Podcasts about Midrash

התוכן איתא בגמ' "בשבעה (באב) נכנסו נכרים להיכל", ומובן שהכוונה אינה לצער ח"ו אלא לעורר ע"ד ההשתדלות למהר את הגאולה ובנין ביהמ"ק, וכמ"ש במדרש ש"עלה ארי' כו' והחריב.. על-מנת שיבוא ארי' כו' ויבנה אריאל" ‏–‏ זה שרואים שלא רק ש"עדיין לא בא!" אלא עוד ניתוסף יום כזה שמיוחד בענין בלתי-רצוי, ה"ז ע"מ ליתן לבנ"י תוספת-כח לתביעה הנפשית שתבוא כבר בפועל הגאולה! הקשר בין שבעה במנחם-אב לגאולה; ובפרט שמקשרים א"ז עם ענין הצדקה, ואע"פ שמצינו שלילה בכלל אינו זמן לנתינת הצדקה אבל בשעה שהעני עצמו נמצא במקום ופושט יד לצדקה פשוט שצריכים לתת לו מיד, "ובפרט אַז דער פשיטת יד און דער תביעה פון דעם "עני".. איז דאָך שוין אַ מעשה.. פון ניינצן הונדערט יאָר, איז דאָך פאַרשטאַנדיק בפשטות.. אַז תיכף ומיד ממש דאַרף זיין .. די נתינה פון גאולה האמיתית והשלימה!".משיחת אור ליום ג' פ' ואתחנן, ליל ז' מנחם-אב ה'תשמ"ט ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=21-07-2026 Synopsis The Gemara says: “On the seventh (of Av) gentiles entered the Heichal.” Obviously, the point is not to cause pain, chas v'shalom, but to awaken us in our efforts to hasten the Redemption and the building of the Beis Hamikdash. As the Midrash states, “A lion arose…and destroyed… in order that a lion should come… and build Ariel.” Thus, when one sees that not only has Moshiach still not come, but that there has been another of exile, it is in order to give the Jewish people additional strength in their heartfelt demand that the Redemption come immediately and literally. The connection between 7 Menachem-Av and the Redemption is especially emphasized when it is tied to giving tzedakah. Although we find that nighttime is not generally the time designated for giving tzedakah, nevertheless, when the poor person himself is standing before you and he stretches out his hand, it is obvious that one must give him immediately – and especially since the outstretched hand and the plea of this “poor person” has already been ongoing for nineteen hundred years. It is obvious that the true and complete Redemption must come literally right now without any delay whatsoever!Excerpt from sichah of Monday night, parashas Va'eschanan, 7 Menachem-Av 5749 For a transcript in English of the Sicha: https://thedailysicha.com/?date=21-07-2026 לזכות שיינא בת מושקא שתחי' ליום ההולדת שלה ז' מנחם-אב - לשנת ברכה והצלחה, ואריכות ימים ושנים טובות

Sponsored In honor of Harav Breitowitz sponsored by ComputerRabbis.com and his many listeners out in New York.

The Midrash teaches us that not all challenges come from the same place.

Watch the Sneak Peek of this Support Team Study - Midrash for the Modern Day: Part 2. Nehemia continues his discussion with Dr. Stephen Arnoff about how midrash can be compared to modern events, used in Christianity and Islam, and … Continue reading → The post SNEAK PEEK! Midrash for the Modern Day: Part 2 appeared first on Nehemia's Wall.

The Gemara in Masechet Kiddushin (31a) tells that Rav Huna son of Rav Yehoshua made a point of always keeping his head covered, and he explained that since the Shechina hovered over his head at all times, it is appropriate to cover one's head as a sign of respect. This same Rav Huna is cited elsewhere (Shabbat 118b) as saying that he was worthy of reward for ensuring never to walk four Amot (cubits) with his hair uncovered. In a different context (Shabbat 156b), the Gemara teaches that wearing a hair-covering helps engender Yir'at Shamayim (fear of Heaven) and thus prevent us from sin. It tells that a woman was warned by astrologers that her infant son would be a thief as an adult. She understood this to mean that the boy was born with a natural inclination toward theft. In an effort to avoid this outcome, she saw to it that the child's head would always remain covered, so he would be cognizant of Hashem's presence at all times and thus stay away from sin. In addition, she fervently prayed to G-d that he would be righteous. Once, the Gemara says, when this boy was still a child, he was sitting beneath somebody's palm tree learning Torah, and his head covering blew off. He looked up and saw a cluster of luscious dates. Enticed, he ate the dates, which were somebody's private property – showing how a head covering helps protect a person from the Yeser Ha'ra (evil inclination). (Thanks to his mother's efforts, though, this boy grew to become Rav Nahman Bar Yishak, one of the great Sages of the Talmud.) Similarly, the Zohar (Balak 187a) teaches that one must avoid walking more than four Amot with his head uncovered, because the Shechina hovers over his head. The Zohar adds that this concept is alluded to in the verse in Kohelet (9:8), "Ve'shemen Al Roshecha al Yehsar" – "Oil shall not be lacking upon your head." The Shechina (divine presence) is compared to fire, and Misvot are the "oil," the fuel that sustains its presence in our lives. Covering our heads brings us Yir'at Shamayim so that we remain loyal to G-d's commands. The Zohar reiterates this point later (Pinhas 245b), citing the verse, "Melo Kol Ha'aretz Kebodo" (Yeshayahu 6:3) – G-d's glory fills the entire earth. We acknowledge and give honor to His presence by wearing a head covering. The Rambam, too, in his Guide for the Perplexed (3:52), emphasizes that the great Sages always ensured to cover their heads out of respect for the divine presence. However, as we know, there are many otherwise observant Jews (especially in our community) who do not wear a Kippa all the time. They make a point of wearing a Kippa when they enter the synagogue, but not throughout the day when they go about their ordinary affairs. Is this acceptable, or are these individuals failing to fulfill a Halachic obligation? This question depends on whether we regard head-covering as a strict Halachic requirement, or as a Middat Hasidut – a recommended measure of piety. The Maharam of Rothenberg (Germany, c. 1215-1293), cited by the Orhot Haim and Kolbo, maintained that Halacha does not forbid going about bareheaded, and the Sages who ensured to have their heads covered did so as a Middat Hasidut. This is also the clear implication of the Rambam, in the passage cited earlier, where he mentions that great Rabbis made a point of covering their heads – indicating that this is a recommended measure of piety, and not a binding Halachic obligation. The Maharshal (Rav Shlomo Luria, Poland, 1510-1573) drew proof to this view from a passage in the Midrash which emphasizes how Hashem deals with us far more kindly than mortal kings deal with their subjects. Normally, the Midrash comments, when a king's messenger reads to the masses a written royal decree, everyone is expected to stand, remove their hats, and listen with fear and trepidation. But when we read the Shema in fulfillment of G-d's decree, we are not required to stand and remove our head coverings. The Midrash here clearly implies that there would be nothing wrong with baring our heads – even for the recitation of Shema. The Shebut Yaakov (Rav Yaakov Reischer, 1661-1733) refutes this proof, noting that the Midrash later observes that Hashem does not demand that we hunt wild animals to bring them as sacrifices, but rather commands that we offer as sacrifices domesticated animals, which do not need to be hunted. Clearly, this does not mean that it would be acceptable to offer wild animals as sacrifices. By the same token, we cannot necessarily deduce from the Midrash that it is acceptable to recite Shema with our heads uncovered. Maran (Rav Yosef Caro, author of the Shulhan Aruch), in Bet Yosef (91), brings the aforementioned opinion of the Maharam of Rothenberg, that covering one's head is not strictly required, indicating that he concurred with this view. Elsewhere in Bet Yosef (46), however, Maran appears to imply otherwise. In discussing the blessing recited each morning, "Oter Yisrael Be'tif'ara" ("He who crowns Israel with splendor"), Maran explains that we are "crowned" in the sense that we, unlike other nations, are required to cover our heads. Maran adds that even those who maintain that this is not strictly required, agree that it is recommended as an act of piety. Here Maran clearly sides with the opinion that head-covering constitutes an outright Halachic obligation. Regardless, the Hida (Rav Haim Yosef David Azulai, 1724-1806) noted that in the Shulhan Aruch, Maran takes the position that covering one's head is recommended but not strictly required. In Siman 2, the Shulhan Aruch writes that "it is forbidden" to walk about "Be'koma Zekufa" – completely upright, appearing proud and overly confident. In the same sentence, the Shulhan Aruch writes that "one should not walk four Amot with his head bare." When it comes to "Koma Zekufa," the Shulhan Aruch uses the word "Assur" ("It is forbidden"), whereas regarding walking bareheaded, he writes simply that this should not be done. It would thus appear that although it is proper to wear a head-covering, this is not strictly required. However, the Taz (Rav David Ha'levi Segal, 1586-1667) writes that even assuming that head-covering was practiced in ancient times only as a Middat Hasidut, in modern times this has become a strict Halachic obligation. The Taz explains that since the Christians are accustomed to walk about bareheaded, doing so violates the prohibition of "Hukot Ha'akum" – following gentile practices. Hence, in the view of the Taz, one is required to wear a Kippa nowadays in order to avoid transgressing the Biblical prohibition of "Hukot Ha'akum." Hacham Ovadia Yosef disputes this claim. Based on the comments of the Mahari Kolon (Rav Yosef Kolon, d. 1480), Hacham Ovadia writes that one transgresses the prohibition of "Hukot Ha'akum" only if he does something with the specific intention of imitating gentile practices and resembling a non-Jew. If a person decides to leave his head uncovered in the interest of comfort, this does not violate the prohibition. Nevertheless, in a famous responsum in Yehaveh Da'at, Hacham Ovadia writes that nowadays, one is required to wear a Kippa, for a different reason – because this has become the "badge" or symbol of an observant Jewish man. By wearing a Kippa, one identifies himself as a member of the population of G-d-fearing Jews. Conversely, one who chooses not to wear a Kippa presents himself as being non-observant, thereby inviting suspicion, and for this reason, wearing a Kippa has today become an obligation. It seems, however, that this applies only in Israel, where the decision of whether or not to cover one's head is the clear marker of one's self-identification as religious or secular. Here in the United States, however, at least in some communities, this is not the case, and it is known that not all observant Jews ensure to keep their heads covered at all times. Therefore, while it is certainly preferred and advisable to wear a Kippa – and where a person fears antisemitism, he can wear a cap instead of, or over, his Kippa – one who wishes to leave his head uncovered has a basis on which to rely. (Indeed, in the school where I work, I advise the members of the basketball team to leave their Kippot off during games, because the Kippa would interfere with their playing; since the Kippa is not required as a strict obligation, it may certainly be removed for this purpose.) Nevertheless, wearing a Kippa when eating, praying, reciting Berachot and learning Torah is strictly required. Of course, one must wear a Kippa in the synagogue. In the presence of a Rabbi, it is proper to wear a Kippa in the interest of Derech Eretz (common courtesy). When a person wishes to fulfill the requirement of a Beracha by listening to its recitation by somebody else, he must wear a Kippa even though he remains silent, because he is considered as actually reciting the Beracha by listening to his fellow.

