Podcasts about michah

After Moshe was placed in a basket in the Nile River, the pasuk states: ותתצב אחתו מרחק לדעה מה־יעשה לו "His sister stood from afar to see what would happen to him." The Midrash explains that the entire pasuk uses language referring to the Shechina , as if to say that it was Hashem Himself who was standing from afar, watching over Moshe. What is the lesson here? Rabbi Menashe Reizman, based on the mefarshim , explained that what Miriam did—standing and watching—seemed irrational. Naturally, a baby left in a basket on a river would not survive. People usually cannot bear to witness suffering, especially when it involves a relative. So, what was Miriam watching for? The answer is that Miriam was a neviah . She had received a prophecy that the Jewish savior would be born into her family. She stood there with unwavering emunah , waiting to see how Hashem would bring about the salvation. Even though it seemed as though her prophecy would be nullified—since Moshe was abandoned in the river—she trusted that Hashem would fulfill His word. This teaches us that Hashem's ways are far beyond our comprehension. What appeared as abandonment was, in fact, the very act that enabled Moshe to rise to leadership. Being raised in the king's palace gave Moshe the stature and respect necessary to lead the Jewish people. The word אחותו (his sister) in the pasuk also signifies connection. Although Hashem appeared רחוק -distant, He was always present, providing exactly what was needed. The suffering endured by the Jewish people in Mitzrayim was immense, yet the Torah dedicates only a handful of pesukim to describing it. The majority of these parshiyot focus on the geula and Hashem's wondrous salvations. The mefarshim explain that dwelling too much on hardships can distort our perception and harm our emunah . For example, Chazal tell us that Pharaoh killed 300 Jewish babies every day—150 in the morning and 150 in the afternoon—and bathed in their blood. When Moshe witnessed this unimaginable suffering, he asked Hashem how such atrocities could happen. Hashem explained that it was all being done with chesed , to provide the necessary tikkunim for those souls. Moshe pleaded with Hashem to save at least one child, and Hashem permitted it. That child, however, later caused great destruction to Klal Yisrael . His name was Michah. Michah used the inscription "Aleh Shor" , which Moshe had used to retrieve Yosef's coffin, to bring forth the egel from the fire—a sin that continues to impact us today. Michah brought avoda zara into Eretz Yisrael and was the father of Yeravam ben Nevat(Nevat was another name for Micha), who led the ten tribes into exile and set events into motion that ultimately led to the destruction of the Bet Hamikdash . We cannot fully comprehend Hashem's ways. The children killed in Mitzrayim were undergoing tikkunim to achieve eternal life in the World to Come. Many were gilgulim (reincarnated souls) from earlier generations—the generations of Enosh, the Dor Hamabul , the Dor Hapelaga , and the people of Sodom. The Mishna in Pirkeh Avot teaches: אל תסתכל בקנקן אלא במה שיש בו - "Don't look at the vessel but at its contents." The Lev Aryeh explains that this can also refer to the atrocities in Mitzrayim. The letters קן in the word קנקן have a numerical value of 150(written 2x), hinting at the 150 babies killed every morning and every afternoon. The mishna reminds us not to focus solely on the apparent suffering but to consider the greater purpose—those souls were spared from bringing even greater harm to Klal Yisrael . Even the worst suffering can be Hashem's way of providing tikkunim for each creation, ensuring its eternal life in the World to Come. Our role is to trust that the Shechina is always with us, working for our ultimate benefit. The Chatam Sofer writes that every Jew has a mitzva, as they age, to reflect on their life and see how Hashem guided them. We are to recognize how events that once seemed terrible were, in hindsight, truly good. One of our main missions in this world is to develop complete faith in Hashem's constant and boundless chesed . One day, everything will be revealed. Until then, we have the opportunity to demonstrate our belief.

