turned for the good when he had mercy on some cats that were in the barn. It says there, God has mercy on all creations . When you have mercy even on animals, that can arouse God's mercy. Another point on what it means that Hashem remembered Noach and what was with him on the Teva is from the Psikta D'Rav Kahana, one of the early midrashim. In psikta ט it says Hashem remembered Noach , and because He was saving Noach, he also saved those that were dependent on him, which is another important point, that Rabbi Dessler speaks about. Sometimes a person might not deserve to survive on his own, but because he's needed in the world of the Sadik or the righteous, he merits it that way. That's another way that Hashem's Middat Harachamim works- people around this person need to survive for him. That's a powerful message. Another important message is from the Zohar- (vol one, page 69 B): When there is justice in the world a person is not supposed to have his name remembered Above. You're not supposed to stand out, because if you stand out and your name is remembered Above, they focus on your sins and supervise you. The source for this is the famous Isha Shunamit, who Elisha went to on the day of Rosh Hashanah, when God is judging. Elisha told her ( Malachim 2,4). Do you have anything to say to the King (Hashem) Should I tell Him anything on your behalf? She answered, No , B'Toch Ami Ani Yoshevet/I'm amongst my people. I don't want to be singled out Anytime someone makes himself singled out, that's not good. We want to be part of the people. That is why she eventually merited having a child. That's what it means to be a part of your people. It means identifying with the Jewish people. It's not about me on Rosh Hashanah. The Zohar continues and says about Noach, that the world was in judgment. Where was Noach during the Mabul when the world was in judgment? He was in the Teva . He was undercover. He was hidden. Once the judgment passed and the waters subsided, then Vayizkor Noach. Now we remember his name, after everything calmed down. So we see that the rabbis who wrote the prayers put this pasuk in to remind us that we're supposed to stay undercover . We're not supposed to stand out. Undercover doesn't mean that you go incognito and sit in the back of the shul. Rather, it's a mindset of being amongst my people . Conversely it says the Satan remembered Iyov on Rosh Hashanah, because he wasn't keeping what we call a low profile. That low profile attitude is important on Rosh Hashanah. That's another lesson that we have in this pasuk. The pasuk says וַיַּעֲבֵ֨ר אֱלֹהִ֥ים ר֙וּחַ֙ עַל־הָאָ֔רֶץ וַיָּשֹׁ֖כּוּ הַמָּֽיִם׃ God brought us wind on the earth, and caused the waters to become subdued . The Alshech says something beautiful here. It says the word Elohim, meaning this wind came like a tornado wind. So seemingly, it was a bad thing, but since Hashem's justice turned into mercy, this tornado wind actually benefited them by causing the waters to subdue. So, when a person, through his tefillah , causes Hashem's justice to turn into mercy, the justice itself becomes beneficial.

SIGN UP!: UPCOMING LIVE Q&A! https://bit.ly/RBQALIVE   Dedication opportunities are available for episodes and series at  https://ohr.edu/donate/qa   Questions? Comments? podcasts@ohr.edu   Yeshivat Ohr Somayach located in the heart of Jerusalem, is an educational institution for young Jewish English-speaking men. We have a range of classes and programs designed for the intellectually curious and academically inclined - for those with no background in Jewish learning to those who are proficient in Gemara and other original source material. To find the perfect program for you, please visit our website https://ohr.edu/study_in_israel​ whatsapp us at https://bit.ly/OSREGISTER or call our placement specialist at 1-254-981-0133 today!   Subscribe to the Rabbi Breitowitz Q&A Podcast at https://plnk.to/rbq&a   Submit questions for the Q&A with Rabbi Breitowitz https://forms.gle/VCZSK3wQJJ4fSd3Q7   Subscribe to our YouTube Channel at https://www.youtube.com/c/OhrSomayach/videos   8-7-24 00:00 - What is Eliyahu HaNavi's biography?   06:44 - Hazal talks about four exiles of Galus. Why is the Galus of Edom assumed to be the last and the one we are currently in?   15:34 - Why does the Gemara repeat itself word for word?   24:10 - When there is no speaker named in the Gemara do we assume it is Ravina and Rav Ashi?   25:10 - What are the minor Tractates?   31:55 - What is כרת, excision of the soul?   38:07 - When Yosef cried on Binyamin's neck Chazal explains that this is referring to the  destruction of the two temples. Why was this prophecy relevant at that time?   42:55 - When the Pasuk says that brothers were concerned what Yosef would do to them after Yaakov's death, what exactly were they concerned about?   45:50 - How do we connect to Tisha Ba'Av?   56:48 - Were the Malachim lying when they asked where Sarah was?   01:03:15 - Why did Baalei Mussar find it difficult to accept Mashiach?   01:06:35 - What does it mean Derech Eretz Kadma L'Torah? Does this mean there is morality outside of the Torah?   01:15:50 - Hazal say that Tamar was a Bas Cohen. How does this work chronologically?   01:19:11 - Does we encourage people to convert who have a lot of opposition from their family?   01:25:09 - What are the halachos of a Cohen visiting Auschwitz?   01:27:20 - Did the holocaust lead to the state of Israel?   01:29:55 - What does it mean that it is a Halacha that Esav hates Yaakov?   01:32:35 - Should we encourage goyim to be Christian seeing as Rambam says Christianity is a necessary step from Paganism to belief in God?   01:33:55 - Is the ideal state of the world without a Beis Hamikdash?     You can listen to this and many other Ohr Somayach programs by downloading our app, on Apple and Google Play, ohr.edu and all major podcast platforms. Visit us @ https://ohr.edu  PRODUCED BY: CEDAR MEDIA STUDIOS  

Prophetic Vision in the 21st Century: The Message of Neviim Rishonim: The Story of the Book of Melachim The Series will focus on how this book sent us many messages for our times. The Series will be dedicated in Memory of הרב ירחמיאל בן אהרן מאיר.

https://chat.whatsapp.com/JsNyPXYnGp2K1oH867F5Ct

Parshat Ki Tisa When you feel like you're being buried... and when malachim are in wheelchairs?!