Daily Bitachon: Framing Eicha and the Secrets of Ashrei As we get closer to Tisha B'Av, we want to share some insights on Megillat Eicha . The Concept of a Petichta (The Opening) Midrash Eicha starts with a section called Petichta deHakimei , which means "introductory teachings of the wise men." We find a similar concept in the Talmud ( Megillah 10b ), where a long list of Chachamim (scholars) introduce the Megillah using this exact term. What is the deeper meaning of an "opening"? The Or Gedalyahu (Purim, p. 86) explains that a Petichta acts like a mafteach (a key) . It is designed to unlock the inner secrets of the text so we don't lose the forest for the trees. It anchors us to the underlying message of the book. Beginning and Ending with Goodness In Sefer Kad HaKemach (Gezel, Unit 2), Rabbeinu Bechaye discusses the famous rabbinic dictum: לעולם יתחיל אדם בדבר טוב ויסיים בדבר טוב "A person should always begin and end with something good." He explains that "good" ( tov ) refers directly to God. We can see this as we say every day in the Amidah and Ashrei: " הטוב שמך ולך נאה להודות " (The Good is Your Name, and to You it is fitting to give thanks). " טוב ה׳ לכל " ( Tov Hashem lakol – God is good to all). A name represents the essence of a thing, meaning God's absolute essence is goodness. This is a foundational theme of the Nine Days—a topic we will delve into further. Rabbeinu Bechaye and the Nefesh HaChaim explain that the ultimate expression of God's name in this world is the Torah. When the verse says, " כי שם ה׳ אקרא " ("When I call out the name of Hashem"), it refers to the Torah, which is is the names of G-d and I must gibe greatness to his name this is the source for birkat hatorah, when we learn Torah, mention his name we give Him greatness by blessing him.. In fact, the Ramban writes in his introduction to Bereishit that the entire Torah is comprised of interwoven names of God. Therefore, every Petichta begins with a Torah verse because it contains fundamental holiness—the dvar tov (good thing) that reframes our perspective before we experience the grief of Eicha. Reframing Exile: The Daughter of Waves In the Midrash , Rabbi Abba bar Kahana quotes a verse from Yeshayahu: " צהלי קולך בת גלים " ("Raise your voice, daughter of the waves"). The Midrash explains that "daughter of the waves" (or "daughter of exiles") refers to the Jewish nation. We are the children of exiles: Avraham experienced exile and famine ( "Vayehi ra'av ba'aretz" ). Yitzchak experienced exile and famine, moving to Avimelech in Gerar. Yaakov fled his home to Padan Aram. The message here is not to despair . The pain of exile is not a historic coincidence; it was built into the blueprint of creation. Rav Wolbe noted that the very opening lines of the Torah— " והארץ היתה תהו ובהו וחשך על פני תהום " —allude to the four exiles: Tohu (Chaos): Babylonia (Bavel) Vohu (Void): Persia and Media (Paras u'Madai) Choshech (Darkness): Greece (Yavan) Tehom (The Depths): Rome/Edom (our current, seemingly endless exile) Immediately following this, the Torah states, "And the spirit of God hovered over the water," which refers to the spirit of Mashiach. Why Must We Suffer? If exile is built into creation, why is it necessary? The Maharal ( Netzach Yisrael , Ch. 15) explains that this world is not our true home . As the Mishnah in Pirkei Avot teaches, this world is merely an anteroom ( prozdor ) to the World to Come. The fact that we are constantly uprooted and persecuted is a reminder that we don't inherently belong in this physical domain; we belong in a higher, spiritual realm. Our painful exile is the difficult path toward ultimate greatness. We wear the title Bat Golim (Daughter of Exiles) with pride. It is a symbol of our cosmic displacement and a reminder that our true place is in the World to Come. We must not lose faith in the face of antisemitism or tragedy. It is painful, but it is a process built for our ultimate growth. The Father's Perspective: A Mashal from the Chasam Sofer In Berachot 3a , Rabbi Yose enters a ruin in Jerusalem to pray, and Eliyahu HaNavi waits for him outside. When Rabbi Yose finishes, Eliyahu asks him what he heard inside the ruin. Rabbi Yose responds that he heard a heavenly echo ( Bat Kol ) groaning like a dove, saying: "Woe to the children, that because of their sins I destroyed My house, burned My sanctuary, and exiled them among the nations." Eliyahu informs him that this occurs three times every single day. Furthermore, whenever the Jewish people enter a synagogue and declare " אמן יהא שמיה רבא " (Amen, may His great name be blessed), God shakes His head and says: "Fortunate is the King who is praised in His house! What is there for a Father who exiled His children? And woe to the children who were exiled from their Father's table." The Chasam Sofer makes a brilliant textual analysis here. Notice the phrasing: "Woe to the children" is stated, but when referring to God, it uses the milder phrase "What is there for a Father..." rather than "Woe to the Father." Why does God not groan for Himself in the same way? The Mashal (Parable) Imagine a man whose wife is in labor with their firstborn son. He is thrilled, anticipating the Brit Milah and the Pidyon Haben. Right now, his wife is screaming in agonizing pain. The husband feels her pain acutely, but he isn't despairing. Why? Because he can see the bigger picture. He visualizes the joy of the upcoming celebrations and the beautiful life ahead. We are currently experiencing Chevlei Mashiach —the birth pangs of the Messianic era. Like childbirth, the pain intensifies right before the ultimate joy. The Chasam Sofer explains that God is like that expectant father. He feels our pain, but He does not groan for Himself because He sees the staggering spiritual heights we are climbing. He sees the light we generate by pushing against the tide of exile. Stay tuned tomorrow as we discuss why the response of "Amen Yehei Shmei Raba" is so deeply moving to the Almighty.