MIchah 5:2 - "A Place, A Plan, and A Person" by Mission Ebenezer Family Church

We Learnfrom the Fruit of the Earth to Reinvent Ourselves in the Month of Elul so thatWe Will Be New Creatures at Rosh HaShanah Based onShvilei Pinchas – Rav Pinchas Friedman I canstart with the story Can aperson be reborn? Lastnight Chantelle took me along to an Emunah Dinner. I say Chantelle took mebecause if she didn't make me come out, I wouldn't. She lights the fire. Herfriends Liz Gindea and Fran Hirmes have been very involved with and generouslysupportive of the organization for years. Emunah funds a number of children'shomes in Israel, along with schools, an arts college, daycare services andthese days many mental health programs. My son in law, Daniel's brother Michaelthrough his organization Kol HaNearim also works with these children'shomes. Chantelleand all of my kids have volunteered and worked in some of these homes over theyears especially with Yehuda Kohen of Bet Elazraki. At thedinner, a young lady spoke and shared her very moving story. She grewup in the north of Israel in no mans land. Her mother did nothing and herfather raised goats. She was one of ten siblings. They had no rules, nodiscipline, no money, sometimes no food and ran amok. The kids sometimes foughtand often got in trouble. When shewas ten, social services showed up. After investigating, they took some of heryounger siblings to be raised outside the house. She convinced them that sheshould stay. But her situation went from bad to worse and a few months laterthey came back and took her as well. She wasplaced into one of Emunah's homes and was angry with her situation and everyonearound her. She was angry that she had been taken from home. She was angry thather parents had not provided a real home. She was angry to be told when to wakeup and when to go to sleep. She was angry to be sent to school. She was angryto be pressed to do homework. She was angry that she was subject to structureand in her mind lost her freedom. She was depressed and alone in the world. Ateleven years old, she had reached rock bottom. Butwithin a few weeks, things started to change. The people at the Emunah homemade her feel loved and wanted. She made friends in the home and at school. Thesocial workers and teachers encouraged her and in a short time she began tosoar as a phoenix rising from the ashes. She wasencouraged to pursue drama studies and loved it. In 2013 she joined the armyand became a combat paramedic assisting injured soldiers and people in thefield, sometimes under fire. When she completed her army duty, she continuedher studies focusing on drama. She eventually went to work for channel 12 newsin Israel. She currently heads their social media team and pursues feel goodstories to help lift people. Emunahbecame her family. Her goal is to raise her own family and break the cycle. Her storywas very moving. Chantelle noted that she wished she could have her share herstory with our own community children in school. She would surely touch someand encourage others. Some might be lifted and others might consider assistingin the homes one summer. Perhaps we can get a video from Emunah and share that. There isa beautiful story told of Rav Levi Yitzchak of Berditchev, a renowned Hasidicmaster, who was known for his compassion and ability to find sparks of holinessin every soul. One day, a poor, troubled Jew came to him, feeling hopeless andconsumed by darkness. The rabbilistened attentively, then began to tell a story: 'In the summer, when thesun shines brightly, the grasshopper sings a beautiful song. But in the winter,when snow covers the earth, the grasshopper's song is silenced. Does this meanthe grasshopper has lost its ability to sing?' The manshook his head. 'Ofcourse not!' the rabbi exclaimed. 'The grasshopper's song is stillwithin, waiting to emerge when the seasons change.' The rabbilooked deeply into the man's eyes: 'Similarly, within you, there is aspark of divine light, a song waiting to be sung. Though darkness may surroundyou now, it's temporary, like winter's snow. Your task is to find that innerlight, nurture it, and let it shine forth.' The man'sface lit up with newfound hope. In thisseason of Elul, we hope to be born again. We canimagine ourselves as caterpillars, hoping to shed our cocoons and emerge asbutterflies. Sometimesthough we think that success is based on achieving perfection. But isthat really what Hashem demands or even wants from us. There isa story, I heard from Rabbi Joey Haber, of a man seeking perfection in his ownlife. His rabbiasks his profession He is anartist, Hisfavorite painting is of sunset. Histeacher suggests taking a picture of a sunset and that will be a perfectreproduction. theartist explains the painting has imperfections and thats what makes it special. Theteacher explains, same with us Angelsmay be perfect, but our imperfection makes us special. imperfectionsadd uniqueness and value, both in art and in life. Thisweek's parsha is Ki Tavo. Based onthe teaching of the Shvilei Pinchas, Rabbi Pinchas Friedman, I would like toshare with you a connection of our efforts in Elul and the mitzvah of“bikkurim,” bringing the first fruits, which we open the perasha with The SefatEmet quotes the Chiddushei HaRim, zy”a. Heexplains why the month designated for teshuvah is named Elul based on thepassuk (ibid. 100, 3 דְּע֗וּ כִּֽי־ ה֮ ה֤וּא אֱלֹ֫קים הֽוּא־עָ֭שָׂנוּ (ולא) [וְל֣וֹ]אֲנַ֑חְנוּ עַ֝מּ֗וֹ וְצֹ֣אן מַרְעִיתֽוֹ׃ If onelooks in the book of Tehilim the word Loh is spelled Lamed alef or No But inthe siddur when we read this psalm each morning as Paslm 100 Miszor LeDavid wechange the aleph to a vav —know thatHashem, He is G-d; it is He Who made us and we are His—His nation and the sheepof His pasture. Traditionteaches us that the word “v'lo” in this passuk is written as ' ולא ',with an “aleph”; yet, it is read as ולו' ', with a “vav.” With an“aleph,” the passuk suggests that we are unworthy and inadequate to be Hispeople; with a “vav,” it means that we merit being close to Him. Heexplains that in reality both the way “v'lo” is written and the way it is readcomplement each other and achieve the same goal. By recognizing our lowlystature and the fact that we have sinned and failed to serve Hashemadequately--' ולא אנחנו עמו ' (the way the passuk is written)—we aremotivated to draw closer to Hashem by means of sincere teshuvah and attain thestatus of-- ולו אנחנו עמו' ' (the way the passuk is read) again. Bothprocesses enable us to achieve the goal of being ' עמו ', HKB”H'speople. This is alluded to by the name אלו'ל ; it combines thetwo spellings of the word “lo”-- ל'א and ל'ו . This teaches us thatour goal during the month of Elul is to combine these two processes, to correctall of our wrongdoings by means of complete teshuvah and to regain the statusof ' .'עמו Lets turnto the Gemara (Makkot 24a): 'וכברהיה רבן גמליאל ורבי אלעזר בן עזריה ורבי יהושע ורבי עקיבא מהלכין בדרך...The first story tells about the Goyim. Then the gemara continues Now Iimagine these stories take place following the rebellion of Bar Kochba and theedicts of Hadrian Yimach Shemo שׁוּב פַּעַםאַחַת הָיוּ עוֹלִין לִירוּשָׁלַיִם, כֵּיוָן שֶׁהִגִּיעוּ לְהַר הַצּוֹפִים קָרְעוּבִּגְדֵיהֶם, כֵּיוָן שֶׁהִגִּיעוּ לְהַר הַבַּיִת רָאוּ שׁוּעָל שֶׁיָּצָא מִבֵּיתקׇדְשֵׁי הַקֳּדָשִׁים, הִתְחִילוּ הֵן בּוֹכִין וְרַבִּי עֲקִיבָא מְצַחֵק. אָמְרוּלוֹ: מִפְּנֵי מָה אַתָּה מְצַחֵק? אָמַר לָהֶם: מִפְּנֵי מָה אַתֶּם בּוֹכִים? אָמְרוּלוֹ: מָקוֹם שֶׁכָּתוּב בּוֹ ״וְהַזָּר הַקָּרֵב יוּמָת״, וְעַכְשָׁיו שׁוּעָלִים הִלְּכוּבּוֹ, וְלֹא נִבְכֶּה?! אָמַר לָהֶן:לְכָךְ אֲנִי מְצַחֵק, דִּכְתִיב: ״וְאָעִידָה לִּי עֵדִים נֶאֱמָנִים אֵת אוּרִיָּההַכֹּהֵן וְאֶת זְכַרְיָה בֶּן יְבֶרֶכְיָהוּ״ – וְכִי מָה עִנְיַן אוּרִיָּה אֵצֶלזְכַרְיָה? אוּרִיָּה בְּמִקְדָּשׁ רִאשׁוֹן, וּזְכַרְיָה בְּמִקְדָּשׁ שֵׁנִי! אֶלָּא:תָּלָה הַכָּתוּב נְבוּאָתוֹ שֶׁל זְכַרְיָה בִּנְבוּאָתוֹ שֶׁל אוּרִיָּה. בְּאוּרִיָּהכְּתִיב ״לָכֵן בִּגְלַלְכֶם צִיּוֹן שָׂדֶה תֵחָרֵשׁ״, בִּזְכַרְיָה כְּתִיב ״עוֹדיֵשְׁבוּ זְקֵנִים וּזְקֵנוֹת בִּרְחֹבוֹת יְרוּשָׁלִָם״. עַד שֶׁלֹּא נִתְקַיְּימָהנְבוּאָתוֹ שֶׁל אוּרִיָּה הָיִיתִי מִתְיָירֵא שֶׁלֹּא תִּתְקַיֵּים נְבוּאָתוֹ שֶׁלזְכַרְיָה, עַכְשָׁיו שֶׁנִּתְקַיְּימָה נְבוּאָתוֹ שֶׁל אוּרִיָּה – בְּיָדוּעַ שֶׁנְּבוּאָתוֹשֶׁל זְכַרְיָה מִתְקַיֶּימֶת. בַּלָּשׁוֹן הַזֶּה אָמְרוּ לוֹ: עֲקִיבָא נִיחַמְתָּנוּ,עֲקִיבָא נִיחַמְתָּנוּ. Once,Rabban Gamliel, Rabbi Elazar ben Azariah, Rabbi Yehoshua and Rabbi Akiva weretraveling on the road . . . When they reached Har HaTzofim, they tore theirgarments. When they came to Har HaBayis, they saw a fox emerging from KodeshHaKodashim, and they began to cry; however, Rabbi Akiva smiled. They said tohim, “Why are you smiling?” He responded to them, “Why are you crying?” Theyanswered him, “A place about which it is written (Bamidbar 1, 51): ‘Thenon-kohen who comes close shall be put to death,' and now (Eichah 5, 18) ‘foxesare walking about there,' should we not cry?” He saidto them, “This is why I am smiling . . . In the prophecy of Uriah, it iswritten (Michah 3, 12): ‘Therefore, because