Shiur from Rabbi Elimelech Kohn Ztl on פרשת בשלח. Discussed: Discussing the various reasons given by Medrashim for Krias Yam Suf, implying that the miracle required human input and was not performed solely by Hashem. The Darkei Mussar, based on the Ikram, learns from Krias Yam Suf of Man's great power to partner with Hashem in creation, demonstrating Mankind's ability to elevate themselves above Malachim. The Kometz HaMincha writes, that even though Klal Yisrael was seemingly without Zchusim, they merited Krias Yam Suf because of the Kedusha they maintained in Mitzrayim, as epitomized by Yosef.

Send us a Text Message.The Malachim we create

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The Torah is meant for human beings. --- Support this podcast: https://podcasters.spotify.com/pod/show/yechezkel-hartman/support

The Prism of Torah Episode 52   Shavous You're not an Angel   Preparation for Shavuot: Join us on this week's episode of the Prism of Torah podcast as we delve deep into the significance of Shavuot, the day of Kabalat HaTorah, and explore the multi-dimensional perspectives that can shape our understanding of this special occasion. Why isn't Shavuot solely dedicated to learning and prayer? Discover the profound message behind those who may struggle with certain observances. We'll explore the core battle between Moshe and the Malachim over the Torah and ponder why they couldn't both emerge as being right. Moreover, find out the intriguing connection between the Vilna Gaon's brother and the essence of Torah. Gain clarity on the concept of an "et ratzon" (a favorable time to connect to Hashem) and uncover insights to make your Shavuot celebration more meaningful. Tune in now and embark on a journey of understanding and introspection on this holy day of Shavuot. www.prismoftorah.com   Download: https://bit.ly/shavous_download Listen: https://bit.ly/shavous-listen --- Send in a voice message: https://podcasters.spotify.com/pod/show/prismoftorah/message

3 sections- reasons/ sources for any language (tefilla and discussion Malachim understand Aramaic, birkas hamazaon, shevouas ha'eidus and pikadon), discussion of bikurim and chalitza (lashon haKodesh), mach where was berachos and kelalos and begining of procedure of crossing Jordan

3 sections- reasons/ sources for any language (tefilla and discussion Malachim understand Aramaic, birkas hamazaon, shevouas ha'eidus and pikadon), discussion of bikurim and chalitza (lashon haKodesh), mach where was berachos and kelalos and begining of procedure of crossing Jordan

The reason the Malachim don't understand it. Source Sheet: https://res.cloudinary.com/ouinternal/image/upload/outorah pdf/uyp6bseocf7jfpk43gn0.pdf --- Support this podcast: https://podcasters.spotify.com/pod/show/yechezkel-hartman/support

Who Protects Me?

What is the purpose of Malachim?

Davening to Malachim and at Kivrei Tzaddikim (Vayechi 5783)

Davening to Malachim and at Kivrei Tzaddikim (Vayechi 5783)

In this week's Parsha Yaakov Avinu fell asleep at the Makom Hamikdash and dreamt of Malachim going up and down a ladder. Chazal tell us that Hashem had to protect Yaakov from these Malachim who wanted to kill him. The Ksav Sofer explains that they wanted to kill Yaakov because he fell asleep at such a holy place. The Gemara tells us that Hashem made the sun set early so that Yaakov Avinu would go to sleep. If that's the case then why would the Malachim want to kill him? He was simply doing what Hashem wanted!?! And is sleeping in the Makom Hamikdash worthy of the death penalty??? In this shiur, delivered in California, Rav Burg explains how we are meant to build a dwelling place for Hashem in our world. We are meant to confront the notion of death and introduce Hashem even into the lowest of our physical realities. For those who feel like they have died a little bit, that they're Judaism has become sleepy so to speak, this shiur is for you!

As Yaakov Avinu is sleeping and dreaming of the malachim going up and down the ladder, Rashi explains that it is Hashem who is guarding over him. The Aish Kodesh asks, why is it Hashem guarding over Yaakov and not a malach? Why does it repeat that he is being guarded twice? The Malachim of the ladder represent the nations of the world who are at war with each other. When they are fighting, Klal Yisrael is in danger. In these times we need the special shemira of Hashem Himself. When we have no zechusim of our own, we are still the children of the Avos and Hashem watches over us in their merit. The Rebbe explains that there is a difference between that which is written and that which is spoken. That which is spoken does not last but that which is written can be taken with us. The Rebbe calls upon us, in times of great struggle, to write our inspiration on our hearts so we can take it with us.

Shiur given by Rabbi Bezalel Rudinsky on Hilchos Bishul Akum. Shiur given to the Thursday night learning program in Kahal Ahavas Yitzchok, Monsey NY. Previous shiur on Bishul Akum accidentally not recorded.