We spend a lot of time making different calculations. We think about what's going to bring us the greatest benefit, what's going to produce the best outcome, and what will help us accomplish the most. That's a good approach when it comes to our physical lives, but when it comes to avodat Hashem, there is a different rule. Our job is not to calculate what we think will accomplish the most. It is to do exactly what Hashem asks us to do and trust that His calculations are infinitely greater than ours. Rabbi Eliyahu Lopian brings out this lesson very clearly in the first of this week's two parashiyot. In Parashat Matot, Hashem tells Moshe Rabbeinu to go to war against Midyan, and immediately afterward he would leave this world. Rashi, quoting the Midrash, points out the greatness of Moshe Rabbeinu. Even though he knew that fulfilling this command would bring about his own death, he did not hesitate for a moment. He fulfilled Hashem's command with joy and without delay. Rabbi Lopian notes that we find what appears to be a different approach by Yehoshua bin Nun. Hashem also commanded Yehoshua to wage war and conquer Eretz Yisrael, and after that mission was complete, his life would come to an end. Chazal tell us that Yehoshua delayed the war, and as a result, he lost ten years of his life. Rabbi Lopian explains that Yehoshua had the best of intentions. He knew Moshe Rabbeinu's prophecy that after Moshe died, the Jewish people would eventually stray from the proper path. Yehoshua understood that as long as he remained alive, it was considered as if Moshe was still alive, because Chazal teach that as long as a student lives, it is as if his rebbe is still living. Indeed, the Jewish people remained loyal to Hashem throughout Yehoshua's lifetime, and only after he died did they begin serving avodah zarah. Yehoshua therefore made a calculation. If he delayed the war, he would live longer, and Klal Yisrael would remain on the proper path for a longer period of time. It seemed like a wonderful calculation. Moshe Rabbeinu could have made the very same calculation. He could have thought, "If I delay the war against Midyan and remain alive longer, I'll continue leading the Jewish people, and they too will remain on the proper path." But Moshe Rabbeinu did not make calculations. Hashem told him to do something, and he did it immediately. In the end, Yehoshua's calculation accomplished just the opposite of what he intended. Instead of gaining years, he lost ten years of his life, and consequently, the Jewish people strayed from the proper path earlier than they would have had he fulfilled Hashem's command immediately. Moshe Rabbeinu, on the other hand, only gained. Because he fulfilled Hashem's command without delay, the prophecy that the Jewish people would stray from the path was postponed until after Yehoshua's passing. Hashem fulfilled the prophetic words אחרי מותי כי השחת תשחיתון to mean not only after Moshe's death, but after the death of his faithful student as well. By trusting Hashem, Moshe accomplished far more than he ever could have by making his own calculations. Very often we also make calculations when it comes to Torah and mitzvot. We say, "I know I should give tzedakah, but first I want to become more financially secure." "I know I should spend more time learning Torah, but right now I need to build my career." "I know I should do this mitzvah, but maybe if I wait a little longer, it will work out better." Our job is not to calculate how Hashem's commands will produce the best results. Our job is to do what Hashem wants now. Hashem, Who sees the past, present, and future all at once, has already made every calculation. Living with emunah means recognizing that Hashem's calculations are infinitely greater than ours. If we do our job by fulfilling His will with joy and without delay, trusting that we only gain by listening to Him, then we will fulfill our mission in this world properly. Shabbat Shalom

The Root Cause of the Churban: Disgracing Torah Scholars To truly understand the events of the Churban Beis HaMikdash (destruction of the Temple), we must always look back to its root causes so we can fix them. The Gemara ( Maseches Shabbos 119b ) teaches: אמר רב יהודה לא חרבה ירושלים אלא בשביל שביזו בה תלמידי חכמים Rav Yehuda said: Jerusalem was only destroyed because they disgraced Torah scholars. Rav Yehuda brings a prooftext from Divrei HaYamim Bais (36:16) : : (טז) וַיִּהְיוּ מַלְעִיבִים בְּמַלְאֲכֵי הָאֱלֹקים וּבוֹזִים דְּבָרָיו וּמִתַּעְתְּעִים בִּנְבִאָיו עַד עֲלוֹת חֲמַת ה' בְּעַמּוֹ עַד לְאֵין מַרְפֵּא: "They constantly insulted the messengers of God and scorned His words and scoffed at His prophets until the wrath of Hashem rose up against His people beyond remedy." This refers specifically to how King Yehoyakim refused to humble himself before the prophet Yirmeyah (Jeremiah) and disgraced him instead. The Metzudos notes that the word מִתַּעְתְּעִים metateim (scoffed/stray) comes from the root to'eh (to stray). The people claimed that the prophets were the ones who had gone astray, saying: "We know what we're doing; they are the ones who are off." Halachic Severity and the Removal of Free Will The Rambam ( Hilchos Talmud Torah 6:11 ) codifies this not as mere inspiration ( mussar ), but as definitive halacha : It is a monumental sin to disgrace or hate talmidei chachamim (Torah scholars). He cites the Gemara in Shabbos that Jerusalem was destroyed for this reason. He links this to the verse in the Torah: "Im Bechukosai Timasu" ( "If you disgrace My statutes" ), explaining that this means Melamdei Chukasai Timasu —despising those who teach Torah. The Rambam warns: וכל המבזה את החכמים אין לו חלק לעולם הבא Whoever disgraces Torah scholars has no portion in the World to Come, and is included among those of whom it is said, "They disgraced the word of God." Furthermore, in Hilchos Teshuva (6:3) , the Rambam addresses the phrase ein marpei ("beyond remedy"). We know from the story of Pharaoh that a person can commit sins so severe that God removes their free will as a punishment. The Rambam explains that those who disgrace talmidei chachamim face this exact reality: God prevents them from having the ability to do teshuva (repentance). The Parable of the Traveling Doctor Why is this sin considered so severe that it leaves a person "beyond remedy"? The rabbis offer a powerful mashal (parable): A traveling doctor arrived in a town with a caravan full of specialized medical tools. A local man desperately wanted to heal his sick son but lacked the money to pay. Desperate, the man ambushed the doctor's caravan on the side of the road and stole his baggage. Sorting through the stolen goods, the man found a bag full of complex medical instruments. Seeing no material value in them, he threw them away. Later, the man brought his sick son to the doctor and begged, "Please, save my son!" The doctor replied, "I want to help you, but someone just stole all of my medical utensils. Without them, I cannot heal him." The Nimshal (The Lesson) The talmidei chachamim are the spiritual doctors of our generation. When people disgrace them, the public stops listening to them. By destroying the scholars' credibility, the people effectively "throw away the doctor's tools." When someone's soul becomes spiritually ill, the doctor no longer has the tools to heal them. The Rambam ( Hilchos Deos 2:1 ) expands on this spiritual illness. Just as a physically sick person might taste something bitter and think it is sweet, spiritually sick people desire paths that are harmful and hate the path of righteousness. As the prophet Yeshayahu warns: "Woe to those who say of good it is bad, and bad it is good... who make sweetness into bitterness." What is the cure? ילכו אצל חכמים שהן רופאי הנפשות They must go to the sages, who are the healers of the soul, and they will heal their illness by teaching them the correct path. Torah as the Only Antidote In Mesillat Yesharim (Chapter 5) , Ramchal references the famous Gemara in Kiddushin 30b : "I created the Evil Inclination (Yetzer Hara), and I created the Torah as its antidote." If God explicitly states that the Torah is the only antidote to this spiritual poison, it is impossible to overcome the yetzer hara by any other means. Ramchal compares this to a patient who ignores a specialist's prescription to try their own remedies; the patient will ultimately perish. God knows the exact molecular makeup of the poison He created, and He holds the only antidote. This aligns with the famous Midrash: "Would that they had deserted Me, but kept My Torah! For the light within it would have returned them to the proper path." The Slippery Slope of Lashon Hara How does a person decline to the point of treating scholars this way? The Rambam ( Hilchos Tum'at Tzara'at 16:10 ) outlines the psychological progression of lashon hara (evil speech): It begins with indulging in empty, frivolous nonsense ( sichah batelah ). This leads to speaking disparagingly of the righteous ( tzaddikim ). Once comfortable mocking the righteous, they begin speaking against the prophets. Ultimately, it leads to speaking against God Himself. Rabbeinu Yonah ( Sha'arei Teshuva, Sha'ar 2:11 ) quotes Mishlei (17:10-11) regarding one who refuses to humble himself before those who rebuke him. The verse states that an cruel angel ( malach achzari ) will be sent against him. The word malach simply means messenger. Rabbeinu Yonah explains that a talmid chacham is a messenger of God sent to give gentle mussar (correction). Middah k'neged middah (measure for measure), God says: "I sent you a gentle messenger to guide you, and you ignored him. Therefore, I will send you a harsh messenger (tragedy or judgment) that you will be unable to ignore." Conclusion: A Reminder for the Summer The Pele Yoetz asks why we rarely hear public sermons about the severity of disgracing scholars. He explains that rabbis often avoid the topic because they worry people will cynically think, "The rabbi just wants honor for himself, so he's delivering a speech about it." But the truth must be spoken. This issue is highly relevant, especially during the summer months when people sit around relaxing. Discussing rabbis—what they said, what they did—is often treated as light entertainment. It isn't just innocent fun; it is the yetzer hara targeting our spiritual defenses. Do rabbis make mistakes? Of course they do; everyone makes mistakes. But if you systematically disgrace a rabbi, what will happen when he isn't making a mistake, and you desperately need his guidance? Enjoy the summer, but be smart. Protect the spiritual doctors who hold the tools to heal us.