of you, Tziyon will be plowed likea field etc.' In the prophecy of Zechariah, it is written (Zechariah 8, 4):‘Old men and old women will yet sit in the streets of Yerushalayim.' As longas the nevuah of Uriah had not been fulfilled, I feared that the nevuah ofZechariah would not be fulfilled. Now, that the nevuah of Uriah has beenfulfilled, it is apparent that the nevuah of Zechariah will be fulfilled.” Theyresponded to him in these words, “Akiva, you have consoled us; Akiva, you haveconsoled us!” Itbehooves us to analyze Rabbi Akiva's reactions described above. Why did helaugh and smile upon seeing proof of Zechariah's nevuah related to the futuregeulah? Without a doubt, the other sages also believed wholeheartedly in theveracity of the prophecies concerning the future geulah. Nevertheless, whenconfronted with the extent of the churban—witnessing a fox exiting from theKodesh HaKodashim—they were overcome with grief and cried. So, what possessedRabbi Akiva to react so differently to the same disturbing sight? Additionally,why did he require seeing the fulfillment of Uriah's nevuah concerning theextent of the churban in order to substantiate that Zechariah's nevuahconcerning the geulah would be fulfilled? Toexplain the matter, the Maharal teaches us a basic principle. HKB”H created theworld such that there is always void and nullification prior to renewal.Furthermore, the degree of renewal relates to the degree of absence and divineconcealment. In other words, the greater the absence and void, the greater therenewal will be. TheMaharal asserts that HKB”H revealed this phenomenon to us at the beginning ofthe Torah (Bereishis 1, 1): 'בראשית ברא אלקים את השמיםואת הארץ, והארץ היתה תוהו ובוהו וחושך על פני תהום ורוח אלקיםמרחפת על פני המים, ויאמר אלקים יהי אור ויהי אור'. theMaharal interprets Rabbi Akiva's profound message. Uponseeing the fox emerge from the chamber of the Kodesh HaKodashim, he smiled. Hehad no doubt that the nevuah of Zechariah would come to pass—that old men andwomen would sit in the streets of Yerushalayim. However, he had no idea howgreat or grand the revival and renewal of Yerushalayim would be. The foxemerging from the Kodesh HaKodashim represented an extreme degree of “hesterpanim”—divine concealment. Therefore, he had cause to rejoice. For, heunderstood that the degree of churban and absence of the divine presencereflected on the commensurate greatness and glory of the renewal ofYerushalayim at the time of the geulah. InNetzach Yisrael (Chapter 30), the Maharal applies this incredible principle toexplain the galut in Mitzrayim that preceded Yisrael's entry into Eretz Yisraeland, for that matter, all the exiles that have preceded the future geulah. Theyall represent the void that precedes the new state of existence, like thedarkness of night that precedes the light of day. Therefore, HKB”H subjectedYisrael to the galut in Mitzrayim—which constituted a process ofnullification—prior to taking them into Eretz Yisrael. Thisexplains very nicely the following passuk related to the galuts in Mitzrayim(Shemos 1, 12): 'וכאשר יענו אותו כן ירבה וכן יפרוץ'—but as much as they afflict it, so it will increase and so it will burst forth. Here theTorah teaches us that the suffering and affliction in Mitzrayim constituted thevoid that gave rise to Yisrael's renewal and rebirth. After the exodus, theyreceived the Torah at Har Sinai and entered Eretz Yisrael. That demonstratesfor us magnificently how all of the galuyot constitute the absence and voidthat is destined to produce the incredible renewal of the future geulah. Its difficult to read this and not think of the Holocaust andthe miracles of 1948 and 1967 RabbiPinchas of Koretz—defines the state of nullification and void as ' אַיִן', which always precedes the state of renewal, referred to as '.'יֵשׁ.' Hecompares this concept to seeds of wheat or other fruit and vegetation that isplanted in the ground. Their growth only starts after the seed decays intoalmost nothingness -אַיִן'- '. Only then, from this state of nearnothingness, the seed begins to grow and sprout and renew itself. As he writes in Imrei Pinchas (Tishah B'Av 384): When grainis planted in the ground, it cannot grow unless it first decays and actuallybecomes nothing. In that void, remains a tremendous potential that can producean entire stalk. This is a type of metamorphosis. At the precise moment that itis virtually nothing, it immediately takes shape. There is a Hasidic story of a couple who come to their Rebbefor a blessing for a child. He asks for an exorbitant pidyon. They return,unable to raise it. He tells them that he can't help. They leave dejected andoutside his home they realize they can only turn to hashem. When the rebbehears that he calls them in and tells them they will be blessed with a child. We havelearned an important principle in the Mishnah (Avos 6, כלמה שברא הקב'ה בעולמו לא בראו אלא לכבודו' :( 11 '—everything that HKB”H created in His world, He created solely for His honor.That being the case, why did HKB”H create the world in such a way that nothingcan be renewed or revitalized without first undergoing a process of void andnullification? How does this enhance His honor? RabbiYisrael of Ruzhin, zy”a, explains regarding the following statement from DavidHaMelech (Tehillim 13, 2): 'עד אנה תסתיר את פניך ממני,עד אנה אשית עצות בנפשי' —how long will You hide Your countenance from me?How long will I continue to seek counsel within my own spirit? Heexplains that David HaMelech wished to teach us a vital lesson regarding ouremunah and trust in Hashem. When a Jew wants to receive salvation from Hashem,he must first understand that he is totally helpless on his own; his salvationdepends solely on Hashem. As long as he believes that he has a solution of hisown, his emunah and trust in Hashem are lacking. So, DavidHaMelech asks: How long will You continue to conceal Your presence from Me? Heanswers his own question: So long as I delude myself into thinking that I amcapable of resolving dilemmas with my own counsel and devices, the “hesterpanim”—divine concealment—will continue; however, as soon as I recognize withcertainty that I in fact lack any such wisdom or ability, the “hester panim”will cease, and Hashem's salvation will arrive instantaneously. Only whenI accept that I don't have all the answers Thus, it appears that this explains why HKB”H created theworld such that every renewal—situation of ' יש '–must be preceded bya state of void and nullification—situation of אין' '. It is becausesuch a difficult transformation causes man to understand that he does not havethe wisdom or resources to emerge from the darkness and void alone withoutHashem's assistance. As soon as he says to himself: “How long will I continueto seek counsel within my own spirit?”—he will succeed in emerging from thevoid to a state of renewal. In perekShirah Everythingin nature has a song And thesong sung by the wheat in Perek Shirah (Chapter 3): 'שיבולת חיטים אומרת שירהמעלות ממעמקים קראתיך ה'' —the stalk of wheat says (Tehillim 130, 1):“From the depths, I call to You, Hashem.” It isimportant to recognize that the term “lechem”—bread—encompasses all of man'sfood and nourishment. This is evident from the prayer of Yaakov Avinu(Bereishis 28, 20): 'ונתן לי לחם לאכול'—and He will give me bread to eat. Similarly, another passuk says (ibid. 47,12): 'ויכלכל יוסף את אביו ואת אחיו ואת כל בית אביו לחם לפי הטף'—Yosef provided his father and his brother and all of his father's householdwith food (“lechem”) according to the children. It is precisely for this reasonthat the berachah “hamotzi,” which is recited over bread, covers all the foodthat one consumes during a meal; it is because all other food is consideredsecondary to the bread. Weexplained above, that we learn from the growth of the wheat, from which breadis made, the vital principle that nothing can grow or be renewed without firstundergoing a stage of nullification—i.e. nullification of its current state.Therefore, only after the seeds of wheat decay and achieve a virtual state ofnothingness--' אין '—do they begin to grow and develop into a newentity. At that very moment, when they are in the ground and achieve the stateof » אין «, they pray to Hashem from the depths of the earth not to decaycompletely, to survive and grow into a new stalk of grain in the field above. We cannow appreciate and comprehend the song of the stalk of wheat. It recalls thechesed Hashem performed on its behalf whilst it was still deep in the ground ina state of decay. To express its gratitude to Hashem, it sings: 'שיר המעלותממעמקים קראתיך ה'' —thanking Hashem for hearing and responding to its pleafrom the depths of the earth. This iswhy David HaMelech instituted this psalm; so that we would join the stalk ofwheat in expressing gratitude to Hashem. For, we recognize all the kindness Heperforms on our behalf when we are in states of nothingness and helplessness.For instance, after every night of sleep, He returns our neshamos to usrevitalized. Itappears that we can suggest another reason that every situation of renewalrequires a prior state of nothingness. TheYosher Divrei Emet cites his Rav, the Maggid of Mezritsch, zy”a. He explainsthat this principle applies to spiritual matters as well. A person who wants torenew and revitalize his service of Hashem must first nullify his presentcircumstances—his ' יש '. This is accomplished by recognizing how farhe still has to go to serve Hashem properly. Through humility, submission andrecognition of his unworthiness, he will succeed in serving Hashem on a muchhigher level. Until he acknowledges his shortcomings in the service of Hashem,he will be unable to renew his spiritual self. We nowhave cause to rejoice! This illuminates for us the insight provided by theChiddushei HaRim, zy”a, concerning the name אלו'ל . As explained, itcombines the two spellings of the word “lo”-- ל'א and ל'ו . Thus, thename Elul reminds us that we must recognize that we have acted improperly andare not truly worthy of being Hashem's people--' .'