Podcasts about matan torah

The Rebbe blesses the Bar Mitzvah boy to grow in Torah, Chassidus, and mitzvah observance, becoming a Chassid, yerei Shamayim, and lamdan. He encourages continued success in teaching Chassidus publicly and reflects on the depth of Torah revealed at Matan Torah. https://www.torahrecordings.com/rebbe/igroskodesh/015/010/5496

The Torah in Parashat Naso tells of the special gifts and sacrifices brought by the Nesi'im – the leaders of the tribes – in honor of the inauguration of the Mishkan. To celebrate this event, the Nesi'im donated wagons to be used by the Leviyim to transport the Mishkan during travel, and then each tribal leader offered a series of sacrifices one day. Each day for twelve days, a different Nasi brought these sacrifices. The Torah introduces this account with the words, "Va'yehi Be'yom Moshe Kalot Moshe Le'hakim Et Ha'Mishkan" – "It was on the day when Moshe finished erecting the Mishkan…" (7:1). Rashi observes that the word "Kalot" resembles the word "Kalla" – "bride." This allusion, Rashi explains, indicates to us that on this day, the day when the Mishkan was completed and began functioning, Beneh Yisrael were like a bride entering under the wedding canopy with her groom. This was the day of Beneh Yisrael's "wedding" with G-d. Rashi's comments must be reconciled with the well-established tradition viewing Ma'amad Har Sinai – G-d's revelation to our ancestors at Mount Sinai – as our nation's "wedding" with the Almighty. Indeed, several customs we observe at weddings commemorate aspects of Ma'amad Har Sinai. For example, we adorn the Hupa with flowers, just as Mount Sinai grew beautiful flowers at the time of the Revelation. And it is customary for the groom to leave the Hupa and walk toward the bride to greet her as she makes her way to the Hupa, as G-d is described as coming from Mount Sinai to greet the people as they made their way from the camp to the foot of the mountain ("Hashem Mi'Sinai Ba" – Debarim 33:2). If our "wedding" with the Almighty occurred on Shabuot, the day of Matan Torah, then how can Rashi speak of the day of the Mishkan's inauguration – which happened nearly ten months later – as the "wedding day"? The answer lies in the tragic event that transpired in between Matan Torah and the inauguration of the Mishkan – the sin of the golden calf. We might say that the day of Matan Torah marked the first stage of the wedding process – what we call "Kiddushin" (betrothal). This is the stage when the groom gives the bride a ring and designates her as his wife. The marriage is completed with the stage of "Nisu'in," when the bride and groom go into private for the first time. The "Nisu'in" between Beneh Yisrael and Hashem was to occur forty days after Ma'amad Har Sinai, on the 17 th of Tammuz, when Moshe came down the mountain with the two tablets. This day was to have marked the completion of the "wedding," whereby our nation was fully "married" to the Almighty. In the interim, however, Beneh Yisrael had betrayed G-d – like a bride who was unfaithful to her groom – by worshipping a foreign deity. Under such circumstances, of course, the "wedding" could not continue. Beneh Yisrael needed to repair the relationship through repentance and through the building of the Mishkan. Once the Mishkan was completed, the "wedding" could now be resumed. Therefore, Rashi writes that on the day of the Mishkan's inauguration, Beneh Yisrael resembled a bride going into the Hupa – because this day marked the renewed "wedding" which had been discontinued as a result of the sin of the golden calf. Not coincidentally, Parashat Naso is almost always read shortly after the celebration of Shabuot, the day which celebrates the beginning of our "marriage" with G-d. Parashat Naso tells of the completion of the "wedding," how our nation succeeded in recovering from the tragic failure of the golden calf, in rebuilding our trust and faithfulness, so we could again be worthy of "marrying" Hashem, of entering into a unique, intimate bond with Him. The story of the Mishkan's completion teaches us that we need to earn this special relationship through loyalty and devotion. If we prioritize other interests and concerns over the Torah, if we choose to place our trust in people and forces other than Hashem, then we are betraying Him and thus become unworthy of His special protection and blessings. If we want to benefit from our relationship with G-d, we need to earn it through unbridled fealty to His commands, and by remaining uncompromisingly and unflinchingly committed to the Torah, without being misled by the alluring "golden calves" that threaten to pull us away from our loyalty to Hashem.