A couple once came to me for advice, explaining that they have several children who are older and still not married. "We're embarrassed to go anywhere," they said. "We know that everyone's looking at us, everyone's feeling sorry for us and talking about what's wrong with us and our children." My response to them was clear and simple. I said: "Get it out of your head. No one's looking at you or talking about you. You're making yourselves upset and anxious for no reason. Go out and enjoy. Stop worrying about what other people are thinking or saying. They have their own problems to worry about. They're not talking about you." I explained that any normal adult who's been through life knows that some folks have a harder time than others – in shidduchim and in everything else. Any normal believing Jew knows that Hashem decides who should get married when, and we do not know and are not supposed to know how He decides these things. So many of the things we worry about, that hold us back and that weigh us down, are simply nonsense. Ideas that our imagination came up with but have no basis in reality. Parashat Maseh begins by listing the 42 places where Beneh Yisrael encamped over the course of their journey from Egypt until their final encampment before crossing into the Land of Israel, a list compiled and recorded by Moshe Rabbenu himself. For the most part, these verses just tell us that Beneh Yisrael journeyed from location X and encamped in location Y. The Torah does not tell us the events they experienced at these locations – not Matan Torah , not the war with Amalek, not the spies. There are, however, a few very unusual exceptions. We are told that in a place called Elim, the people found wellsprings and palm trees. We are told that in Refidim, the people didn't have water. We are told that Aharon Ha'kohen died in Hor Ha'har, at which point the Canaanites were able to attack, because the protective "clouds of glory" which shielded them in Aharon's merit were lost. Why did Moshe choose to mention this small handful of events, while omitting the more major events, such as Matan Torah , the sin of the golden calf, and the sin of the spies? Moshe was showing the people that there were times throughout their travels when they were scared, when they felt vulnerable and insecure, but everything turned out ok. They went into a desert, wondering where they would find water and food – and then they saw that Hashem prepared for them springs and date trees. They later came to a place with no water -and Hashem showed Moshe a rock which he struck, and which then miraculously produced water for the next forty years. When they lost their protective clouds, the Canaanite army attacked, but Hashem helped them and they defeated their enemies. Indeed, Rashi cites the Midrash as comparing Moshe to a father whose son was very ill, and needed treatment far away. On their way back home, the father recalled what happened at every stop along the way – the place where the boy had a fever, where he suffered from extreme pain, and so on. Moshe was showing Beneh Yisrael – and us – that they faced many different challenges over the course of these forty years, but it turned out ok. The situation was not always pleasant, but it always worked out in the end. This is an exercise that we all could – and should – do from time to time: to think about the times when we were very scared, when we were very anxious, when we were very upset, when we were very down, when we were very dejected, and then realize how the situation was somehow resolved. Even if it wasn't resolved exactly the way we would have ideally wanted, we managed. We were ok. When we feel anxious, more often than not, it's because our head exaggerates, turning the problem into something far bigger than it really is, and it imagines things that don't exist. We need to remember that Hashem has always helped us in the past, and He will help us now with whatever it is we're struggling with. Even if things don't turn out the way we want them to, they will turn out ok – because Hashem is in charge.

Greetings and blessings for the new month of Av, which literally means father, and carries the energy of Leo, the lion. The Midrash says a lion came on the month of the lion and destroyed the lion, so that the Lion, G-d, can come back and build the lion. Nebuchadnezzar, the great lion, destroys the Beit HaMikdash, called Ariel, the crouching lion, so that Hashem, "Ariel sha'ag, mi lo yira," will rebuild it. Av is ferocious, raw father energy that can wound or warm. Beneath the calamity we are eternally beloved, "Banim atem," the children of G-d. The point of the mistake is not to stay in it, but to rise into the awareness of our Father's love. On the first of Av is the hilula of Aharon, a har, a mountain, carrying the aleph of humility and the nun that draws strength down to every person. Not to wallow in what was, but to be empowered, to trust, and to rekindle with the lion within. May we see the rebuilding of the Beit HaMikdash.

In this episode of Hebrew Voices #248 - Midrash for the Modern Day: Part 1, Nehemia brings on Dr. Stephen Arnoff to talk about the art of midrashic interpretation, how the “secret sauce” works, and why it exists in the … Continue reading → The post Hebrew Voices #248 – Midrash for the Modern Day: Part 1 appeared first on Nehemia's Wall.