Gut voch everybody. Let me tell you a Maiseh. One of the great tzadikim was the holy Ruzhyner. Reb Yisroel of Ruzhyn. He was a unique tzadik even since he was a child, the truth even from before he was born. Tzadikim say that when his mother was pregnant with him whenever she would go to a chashuv tzadik, they would stand up for her. The tzadik would say I don't know who it is that you're carrying, but whoever you're carrying is a big neshama. From the time he came to the world he was mamash Kulo Ohr.  There's a Maiseh we have from the Ruzyner from when he was 7 or 8 years old. His father took little Yisroel to the side, and told bhim you're already 8 years old and very smart. I want to teach you something. He asks what is it? His father says I want to teach you how to play chess. Listen, it's a really interesting game, it challenges the mind, many tzadikim would play so he wanted to teach his son. Yisroel the little Ruzhyner is sitting next to his father who's going through the chess-board introducing all the pieces.  After Yisroel gets a handle of all the pieces and how they move around, what the objective of the game is, he asks his father a very innocent question. What happens if we're playing, I make a move and then I pull back and I realize that it was a mistake. Can I go back and undo the move? His father says, Yisroel'ke that's not how this game works. If your finger is still on the piece you can put it back. But if you took it off then you can't take it back. Yisroel'ke then says, Tatte with all the respect, I never want to play chess for the rest of my life. Chess is not a jewish game. Such a thing that when a mistake is made you can't undo it, that's not a jewish game. A yid shouldn't be playing such a game. That's what little Yisroel'ke said.  Listen, chess is an okay game to play. But the lesson to learn from that, that a game where we can't undo a mistake isn't jewish. The whole tachlis of yiddishkeit is to fix. Moshe Rabbeinu gave us a Torah that was taken from the Malachim. How was he able to take it? BEcause we have challenges, we have taivos, the whole essence of Torah is fixing. If a person realizes he has what to fix then that's good, that's exactly why we're alive. As long as we're alive we're here to fix something. To think that we can't fix, it's the opposite of what it means to be a yid. This week Hashem should bless us that we have a week of fixing, of Tikkunim. As long as we're here there's what to fix. We should grow, with tikkunim, shefa bracha Ve'Hatzlachah. 

What Happens When I Overcome?

Hashgacha and Malachim

Finishing Parshas Shmos w/ Rabbi Baruch Epstein from Chicago, ILVisit ProjectLikkuteiTorah.com for more resourcesYaakov= Maaseh Hamitzvos, Limmud Hatorah. Yisroel= the Gilui Elokus that happens as a result. “lchol tichla raisi ketz, rechavah mitzvosecha meod”: the degree to which the Neshemam can experience Elokus, either in this world or even in Gan Eden, is limited (lichol tichle=kalos hanefesh…). But Mitzvos allow for an infinit expression of Elokus in this world and in the Neshama (rechavah…). “habaim yesharesh Yaakov”: this posuk was said in reference to Yaakov's descent into Mitzrayim. In order for there to be a “flowering” of Yaakov/Yisroel, i.e. a tangible Gilui Elokus from our Mitzvos, there must first be merirus, Galus, as there was in Mitzrayim (after which we received the Torah) and as there will be by Moshiach (were we will receive the deepest levels of Torah). This explains why Yaakov is related to Briah and Yisroel to Yetzirah: Briah=Chomer=Choshech; Yetizirah= Tzurah= Or. Although Yisroel represent that which is more accessible (Gilui/Tzurah), Yaakov represent that which is less accessible because it comes from a higher level in Elokus. Mitzvos allow the Neshama to achieve that which is beyond its own natural capacities. To experience the Elokus imbedded in Mitzvos, one needs to Daven properly. Galus is a necessary stage for Geulah. Biur al Hanal“gimmel ksharim.. Yisroel b'Oraysah v'Oraysah b'Kudsha Brich Hu”. In this version of this passage, Torah is seen as being higher then the BN”Y. Torah is called Kalah, Tevuah (Lechem, Yayin, Shemen).“Or zaruah latzaddik”: now, the Gilui Elokus of Mitzvos is not revealed. But it will be when Moshiach comes, and that will be the source from Techias Hameisim (Makkif Harachok)Mitzvos are currently like clothing (levushim) in that they conceal the Elokus they contain. But when Moshiach comes they will be like fruit; their latent Elokus will be apparent.“l'chol tichleh raisi ketz…”: the knowledge of Hashem achieved by Malachim and Neshamos is limited, but Mitzvos allow one to reach the Infinite aspect of Hashem. On the one hand, Neshamos are greater then Torah/Mitzvos, because they allow the Mitzvos to produce fruit (Gilui Elokus). On the other hand, Torah is higher than Neshamos, as it is what allows Neshamos to connect tot eh highest levels of Elokus. Only the Neshama is a proper soil in which the Mitzvos can produce fruit.The difference between Makkif Hakarov and Makkif Harachok.Tosefes BiurMitzvos are compared to vegetative/human seed(s), and Neshamos to the earth/womb. A seed contains the entirety of its fruit/child in potential, in such a way that none of their qualities are visible. However, through planting/gestation, the seed is able to manifest itself; all its latent qualities can develop and become actual and apparent. The blooming process also allows for an additional quality/quantity of growth not found in the original seed. So too by Mitzvos: they are performed with physical things, yet they possess the deepest levels of Elokus (Kesser= Tarach Amudei Or =Yesod d'A”K= Malchus d'Ein Sof) which are “compressed” to be able to be in this world. And through our performance of the Mitzvos, their Elokus can bloom, and in a way that is higher than Neshamos themselves. Now, Mitzvos draw down from Makkif Hakarov. By Moshiach, their relation to Makkif Harahock will be revealed. Support the show (https://www.paypal.com/donate?hosted_button_id=SVCNKGSMCEANE)