The understanding of Toch Kedei Dibur, and how Dibur appears in Matan Torah.

It is customary to read the first chapter of Yehezkel (Ezekiel) as the Haftarah on Shabuot, a section known as Ma'aseh Merkava – the vision of the Divine Chariot. This profound and mysterious prophecy was revealed to Yehezkel while in exile by the River Kevar in Babylon. Despite being in galut, the Shechina appeared to him, teaching us that Hashem's presence remains with us even outside the Land of Israel. The imagery in the Haftarah is highly symbolic: four-faced angels, wheels of fire, and a glowing chariot representing the heavenly realms. The four faces—human, lion, ox, and eagle—symbolize dominion over different realms of creation. Above them all sits the Divine presence, symbolizing Hashem's supremacy over all. According to the Zohar, the human face seen in the vision is that of Yaakov Avinu , whose spiritual greatness earned him a place under the Heavenly Throne. The Haftarah is read on Shabuot because the revelation at Sinai was similarly accompanied by clouds, lightning, and thunder. Just as Matan Torah revealed Hashem's glory, so too does this vision reflect a celestial dimension of His presence. Although the details are esoteric and not meant to be publicly expounded, practical lessons emerge: Angels are stationary – they do not grow spiritually. Their legs are straight and fixed, teaching us that only humans can elevate themselves spiritually through effort, Torah, and mitzvot. Shabuot is the perfect time to recommit to personal growth. Angels of judgment travel slowly , while angels of mercy travel instantly. From this, we learn to pause before reacting in anger or judgment , giving ourselves time to calm down and choose a better path. Acting with patience brings mercy into our decisions. The vision also hints that the Shechina was departing from the Beit HaMikdash, a symbolic warning that without spiritual substance, even a holy building becomes just bricks and stone. Despite the complexity of this Haftarah, the overarching message is clear: Hashem is with us in every generation, in every place—even in exile—and our mission is to grow, learn, and draw closer to Him through Torah .

Shiur given by Rabbi Bezalel Rudinsky on Erev Shavuos. Shiur recorded in Yeshivas Ohr Reuven, Monsey, NY.

The Torah was given in a pattern of threes —a recurring theme that carries deep meaning. The Talmud teaches: the Torah (which itself has three parts—Torah, Nevi'im, Ketuvim) was given to a people divided into three groups (Kohanim, Levi'im, Yisraelim), through the third child of Amram (Moshe), in the third month (Sivan), on the third day (after three days of preparation). Why so many "threes"? The answer reflects the essence of Torah and mitzvot. The Bnei Yissaschar explains that every mitzvah is made up of three components: Action – physically performing the mitzvah. Speech – reciting a beracha, or saying the source verse. Thought – having kavana (intent) and awareness of why we're doing the mitzvah. This three-part formula also aligns with: The body : lower body (action), chest/lungs (speech), head (thought). The soul : nefesh (action), ruach (speech), neshama (thought). Spiritual development : ibur (embryo—action), yenika (nursing—speech), mochin (intellect—thought). Shabuot also commemorates the three stages of Jewish growth: Yetzias Mitzrayim – physical birth (action). Marah – first exposure to Torah laws (speech). Matan Torah – full spiritual maturity (thought and understanding). Even creation itself reflects Torah's structure. On the third day of creation , two Torah-like principles emerged: The grass obeyed a Torah-style kal vachomer and chose to grow "according to its kind," though not explicitly commanded—showing initiative in following Torah logic. The trees , however, failed to follow a potential hekesh (a Torah logic tool), producing fruit without making their trunks edible as commanded. Because of this, grass is honored in our synagogues on Shabuot with greenery—but trees are not included , as per the Vilna Gaon, who also rejected their use due to Christian associations. And finally, it was Moshe Rabbenu who made the famous hekesh —a Torah principle—on his own, delaying the giving of the Torah from the 6th of Sivan to the 7th so that the three-day preparation would be complete. In the Diaspora, where we keep two days of Yom Tov, the second day of Shabuot actually aligns with the true day of Matan Torah ! Summary: Shabuot celebrates a Torah of "threes"—a reflection of how we must serve Hashem with action, speech, and thought; body, soul, and spirit. From creation to redemption to revelation, the pattern of three teaches us how to elevate our lives and deepen our connection to Torah.