ולא אנחנו עמו As aresult of this recognition and by mending our ways and attitudescorrespondingly, we will once again be deserving of the status of ' ולו אנחנועמו '. Let us explain this process in terms of our current discussion. Atthe end of the year, during the month of Elul, it is incumbent upon us to pushour personal reset buttons, so to speak. In order to create ourselves anewprior to Rosh HaShanah, we must nullify our old selves during the month ofElul. By recognizing that we are unworthy to be called His people--' ולא אנחנועמו '—we will succeed in transforming ourselves and taking on a newpersona in the new year consistent with the depiction--' .'ולו אנחנו עמו Followingthis glorious path, let us now address the opening pesukim of this week'sparsha discussing the mitzvah of bikkurim: “It will be when you enter the landthat Hashem, your G-d, gives you as an inheritance, and you take possession ofit, and dwell in it, that you shall take of the first of every fruit of theearth that you bring in from your land that Hashem, your G-d, gives you, andyou shall put it in a basket and go to the place that Hashem, your G-d, willchoose, to make His name rest there.” The KliYakar provides a rationale for this mitzvah. After conquering the new land,Yisrael were liable to become arrogant and attribute the conquest to their ownpowers and strategies. In particular, after working the land and growingvarious produce and fruit, they might think to themselves (Devarim 8, 17):' כוחי ועוצם ידי עשה לי את החיל הזה '—my strength and the might of myhand have generated this wealth for me. To eliminate this false belief, HKB”Hcommanded Yisrael to take the first of every fruit of the land, to take it upto the kohen in Yerushalayim and to recite an explicit expression of gratitudeto Hashem for giving us this land. This procedure was designed to fortify ouremunah in Hashem. Let usinterject a spicy tidbit. It is written (Tehillim 37, 11): וענוים יירשו ארץ''—the humble will inherit the earth. This passuk clearly implies that thequality of humility is propitious for inheriting Eretz Yisrael. For, we knowthat the kedushah of Eretz Yisrael is due to the presence of the Shechinah.This was especially true when the Beis HaMikdash was extant and operational. Asit is written (Shemos 25, 8): 'ועשו לי מקדש ושכנתי בתוכם' —they shallmake Me a sanctuary (Mikdash), so that I may dwell among them. Now, weknow that a prerequisite for the presence of the Shechinah is the midah ofhumility. In the words of the Gemara (Sotah 5a): 'לעולם ילמד אדם מדעת קונו,שהרי הקב'ה הניח כל הרים וגבעות והשרה שכינתו על הר סיני' —a personshould always learn from the good sense of his Creator—for behold, when HKB”Hgave the Torah, He abandoned all the great mountains and hills and insteadrested His Shechinah on Har Sinai (a lowly, unimpressive mountain). Additionally,they taught (ibid.): 'כל אדם שיש בו גסות הרוח, אמר הקב'ה אין אני והוא יכולים לדורבעולם' —concerning any person who possesses a haughtiness of spirit, HKB”Hsays: I and he cannot dwell together in the world. Therefore, HKB”H commandedthat upon entering the land, Yisrael would bring the bikkurim “to the placethat Hashem, your G-d, will choose, to make His name rest there.” This wouldinculcate in them the knowledge that HKB”H only rests His name in Eretz Yisraelin the merit of the midah of humility. Asexplained, the mitzvah of bikkurim is designed to shatter the klipah of “mystrength and the might of my hand have generated this wealth for me.” We willnow endeavor to explain why HKB”H used this mitzvah to hint to us theimportance of the midah of humility; for, this is the vital lesson we aresupposed to learn from the first fruit if we want to enter the land, keep itand endure in it. וְהָיָה֙ כִּֽי־תָב֣וֹאאֶל־הָאָ֔רֶץ אֲשֶׁר֙ ה אֱלֹקיךָ נֹתֵ֥ן לְךָ֖ נַחֲלָ֑ה וִֽירִשְׁתָּ֖הּ וְיָשַׁ֥בְתָּבָּֽהּ׃ וְלָקַחְתָּ֞מֵרֵאשִׁ֣ית ׀ כׇּל־פְּרִ֣י הָאֲדָמָ֗ה אֲשֶׁ֨ר תָּבִ֧יא מֵֽאַרְצְךָ֛ אֲשֶׁ֨ר יְהֹוָ֧האֱלֹהֶ֛יךָ נֹתֵ֥ן לָ֖ךְ וְשַׂמְתָּ֣ בַטֶּ֑נֶא וְהָֽלַכְתָּ֙ אֶל־הַמָּק֔וֹם אֲשֶׁ֤ריִבְחַר֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ לְשַׁכֵּ֥ן שְׁמ֖וֹ שָֽׁם׃ “It willbe when you enter the land that Hashem, your G-d, gives you as an inheritance,and you take possession of it, and dwell in it, that you shall take of thefirst of every fruit of the earth that you bring in from your land that Hashem,your G-d, gives you, and you shall put it in a basket and go to the place thatHashem, your G-d, will choose, to make His name rest there.” HKB”Hinstructs Yisrael: 'ולקחת מראשית כל פרי האדמה אשר תביא מארצך' . Letus expound: ' ולקחת '—you must learn a vital lesson— “lekach”—fromthe “first” yield of “every fruit of the earth.” When those fruits were yetseeds deep in the earth; they could not grow or sprout until they decayed intoa state of virtual nothingness— ״אין״ . In similar fashion, if you wish toremain in EretzYisrael, you must constantly humble yourselves, which is a type ofnullification and expression of nothingness. You must acknowledge how far youare still from serving Hashem properly. Only then will you be able to startanew, serving Hashem properly in His royal palace in Eretz Yisrael. Let usadd a valuable detail. When Moshe Rabeinu sent the meraglim to survey the land,he said to them (Bamidbar 13, 20): והתחזקתם ולקחתם מפרי הארץ' '—youshall strengthen yourselves and take from the fruit of the land. According tothe Zohar hakadosh (Shelach 158a), the meraglim did not want to enter the land,because they perceived that they would not maintain their elite status asprinces and leaders in Eretz Yisrael. This motivated them to speak ill of EretzYisrael, so that they would maintain thestatus of princes that they held in the midbar. In other words, the meraglim'sfailure is attributable to the klipah of arrogance— “ga'avah”; they feared thatthey would lose their prominence. Thus, itseems that this is what Moshe was hinting to the meraglim: ' והתחזקתם'—fortify yourselves against the yetzer of “ga'avah” that instills in youthe fear of losing authority and control; ' ולקחתם '—learn a vitallesson (“lekach”); ' —'מפרי הארץ from the fruit whose seeds cannotgrow and produce within the depths of the earth until they decay and achieve astate of nothingness. You, too,must fortify yourselves by achieving a state of virtual nothingness by totallyrelinquishing your prominent status as princes. By doing so, you will achieveyour complete tikun in Olam HaZeh and rise higher and higher in the service ofHashem. We cannow suggest the following. After the original generation of the midbar alldied—who were influenced by the meraglim, failing to learn the lessonconcerning the midah of humility from the fruit of the land—Moshe announced totheir children who were about to enter the land: “It will be when you enter theland that Hashem, your G-d, gives you as an inheritance, and you takepossession of it, and dwell in it.” He waswarning them that if they intend to enter the land and to prosper and survivein it, and not to suffer the fate of their fathers, who were not allowed toenter the land: 'ולקחת מראשית כל פרי האדמה' —be sure to learn thislesson (“lekach”) from the first yields of the fruits of the land—in contrastto their fathers who neglected to heed Moshe's warning: 'והתחזקתם ולקחתם מפריהארץ' —fortify yourselves and take (learn a lesson) from the fruit of theland. Thelesson relates to the avodah of the month of אלו'ל , whose name is formedby the two spellings of the word “lo”-- ל'א and ל'ו . As wehave explained, it is incumbent upon us to achieve a state of nothingnessthrough the midah of humility; we must acknowledge that due to our behavior, weare the embodiment of ' ולא אנחנו עמו '—we do not truly deserve to beHis people. Yet, withthis acknowledgment, we are able to renew ourselves through total teshuvah andreclaim the status of ' ולו אנחנו עמו '. In this merit, we willfinally deserve to be redeemed from the trials and tribulations of galus; aswe've learned, galus is the void and nothingness that must precede theflourishing growth of the future geulah—swiftly, in our times! Amen.

