Podcasts about matan torah

Welcome to Daily Bitachon Welcome to Daily Bitachon. Having completed Sha'ar Habechina , we are now going to switch to a more timely topic. We find ourselves in the month of Tammuz , which brings the fast of the 17th of Tammuz, followed by the month of Av and its respective fast. I would like to spend some time understanding the deeper dimensions of these months. Personally, seeing how perfectly planned and intricate the events of Jewish history are always provides a powerful chizuk in emunah , which naturally leads to deeper bitachon . To fully appreciate this, we need some background. We are not in a rush, so we will take our time to truly understand it. This framework is based largely on the teachings of the Ben Ish Chai (in Parashat Devarim ), where he discusses these concepts at length. The Three Dimensions of Conflict: Place, Person, and Time First, the Ben Ish Chai notes that the twelve months of the year are fundamentally broken down into four sets of three, aligned with the solar cycle—what we know as the four seasons. Secondly, we know that from the womb, there was a perpetual struggle between Yaakov and Esav . They fought over everything in existence, categorized by the classic framework of Place, Person, and Time . These are the three core dimensions of our existence: a person lives in a place and moves through time . Place: They struggled over the land of Eretz Yisrael . Person: They struggled over who would hold the status of the Bechorah (the birthright). Time: They struggled over who would control the different seasons of the year. The Summer Cycle: Grabbing the Heel Looking at the summer cycle, Yaakov claimed the spring months of Nissan, Iyar, and Sivan —the three months of Chodesh Ha'aviv . This is a beautiful, spiritually rich period: Nissan contains Pesach, Iyar holds the bulk of Sefirat Ha'omer, and Sivan brings Matan Torah. Yaakov Avinu fought for these three wonderful months and claimed them as his own. Then, the intense heat of the summer begins—a period of strict, intense judgment. This is where Esav takes over. This aligns with the fact that Esav calculates by the sun, and the sun is at its strongest during this time. Esav was originally slated to receive Tammuz, Av, and Elul . However, the Torah emphasizes that Yaakov grabbed Esav's heel at birth, earning him the name Yaakov (from Ekev , meaning heel). This teaches us that each of these three-month cycles has a "heel," or a tail end. Yaakov pulled the heel of this summer cycle—the month of Elul —back into his own domain. This converted what would have been an equal three-and-three split into an unequal four-month to two-month split in favor of Yaakov. The Winter Cycle: Venahapoch Hu We see the exact same pattern repeat during the winter months. Tishrei, Cheshvan, and Kislev belong to Yaakov. Tishrei is the month of the High Holidays. Cheshvan, though it contains no holidays, serves as the time to review and process the spiritual gains of the Chagim . Finally, Kislev brings the light of Chanukah. The next three months— Tevet, Shevat, and Adar —should have belonged to Esav. Tevet contains the fast of Asara B'Tevet . Shevat shares a root with the word Shevet , which means a whipping stick or a staff of judgment, signifying that Shevat also carries an element of strict justice. Adar was also supposed to belong to Esav, but once again, Yaakov grabbed the heel of the cycle and pulled Adar back. This is the deeper secret behind the phrase Venahapoch hu —it was completely turned around. Ultimately, this leaves Esav with only four distinct months of intense judgment throughout the year: Tammuz, Av, Tevet, and Shevat . The Spiritual Mechanics of Heat and Cold It is fascinating to see how something as everyday as the twelve months and the changing seasons trace back to the foundational conflict between Yaakov and Esav. Furthermore, the winter and summer concepts relate directly to the ideas of severe cold and severe heat. What do hot and cold have to do with our spiritual lives? It might sound intense, but our tradition teaches that while Gehenom is made of fire—which is what most people know—there is also a Gehenom of snow. There is a realm of extreme heat (like the Sahara Desert) and a realm of extreme cold (like the North Pole). Both are incredibly difficult environments for life. These two extremes correspond to the two primary ways we stumble: Intense Heat: This represents the burning pursuit of desires and lust. Intense Cold: This represents a state of freezing, spiritual paralysis, and laziness. In the winter months, our primary challenge is to overcome the "cold" of laziness and not simply stay in bed. In the summer months, our challenge is to control the "heat" and not follow our desires. The Gehenom of fire is the consequence of chasing unbridled passion, while the Gehenom of snow is for frozen apathy. Esav is constantly trying to entrap us in these two areas. As Rashi notes, when Esav walked in to receive a blessing from his father Yitzchak, Yitzchak saw Gehenom open up behind him. Esav is the one who ultimately aligns with Gehenom , while Yaakov and his children inherit Gan Eden and Olam HaBa . Historical Precision as a Source of Chizuk These spiritual dynamics repeat themselves every single year. As we overcome the specific trials of the summer and winter, we emerge clean. The calendar is not random or haphazard. Tammuz and Av are months of strict judgment because they are Esav's remaining summer months of intense, severe heat. It is no coincidence that this was the exact time of year the Beit HaMikdash was destroyed by fire. The historical convergence is remarkable. The First Beit HaMikdash , the Second Beit HaMikdash , the Spanish Inquisition, and the outbreaks of both World War I and World War II all heavily converged around this specific window of the year. Rav Eliyahu Lopian once beautifully remarked that if the enemy only realized that the Jewish people actually derive a chizuk in emunah from the fact that these tragic events repeatedly happen at the exact same calendar window, they would have intentionally chosen a different time to attack us! Recognizing that everything is so precisely designed and orchestrated by Hakadosh Baruch Hu is profoundly comforting. It serves to strengthen our emunah and bitachon , giving us the tools to navigate and elevate these challenging times of the year.