Bamidbar begins with the counting of the Bnei Yisrael, which the seforim teach shows the preciousness of our people as a whole, and of every individual as well. Matan Torah is really what gave us that special distinction and made us unique. May Hashem help us appreciate who we are and help us find ways to tap into His precious gift on the Yom Tov of Shavuos.Have a great Shabbos and a wonderful and meaningful Shavuos.

התוכן מעלת ימי ההכנה למתן תורה על ימי מ"ת עצמם, שלכן דוקא ההכנה למ"ת גורמת את הענין דמ"ת, יובן בהקדם המבואר בחסידות מעלת תפלת המנחה דוקא שלכן "אפי' אליהו הנביא לא נענה אלא בתפלת המנחה", כי בתפלה המנחה יש את ההפלאה שמפסיק באמצע ההתעסקות בעניני העולם כדי להתפלל לה'! ועד"ז י"ל בנדו"ד: בשעת מ"ת עצמו, שהיתה בשבת ש"כל מלאכתך עשוי'", ומכל העולם יצא הקול "אנכי הוי' אלקיך" וכו' – אין פלא שעומדים אז במעמד ומצב של "באימה וביראה וברתת ובזיע", משא"כ בימים שלפנ"ז שהם ימי המעשה, ובכל זאת, כאשר שמעו שכעת יש להתכונן למ"ת – ניתקו את עצמם מעבודתם הפרטית והתכוננו בפועל למ"ת. וההוראה: בימים שלפני מ"ת, כאשר מתנתקים מעבודה היום-יומית שהיתה לפני התוועדות זאת ושתהי' למחרתה, ובאים ו"נדחפים" כדי לשמוע ביאור בענין "נעשה ונשמע" ואיך צריכים להתכונן למ"ת – ה"ז חידוש מיוחד. ומזה מובן היוקר של כל תנועה באותם שעות ורגעים שמנצלים להתכונן למ"ת בימים שלפני מ"ת.משיחת אור ליום ועש"ק, ג' סיון ה'תשל"ז ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=29-05-2025 Synopsis The advantage of the days of preparation for Matan Torah over the days of Matan Torah itself can be understood based on the explanation in Chassidus of the greatness of the Minchah prayer (as the Gemara says, “Be careful with the Mincha prayer, for even Eliyahu was answered only at the Mincha prayer”): the unique quality of Minchah is that one interrupts in middle of his worldly affairs to daven to Hashem. Similarly, the Torah was given on Shabbos, when “all your work is done,” and a voice emerged from the entire world proclaiming that, “I am Hashem your G-d,” etc.; therefore, it is no wonder that the Jewish people stood with “reverence, awe, trembling and quaking.” What is more remarkable is the fact that in the days beforehand, which were weekdays, and they were engaged in their work, nevertheless when they heard that it was time to prepare for Matan Torah, they tore themselves away from their work and prepared for Matan Torah. The lesson is that during these days leading up to Matan Torah, when one disconnects from his daily work (which preceded this farbrengen, and to which he will return tomorrow after the farbrengen), and comes here to be pushed into listening to an explanation on the concept of Na‘aseh V'nishma and to hear how one must prepare for Matan Torah – that is a remarkable novelty. And from this we can understood the preciousness of every move one makes during these hours and moments that is utilized to prepare for Matan Torah.Excerpt from sichah of Thursday night, 3 Sivan 5737 For a transcript in English of the Sicha: https://thedailysicha.com/?date=29-05-2025