The Four Kingdoms and the Root of the Churban We are currently in the Three Weeks, reflecting on the Churban Beit HaMikdash (the destruction of the Holy Temple). To truly understand our work during this period, we must ask: What was the root cause of the Churban ? How did it happen? Most of us are familiar with the Four Galiyot (Exiles): Bavel (Babylonia) Madai (Medes/Persians) Yavan (Greece) Edom (The current, final exile) The Imagery of the Non-Kosher Animals In Midrash Rabbah (Vayikra 13:5), the Sages explain that the four animals possessing only one kosher sign correspond directly to these four empires: The Camel (Gamal): Represents Bavel . It chews its cud (internal sign) but does not have split hooves. The Rabbit (Arnevet): Represents Yavan . It is called gera because it "drags" ( garar ) another kingdom after it. The Badger (Shafan): Represents Madai . It similarly drags another kingdom. The Pig (Chazir): Represents Edom . והוא גרה לא יגר – "But he does not chew his cud." (Leviticus 11:7) The pig only has the external sign (split hooves) but lacks the internal sign. It is called Chazir because in the end, it will return ( lehachzir ) the kingdom to its rightful place by bringing Mashiach, as it says: "And saviors shall ascend Mount Zion to judge the mount of Esau, and the kingdom shall be Hashem's" (Ovadia 1:21). External vs. Internal Sins Why are the first three animals listed in one verse, while Edom is placed in a verse by itself? The Midrash explains: שקולה כנגד שלשתן — Edom weighs as much as the other three combined. This weight directly parallels the Three Cardinal Sins vs. the singular sin of the final exile: Empire Corresponding Cardinal Sin Historical Context / Manifestation Bavel Avodah Zarah (Idolatry) Bowing down to Nebuchadnezzar's statue. Yavan Giluy Arayot (Adultery/Immorality) The decree that a bride must first visit the Greek governor. Paras/Madai Shefichut Damim (Murder) Haman's decree lehashmid laharog (to destroy and kill). Edom Sinat Chinam (Baseless Hatred) Weighs against all three; characterizes our current exile. The Modern Geopolitical Parallel Historically and culturally, these traits persist: Bavel is rooted in the Middle East/Arab world, where the camel remains a cultural symbol. Edom is rooted in Western culture, heavily associated with the pig (e.g., dietary staples like bacon and ham). Interestingly, the pig represents the ultimate spiritual barrier in Eastern theology as well, where rumors even exist of military deterrents using pigskin. The Core Difference: The First Temple fell to the Babylonians (the camels), while the Second Temple fell to Rome/Western Culture (the pigs). The Verdict of the Gemara: Open vs. Hidden The Gemara ( Masechet Yoma ) records a profound insight from Rabbi Yochanan and Rabbi Elazar: The Early Generations (First Temple): Nitgala avonam, nitgala kitzam — Their sins were out in the open (idolatry, murder, immorality), so the end of their exile was openly revealed (70 years). The Later Generations (Second Temple): Lo nitgala avonam, lo nitgala kitzam — Their sins were hidden, so the end of their exile remains hidden. This is the distinction between Chitzoniyut (externals) and Pnimiyut (internals). A Medical Analogy: A person can have severe psoriasis. It looks terrible and is externally unappealing, but it isn't life-threatening. Another person can look perfectly healthy, doing push-ups and glowing on the outside, but suffers from a hidden, internal ailment that is fatal. The Vilna Gaon on the Power of Heart The Vilna Gaon (Gra) explains that the First Temple generation committed severe, open sins, תלו בטחונם בהשם — but they still relied on God. Their actions were terrible, but their hearts remained fundamentally connected through faith. They possessed Bitachon (trust in God). Conversely, the Second Temple generation looked structurally and behaviorally righteous on the outside—they learned Torah and performed deeds of kindness—but רחמנא ליבא בעי ( Hashem wants the heart ), and their hearts were corrupt. Bitachon: The Core of the Torah What do the kosher signs actually teach us? The Vilna Gaon notes: Chewing the Cud ( Ma'aleh Gera ): Represents Histapkut (contentment). It is the trait of being happy with what one has, constantly chewing and appreciating the same spark of life. Split Hooves: Represents a non-predatory nature. Kosher animals do not have claws to attack or tear others apart. Therefore, the ultimate sign of Kashrut is a sign of Emunah (faith). The Vilna Gaon writes in his commentary on Mishlei (22:19): עיקר נתינת התורה לישראל, כדי שישימו בטחונם בהשם "The primary reason the Torah was given to Israel was so that they would place their trust in Hashem." Bitachon is the Klal —the all-inclusive principle behind every single commandment. We eat kosher to remember God provides our food. We check for shatnez to remember God provides our clothing. The Ra'avad (quoted by Rav Yerucham Levovitz) notes that marital laws ( Taharat HaMishpacha ) remind a person that God granted them their spouse. The entire theme of the Torah is realizing that everything comes from God, and we must rely entirely on Him. The Ultimate Punchline Why was the Second Temple destroyed if the people were learning Torah and doing acts of kindness? It was destroyed because of Sinat Chinam (baseless hatred) and Mechoser Bitachon (a lack of trust in God). How are the two connected? כל השנאה והקנאה ממנו — All hatred and jealousy stem directly from a lack of Bitachon. If you truly realize that Hashem is in total control of the universe, and that no one can touch what is designated for you, you cannot harbor jealousy. If you lack Bitachon , you view others as obstacles to your success, which breeds hatred. The work of the Three Weeks is to shift from the external mask of righteousness to the internal reality of perfect trust in God, thereby curing the baseless hatred that keeps us in exile.

Can Midrash Determine Halakha? (7) - "Defending a Widespread Practice" by Rabbi Avi Harari

The Midrash at the beginning of this week's parasha Pinchas says, אמר הקב"ה בדין הוא שיקבל שכרו – Hashem said that Pinchas deserved the reward he was getting for the act he performed. The mefarshim ask the question, doesn't everybody who does a mitzvah deserve the reward that comes as a result of performing it? Why is the Midrash singling out Pinchas, saying that he deserved his reward? The sefer Vaveh HaAmudim quoted an answer given by the sefer Zichron Yitzchak - even though everyone who does a mitzvah deserves reward for it, most of the time, there is some type of praise or honor that the person gets as a result of the performance of that mitzvah which takes away some of the reward. Receiving praises from others or being acknowledged for a deed reduces the full amount of the reward of that mitzvah. Hashem may still give the person the reward but it is no longer called "fully deserved". Pinchas however did not only not receive praises for his actions, he was even ridiculed for them. Therefore, he can be called deserved of the reward that he was getting. On one occasion, somebody from Rav Shach's family saw the Rosh Yeshiva with tears in his eyes. At that time, he was very old. The family member asked the Rosh Yeshiva what was wrong and if he could offer his assistance. Rav Shach replied he was thinking about what he was going to bring with him to the Heavenly Court after he leaves this world. The family member then pointed to the sefer Avi Ezri that was open on the table, a four volume masterpiece written by Rav Shach as a commentary of the Mishneh Torah of the Rambam which is used in every yeshiva throughout the entire world. Rav Shach replied, "Yes, it is a good sefer , but I got too much recognition from it. It's value has been diminished." A relative of the Chofetz Chaim once came to the Rabbi to ask him if he should travel to America to help collect money for a yeshiva that was struggling financially. The Chofetz Chaim told him he should go and he even gave him a beracha for success. The day the relative was leaving, he came back to the Chofetz Chaim to get a departing beracha . The Chofetz Chiam gave him the beracha and then told him, "Hashem gave us a Torah with 613 mitzvot in it. Due to our sins, we lost the Beit HaMikdash and according to my calculation, there are only 271 mitzvot left that we can perform nowadays - 77 positive commandments and 184 negative commandments. I felt that it was my obligation to clarify these 271 mitzvot for Klal Yisrael and therefore, I just wrote a sefer explaining each one of them. I want this sefer to have success. I want it to be completely leshem Shamayim . I need somebody to sponsor it, but I have three conditions: #1 – his name should not appear on the sefer , #2 – he himself should ask that his name doesn't appear on the sefer , and #3 – only one person should give the entire sum. Please try to find someone during your travels abroad." The man traveled by boat to America. After a few weeks, he arrived in New York but developed a very strong cough there and a doctor advised him to spend some time in a warmer climate in Florida. When the man arrived in Florida on Thursday, he had no idea where he was going to stay. To his surprise, there was a religious Jew waiting on the platform there. He introduced himself as Yerachmiel, saying he stands there every Thursday warning Jews who arrive not to go to certain "kosher" hotels and shuls that were not really reliable and were run by the wrong people. Rav Yerachmiel invited him for Shabbat and he enjoyed it very much. After Shabbat, he asked Yerachmiel about the yeshiva he was collecting for, as well as the new sefer being put out by the Chofetz Chaim. But he forgot the conditions that the Chofetz Chaim gave him. Yerachmiel said he would love to sponsor the sefer , but on 2 conditions: #1 – he would be the only sponsor, and #2 – his name wouldn't be on the sefer . The man then realized this was min haShamayim , the same conditions the Chofetz Chaim asked for were offered by this man. Decades later, after the Chofetz Chaim had already left this world and Rav Yerachmiel had married off all his children, Rav Yerachmiel's entire family moved to Israel. One day, his son-in-law, who was at that time a big talmid chacham , was walking in Bnei Brak and that relative of the Chofetz Chaim saw him and recognized him. He called him over and said, years before this, his father-in-law sponsored the Sefer HaMitzvot of the Chofetz Chaim. The talmid chacham had no clue that his father-in-law did that. When he told his father-in-law about it, Rav Yerachmiel turned pale and started crying out loud. He said, "I can't believe this was told to you. I gave a lot of tzedaka in my lifetime, but I got so much honor from it. There was one thing that I felt consoled by – sponsoring this sefer that nobody knew about, just me and Hashem and one other person. Now, what am I going to come with to Olam Haba ?" Mitzvot are great, but when we do them without any recognition, they become infinitely greater. Shabbat Shalom.