Audio, eng_t_norav_2026-06-21_lesson_bs-matan-tora_n1_p2. Lesson_part :: Lessons_series. Baal HaSulam. Matan Torah [The Giving of the Torah] :: Daily_lesson 1

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Baal HaSulam. Matan Torah [The Giving of the Torah]

Baal HaSulam. Matan Torah [The Giving of the Torah]

Video, eng_t_norav_2026-06-21_lesson_bs-matan-tora_n2_p1. Lesson_part :: Daily_lesson 2 :: Lessons_series. Baal HaSulam. Matan Torah [The Giving of the Torah]

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Audio, eng_t_norav_2026-06-21_lesson_bs-matan-tora_n2_p1. Lesson_part :: Daily_lesson 2 :: Lessons_series. Baal HaSulam. Matan Torah [The Giving of the Torah]

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Video, por_t_norav_2026-06-21_lesson_bs-matan-tora_n2_p1. Lesson_part :: Daily_lesson 2 :: Lessons_series. Baal HaSulam. Matan Torah [The Giving of the Torah]

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Video, eng_t_norav_2026-06-21_lesson_bs-matan-tora_n2_p1. Lesson_part :: Daily_lesson 2 :: Lessons_series. Baal HaSulam. Matan Torah [The Giving of the Torah]

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Video, eng_t_norav_2026-06-21_lesson_bs-matan-tora_n1_p2. Lesson_part :: Daily_lesson 1 :: Lessons_series. Baal HaSulam. Matan Torah [The Giving of the Torah]

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Video, por_t_norav_2026-06-21_lesson_bs-matan-tora_n2_p1. Lesson_part :: Daily_lesson 2 :: Lessons_series. Baal HaSulam. Matan Torah [The Giving of the Torah]

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Video, hun_t_norav_2026-06-21_lesson_bs-matan-tora_n1_p2. Lesson_part :: Daily_lesson 1 :: Lessons_series. Baal HaSulam. Matan Torah [The Giving of the Torah]

Audio, hun_t_norav_2026-06-21_lesson_bs-matan-tora_n1_p2. Lesson_part :: Daily_lesson 1 :: Lessons_series. Baal HaSulam. Matan Torah [The Giving of the Torah]

Audio, hun_t_norav_2026-06-21_lesson_bs-matan-tora_n2_p1. Lesson_part :: Daily_lesson 2 :: Lessons_series. Baal HaSulam. Matan Torah [The Giving of the Torah]

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Video, fre_t_norav_2026-06-21_lesson_bs-matan-tora_n1_p2. Lesson_part :: Daily_lesson 1 :: Lessons_series. Baal HaSulam. Matan Torah [The Giving of the Torah]