The holiday of Shabuot is included among the three "Regalim" ("pilgrimage festivals"), when there is an obligation of Simha – to rejoice and be festive. The Gemara says that according to all views among the Sages, there is an obligation to enjoy oneself on Shabuot. Beyond the spiritual enjoyment that we experience by studying Torah, there is also a Halachic obligation to rejoice through physical enjoyment. The Sages teach that for men, this means indulging in meat and wine. Although there is a widespread custom to eat some dairy meals on Shabuot, one should make a point of eating meat on Shabuot, as well. One can fulfill this obligation with red meat, which resembles the meat of the sacrifices that were brought in the Bet Ha'mikdash on the holidays, or even with poultry, if that is what he enjoys, even though it does not technically qualify as "meat." If a person does not enjoy meat and wine, then he should eat whatever foods and drinks he enjoys. There is certainly no Misva on Yom Tob to eat foods that one does not enjoy. One is also obligated to make his children happy on Yom Tob. The Rambam (Rabbi Moshe Maimonides, Spain-Egypt, 1135-1204) writes that this is done by giving them treats, candies and the like. The Misva also requires making one's wife joyous, and the Rambam writes that one should purchase new clothing or jewelry for his wife before the festival. If one's wife does not need new clothing or jewelry, then he should buy her other gifts, even fine foods and the like. It is proper to immerse in a Mikveh on Ereb Shabuot to purify oneself in honor of the festival and in honor of the commemoration of Matan Torah.

In 1725, Rabbi Zalman Hena published Shaarei Tefilah and sparked controversy by calling for a complete stop to the use of taam ha'elyon—the unique system of trop traditionally used for reading the Aseres Hadibros. Rabbi Yaakov Emden wasn't having it and fired back forcefully in his Luach Eresh. This class unpacks their debate, the sources they cite, the Alter Rebbe's position, and what we know about the two competing systems of trop for reliving Matan Torah. Up High or Down Low? The Battle Over the Proper Trop for the Aseres Hadibros

Harav Yussie Zakutinsky Shlita

Class three topic: The value of humility

It is customary to adorn our homes and synagogues on Shabuot with flowers and greenery. This custom is recorded by the Rama (Rabbi Moshe Isserles of Cracow, 1525-1572) in his discussion of the laws of Shabout (Orah Haim 494:3). More so than on other holidays, it is appropriate on Shabuot to decorate the homes and synagogues with flowers and other vegetation, in order commemorate Matan Torah. At the time of the Revelation at Sinai, G-d warned the people not to allow their cattle to graze on the mountain ("Gam Ha'son Ve'ha'bakar Al Yir'u El Mul Ha'har Ha'hu" – Shemot 34:3), indicating that it was full of pasture. Mount Sinai is in the desert, where vegetation does not grow, but in honor of the event of Matan Torah G-d had flowers and grass grow on the mountain, and we commemorate this adorning of Mount Sinai by adorning our homes and synagogues on Shabuot. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) adds a deeper interpretation of this custom based on Kabbalistic teachings. He explains that Torah study has the effect of "Mituk Ha'dinim" – "sweetening" harsh judgments issued against a person. Even if G-d had issued a decree, Heaven forbid, against somebody, that decree can be annulled through the study of Torah. The divine Name associated with strict judgment is "Elokim," whereas the Name associated with "Mituk Ha'dinim" is "Havaya" (Y-H-V-H). When we spell out the names of the letters of these Names (e.g. the Alef of "Elokim" is spelled out, "Alef, Lamed, Peh"), the combined numerical value of the letters of "Elokim" is 300, and the combined numerical value of the letters of "Havaya" is 72. The letter representing the number 300 is "Seen," and the number 72 is represented by the letters "Ayin" (70) and "Bet" (2). The two letters of "Havaya," the Ben Ish Hai explains, surround the letter of "Elokim" to neutralize its effect, such that the letter "Seen" is placed in between the "Ayin" and "Bet." When the three letters are arranged in this fashion, they spell the word "Eseb" – "grass." Thus, we put out vegetation on Shabuot to symbolize the profound spiritual effect of our Torah study, how it has the capacity to annul harsh judgments. As we celebrate the event of Matan Torah, we remind ourselves of how valuable and precious Torah learning is, as alluded to in the "Eseb" with which we decorate the synagogue and home. Summary: It is customary to decorate homes and synagogues with vegetation on Shabuot to commemorate the vegetation that adorned Mount Sinai when the Torah was given. On a Kabbalistic level, vegetation alludes to the power of Torah study to protect us from harsh decrees.