Parshas Pinchas: Worthy of Service Season 8 Episode 34 | #365 Why did Yehoshua succeed Moshe Rabbeinu instead of Moshe's own children? What made him worthy to lead the Jewish people? In this episode, we explore the Midrash and the Lubavitcher Rebbe's profound insight into authentic leadership. Discover why greatness is not inherited or pursued, but earned through humility, faithful service, and unwavering dedication to a higher mission. ✨ The greatest leaders are not those who seek greatness, but those who prepare themselves to serve.

Chazal teach that in some ways Kalev was greater than Yehoshua. The Midrash says Yehoshua was chosen because he served Moshe more than anyone else, including setting up the benches and mats in the Bais Medrash. Why was that a zechus to become the next leader?Have a good Shabbos

We read in Parashat Pinhas of the census taken of Beneh Yisrael at the end of their forty-year sojourn in the wilderness. The Torah lists the families of the various tribes, and in listing the families of Reuben, the Torah explains that two families – those of the brothers Datan and Abiram – were not counted, because they perished after joining Korah's revolt against Moshe Rabbenu. In this context, the Torah mentions that "U'bneh Korah Lo Metu" – Korah's sons did not die together with their father and the other rebels. Rashi, citing the Gemara (Megilla 14a), explains that Korah's sons initially participated in the uprising, but they then had thoughts of Teshuba (repentance), on account of which "Nitbaser Lahem Makom Gabo'ah Be'gehinom Ve'yashebu Sham" – " An elevated place in Gehinam was set apart for them, and they remained there." Rashi's concluding remarks – "and they remained there" – suggest that Korah's sons stayed in that "elevated place in Gehinam" for all time, and this is, indeed, the view taken by several later commentators. This is also the implication of the Midrash cited by Tosafot in Masechet Kiddushin (31b). The conventional understanding, however, is that Korah's sons remained in the underworld for a period of time and were ultimately rescued, whereupon they rejoined Beneh Yisrael. (This is perhaps evidenced by the fact that Korah's sons had descendants who sang in the Bet Ha'mikdash.) Regardless, the Lubavitcher Rebbe (Rav Menachem Mendel Schneersohn, 1902-1994) draws our attention to an important – but often overlooked – word in this passage in Rashi's commentary. Rashi did not say simply that Korah's sons participated in their father's uprising against Moshe. Rather, he writes that Korah's sons were part of this undertaking "Tehila" – right at the outset. They were among the initiators. They didn't just "go along" with the idea – they were the ones who conceived it! The Rebbe further notes Rashi's comment that during the revolt, "Hirharu Teshuba Be'libam" – Korah's sons had thoughts of repentance in their hearts. It seems clear from Rashi's formulation that Korah's sons did not repent entirely – they merely entertained thoughts of Teshuba. And yet, despite the fact that they were the instigators of this evil uprising, even their thoughts of Teshuba sufficed to save them from death. The Rebbe added that this shows us the great power of even incomplete repentance, and of even "Hirhureh Teshuba" – genuine thoughts and feelings of repentance. Even when a Jew does not change his behavior fully the way he should, but he merely thinks and reflects on how he needs to improve – these thoughts are precious and beloved by G-d. The Rebbe explained on this basis why, at one of the holiest moments of the year, as we prepare to sound the Shofar on Rosh Hashanah, we read the 47 th chapter of Tehillim, which was composed by Korah's sons – "La'menase'ah Li'bneh Korah Mizmor." Unlike Yom Kippur, Rosh Hashanah is not a time for confessing and begging G-d for forgiveness. However, during the sounding of the Shofar, we are to think "Hirhureh Teshuba," thoughts of repentance. This is a time to think seriously and somberly about our mistakes and shortcomings during the previous year, and how we wish to improve during the coming year. We therefore recite this chapter composed by Korah's sons – who devised a wicked plot to challenge Moshe Rabbenu, and yet were spared punishment because of their "Hihureh Teshuba." We are reminded of the great power of Teshuba thoughts, of the value of our genuine feelings of regret and desire to improve. Back in Parashat Korah, we read that when the ground opened to devour the leaders of the revolt and their families, the rest of the nation "Nasu Le'kolam" (16:34) – literally, "ran to their voices." This seems to mean that the people ran toward the opening in the ground where the rebels were screaming in horror, which would be very difficult to understand. Rashi avoids this problem by interpreting these words to mean that the people ran "on account of their voices," because of the shrieks that they heard. In light of what we have seen, however, there might be another understanding. After Korah's sons were saved, Beneh Yisrael ran to hear their voices, to hear them sing praise to Hashem, in order to receive inspiration from them. Korah's sons became a powerful source of motivation for all Beneh Yisrael – and for us – by showing the value of even incomplete Teshuba, how every step forward is significant and cherished by the Almighty. Indeed, Rav Moshe Wolfson (1925-2024) noted that the letters that spell the word "Le'kolam" (Lamed, Kof, Lamed, Mem) are the first letters of the words "La'menase'ah Li'bneh Korah Mizmor." Beneh Yisrael rushed to hear the beautiful praises sung by Korah's sons to be inspired and driven to work toward improvement, one small step at a time. The Rebbe cited in this context the Rambam's famous comment that "En Beneh Yisrael Nig'alin Ela Bi'Tshuba" – the redemption depends upon the Jewish People's repentance (Hilchot Teshuba 7:5). Many people wondered how this will happen. When we look at our nation today, how the majority of Jews are so distant from observance, and how even generally observant Jews face so many religious challenges which they frequently fail to withstand, how can we ever be deserving of redemption? Korah's sons provide us with the answer. They show us that even incomplete Teshuba is valuable, as long as it is sincere. Every genuine thought, feeling and action in the direction of Teshuba, every time a Jew reflects on his inadequacies and regrets his deficiencies, he has achieved something precious. Every small step toward repentance will, hopefully, lead to another, such that we can, indeed, become worthy of our final redemption, speedily and in our time, Amen.