Finishing Parshas Shmos w/ Rabbi Baruch Epstein from Chicago, ILVisit ProjectLikkuteiTorah.com for more resourcesYaakov= Maaseh Hamitzvos, Limmud Hatorah. Yisroel= the Gilui Elokus that happens as a result. “lchol tichla raisi ketz, rechavah mitzvosecha meod”: the degree to which the Neshemam can experience Elokus, either in this world or even in Gan Eden, is limited (lichol tichle=kalos hanefesh…). But Mitzvos allow for an infinit expression of Elokus in this world and in the Neshama (rechavah…). “habaim yesharesh Yaakov”: this posuk was said in reference to Yaakov's descent into Mitzrayim. In order for there to be a “flowering” of Yaakov/Yisroel, i.e. a tangible Gilui Elokus from our Mitzvos, there must first be merirus, Galus, as there was in Mitzrayim (after which we received the Torah) and as there will be by Moshiach (were we will receive the deepest levels of Torah). This explains why Yaakov is related to Briah and Yisroel to Yetzirah: Briah=Chomer=Choshech; Yetizirah= Tzurah= Or. Although Yisroel represent that which is more accessible (Gilui/Tzurah), Yaakov represent that which is less accessible because it comes from a higher level in Elokus. Mitzvos allow the Neshama to achieve that which is beyond its own natural capacities. To experience the Elokus imbedded in Mitzvos, one needs to Daven properly. Galus is a necessary stage for Geulah. Biur al Hanal“gimmel ksharim.. Yisroel b'Oraysah v'Oraysah b'Kudsha Brich Hu”. In this version of this passage, Torah is seen as being higher then the BN”Y. Torah is called Kalah, Tevuah (Lechem, Yayin, Shemen).“Or zaruah latzaddik”: now, the Gilui Elokus of Mitzvos is not revealed. But it will be when Moshiach comes, and that will be the source from Techias Hameisim (Makkif Harachok)Mitzvos are currently like clothing (levushim) in that they conceal the Elokus they contain. But when Moshiach comes they will be like fruit; their latent Elokus will be apparent.“l'chol tichleh raisi ketz…”: the knowledge of Hashem achieved by Malachim and Neshamos is limited, but Mitzvos allow one to reach the Infinite aspect of Hashem. On the one hand, Neshamos are greater then Torah/Mitzvos, because they allow the Mitzvos to produce fruit (Gilui Elokus). On the other hand, Torah is higher than Neshamos, as it is what allows Neshamos to connect tot eh highest levels of Elokus. Only the Neshama is a proper soil in which the Mitzvos can produce fruit.The difference between Makkif Hakarov and Makkif Harachok.Tosefes BiurMitzvos are compared to vegetative/human seed(s), and Neshamos to the earth/womb. A seed contains the entirety of its fruit/child in potential, in such a way that none of their qualities are visible. However, through planting/gestation, the seed is able to manifest itself; all its latent qualities can develop and become actual and apparent. The blooming process also allows for an additional quality/quantity of growth not found in the original seed. So too by Mitzvos: they are performed with physical things, yet they possess the deepest levels of Elokus (Kesser= Tarach Amudei Or =Yesod d'A”K= Malchus d'Ein Sof) which are “compressed” to be able to be in this world. And through our performance of the Mitzvos, their Elokus can bloom, and in a way that is higher than Neshamos themselves. Now, Mitzvos draw down from Makkif Hakarov. By Moshiach, their relation to Makkif Harahock will be revealed.Support the show (https://www.paypal.com/donate?hosted_button_id=SVCNKGSMCEANE)