Just as Ereb Rosh Hashanah is a time for a person to repent for all his sins, Ereb Shabuot is a time to repent for the specific sin of failing to show proper respect to Torah, and neglecting its study. The holy books teach that on Shabuot we are judged with regard to our dedication to and respect for Torah, and thus on Ereb Shabuot we must reflect upon commitment to learning and repent for not respecting it properly. At all times we should beg Hashem to forgive us for not committing ourselves sufficiently to learning, but this is especially vital on Ereb Shabuot, as we prepare for our judgment. Moreover, every person should personally involve himself in the Yom Tob preparations. Even if somebody normally does not personally make preparations for Shabbat or holidays, one should make a point of making preparations for Shabuot, such as by shopping and the like. Personal involvement shows respect and honor for the Yom Tob, which celebrates Matan Torah, and it thus serves as a Tikkun (rectification) of the sin of failing to properly respect the Torah. As one makes the preparations he must have in mind that he does so for the purpose of rectifying the sin of "Zilzulah Shel Torah" (neglecting the Torah). Likewise, one should purchase the finest foods and wines for the holiday of Shabuot, without being concerned about the costs entailed. Spending money for the Shabuot celebration is a demonstration of honor for the Torah, and if one does so with the intention of achieving a Tikkun for his neglect of Torah study, then he will be rewarded. One should make a point on Ereb Shabuot to invite poor people to his home for the Shabuot feast, as the Yom Tob celebration must be shared with the less fortunate. Our Sages teach that one who rejoices and celebrates on the holidays but does not share what he has with the poor is "despised and distanced" by Hashem. G-d visits the poor on Yom Tob, as it were, and if He sees poor people without food for the holiday without others helping them, He gets angry, and this leads to punishment, Heaven forbid. And thus before every holiday, one should ensure to give charity to enable the poor to properly celebrate. On Ereb Shabuot, in particular, there is a custom to set aside 104 coins for charity to be given to needy Torah scholars. Summary: On Ereb Shabuot, one should repent for failing to properly respect the Torah and devoting enough time to its study. As part of this process of repentance, one should personally involve himself in the Yom Tob preparations, and spend money for the finest foods and beverages, thus giving honor to the Torah. One must give charity to the poor before Shabuot to enable them to celebrate the Yom Tob.

The Torah must be engraved into our hearts so we can place them properly for our children so let's sing zemerot!