The Hidden Light of the Three Weeks Welcome to Daily Bitachon. Today, we are discussing the spiritual messages embedded within the Three Weeks, and how they directly connect to our Bitachon (trust in Hashem). We mentioned previously that the three weeks of mourning between the 17th of Tammuz and Tisha B'Av—which are about to begin this Thursday—correspond to the three-week period from Rosh Hashanah until Shmini Atzeret and Hoshana Rabba. Whether you count 21 or 22 days, these two periods mirror one another. As the Sefer Maharsha explains, hidden within these three weeks of mourning is the tremendous light of the High Holidays and the joyous season of Sukkot. The Meor V'shemesh explains that this is why every year, usually right after Shivah Asar B'Tammuz (as we will this year), we read Parshat Pinchas. Parshat Pinchas contains the Torah portions detailing the Korbanot (communal offerings) for all the major holidays: Pesach, Shavuot, Rosh Hashanah, and Sukkot. By reading about these offerings now, we arouse the spiritual power of the very holidays we are destined to create during these three weeks. The Concept of Transforming Darkness What is the underlying concept here? We can understand this through a teaching from Rabbeinu Yona. A verse in Tehillim (Psalms) states: "Make us happy ( Samcheinu ) corresponding to the days You afflicted us ( k'yemot initanu ), the years we saw evil ( ra'inu ra'ah )." As an aside, I once heard a beautiful explanation of this: We pray for joy matching the days of pain where we " saw evil." It means it wasn't really evil; it only appeared that way to our human eyes. In truth, everything Hashem does is entirely good. In the second gate of Sha'arei Teshuvah (Letter 5), Rabbeinu Yona writes that a person who truly relies on Hashem should place their hope in Him even in the most dire situations, recognizing that the darkness is actually the cause of the light ( כי החושך סיבת האורה ). He brings a proof-text from the Prophet Michah: "Do not rejoice over me, my enemy, for though I have fallen, I have risen; though I sit in darkness, Hashem is my light." On a simple level, this means: I fell, but now I am up; I was in the dark, but now I have light. However, Rabbeinu Yona quotes Midrash Tehillim (on Chapter 22) which takes it deeper: If I hadn't fallen, I never would have gotten up. If I hadn't sat in the dark, I never would have experienced the light. The light coming from darkness and the rising from a fall is not an afterthought. The fall is a prerequisite for the rise. As it says, "A righteous man falls seven times and rises." He actually needs those seven falls in order to achieve those seven ascents. The Secret of Jewish Hope The Ramchal (Rabbi Moshe Chaim Luzzatto), the famous author of the Mesillat Yesharim , writes in his book Ma'amar Hageulah that this concept is the very secret of Jewish Bitachon ( סוד ביטחון ישראל )—the foundation of our enduring hope for the complete and speedy redemption. To bring about this ultimate redemption, vast spiritual preparations and cosmic effects are constantly at play. Those who study Kabbalah understand how this dynamic works: when the Jewish people feel that God is hiding Himself and has forsaken them, that is precisely the time when Hashem is constructing immense spiritual treasure houses. Metaphorically speaking, these treasure houses are limitless in size and grandeur, filled to the brim with the most magnificent jewels and diamonds. When these storehouses are filled to a capacity beyond what the mouth can express, the ear can hear, or the heart can conceive, Hashem will open them. At that time, the Jewish people will delight in unbelievable pleasures that were forged through their hard work during dark, difficult days. This is the true meaning of Simcheinu k'yemot initanu —"Make us happy corresponding to the days of pain." Throughout this long exile, whenever we experienced a lack of light, that light was never lost. Low Light Means Saved Light This is a mind-boggling concept. Hashem takes the light and stores it away in a treasure house. Imagine you were supposed to receive a daily dose of light, but instead, you experienced total darkness. That light didn't vanish; it was saved for later. Therefore, the darker the darkness, the greater the ultimate light will be, because more light is being preserved. "Low light" simply means "saved light." Following this framework, what are the moments of greatest potential light? A Holocaust, an Inquisition, a pogrom. Those were incredibly dark days, but the light was not lost; it was being stored away. Ultimately, we will merit a world of complete tranquility and serenity, where no moaning remains. To add to this point (independent of the Ramchal), the verse says: "Light is planted for the righteous ( Or zarua latzadik ), and joy for the upright in heart." We are planting light right now. And when you plant light, incredible things grow. Reflecting the Divine Light Midrash Rabbah (Shemot 15:27) notes that the moon represents the light of the Jewish people. Just as the moon has no light of its own but receives and reflects the light of the sun, the Jewish people receive and reflect the light of Hashem. The Midrash connects this to the verses, "Or zarua latzadik..." and "Arise, shine, for your light has come." This is the deeper meaning of "Hachodesh hazeh lachem" —"This month shall be to you." We are like the moon; we wax and we wane, we diminish and we grow, but we always retain the capacity to reflect the Divine light. This is exactly what is happening during these Three Weeks. We have to experience a certain level of darkness to cultivate that future light. We must mourn the destruction of the Temple and truly internalize what we are lacking. By moving through these Three Weeks in a state of spiritual darkness, we are actively creating the light of the future Geulah (redemption). It is a wonder of wonders to view the upcoming Three Weeks, starting this Thursday with Shivah Asar B'Tammuz, through this lens. B'ezrat Hashem , we will continue with these vital lessons, but this is a powerful, foundational concept to carry with us.

We naturally become frustrated when we encounter delays or when our schedules suddenly change. But someone with emunah knows that what may appear to be an inconvenience is actually the loving hand of Hashem guiding him exactly where he needs to be. The Midrash tells us that a person's legs are his guarantors. They carry him to the places he is meant to be. We may think we are going somewhere for one reason, while Hashem has an entirely different purpose in mind. Sometimes He is protecting us from harm. Sometimes He is arranging an encounter that will help us. Sometimes He is creating opportunities that could never have happened otherwise. Most of the time, we never discover the reason, but we can be certain that every delay and every detour has purpose. A man related that his son recently quit his job with the understanding that he was going to start a new business with a partner. However, after he had already left his job, the partner backed out. The son felt he could still operate the business on his own, but he needed money to get it started. The father told his son he would try to find someone who could help. The very next day, the train he normally took after work to his summer residence was canceled. Instead, he decided to take the subway to his winter residence and spend the night there. It was an inconvenience, but he accepted it happily, knowing it was min haShamayim. After getting off the subway, even though it was only 5:30 in the afternoon, he suddenly decided to pick up dinner on the way home. He passed a restaurant he had never entered before and felt an unusual craving for that type of food. While placing his order, he noticed an old friend sitting alone. He went over to say hello, and the friend invited him to join him. During their conversation, the father mentioned what his son had recently gone through. The friend smiled and said it would be his pleasure to lend the son the money he needed, to be repaid whenever he was able. The father told me it was incredible to see how Hashem had orchestrated everything. From the canceled train, to the decision to stay elsewhere for the night, to the sudden craving that brought him into that restaurant, every step led him to the exact person who could help his son. Another man, whom we'll call Rabbi Shemueli, told me that he works in a day camp together with several other rabbis. During the first few days of camp, the director asked them to remain an extra forty minutes after camp ended to make sure dismissal ran smoothly. Rabbi Shimoni, who was also a Hatzalah member, commented to Rabbi Shemueli that he didn't understand why they needed to stay. Everything seemed to be operating perfectly well without them. Still, he accepted the request and remained there patiently. About five minutes after making that comment, Rabbi Shimoni noticed one of the boys was not wearing his kippah. He walked over to remind him to put it back on. As he approached, he suddenly noticed another boy turning blue from choking. Shockingly, no one else had realized what was happening. The boy could not call for help because a seaweed snack was lodged in his throat. Rabbi Shimoni immediately sprang into action, dislodged the food, and saved the boy's life. Later, he said how clearly Hashem had shown him that we are always exactly where we are meant to be. He could not understand why he needed to remain in camp for those extra forty minutes, but within minutes Hashem revealed one reason. Most of the time we are not privileged to see the reason at all. Here, Hashem allowed him a glimpse behind the curtain. We are always exactly where Hashem wants us to be. When we internalize that truth, we can remain calm and even happy when plans change or delays occur, knowing that every step we take and every place we find ourselves has been carefully arranged by Hashem for a purpose. Sometimes Hashem allows us to see that purpose, but even when He doesn't, we can trust that there is a reason. What appears to us as an inconvenience may actually be one of the most important moments in our journey.

Who was Naamah?In Genesis, she appears only briefly as the daughter of Lamech and the sister of Tubal-Cain. Yet in later Jewish traditions, Midrashic writings, Kabbalistic texts, and the Zohar, Naamah transforms into something far more mysterious—a seductress of angels, companion of Lilith, mother of demons, and a figure connected to the Watchers of Genesis 6. In this episode of Free The Rabbits, Joel Thomas follows the trail from the biblical lineage of Cain into the strange world of extra-biblical traditions surrounding Naamah. Along the way we examine ancient Jewish sources, the Book of Enoch, the Zohar, demonological traditions, Ashmedai (Asmodeus), the Four Demon Mothers, and the recurring theme of fallen angels corrupting humanity. We'll also explore competing traditions that portray Naamah either as a righteous woman connected to Noah's family or as a supernatural entity linked to demonic offspring, dream seduction, idol worship, and the Watchers. How did a nearly forgotten figure from Genesis become known as the "Mother of Demons"?Merchandise: https://freetherabbits.myshopify.comBuy Me A Coffee: DonateFollow: Website | Instagram | X | FacebookWatch: YouTube | RumbleMusic: YouTube | Spotify | Apple Music Films: https://merkelfilms.com Email: freetherabbitspodcast@gmail.comDistributed by: merkel.mediaIntro Music:Joel Thomas – Free The RabbitsYouTube | Spotify | Apple MusicOutro Music:Joel Thomas – GreyYouTube | Spotify | Apple MusicTopics Discussed:Naamah, Cain, Lamech, Tubal-Cain, Genesis 4, Descendants of Cain, Book of Enoch, Watchers, Grigori, Genesis 6, Sons of God, Daughters of Men, Fallen Angels, Pirkei de-Rabbi Eliezer, Genesis Rabbah, Legends of the Jews, Louis Ginzberg, Zohar, Zohar Hadash, Kabbalah, Moses de León, Lilith, Samael, Ashmedai, Asmodeus, Four Demon Mothers, Demonology, Jewish Mysticism, Midrash, Idol Worship, Dream Seduction Traditions, Noah's Wife Traditions, Nammu, Divine Feminine Traditions, Ancient Near Eastern Religion, Biblical Cosmology, Free The Rabbits.