Audio, bul_t_norav_2026-06-21_lesson_bs-matan-tora_n2_p1. Lesson_part :: Daily_lesson 2 :: Lessons_series. Baal HaSulam. Matan Torah [The Giving of the Torah]

Audio, bul_t_norav_2026-06-21_lesson_bs-matan-tora_n1_p2. Lesson_part :: Daily_lesson 1 :: Lessons_series. Baal HaSulam. Matan Torah [The Giving of the Torah]

Video, fre_t_norav_2026-06-21_lesson_bs-matan-tora_n2_p1. Lesson_part :: Daily_lesson 2 :: Lessons_series. Baal HaSulam. Matan Torah [The Giving of the Torah]

Video, hun_t_norav_2026-06-21_lesson_bs-matan-tora_n1_p2. Lesson_part :: Daily_lesson 1 :: Lessons_series. Baal HaSulam. Matan Torah [The Giving of the Torah]

Audio, ita_t_norav_2026-06-21_lesson_bs-matan-tora_n2_p1. Lesson_part :: Daily_lesson 2 :: Lessons_series. Baal HaSulam. Matan Torah (Il dono della Torah)

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Rabbi Shulman raises Rabbi Tzadok's fundamental question: how can the Torah—*divrei emet*—record the falsehoods Korach spreads, especially when they fuel machloket rather than peace? He explains that Korach's claims are not “random lies” preserved as history; rather, they express a profound truth that applies in a different spiritual mode: moments of “circular” revelation (like Kriyat Yam Suf and Matan Torah) and the future world, where every Jew relates directly to Hashem without hierarchy. Korach's error was weaponizing that truth prematurely—using a real ideal of equality in a world that still operates by process, gradation, and necessary distinction. Outline: https://danielggordon.github.io/ateresami/korach-the-truth-of-equality-20260619-141019-outline-20260619-141057.pdf

The Rebbe addresses the occurrence of miracles beyond nature for individuals, especially in recent years, and emphasizes the importance of strengthening one's connection to G-d. He also discusses the hidden aspects of Torah revealed at Shavuos and the unique experience at Matan Torah. https://www.torahrecordings.com/rebbe/igroskodesh/007/009/2140

In this in-depth (be'iyun) shiur, R' Rietti returns to Torah 4 in the first chelek of Likutey Moharan, learning how the opening pasuk of the Aseres Hadibros — Anochi Hashem Elokecha asher hotzeisicha me'eretz Mitzrayim — holds the entire structure of creation within it, from Bereishis all the way to Matan Torah and Klal Yisrael.At the heart of the lesson is one line of Rebbe Nachman: keshe'adam yodeia shekol me'ora'av hem letovaso — when a person truly knows that everything that happens to him comes from Hashem and is for his good. That da'as, Rebbe Nachman teaches, is a taste of Olam Haba and the way out of ye'ush. And its absence is the real root of suffering itself.In this shiur:Anochi Hashem as the axis of the whole Torah, and how Jewish identity becomes fixed at Har SinaiAsher / Ashrei — Hashem took us out of Mitzrayim with simcha, and the unity of rachamim (Havayah) and din (Elokim)Why da'as is the difference between feeling crushed by yisurim and living with clarityLashon Hakodesh, the oisiyos, and nitzotzos — how Hashem's word builds realityNear-death experiences as a partial glimpse of the world of truthNachum Ish Gamzu and gam zu letovah — and the even higher level that needs no visible resolutionIyov's Hashem nasan, Hashem lakach, yehi shem Hashem mevorachTraining the mind toward kol d'avid Rachmana letav avid#LikuteyMoharan #RebbeNachman #Breslov #Torah4 #Emunah #Daas #GamZuLetovah #OlamHaba #JewishWisdom #Chassidus #Hisbodedus #RabbiRietti

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Baal HaSulam. Matan Torah [The Giving of the Torah]

Baal HaSulam. Matan Torah [The Giving of the Torah]

Audio, eng_t_norav_2026-06-14_lesson_bs-matan-tora_n1_p2. Lesson_part :: Daily_lesson 1 :: Lessons_series. Baal HaSulam. Matan Torah [The Giving of the Torah]