With Rabbi Dovid Leib Shmerling from Melbourne, AUQ1- What is the inner meaning of Rani V'Simchi?Q2- What is its relationship to Chanukah?“Ivdu es Hashem b'simcha, bayu lifanav b'raninah”. The Zohar says “simcha” corresponds Tzafrah (day), and “ranenah” to Rimsah (night). We need to understand both of these ideas. “Raninah” The avodah of the Malachim (and all of creation) is that of Raninah, song and praise. These express the yearnings of the Malachim to lose themselves in Hashem (Ratzu). Now, the desire to come close to Hashem implies that one is distant. When one is in the presence of that which he desires, one no longer strives towards anything. This is even more so when  the object of one's desire (here, Or Ein Sof) causes the obliteration of the self (Bittul).The Malachim are always trying to get closer to OE”S, are always “singing”, because they only relate to Malchus, or more generally, Seder Hishtalshelus, which provides them with there existence but which is not Hashem Himself. (This is the meaning of “v'tzikascha yrianenu”: Tzedek=Malchus, which is the way OE”S sustains all of creation. And yet this is only an external expression of Hashem, “zecher rav tuvcha…”.)This is the meaning of Rimsa, and its relation to Ranena: Malchus=Olam=Helem=Night. The Malachim sing because they wish to escape the “night”, the expression of Hashem which hides His true being.In our avodah, this means the Ahavah to Hashem which leads to the desire to escape the body and the NH”B. This is expressed in “Boruch shem…”. The Malachim only serve Hashem in this way. However, for us, this is only the first stage in avodah. “Simcha”The second stage is that we draw Elokus into this world (Shuv). The simcha that we have is the result of the revelation of Elokus in the world through Torah and Mitzvos. Even though on our own, we can only reach Tzedek/Malchus, Hashem, who is equally above all, invested His Essence into Torah and Mitzvos. “ivdu es Hashem b'simcha”: Hashem= Ein Sof B”H with Simcha shel Mitzvah (and the Mitzvah leads to Simcha). Now we can understand the meaning of “rani v'simchi bas tzion”:“yimloch Hashem lioam elokayich tzion, lidor v'dor…”: in order to draw Elokus into the world (yimloch.. lolam..dor v'dor), we need to perform Torah and Mitzvos, which are symbols/physical manifestations of different expressions of Elokus, and which draw those same expressions into the world. (This is also the case by Brachos HaMitzvos: Bracha= hamavrich gefen=Hamshacha ). When there is ISADL”S, which allows for the revelation caused by Mitzvos to be apparent, we are also referred to as Tzion. But when there is no ISADL”S, we are called Bas Tzion (bas=mekabel w/o mashpia). The example for this can be seen in davening: only through the avodah of PSD”Z (Rinah, ISADL”S) do we reach the Bittul of Krias Shema (Simcha). Of course, mitzvot have an effect even without our love/bittul. But not as much as they would have if we also had those emotions. However, at the time of Moshiach, even Bas will reach reach Simcha, through a even higher level of ISADL”E.Neiros Chanukah represent some kind of ISADL”S, Raninah.Zman and Makom are creations, from Malchus.Malachim only serve in a way of Ratzu. Jews have the additional ability to cause Shuv.We reach the bittul of Krias Shemah only through the Avodah of PSD”Z.Mitzvot always draw down Elokus, but so on a deeper level when they are done with emotion. Support the show (https://www.paypal.com/donate?hosted_button_id=SVCNKGSMCEANE)

With Rabbi Dovid Leib Shmerling from Melbourne, AUQ1- What is the inner meaning of Rani V'Simchi?Q2- What is its relationship to Chanukah?“Ivdu es Hashem b'simcha, bayu lifanav b'raninah”. The Zohar says “simcha” corresponds Tzafrah (day), and “ranenah” to Rimsah (night). We need to understand both of these ideas. “Raninah” The avodah of the Malachim (and all of creation) is that of Raninah, song and praise. These express the yearnings of the Malachim to lose themselves in Hashem (Ratzu). Now, the desire to come close to Hashem implies that one is distant. When one is in the presence of that which he desires, one no longer strives towards anything. This is even more so when  the object of one's desire (here, Or Ein Sof) causes the obliteration of the self (Bittul).The Malachim are always trying to get closer to OE”S, are always “singing”, because they only relate to Malchus, or more generally, Seder Hishtalshelus, which provides them with there existence but which is not Hashem Himself. (This is the meaning of “v'tzikascha yrianenu”: Tzedek=Malchus, which is the way OE”S sustains all of creation. And yet this is only an external expression of Hashem, “zecher rav tuvcha…”.)This is the meaning of Rimsa, and its relation to Ranena: Malchus=Olam=Helem=Night. The Malachim sing because they wish to escape the “night”, the expression of Hashem which hides His true being.In our avodah, this means the Ahavah to Hashem which leads to the desire to escape the body and the NH”B. This is expressed in “Boruch shem…”. The Malachim only serve Hashem in this way. However, for us, this is only the first stage in avodah. “Simcha”The second stage is that we draw Elokus into this world (Shuv). The simcha that we have is the result of the revelation of Elokus in the world through Torah and Mitzvos. Even though on our own, we can only reach Tzedek/Malchus, Hashem, who is equally above all, invested His Essence into Torah and Mitzvos. “ivdu es Hashem b'simcha”: Hashem= Ein Sof B”H with Simcha shel Mitzvah (and the Mitzvah leads to Simcha). Now we can understand the meaning of “rani v'simchi bas tzion”:“yimloch Hashem lioam elokayich tzion, lidor v'dor…”: in order to draw Elokus into the world (yimloch.. lolam..dor v'dor), we need to perform Torah and Mitzvos, which are symbols/physical manifestations of different expressions of Elokus, and which draw those same expressions into the world. (This is also the case by Brachos HaMitzvos: Bracha= hamavrich gefen=Hamshacha ). When there is ISADL”S, which allows for the revelation caused by Mitzvos to be apparent, we are also referred to as Tzion. But when there is no ISADL”S, we are called Bas Tzion (bas=mekabel w/o mashpia). The example for this can be seen in davening: only through the avodah of PSD”Z (Rinah, ISADL”S) do we reach the Bittul of Krias Shema (Simcha). Of course, mitzvot have an effect even without our love/bittul. But not as much as they would have if we also had those emotions. However, at the time of Moshiach, even Bas will reach reach Simcha, through a even higher level of ISADL”E.Neiros Chanukah represent some kind of ISADL”S, Raninah.Zman and Makom are creations, from Malchus.Malachim only serve in a way of Ratzu. Jews have the additional ability to cause Shuv.We reach the bittul of Krias Shemah only through the Avodah of PSD”Z.Mitzvot always draw down Elokus, but so on a deeper level when they are done with emotion.Support the show (https://www.paypal.com/donate?hosted_button_id=SVCNKGSMCEANE)