Join us for "Living Outward” a series exploring mission. We conclude the series with David Christoffersen sharing a talk on how Michah 6:8 has been a core lens to his career, and how we can all partner with God to extend the Kingdom of God right where we are on Monday.

Join us for "Living Outward” a series exploring mission. We conclude the series with David Christoffersen sharing a talk on how Michah 6:8 has been a core lens to his career, and how we can all partner with God to extend the Kingdom of God right where we are on Monday.

Utah running back Micah Bernard

Today we will quote an interesting Pasuk from Tzephaniah ( 3,2 ). It's not a pasuk that describes someone having bitachon, but it does give us some hizzuk on the need to have bitachon. Tzephaniah, when talking about the generation of the destruction of the Bet Hamikdash, says, לֹ֤א שָֽׁמְעָה֙ בְּק֔וֹל לֹ֥א לָקְחָ֖ה מוּסָ֑ר בַּֽיהֹוָה֙ לֹ֣א בָטָ֔חָה אֶל־אֱלֹהֶ֖יהָ לֹ֥א קָרֵֽבָה׃ They did not listen to the voice. They did not take mussar, they did not rely on Hashem, they did not come close to God. Those are four different reasons for the Churban . 1- They didn't listen to the voice- The Chida says this refers to the voice of the Nevi'im. 2- They didn't take mussar, they didn't look around and see what happened to the 10 tribes. As Tzephaniah says later, they didn't see what happened to the other nations of the world. When God causes upheaval, its for us to take mussar to ourselves. 3- They did not rely on Hashem. We see from here an important lesson. They did not rely on Hashem means that part of the Churban came about because of a lack of reliance on Hashem. This is brought down by the Sefer Divreh Shalom in his 19th derasha And this is from a great rabbi of yesterday named Mahari Adribi. He says that from here we see the importance of Bitachon and that a lack of Bitachon caused the Churban. That's why Tzephaniah is complaining; If they would've relied on Hashem, these problems would not have happened. The outcome of the Bitachon would've been, 4- El Eloheha Karava/They would've come close to God. It says, ‘ You didn't rely on Hashem, so you didn't come close to God. ' If they had relied on Hashem, they would've come close to God. They would've turned around and their enemies would've left. The sefer Safa Berura, by Rabbi Moshe Vale says that the first letter of each of the words בַּֽ יהֹוָה֙ לֹ֣ א בָ טָ֔חָה / In Hashem they didn't rely spells out בלב / In the heart. He says a pasuk in a Shir Hashirim says, “I am asleep and my heart is awake.” Meaning, every Jewish person may look like he's sleeping, but his heart is awake. He just needs a bit of a jolt, and he'll be able to pay attention to his heart, which is connected to God. This was the complaint against the Jewish people, that inherently they were connected, as it says, ‘ My heart is awake. ' I'm connected. So why didn't they see what was going on in the world, or listen to the words of the prophets (in the times that we had prophets)? The Malbim adds that it means, in the time that we have teachers, listen to your teachers. Take the mussar, take heed to what's going on around you, when you see things that are going on that are negative and scary . Just like we see in our days, especially considering the situation in Eretz Yisrael after October 7 th . It's something to take mussar from, and it's definitely something that's scary. There are a lot of unknowns. So what are we supposed to do? Tzephaniah is letting us know. We can learn the mussar from the previous generations- We should do the opposite and the positive. -We should be Shomeah B'Kol/ Listen to the voice. - Lokeach Mussar/We should take the rebuke. -B'Hashem Batacha/ We should rely on God. -El Eloheha Karev/We should come close to God. And then, B'Ezrat Hashem, everything will turn around. Rav Dovid Soloveitchik, in one of his sefarim, when talking about Emunah and Bitachon, quotes this pasuk and says we see from it that the Churban came from a lack of Bitachon. He then quotes a pasuk in Michah(5,6) that says, וְהָיָ֣ה ׀ שְׁאֵרִ֣ית יַעֲקֹ֗ב בְּקֶ֙רֶב֙ עַמִּ֣ים רַבִּ֔ים כְּטַל֙ מֵאֵ֣ת יְהֹוָ֔ה כִּרְבִיבִ֖ים עֲלֵי־עֵ֑שֶׂב אֲשֶׁ֤ר לֹֽא־יְקַוֶּה֙ לְאִ֔ישׁ וְלֹ֥א יְיַחֵ֖ל לִבְנֵ֥י אָדָֽם The leftovers of Yaakov amongst the many nations, like the dew from Hashem and the rain on the grass- the grass does not rely on anybody else. It knows the rain and dew are coming from God. It doesn't hope to people. This is talking about the future; this is what's going to bring Mashiach. He says it's going be the leftovers . Why the leftovers of Yaakov ? Why not Bet Yaakov ? Rav Dovid Soloveitchik z'l says that it's because not everybody is going to survive. Who will survive? The Botchim , those that rely on Hashem, will be the leftovers that survive. B'Ezrat Hashem, we will be from those people that survive these tumultuous times, due to our Bitachon and coming close to Hashem. Have a wonderful day.

Two formerly closeted religious men, Thomas and Micah, share how they came out to their families and left their beliefs behind. Thomas talks about going on a Mormon mission as a gay man, Micah shares how learning about scientology was a turning point in his life, the group shares their thoughts on #DISNEYADULTS, and Thomas and Michah give their advice to anyone struggling with their sexuality and religion. Check out our great sponsors! MasterClass: Get Two Memberships for the Price of One at MasterClass.com/trust - Offer terms apply. Trust Me is sponsored by BetterHelp! Visit BetterHelp.com/trust to get 10% off your first month! CHECK OUT OUR MERCH!! bit.ly/trustmemerch Got your own story about cults, extreme belief, or abuse of power? Leave a voicemail or text us at 347-86-TRUST (347-868-7878) OR shoot us an email at TrustMePod@gmail.com INSTAGRAM: @TrustMePodcast @oohlalola @meaganelizabeth11 TWITTER: @TrustMeCultPod @ohlalola @baberahamhicks TIKTOK: @TrustMeCultPodcast