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After we recite in the morning the section of the Ketoret and the passage of "Abayeh Hava Mesader," we recite a very special prayer – Ana Be'cho'ah. This prayer was composed by one of the great Tanna'im – Rabbi Nehunya Ben Ha'kaneh, whom the Hida (Rav Haim Yosef David Azulai, 1724-1806) describes as one of the earliest Kabbalists, preceding even Rabbi Shimon Bar Yohai. The Ana Be'cho'ah prayer is so significant that the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) and many others write that if a person arrives late to Shaharit, and needs to skip the introductory portions of the prayer service, he should not skip Ana Be'cho'ah. This prayer consists of seven lines, each of which with six letters, for a total of 42 letters, and these 42 letters spell the special 42-letter Name of Hashem. This Name is the "elevator," the Name associated with rising to the upper worlds. It is critically important to recite Ana Be'cho'ah as part of our introduction to Shaharit because it elevates us to the heavens so we can present our Tefilot to G-d. By the time we recite the Amida, we want to be standing before the Heavenly Throne, so we can speak directly to the Almighty. The recitation of Ana Be'cho'ah elevates us to the higher spheres so we can speak to Hashem while standing in front of His Throne. It is proper to recite this Tefila slowly and to take note of the first letters of the words. This Name is alluded to also in the first paragraph of Shema, which consists of 42 words (from "Ve'ahabta" through "U'bi'sh'arecha"), corresponding to the 42 letters of this Name. For this reason, some Siddurim feature the letters of this divine Name alongside the words of this paragraph of Shema. Another allusion to this Name is found in Kaddish – specifically, in the phrase "Ve'yishtabah Ve'yitpa'ar Ve'yitromam Ve'yitnaseh Ve'yit'hadar Ve'yit'aleh Ve'yit'halal," which consists of seven words that each contains six letters, for a total of 42. Some have the custom to recite Ana Be'cho'ah each night before going to sleep. The soul departs and rises to the heavens when one sleeps, and so it is appropriate to recite this prayer which, as mentioned, is associated with elevation and ascent. Likewise, it is customary to recite Ana Be'cho'ah at funerals, Heaven forbid, as the coffin is being taken for burial, and the soul is ready to rise to the heavens. In some communities, Ana Be'cho'ah is recited before Lecha Dodi on Friday night, as we elevate ourselves to the higher plane of Shabbat. Likewise, many recite this prayer after counting the Omer, as the Omer counting is intended to elevate us in preparation for Matan Torah on Shabuot. The custom to read Ana Be'cho'ah following the recitation of "Abayeh Hava Mesader" was taught by the Arizal, as brought in Sha'ar Ha'kavanot. This is cited by the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939). The Seder Ha'yom (Rav Moshe Ben Machir, Safed, 16 th century), by contrast, writes that it is better to recite Ana Be'cho'ah later, just before Baruch She'amar. He explains that the world was created with the power of this 42-letter Name, and so it is appropriate to allude to this Name just before reciting "Baruch She'amar Ve'haya Ha'olam," when we give praise to Hashem who created the world. However, we follow the Arizal's teaching, that Ana Be'cho'ah should be recited after the section of "Abayeh Hava Mesader." One possible explanation for the Arizal's custom is that the section of "Abayeh Hava Mesader," which lists the various Abodot (services) performed daily in the Bet Ha'mikdash, omits Birkat Kohaim (the priestly blessing), which was recited each day in the Bet Ha'mikdash. In the Bet Ha'mikdash, the Kohanim reciting Birkat Kohanim would use the Shem Ha'meforash – the divine Name that is normally forbidden to utter, and according to some, this was the 42-letter Name. Perhaps, then, we add Ana Be'cho'ah – which is associated with this Name – after the section of "Abayeh Hava Mesader" to allude to the daily recitation of Birkat Kohanim in the Bet Ha'mikdash. The Ana Be'cho'ah prayer concludes with the pronouncement of "Baruch Shem Kebod Malchuto Le'olam Va'ed," giving praise to the exalted Name of G-d, which this prayer expresses.

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Audio, eng_t_norav_2026-06-07_lesson_bs-matan-tora_n1_p2. Lesson_part :: Daily_lesson 1 :: Lessons_series. Baal HaSulam. Matan Torah [The Giving of the Torah]