Only Rabbi Yochanan heard the conversation of the Malachim. Source Sheet: https://res.cloudinary.com/ouinternal/image/upload/outorah pdf/mvyijj6psg7sqeiplfsz.pdf --- Support this podcast: https://anchor.fm/yechezkel-hartman/support

“Vehinei Anachnu Mealmim Alumim”Explanation of Sheviras Hakeilim: Hashem is completely one and beyond any multiplicity. The way Hashem introduces a multiplicity of beings which feel independent of Him is through the process of SH”K. What occurs can be compared to what happens when the letters of a word are separated from each other, in which case the content of the entire word (Or, i.e. the awareness of Elokus) is lost. This originally occurs in Tohu, and then develops throughout Seder Hishtalshelus (beginning in Olam Habriyah) in ever increasing degrees of multiplicity and self-awareness. The increasing multiplicity throughout S”H applies to Malachim, Neshamos, and Elokus. In Olam Haasiyah, there are many more than six hundred thousand Jews (that number refers to the origin of our Neshamos as they exist in Olam Habriyah), and the number of nitzotzot is greater than the 248 found in Atzilut. This accounts for the length of the Golus: only when we have finished refining the fallen “sparks” does Moshaich come.“Ma rabu maasecha Hashem, kulam b'Chochmah Asisah”: through our drawing down the level of Chochma, we introduce Elokus/Unity into our word of separation, by elevating the fallen sparks.“Vehinei Anachnu Mealmim Alamim”: The gathering of the Shevatim refers to their “gathering” and unifying of the individual “sparks”, which occurs in the “field”, i.e. Malchus of Atzilus.“Alumim” is also etymologically similar to “ileim”, mute. Whereas speech implies thethe attempt of one thing to influence another, muteness represents the quality of Bittul, in which one is occupied with receiving from/ nullified in the face of one's source (e.g. Ilah v'Alul, a fetus in the womb). So too with the nitzotzot, which are initially individual, autonomous entities which are then subsumed in Elokus through the work of the Shevatim.However, the elevation of the sparks is insufficient to raise them to the level of unity that they originally had (from Bittul Hayes to Bittul b”Mitziyus) . This can only happen through a second, top-down elevation process which comes from Chochmah/Shem Mah. An example of this top-down elevation is that of the love and fear achieved on one's own vs. the love and fear that can only be given to a person by Hashem. (Yichud Yechudah Ilaah B'Yichudah Tataah). This second level of Bittul happens through the channeling of Or Ein Sof (as it is in Chochmah), which normally stops at Malchus of Atzilus, into BIY”A. This is the level of Yosef. This unique role of Yosef is expressed in the continuation of the above posuk: “vehinei tisuvah alumoseichem vatishtachavenah lalumsi”. This bowing implies both Bittul and Hamshacha. It is through the initial Bittul caused by the Shevatim that they draw down the higher level of Bittul of Yosef.ConceptsSheviras HekeilimYichud/Bittul vs. Pirud/YeshusBirur HaNitzotzosYechudah Ilaah/ Yechudah Tataah  Support the show (https://www.paypal.com/donate?hosted_button_id=SVCNKGSMCEANE)

"Vehinei Anachnu Mealmim Alumim”Explanation of Sheviras Hakeilim: Hashem is completely one and beyond any multiplicity. The way Hashem introduces a multiplicity of beings which feel independent of Him is through the process of SH”K. What occurs can be compared to what happens when the letters of a word are separated from each other, in which case the content of the entire word (Or, i.e. the awareness of Elokus) is lost. This originally occurs in Tohu, and then develops throughout Seder Hishtalshelus (beginning in Olam Habriyah) in ever increasing degrees of multiplicity and self-awareness. The increasing multiplicity throughout S”H applies to Malachim, Neshamos, and Elokus. In Olam Haasiyah, there are many more than six hundred thousand Jews (that number refers to the origin of our Neshamos as they exist in Olam Habriyah), and the number of nitzotzot is greater than the 248 found in Atzilut. This accounts for the length of the Golus: only when we have finished refining the fallen “sparks” does Moshaich come.“Ma rabu maasecha Hashem, kulam b'Chochmah Asisah”: through our drawing down the level of Chochma, we introduce Elokus/Unity into our word of separation, by elevating the fallen sparks.“Vehinei Anachnu Mealmim Alamim”: The gathering of the Shevatim refers to their “gathering” and unifying of the individual “sparks”, which occurs in the “field”, i.e. Malchus of Atzilus.“Alumim” is also etymologically similar to “ileim”, mute. Whereas speech implies thethe attempt of one thing to influence another, muteness represents the quality of Bittul, in which one is occupied with receiving from/ nullified in the face of one's source (e.g. Ilah v'Alul, a fetus in the womb). So too with the nitzotzot, which are initially individual, autonomous entities which are then subsumed in Elokus through the work of the Shevatim.However, the elevation of the sparks is insufficient to raise them to the level of unity that they originally had (from Bittul Hayes to Bittul b”Mitziyus) . This can only happen through a second, top-down elevation process which comes from Chochmah/Shem Mah. An example of this top-down elevation is that of the love and fear achieved on one's own vs. the love and fear that can only be given to a person by Hashem. (Yichud Yechudah Ilaah B'Yichudah Tataah). This second level of Bittul happens through the channeling of Or Ein Sof (as it is in Chochmah), which normally stops at Malchus of Atzilus, into BIY”A. This is the level of Yosef. This unique role of Yosef is expressed in the continuation of the above posuk: “vehinei tisuvah alumoseichem vatishtachavenah lalumsi”. This bowing implies both Bittul and Hamshacha. It is through the initial Bittul caused by the Shevatim that they draw down the higher level of Bittul of Yosef.ConceptsSheviras HekeilimYichud/Bittul vs. Pirud/YeshusBirur HaNitzotzosYechudah Ilaah/ Yechudah Tataah Support the show (https://www.paypal.com/donate?hosted_button_id=SVCNKGSMCEANE)

Explaining the exchange between Avraham and the Malachim when they asked איה שרה אשתך

In which month did the Malachim come to visit Avraham? Source Sheet --- Support this podcast: https://anchor.fm/yechezkel-hartman/support

The Malachim ask where Sarah is even though they already knew. In 2019, we delved deeper into why they asked.