When Yosef revealed himself to his brothers, the pasuk says, ולא יכול יוסף להתאפק - Yosef was no longer able to hold himself back. What else was he waiting for? How long would he have kept hiding his identity if he could have held himself back? Furthermore, the Rishonim ask why Yosef didn't send a message to his father that he was alive during the nine years that he had already been viceroy. Moreover, during their interactions, Yosef gave his brothers numerous hints that he was Yosef. It should have been completely obvious to them. How could they not have recognized him? Rabbi Menashe Reizman listed at least twelve indications that they should have picked up on. Additionally, the Midrash says they were actually searching for Yosef in Mitzrayim . They were great Chachamim . And here he was staring them in the face with so many signs. How could they not have recognized him? Rabbi Reizman explained from the Mefarshim , the brothers were sure that Yosef was the impure one that came from Yaakov. Just like Avraham had Yishmael and Yitzhak had Esav, they thought Yaakov also had a child of similar status. They saw Yosef saying lashon hara about them to their father. It says in Chazal , lashon hara is as bad as the three cardinal sins. They looked into the future and saw Michah and Yarovam ben Nevat coming from him. They truly felt he was deserving of the death penalty. Their ruling was not based on an impulse. They sat down together as a Bet Din and decided this is who he was. They looked at his dreams as his own fantasies of ruling over them. As we know, they completely misjudged him. He was truly righteous and his dreams truly were prophetic. The brothers never actually regretted what they did. The only remorse they had was that they should have been more merciful to him because he was their brother, not because they were wrong. One of the conditions of making teshuva is regret. When someone sins out of desire and he knows he made a mistake, it's easy to regret it. But if someone sins based on what he felt was a very logical and reasonable calculation, that's much harder to regret. Rabbi Reizman explained, Yosef was trying to get his brothers to recognize him because if they recognized him, that would mean they were willing to make teshuva and admit they were wrong. But if with all the signs he was giving them, they would still refuse to recognize him, it would mean they were still sure they were right, making every excuse not to recognize him. If they would have admitted he's a ruler after they had already bowed to him, that would be admitting that his dreams were prophetic and he was truly righteous. When a person knows that with one recognition, his entire philosophy will be disproven, he would rather come up with excuses than recognize. The Rabbi told the story of a principal of a Beit Yaakov who once threw a student out of school for not acting the way she was supposed to. Many years later, this girl made teshuva and built a beautiful bayit ne'eman b'Yisrael . One day she saw her old principal in the street, the one who threw her out of school, and she told her who she was. This principal refused to believe her, saying she must be that girl's sister. The reason she couldn't believe her is because that would have meant she was completely wrong for throwing her out of school. She had taken the risk of taking this beautiful neshama and throwing it into the street, completely giving up on her. It is extremely hard to admit guilt on a calculated decision. With this, everything makes sense. Yosef wanted his brothers to make teshuva by regretting their decision, and that would have happened if they recognized him. He was doing everything in his power to help them recognize him. If he would have just told them he was Yosef, that would not be called teshuva . Similarly, while Hashem is still hidden from us, and we feel bad for our past misdeeds and tell Him that going forward we are going to recognize Him, that's teshuva . But after Hashem reveals Himself to us, when He tells us the words, אני ה ' , it will no longer be possible for us to make teshuva . Yosef tried being harsh with his brothers, he tried being soft with them, but nothing was working. He was no longer able to continue with the hints, because he couldn't be more explicit than he was already, and therefore he just revealed himself. All that time he was willing to delay, even telling his father about him, just so he could give his brothers the opportunity to make teshuva . It was a tragedy that he had to reveal himself, because it meant the brothers didn't make teshuva , which ended up causing the Asara Harugei Malchut . We are currently in a very long galut , in which Hashem still didn't yet reveal Himself to us. He gave us times of hardship, times of blessing, hoping His children will all recognize that He is their Father. We're so close to the Geulah , and Hashem is calling louder than ever. First with COVID, then Lag b'Omer, then the Miami building collapse, and now the Simchat Torah massacre. Each time we can make an excuse of the cause, and not admit that we are guilty, and need teshuva . We could say COVID came from a China laboratory, Lag b'Omer, because they closed the fence and didn't allow the people to leave. The building collapsed, because the structure wasn't sound, and October 7 th , we're still trying to figure out. Before Hashem openly reveals Himself to us, we need to recognize Him on our own, and we do that by fully accepting His will upon us, with no excuses. We have to stop hating people, and not tell everybody else to do it. We have to step up with our own avodah , and stop thinking of ways for everyone else to improve. If everyone will recognize Ani Hashem on their own, before Hashem reveals Himself, then we will attain full teshuva , and enjoy the awesome days of Geulah ahead, b'ezrat Hashem b'karov .

Old Testament prophecy gives Pastor Al Dagel more clarity as he points us to the truth surrounding the Advent of Christ.

The Megillah is distinct among books of the Bible not merely for its lack of explicit mention of God, but also for the absence of any suggestion that the Jewish people might one day return to the Land of Israel. This begs questions about identity, whether and how to remain distinct, and the theological purpose of doing so. Even in the final chapters of the Megillah, readers might wonder how firm the line between Jewish religious law and secular Persian law could have been, what that ambiguity reflects, and what it means for modern Jews. How can the people who Haman called “one nation, dispersed and separated among the nations” address the challenges, responsibilities, and opportunities of life in diaspora, in a world where God might not be obviously named or located? What is Jewish peoplehood in the face of exile from the Land, from certain aspects of ritual, and from each other? This pre-Purim Yom Iyyun reflects on questions of diaspora, both in relation to the Megillah and to Jewish thought, overall. Rabbi Silber will present on diaspora in the Megillah, Dr. Simkovich on diaspora in ancient Jewish thought, and Dr. Gottlieb on diaspora in modern Jewish thought, followed by a discussion moderated by Rabbi Dr. Shlomo Zuckier. This Yom Iyyun was presented in memory of Dr. Charles Feldman.

J.J. and Dr. Michah Gottlieb shed light on the origins of the Haskalah in Berlin, and examine Mendelssohn's role in it. Michah Gottlieb is Director of Graduate Studies and Associate Professor of Jewish Thought and Philosophy at NYU. An expert on the German Haskalah and its reverberations, he has authored several books and dozens of articles. His books include *Faith and: Moses Mendelssohn's Theological-Political Thought* (Oxford University Press, 2011) and most recently *The Jewish Reformation: Bible Translation and Middle Class German Judaism as Spiritual Enterprise* (Oxford 2021, paperback 2023), which won the Dorothy Rosenberg Prize from the American Historical Association. His current research project focuses on Maskilic Musar literature.

jesus and Michah criticized hypocritical leaders, is that about them or is it about us?

O.T: Ex 22:18,Lev 19:31 20:6 20:27, Deut 18:9-12&14, Isa 47:13-15, 1 Chr 10:13-14, Michah 3:7 & 5:12-14, Zech 10:2 N.T: Acts 8:9-13 & 16:16-19 & 19:17-19, 2 Corinthians 11:13-15, 1 John 4:1-3, Galatians 5:20-21, 1 Timothy 5:20&21, I Thessalonians 5:22, Revelation 2:15 & 21:8 & 22:8, 2 Thess 2:9-12 -A lil bit of history & a whole lot of biblical... After this; it's all on you now.

In the most famous Haftarah, we read the story of Yonah. Why? Because Ninveih does Teshuvah? If that's true, we should only read Chapter 3, not the whole book. Why do we need to hear about Yonah being swallowed by a fish? Because it's cool? And why do we need to read about the strange Kikayon-plant at the end?

Why does it take three people to deliver a Shabbos Shuvah Drashah? How many different ways can the Nevi'im warn us to do Teshuvah? This Shabbos, we will hear from three of the Trei Asar. What can we learn from our Haftarah's 'Round Robin' panel of prophets?