התוכן התוועדות זאת קשורה עם שבת מברכים חודש סיון, שקשור עם מתן תורה, ובפרט שבשנה זו ה"ז גם ערב ר"ח סיון, שאז "באו מדבר סיני" (ו"סיני" קשור עם הביטול שצ"ל בלימוד התורה וכו') וחנו נגד ההר באופן שהיו מוכנים לקבל את התורה. וא"כ מובן שהתוצאה העיקרית מהתוועדות זו צ"ל בהוספה בהכנה למתן תורה ולקבלת התורה ע"י חיות חדשה בלימוד התורה. ולימוד התורה כדבעי ה"ז ע"י "דיבוק חברים" ו"פלפול התלמידים" (ואלו הם מתוך הארבעים ושמונה דברים ש"התורה נקנית" בהם - פרקי אבות פרק ו', הפרק שלומדים בשבת זו), והיינו שיש להשתדל ללמוד תורה עם עוד יהודים וכו', ואז, כשלימוד התורה הוא כדבעי, הרי הלימוד מביא לידי מעשה בקיום המצוות ובהידור.משיחת מוצש"ק פ' במדבר, מבה"ח סיון ה'תשל"ט ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=23-05-2025 Synopsis This farbrengen is in connection with Shabbos Mevorchim of the month of Sivan, which is associated with Matan Torah, especially this year, when it also fell on Erev Rosh Chodesh Sivan, the day on which “they came to the Sinai desert” (“Sinai” connoting the bitul required for Torah study, etc.) and “camped facing the mountain” – they were already in a state in which they were fit to receive the Torah. Accordingly, it is understood that the primary outcome of this farbrengen must be to increase in the preparation for the giving of the Torah and receiving the Torah, through renewed vitality in Torah study. Proper Torah study involves “companionship with one's colleagues” and “debating with one's students” (which are among the forty-eight ways through which “the Torah is acquired” listed in the chapter of Pirkei Avos for this Shabbos). Therefore, one should strive to study Torah together with other Jews, and then, when the Torah is studied properly, it leads to action – keeping the mitzvos meticulously.Excerpt from sichah of Motzaei Shabbos Mevorchim Chodesh Sivan, parashas Bamidbar, 5739 For a transcript in English of the Sicha: https://thedailysicha.com/?date=23-05-2025 לע"נ הרב אייזיק ב"ר מרדכי אלי' ע"ה שוויי ליום היארצייט שלו כ"ו אייר. ת.נ.צ.ב.ה.‏*לזכות מנוחה רחל בת מושקא שתחי' ליום ההולדת שלה כ"ה אייר - לשנת ברכה והצלחה, ואריכות ימים ושנים טובות

It is customary to read Megillat Rut on Shabuot, and several different reasons have been given for this custom. The Mordechi (Rav Mordechai Ben Hillel, Germany, 1250-1298), in Masechet Megilla (chapter 1), as cited by the Rama (Rav Moshe Isserles of Cracow, 1525-1572) in Darkeh Moshe (494), explains that the story of Rut took place during the harvest season, around the time of Shabuot, and it is therefore appropriate to read this story on this holiday. Others explain that at the time of Matan Torah, the Jewish People underwent a process of "conversion," for, like converts, they had been obligated only in the Seven Noachide Laws, and then committed themselves to the Torah's 613 commands. (Interestingly, the Hebrew word "Gerut" has the numerical value of 620, corresponding to the 613 Biblical commands plus the seven Misvot instituted by the Sages.) Therefore, on the day we celebrate Matan Torah, we read the story of Rut, which tells of Rut's conversion and acceptance of the Misvot. Thirdly, we read Megilat Rut as a reminder that accepting the Torah includes not only our obligations toward G-d, but also our obligations to other people. The story of Rut is all about Hesed: Rut accompanied her mother-in-law, Naomi, and left her homeland to be at her side; Boaz cared for Rut when she arrived in Bet-Lehem, and then married her; Rut performed kindness for her deceased husband by allowing his soul to be perpetuated through the process of Yibum. We read this story to remind ourselves that kindness and sensitivity to other people is part and parcel of our acceptance of the Torah. Additionally, Megillat Rut is a story of remarkable "Mesirut Nefesh" – self-sacrifice. Rut was the daughter of the king of Moav, yet she was prepared to leave her life of royalty and all the amenities and luxuries it offers in order to become a Jew. This story reminds us that we need to sacrifice in order to succeed in Torah and Misvot. We cannot expect to excel in our devotion to Torah while enjoying all the comforts and luxuries that life offers. "Mesirut Nefesh" is an indispensable prerequisite for a successful Torah life. Finally, the story of Megillat Rut concludes with Rut's marriage to Boaz and the birth of their son, who ultimately became the grandfather of King David, who was born and passed away on Shabuot. It is thus appropriate to read this story on Shabuot, when we remember and reflect upon David Ha'melech.