*Make up of the Neshama *What we accomplish with our Neshama *Sfiros and Malachim

When someone is going through a difficult time period, it's very hard to internalize that it is still Hashem's loving kindness and it's really for the best, especially when the person is experiencing pain, and he doesn't see any hope in the near future of getting out of it. The natural question that he wants to ask is, “Why? Why me? Why can't things just be normal like everybody else?” It is precisely when a person is feeling that way that he has an opportunity to perform one of the greatest avodot Hashem that he can in this world. The world is called an עולם , which is from the word העלם – to be hidden. We are supposed to expose Hashem's goodness, even though it can be hidden at times. The sefer Ki Ata Imadi writes that in Shamayim , Hashem's goodness is recognizable to all, the Malachim, Seraphim, v'Ofaneh hakodesh never stop singing Hashem's praises because they are naturally drawn to doing so. The place where praising Hashem has the most value is down here in the darkness of olam hazeh . During the difficult times, prolonged illnesses, when people have physical or emotional suffering, if nonetheless, they could still praise Hashem and really believe that He is being good to them, it's unfathomable how beloved to Hashem that is. His precious child found His love, despite the fact that it didn't seem that there was any love. It goes without saying that this type of attitude opens the doors for salvations, but the spiritual gains that the person acquires with the attitude is worth far more than any salvation. A man once came to the Baal HaTanya , bemoaning his bitter fate in life. The Rabbi told him, “I want you to know, the angels in Shamayim would do anything to come down here and have the merit to say "קדוש קדוש קדוש ה' צבאות מלא כל הארץ כבודו". Knowing the value of it, they wish they could come here and experience problems so they could sing to Hashem amidst those problems. They know that singing to Hashem with the clarity of His goodness that they have now doesn't require any effort on their part and, therefore, doesn't have that much value. But to sing down here, even one time, is worth more than everything that they do.” The Rabbi concluded, “My dear student, you have that opportunity right now. You could praise Hashem with all of the darkness that is surrounding you. Don't waste this opportunity. Don't sell it for anything.” Responding to life's challenges with emunah is difficult, but it is worth it. It is so valuable. Our attitudes also influence those around us and if the way we respond helps them, the value of our response becomes even greater. The sefer Ki Ata Imadi told a story about a family who lived in Europe during the time of the Holocaust. The father of the home trained his children to do everything spiritually through singing. If a child was sick, the father would sing with the child a song that had to do with refuah shelemah . When the children went to sleep, he sang Shema with them. When they woke up, they would sing Modeh Ani in a tune. One day, when the father was on his way home in the ghetto, the Nazis began tormenting him, they ridiculed him, they shamed him and they cut off half of his beard as a prank. When he came home that day, his family was shocked to see him like that. He told them what happened and the children were watching to see what his reaction would be. What did he do? He began singing the words from the tachanunim that are said in Shacharit – “כי היינו לעג וקלס בגוים– we are a mockery amongst the nations of the world. And when he got to the words “ובכל זאת שמך לא שכחנו – with all of what happened, we never forget Your Name, Hashem,” he sang it with such joy. The children learned a golden lesson that day. Nobody could ever affect their attitude or their happiness – that all stems from within. Hashem is always kind. We can't always see it, but if we could believe it and praise Him, even during the dark times, we'll become elevated to the highest levels.

Malachim are the raw material of every layer of existence. When they "sing," it is described in Kabbalah as a "vibration of their wings." The dynamic dance of being is expressed through these vibrations, and the vibrations themselves are the product of human consciousness and choice.

The two Malachim that represent the Yetzer Harah of Arayos. Source Sheet --- Support this podcast: https://anchor.fm/yechezkel-hartman/support

The Torah is intended for humans. --- Support this podcast: https://anchor.fm/yechezkel-hartman/support

The Kohen Gadol in Kodshei Kodshim like Avrohom Avinu by the Akeide no Malachim & no person can be there This podcast is powered by JewishPodcasts.org. Start your own podcast today and share your content with the world. Click jewishpodcasts.fm/signup to get started.