EP.153: Josiah Kennealy is an author, teacher, pastor, and the founder of YOUNGADULTS.TODAY — a ministry that exists to reach young adults for Christ in our world. Josiah and his wife Michah host the F.Y.I. Podcast—a podcast designed to answer questions young adults are asking—while pointing them to the Word of God and heart of Christ. You're going to love this conversation with Josiah as he shares his story, along with practical ways to create a welcoming environment for young adults and strategies to engage and connect with them

Ron starts this episode talking to Harlan Siegel of Launch Technologies regarding scan tools, and talks with a listener, Michah from Maine, regarding the mechanic/customer relationship. Visit us at https://www.cardoctorshow.com  See omnystudio.com/listener for privacy information.

Why is Balak different from all other Parshiyos? Why does Parshas Balak even exist? Why do we need this story in the Torah? Why does the Navi, Michah, insist on talking about it? Correction: 6:8 is the final verses of the Haftarah (not 6:9 ).

The Jewish Reformation: Bible Translation and Middle-Class German Judaism as Spiritual Enterprise (Oxford University Press, 2021) was the 2022 winner of the AHA's Dorothy Rosenberg Prize in the history of Jewish diaspora. In it, Michach Gottlieb looks at Bible translations by Mendelssohn, Leopold Zunz, and Samson Raphael Hirsch. Gottlieb argues that each translator sought a "reformation" of Judaism along bourgeois lines, which involved aligning Judaism with a Protestant concept of religion. Michah Gottlieb is Associate Professor in the Skirball Department of Hebrew and Judaic Studies at NYU. Caleb Zakarin is the Assistant Editor of the New Books Network. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

The Jewish Reformation: Bible Translation and Middle-Class German Judaism as Spiritual Enterprise (Oxford University Press, 2021) was the 2022 winner of the AHA's Dorothy Rosenberg Prize in the history of Jewish diaspora. In it, Michach Gottlieb looks at Bible translations by Mendelssohn, Leopold Zunz, and Samson Raphael Hirsch. Gottlieb argues that each translator sought a "reformation" of Judaism along bourgeois lines, which involved aligning Judaism with a Protestant concept of religion. Michah Gottlieb is Associate Professor in the Skirball Department of Hebrew and Judaic Studies at NYU. Caleb Zakarin is the Assistant Editor of the New Books Network. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

The Jewish Reformation: Bible Translation and Middle-Class German Judaism as Spiritual Enterprise (Oxford University Press, 2021) was the 2022 winner of the AHA's Dorothy Rosenberg Prize in the history of Jewish diaspora. In it, Michach Gottlieb looks at Bible translations by Mendelssohn, Leopold Zunz, and Samson Raphael Hirsch. Gottlieb argues that each translator sought a "reformation" of Judaism along bourgeois lines, which involved aligning Judaism with a Protestant concept of religion. Michah Gottlieb is Associate Professor in the Skirball Department of Hebrew and Judaic Studies at NYU. Caleb Zakarin is the Assistant Editor of the New Books Network. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/german-studies

The Jewish Reformation: Bible Translation and Middle-Class German Judaism as Spiritual Enterprise (Oxford University Press, 2021) was the 2022 winner of the AHA's Dorothy Rosenberg Prize in the history of Jewish diaspora. In it, Michach Gottlieb looks at Bible translations by Mendelssohn, Leopold Zunz, and Samson Raphael Hirsch. Gottlieb argues that each translator sought a "reformation" of Judaism along bourgeois lines, which involved aligning Judaism with a Protestant concept of religion. Michah Gottlieb is Associate Professor in the Skirball Department of Hebrew and Judaic Studies at NYU. Caleb Zakarin is the Assistant Editor of the New Books Network. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

The Jewish Reformation: Bible Translation and Middle-Class German Judaism as Spiritual Enterprise (Oxford University Press, 2021) was the 2022 winner of the AHA's Dorothy Rosenberg Prize in the history of Jewish diaspora. In it, Michach Gottlieb looks at Bible translations by Mendelssohn, Leopold Zunz, and Samson Raphael Hirsch. Gottlieb argues that each translator sought a "reformation" of Judaism along bourgeois lines, which involved aligning Judaism with a Protestant concept of religion. Michah Gottlieb is Associate Professor in the Skirball Department of Hebrew and Judaic Studies at NYU. Caleb Zakarin is the Assistant Editor of the New Books Network. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

The Jewish Reformation: Bible Translation and Middle-Class German Judaism as Spiritual Enterprise (Oxford University Press, 2021) was the 2022 winner of the AHA's Dorothy Rosenberg Prize in the history of Jewish diaspora. In it, Michach Gottlieb looks at Bible translations by Mendelssohn, Leopold Zunz, and Samson Raphael Hirsch. Gottlieb argues that each translator sought a "reformation" of Judaism along bourgeois lines, which involved aligning Judaism with a Protestant concept of religion. Michah Gottlieb is Associate Professor in the Skirball Department of Hebrew and Judaic Studies at NYU. Caleb Zakarin is the Assistant Editor of the New Books Network. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/european-studies

The Jewish Reformation: Bible Translation and Middle-Class German Judaism as Spiritual Enterprise (Oxford University Press, 2021) was the 2022 winner of the AHA's Dorothy Rosenberg Prize in the history of Jewish diaspora. In it, Michach Gottlieb looks at Bible translations by Mendelssohn, Leopold Zunz, and Samson Raphael Hirsch. Gottlieb argues that each translator sought a "reformation" of Judaism along bourgeois lines, which involved aligning Judaism with a Protestant concept of religion. Michah Gottlieb is Associate Professor in the Skirball Department of Hebrew and Judaic Studies at NYU. Caleb Zakarin is the Assistant Editor of the New Books Network. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

The Jewish Reformation: Bible Translation and Middle-Class German Judaism as Spiritual Enterprise (Oxford University Press, 2021) was the 2022 winner of the AHA's Dorothy Rosenberg Prize in the history of Jewish diaspora. In it, Michach Gottlieb looks at Bible translations by Mendelssohn, Leopold Zunz, and Samson Raphael Hirsch. Gottlieb argues that each translator sought a "reformation" of Judaism along bourgeois lines, which involved aligning Judaism with a Protestant concept of religion. Michah Gottlieb is Associate Professor in the Skirball Department of Hebrew and Judaic Studies at NYU. Caleb Zakarin is the Assistant Editor of the New Books Network. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biblical-studies

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Today on the Ether we have the second installment of the Kujira Senate applicants AMA hosted by Cosmos Club. You'll hear from Daveyfresh, OldBoy.Kuji, Daniel Lux.kuji, Kujira Senate Candidate: GasMask, Rekt Validators, Narwhal Security Association, xulian, Michahel, Cephii, and more! Recorded on December 15th 2022. If you enjoy the music at the end of the episodes, you can find the albums streaming on Spotify, and the rest of your favorite streaming platforms. Check out Project Survival, Virus Diaries, and Plan B wherever you get your music. Thank you to everyone in the community who supports TerraSpaces.

Today on the Ether we have the first installment of the Kujira Senate applicants AMA hosted by Cosmos Club. You'll hear from PFC, OldBoy.Kuji, Daniel Lux.kuji, Kujira Senate Candidate: GasMask, Rekt Validators, Calvin Cooksey, Narwhal Security Association, Michahel, and more! Recorded on December 14th 2022. If you enjoy the music at the end of the episodes, you can find the albums streaming on Spotify, and the rest of your favorite streaming platforms. Check out Project Survival, Virus Diaries, and Plan B wherever you get your music. Thank you to everyone in the community who supports TerraSpaces.

Welcome to Twin Villages Church! We exist to grow in Christ, love like Christ and live for Christ as a body of believers gathering in downtown Damariscotta-Newcastle, in beautiful Midcoast Maine. We worship and enjoy fellowship in a historic church located at 40 Church Street, Damariscotta, ME 04543. Sunday worship is at 10am. More info at twinvillageschurch.org.