In this shiur, delivered in Aish HaTorah to the Chizuk Mission, Rav Burg explains the inner meaning of Matan Torah. At Matan Torah there was no echo because all of the world revealed itself to be an expression of the Dvar Hashem. Though the world reverted back to its previous state, it years to be its authentic self. Our mission is to reveal the true essence of everything in this world. Though the world in its fragmented state clings to us in a way that we feel drags us down, it does so because it yearns to be connected to Hashem. This is true not only of the material world but even of the broken parts of ourselves.

Sefiras Haomer is a Preparation for Matan Torah (Emor 5785)

In this powerful and deeply insightful conversation, Rahel Bayar sits down with Nachi Gordon to discuss her journey from being a sex crimes and child abuse prosecutor in the Bronx to founding The Bayar Group, an organization dedicated to abuse and harassment prevention across North America. Rahel shares how her early aspirations in psychology shifted to law, leading her to work on some of the most difficult cases imaginable—domestic violence, child abuse, and sexual assault. With years of courtroom experience and firsthand exposure to trauma, she eventually asked herself: Can this be prevented? Now a leading educator and consultant, Rahel trains schools, camps, and youth organizations on how to build safe environments without instilling fear. She breaks down practical prevention tools—like teaching children about body safety, the difference between secrets and surprises, and how to foster open communication—especially within the frum (religious Jewish) community. Whether you're a parent, educator, or community leader, this episode will leave you thinking differently about what it means to protect children and empower communities. “No healthy grown-up needs a child to keep a secret.” — Rahel Bayar   This episode was made possible thanks to our sponsors: ►Blooms Kosher   Bring you the best Kosher products worldwide.   https://bloomskosher.com   ____________________________________________________   ► PZ Deals - Download the app and never pay full price again!     https://app.pz.deals/install/mpp _____________________________________________________ ►Toveedo     Visit- https://toveedoshop.com   Use Promo Code MM10 for $10 off! __________________________________________________ ► Aleph Beta   Counting the Omer can feel like just counting. But it's meant to be a journey — seven weeks of preparing for Matan Torah. That's why Aleph Beta created A Book Like No Other, a new podcast guiding you through the Omer with weekly episodes featuring Rabbi David Fohrman. Deep conversations. Real meaning. Perfectly timed for Shavuot.

Audio, eng_t_rav_2025-05-02_lesson_bs-matan-tora_n1_p1. Lesson_part :: Lessons_series. Baal HaSulam. Matan Torah [The Giving of the Torah] :: Daily_lesson 1

Baal HaSulam. Matan Torah [The Giving of the Torah], item 13 (9-10.12.2003)

Video, eng_t_rav_2025-05-02_lesson_bs-matan-tora_n1_p1. Lesson_part :: Lessons_series. Baal HaSulam. Matan Torah [The Giving of the Torah] :: Daily_lesson 1

Audio, eng_t_rav_2025-05-02_lesson_bs-matan-tora_n1_p1. Lesson_part :: Lessons_series. Baal HaSulam. Matan Torah [The Giving of the Torah] :: Daily_lesson 1

Audio, eng_t_rav_2025-04-30_lesson_bs-matan-tora_n1_p1. Lesson_part :: Daily_lesson 1 :: Lessons_series. Baal HaSulam. Matan Torah [The Giving of the Torah]

Video, eng_t_rav_2025-04-30_lesson_bs-matan-tora_n1_p1. Lesson_part :: Lessons_series. Baal HaSulam. Matan Torah [The Giving of the Torah] :: Daily_lesson 1

Baal HaSulam. Matan Torah [The Giving of the Torah] , item 12 (9.12.2003)

Audio, eng_t_rav_2025-04-30_lesson_bs-matan-tora_n1_p1. Lesson_part :: Daily_lesson 1 :: Lessons_series. Baal HaSulam. Matan Torah [The Giving of the Torah]

Audio, eng_t_rav_2025-04-29_lesson_bs-matan-tora_n1_p1. Lesson_part :: Lessons_series. Baal HaSulam. Matan Torah [The Giving of the Torah] :: Daily_lesson 1