There may be times when spouses feel underappreciated. When it’s prolonged, it could take a toll on the marriage. There are parents who feel underappreciated by their children. There are other parents who had a certain image of how they wanted their children to treat them, with respect and derech eretz , but so far it hasn’t turned out the way they planned. The Chovot HaLevavot in the Shaar HaBitachon (chap. 4) gives us the secret to having a happy marriage and children who have derech eretz . He writes that getting married and raising a family is a mitzvah between us and Hashem. Our intentions and motivations in performing this mitzvah is what will make all the difference. Hashem wants us to do everything in our power to take care of our family’s needs and to be loyal and trustworthy to them in all their concerns. We are to provide a happy and loving environment that will be conducive to raising our family to be true servants of Hashem. Everything we do for a spouse or for a child should be done solely to fulfill the mitzvah of Hashem. We should not do anything in order to receive reciprocation from a spouse or from a child. We should never feel I will compromise on what I want today so that next time they will compromise on what they want for me. We should not be motivated to help because our family will like us better or because they will praise us more or honor us or because we will then be able to control them. Says the Chovot HaLevavot , if we are motivated by any of those reasons, we will find that we are not getting what we expected. We are not appreciated as much as we thought we would be. We won’t be respected or praised as much as we thought we should be. And we will not have the control that we thought we should have had. We will become tired of continuing to produce without seeing the results we hoped for and feel like we have been toiling in vain. We will also lose out on all the potential merits we would have gained if we would have had the right intentions. Rather, a person should change and become purely motivated, where everything he does for his family is just because it’s the will of Hashem, without expecting anything in return from them, not even a thank you. Of course it’s only proper for people to say thank you, but that should never be our motivation. Then, the Chovot HaLevavot guarantees that Hashem will give the person Heavenly help and all of the members of his family will respect him and they will praise him and they will reciprocate in helping him when he needs help. And the person will be rewarded for everything he does for his family because he’s doing it לשם שמים – for the sake of Hashem. The Chovot HaLevavot concludes this segment with a proof from a pasuk in Malachim . This is golden information which will help us tremendously with our family life. If someone is ever thinking, I’m so underappreciated, he or she could use that as an opportunity to change their mindset and say, I don’t need to be appreciated. I’m not working for them, I’m working for Hashem. And so I’ll continue to do my job the best that I can and I’ll do it with joy. And that will be a great avodat Hashem which Hashem will appreciate and is trustworthy to reward.

There may be times when spouses feel underappreciated. When it’s prolonged, it could take a toll on the marriage. There are parents who feel underappreciated by their children. There are other parents who had a certain image of how they wanted their children to treat them, with respect and derech eretz , but so far it hasn’t turned out the way they planned. The Chovot HaLevavot in the Shaar HaBitachon (chap. 4) gives us the secret to having a happy marriage and children who have derech eretz . He writes that getting married and raising a family is a mitzvah between us and Hashem. Our intentions and motivations in performing this mitzvah is what will make all the difference. Hashem wants us to do everything in our power to take care of our family’s needs and to be loyal and trustworthy to them in all their concerns. We are to provide a happy and loving environment that will be conducive to raising our family to be true servants of Hashem. Everything we do for a spouse or for a child should be done solely to fulfill the mitzvah of Hashem. We should not do anything in order to receive reciprocation from a spouse or from a child. We should never feel I will compromise on what I want today so that next time they will compromise on what they want for me. We should not be motivated to help because our family will like us better or because they will praise us more or honor us or because we will then be able to control them. Says the Chovot HaLevavot , if we are motivated by any of those reasons, we will find that we are not getting what we expected. We are not appreciated as much as we thought we would be. We won’t be respected or praised as much as we thought we should be. And we will not have the control that we thought we should have had. We will become tired of continuing to produce without seeing the results we hoped for and feel like we have been toiling in vain. We will also lose out on all the potential merits we would have gained if we would have had the right intentions. Rather, a person should change and become purely motivated, where everything he does for his family is just because it’s the will of Hashem, without expecting anything in return from them, not even a thank you. Of course it’s only proper for people to say thank you, but that should never be our motivation. Then, the Chovot HaLevavot guarantees that Hashem will give the person Heavenly help and all of the members of his family will respect him and they will praise him and they will reciprocate in helping him when he needs help. And the person will be rewarded for everything he does for his family because he’s doing it לשם שמים – for the sake of Hashem. The Chovot HaLevavot concludes this segment with a proof from a pasuk in Malachim . This is golden information which will help us tremendously with our family life. If someone is ever thinking, I’m so underappreciated, he or she could use that as an opportunity to change their mindset and say, I don’t need to be appreciated. I’m not working for them, I’m working for Hashem. And so I’ll continue to do my job the best that I can and I’ll do it with joy. And that will be a great avodat Hashem which Hashem will appreciate and is trustworthy to reward.

If you ever spent a Shabbos in Ramat Eshkol, Yerushalayim, it is likely you would have made your way to Kahal Beis Tefilla to hear Rabbi Steinhauer speak. After requests to record the shiurim after Shabbos for the benefit of regular members and visitors who could not make it on Shabbos, Kahal Beis Tefilla is proud to present the recordings of the Shabbos shiurim. And when you are next in Ramat Eshkol for a Shabbos, make sure to come and join the shiur in person.

Rabbi Feiner shiurim

Which part of the Malachim did Yakov send to Esav? How is this relevant to Yud Tes Kislev and our Shlichus? Support this podcast

Which part of the Malachim did Yakov send to Esav? How is this relevant to Yud Tes Kislev and our Shlichus? Support this podcast

What makes us greater than Malachim Harav Yussie Zakutinsky Shlita

Rav Pincus notes an interesting Raavad that shows us the power of Bitzur and its ability to obviate the need for Malachim.

In this shiur we discuss the beginning of the Kedusha of Yotzer, starting with the words Titbarach LaNetzach. We discuss the nature of Malachim, and the significance of meditating and speaking about their Avodah in Tefilah. We then study the text and some of the Halacha regarding this section.