Michah Perek 7 -Sefer Yonah is taught by Rabbi Nathan Dweck, Rabbi at Yeshivah of Flatbush; Rabbi at Sephardic Institute; Executive Director of Tebah Educational Services. TanachStudy.com  

Michah Perek 6 -Sefer Yonah is taught by Rabbi Nathan Dweck, Rabbi at Yeshivah of Flatbush; Rabbi at Sephardic Institute; Executive Director of Tebah Educational Services. TanachStudy.com  

Michah Perek 5 -Sefer Yonah is taught by Rabbi Nathan Dweck, Rabbi at Yeshivah of Flatbush; Rabbi at Sephardic Institute; Executive Director of Tebah Educational Services. TanachStudy.com  

Michah Perek 4 -Sefer Yonah is taught by Rabbi Nathan Dweck, Rabbi at Yeshivah of Flatbush; Rabbi at Sephardic Institute; Executive Director of Tebah Educational Services. TanachStudy.com  

Michah Perek 3 Sefer Yonah is taught by Rabbi Nathan Dweck, Rabbi at Yeshivah of Flatbush; Rabbi at Sephardic Institute; Executive Director of Tebah Educational Services. TanachStudy.com  

Michah Perek 2 Sefer Yonah is taught by Rabbi Nathan Dweck, Rabbi at Yeshivah of Flatbush; Rabbi at Sephardic Institute; Executive Director of Tebah Educational Services. TanachStudy.com  

Michah Perek 1 Sefer Yonah is taught by Rabbi Nathan Dweck, Rabbi at Yeshivah of Flatbush; Rabbi at Sephardic Institute; Executive Director of Tebah Educational Services. TanachStudy.com  

Michah Joseph Berdichevski nació en Ucrania. Fue un académico y escritor quien descendió de una larga línea de rabinos jasídicos. Recibió una educación jasídica tradicional, pero se vio intrigado por el mundo secular del Haskalah, o la Ilustración Judía. Berdichevski continuó estudiando textos religiosos y trabajó para unir al mundo judío religioso con el mundo secular. Su ficción siempre presentaba protagonistas atrapados entre la atracción al mundo europeo moderno y las obligaciones tradicionales de la religión, paralizados por la tensión entre el deseo y la responsabilidad. Berdichevski escribió en yiddish y alemán, y más tarde en hebreo. Realizó contribuciones a la literatura hebrea secular antes de su muerte en 1921.

In Shaare Teshuva, Rabbenu Yona tells us (shaar 2, letter 5), ” One who relies on Hashem, to hope from his deepest of difficulties, that your darkness will actually be the cause of your light.” It's not in spite of the darkness, that there will be light, but because of the darkness, there will be light. He brings a p asuk in Michah ( 7,8) אַֽל־תִּשְׂמְחִ֤י אֹיַ֙בְתִּי֙ לִ֔י כִּ֥י נָפַ֖לְתִּי קָ֑מְתִּי כִּֽי־אֵשֵׁ֣ב בַּחֹ֔שֶׁךְ יְהֹוָ֖ה א֥וֹר לִֽי Do not be happy, my enemies, because I fell, I'll get up I'm sitting in the darkness, Hashem will be my light. The M idrash Tehilim (chapter 22) sa ys it's not just that I fell and I will get up , but if I didn't fall, I never would have gotten up . If I hadn't sat in the darkness, it wouldn't be ligh t. This is an important principle, especially as we start the seven weeks . If you're scratching your head wondering what the seven weeks are, we ha d three weeks of Haftaras that were negative, which are followed by seven weeks of Haftaras that are comforting. We tend to forget about the seven weeks that come out of the three weeks. Ra v W olbe says that there is an extra d ose of comfort , more than double the dose of comfort than of suffering. For the individual as well as the general people, t he end goal is all t hat comes out of the suffering . The Ramchal, known for his Sefer Mesilat Yesharim, writes in a Maamar HaGeula that this pasuk tells us the secret of the Jewish Bitachon and hope that we will be redeemed. The redemption has many preparations, and many a ffects beforehand. He says that in the end, when it comes about, people will realize, “ When the Jewish people thought that God hi d His face and for sook them , it was the opposite- Then God prepared for them huge treasure houses ; t here is no end to the ir width or to the ir greatness . He says, in these treasure houses, there will be such beautiful treasures that the mouth cannot e nnunciate what the treasure house will look like, and the e ar cannot hear. Then the time will come that we will be allowed into these treasure houses, with all kinds of delicacies for the Jewish people that worked hard. That is the meaning of the pasuk in Tehilim (90,9) that we say, “ שמחנו כימות עניתנו make us happy like the days we were in pain.” All those days when they were in exile when there was no light on them, that light was not lost. Rather, God is putting that light away and saving it for us, for the future. He says that when that light is finally opened up, “ It will all come out at one time. “ It will be super saturated, super condensed , super concentrated light. He says that there will be a happiness like there never was. The world will be a world of peace and tranquility. Without any sorrow afterwards. This is a very heavy statement, and a very heavy concept , to realize that even in the most difficult times (the H olocaust the C rusade s, and all the l ike ) all the light that should have been there is being deposited into one account and it becomes concentrated together, and will be released. Think about the nicest party or the nicest wedding or the nicest vacation, whatever you can imagine. All of that doesn't compare , because as it says , in the future , “ N o eye ever saw what is awaiting us. “ Imagine Queen Elizabeth jewels, millions of dollars worth of jewelr y… it doesn't even compare to the treasure houses that are waiting for us. When times are difficult we have to think about those things. And that is what we are supposed to be doing now during the seven weeks of Nechama. As we get ready for the high holidays, we want to re-commit ourselves to Hashem our loving F ather, our lo ving K ing, and do His w ill . Have a wonderful day and a Shabbat Shalom.

Michah met pregnancy with sickness in the form of a heavy dose of Hyperemesis Gravidarum, also known as HG. It is a condition that presents in pregnancy as severe and persistent nausea and vomiting caused by hormone fluctuations. HG caused Michah to experience weight loss, food aversions, and anxiety about her baby's growth. She found comfort in the power of watermelon and OTC nutrition shakes.Despite her challenges, she moved forward with planning a homebirth with her partner. The midwife they chose was informative and supportive, helping ease any concerns. Everything was going as planned until the baby started measuring smaller than expected. She started having routine growth scans until her provider discovered an amniotic fluid leak.An amnioinfusion can treat an amniotic fluid leak. Unfortunately, this was not the case for Michah. She reported to her local hospital, where she would receive excellent care during her induction and subsequent labor. Michah delivered her baby with the help of forceps due to heart decelerations at the pushing stage to avoid a surgical birth. Her baby was sunnyside up, challenging her descent into the birth canal.Physical recovery from the forceps assisted birth added to her healing process, but she was supported by her husband. Michah has connected with herself on different levels as postpartum has taught her grace and patience. Her work has been affected as it has become the focus of her Master's degree program. Building supportive relationships and honoring boundaries to grow as human beings and build healthy, strong families, they manage life on the other side of birth. Stepping in to support each other without local family support has been challenging, but again grace is sufficient, and Michah is slowly coming back to herself.

This episode focuses on doing right, loving kindness, living humbly and trusting God, as discussed in Micah Chapter 6 Verse 8. Michah is found in the Holy Bible, composed of 66 books, separated into Old and New Testaments, located in the Old Testament, written by Micah. Micah was written to warn people of judgement and to offer hope. Find additional bible information at www.rose-publishing.com. --- Send in a voice message: https://anchor.fm/patrick-odom-jr/message