Video, eng_t_rav_2025-04-29_lesson_bs-matan-tora_n1_p1. Lesson_part :: Lessons_series. Baal HaSulam. Matan Torah [The Giving of the Torah] :: Daily_lesson 1

Baal HaSulam. Matan Torah [The Giving of the Torah] , item 10-12 (8-9.12.2003)

Audio, eng_t_rav_2025-04-29_lesson_bs-matan-tora_n1_p1. Lesson_part :: Lessons_series. Baal HaSulam. Matan Torah [The Giving of the Torah] :: Daily_lesson 1

Audio, eng_t_rav_2025-04-28_lesson_bs-matan-tora_n1_p1. Lesson_part :: Daily_lesson 1 :: Lessons_series. Baal HaSulam. Matan Torah [The Giving of the Torah]

Baal HaSulam. Matan Torah [The Giving of the Torah] , item 7-9 (8.12.2003)

Video, eng_t_rav_2025-04-28_lesson_bs-matan-tora_n1_p1. Lesson_part :: Daily_lesson 1 :: Lessons_series. Baal HaSulam. Matan Torah [The Giving of the Torah]

Audio, eng_t_rav_2025-04-28_lesson_bs-matan-tora_n1_p1. Lesson_part :: Daily_lesson 1 :: Lessons_series. Baal HaSulam. Matan Torah [The Giving of the Torah]

Audio, eng_t_rav_2025-04-27_lesson_bs-matan-tora_n1_p1. Lesson_part :: Daily_lesson 1 :: Lessons_series. Baal HaSulam. Matan Torah [The Giving of the Torah]

Baal HaSulam. Matan Torah [The Giving of the Torah] , item 7-8 (7.12.2003)

Video, eng_t_rav_2025-04-27_lesson_bs-matan-tora_n1_p1. Lesson_part :: Daily_lesson 1 :: Lessons_series. Baal HaSulam. Matan Torah [The Giving of the Torah]

Audio, eng_t_rav_2025-04-27_lesson_bs-matan-tora_n1_p1. Lesson_part :: Daily_lesson 1 :: Lessons_series. Baal HaSulam. Matan Torah [The Giving of the Torah]

Audio, eng_t_rav_2025-04-26_lesson_bs-matan-tora_n1_p1. Lesson_part :: Lessons_series. Baal HaSulam. Matan Torah [The Giving of the Torah] :: Daily_lesson 1

Baal HaSulam. Matan Torah [The Giving of the Torah] , item 11, 5-7

Video, eng_t_rav_2025-04-26_lesson_bs-matan-tora_n1_p1. Lesson_part :: Daily_lesson 1 :: Lessons_series. Baal HaSulam. Matan Torah [The Giving of the Torah]

Audio, eng_t_rav_2025-04-25_lesson_bs-matan-tora_n1_p1. Lesson_part :: Daily_lesson 1 :: Lessons_series. Baal HaSulam. Matan Torah [The Giving of the Torah]

Baal HaSulam. Matan Torah [The Giving of the Torah] , item 11

Video, eng_t_rav_2025-04-25_lesson_bs-matan-tora_n1_p1. Lesson_part :: Daily_lesson 1 :: Lessons_series. Baal HaSulam. Matan Torah [The Giving of the Torah]

Audio, eng_t_rav_2025-04-23_lesson_bs-matan-tora_n1_p1. Lesson_part :: Daily_lesson 1 :: Lessons_series. Baal HaSulam. Matan Torah [The Giving of the Torah]

Audio, eng_t_rav_2025-04-22_lesson_bs-matan-tora_n1_p1. Lesson_part :: Lessons_series. Baal HaSulam. Matan Torah [The Giving of the Torah] :: Daily_lesson 1

Audio, eng_t_norav_2025-04-22_lesson_bs-matan-tora_n2_p1. Lesson_part :: Daily_lesson 2 :: Lessons_series. Baal HaSulam. Matan Torah [The Giving of the Torah]