Two of the important figures in Korah's brazen uprising against Moshe were two brothers named Datan and Abiram. Interestingly, we are not told what it is that they were fighting for. Korah himself, as Rashi brings, resented the fact that his cousin was chosen over him for a prestigious leadership role (head of one of the three families of Leviyim). The 250 men who joined Korah vied for the privilege of serving as Kohanim in the Mishkan. Datan and Abiram, however, simply ridiculed Moshe. In the message they delivered to him, they accused Moshe of taking them out of Egypt – which they described as "a long flowing with milk and honey" – to die in the wilderness. But they did not say what it is that they want from him. These men had a long history with Moshe. The Sages teach us that they were the men who disobeyed Moshe's instructions regarding the manna – leaving manna over to the next morning, and going out to collect on Shabbat – and they were the ones who advocated for returning to Egypt after hearing the spies' frightening report about the nations in Eretz Yisrael. In truth, their history with Moshe goes back even earlier – to the period of bondage in Egypt. The Midrash teaches that when Moshe saw an Egyptian taskmaster beating a member of Beneh Yisrael – that was Datan. And the next day, when Moshe saw two members of Beneh Yisrael fighting – those were Datan and Abiram. Moshe saved Datan's life when he was being beaten by the Egyptian, and he then saved Abiram when he was being beaten by Datan. Yet, instead of expressing gratitude to Moshe, they betrayed him, reporting him to Pharaoh. One of the commentaries explains why they harbored such ill-will toward Moshe. The Midrash relates that the Egyptian who was beating Datan had a relationship with Datan's wife. Moshe knew of this through Ru'ah Ha'kodesh (prophetic insight). Datan and Abiram did not want this information spread, and so they first tried having Moshe killed, by reporting him to Pharaoh. When Moshe returned to Egypt many years later as the nation's leader, Datan and Abiram repeatedly disobeyed Moshe and rejected his authority, so that if he ever mentioned anything about their secret, it would not be taken seriously. This is why they seized every opportunity to oppose and ridicule Moshe – and this is why they joined Korah's uprising. Remarkably, however, even after Datan and Abiram joined Korah in his uprising against Moshe's authority, Moshe still did not give up. The Torah tells (16:12) that Moshe sent them a message, inviting them for a meeting. According to some commentators, Moshe delivered this message because he still believed that they could repent. Even after all Datan and Abiram had done wrong, despite their pattern of defiance and contempt for him – Moshe still held out hope, he still believed in their capacity for goodness. The reason, as some have explained, is that Moshe never forgot the good that Datan and Abiram once did. Back in Egypt, Datan and Abiram served as Shoterim – foremen appointed by the Egyptian taskmasters to oversee the work done by the Israelite slaves. If the slaves did not complete their quota of work, then the Shoterim would be beaten. Datan and Abiram, as sinful as they were, took the beatings rather than deal harshly with their fellow Jews. They allowed themselves to suffer the consequences of the slaves' failure to complete their quota of work. Moshe did not allow Datan and Abiram's repeated misdeeds and even personal attacks to overshadow the good that they did. He recognized their capacity for goodness – even after they challenged and defied him several times. It was only here in Parashat Korah, when they rejected his "olive branch," when they refused to even speak with him, that he despaired. This is a crucial message for parents and educators. Too often, parents and teachers see the child's misbehavior and failures, but not the child's achievements and successes. This is a mistake. While certainly standards must be enforced, it is imperative that children know that all the good they do is recognized, appreciated and respected. In today's day and age, especially, children face unprecedented spiritual challenges. The lures and distractions of today's world make it so difficult for youngsters to do the right thing, to remain religiously committed, and to succeed academically. Every success, every mitzvah , everything that youngsters do right must be enthusiastically celebrated. Whatever mistakes children make do not erase the good that they do. The more encouragement they receive, the more motivated they will be to continue working and struggling to achieve despite the challenges that they face.

Living Emunah 2951 The Place Meant for You The Gemara tells us that when it came time to choose the seventy elders who would assist Moshe Rabbeinu, six men were selected from each shevet, making a total of seventy-two candidates. A lottery was then held to determine which seventy would be chosen. Seventy slips of paper had the word "Zaken" written on them, while two slips were left blank. Whoever drew a blank slip would not be selected. The Gemara says that Moshe told the two men who drew the blank slips, "HaMakom lo chafetz becha." This is usually translated to mean, "Hashem did not want you." That is difficult to understand. It was painful enough that these two individuals were publicly excluded while everyone else was chosen. Why would they also need to hear that Hashem did not want them? Furthermore, according to some opinions, those two men were Eldad and Medad. Yet immediately afterward, the Torah tells us that they received prophecy. If Hashem did not want them, how could they have merited prophecy? Rabbi Menashe Reizman brings from the Sifrei Kabbalah that the word Makom is one of Hashem's holy Names. It has the same numerical value as the Name of Hashem represented by Yud-Keh-Vav-Keh when each letter is multiplied by itself. This teaches that in every makom—in every place in the world—the Shechinah is present with all of Hashem's mercy. Every person has a unique place from which he is meant to serve Hashem and connect to Him. Hashem already determined where a person would be born, into which family he would be born, how he would look, how intelligent he would be, how strong he would be, and every other detail of his life. Everything was arranged specifically for him to fulfill his mission. Moshe was not telling these men that Hashem did not want them. Hashem wants every one of His children. Rather, he was telling them, "This makom is not where you are meant to be. This is not the place through which you will achieve your greatness and connect to Hashem." When a person desperately wants something and does not receive it, it can be very painful. When the rejection is public, it can even be humiliating. Yet a person can become extraordinarily great when he accepts with love that Hashem's plan for him is different. The sefer Meshivat Nefesh, written by Rabbi Yochanan Luria, the uncle of the Maharshal, explains that when Eldad and Medad realized they had not been chosen, they accepted it with love. Hashem was so pleased with their reaction that He immediately granted them prophecy—prophecy that surpassed that of the other seventy elders. The Midrash tells us that Eldad and Medad received more than the seventy elders in five different ways. When a person rises above disappointment and trusts that Hashem is doing what is best for him and for his purpose in this world, despite how difficult that may be, he elevates himself to remarkable heights. Hashem was similarly proud of the Jewish people when they followed Him into the desert after Yetziat Mitzrayim, not knowing how they would survive. The pasuk says: זָ כַרְתִּי לָךְ חֶסֶד נְעוּרַיִךְ אַהֲבַת כְּלוּלֹתָיִךְ לֶכְתֵּךְ אַחֲרַי בַּמִּדְבָּר בְּאֶרֶץ לֹא זְרוּעָה "I remember for you the kindness of your youth, the love of your bridal days, when you followed Me into the wilderness, into a land that was not sown. ." The Ramban explains that this praise was not limited to the moment they entered the desert. It referred to the entire forty years that they followed the Cloud of Glory wherever Hashem directed them. Sometimes they remained in places they did not want to be for extended periods of time, yet they accepted it. At other times they were settled comfortably in places they liked, only to have the cloud suddenly rise and signal that it was time to move. Once again, they followed with trust. That unwavering acceptance is what made Hashem so proud of them. The same opportunity exists for every one of us. Sometimes Hashem places us in situations that are embarrassing. Sometimes they are painful. Sometimes they seem unfair. But the harder it is to accept, the more precious that acceptance becomes. Eldad and Medad could have become depressed. They could have felt humiliated. No one would have blamed them. But they were not interested in mediocrity. They wanted greatness. By accepting Hashem's decision with happiness, they achieved it. A prophet can only receive prophecy when he is in a state of joy. The very fact that Eldad and Medad received prophecy demonstrated that they remained happy despite their rejection. Every person has a different place that Hashem wants him to be in. That place is not an accident. It is the exact place from which he can best fulfill his mission and connect to Hashem. When we learn to be happy with the places Hashem chooses for us, we too can rise to the greatest heights.

Source sheet: https://ikar.org/wp-content/uploads/2026/05/Midrash-Class-1.pdf In the gaps, the ambiguities, the contradictions, and the mysteries of Torah, Midrash is born. Like a flower emerging from the crack in the sidewalk, a new image captures our attention, transforming the entire landscape. In this three-part series, we'll investigate the project of Midrash– where these new stories come from and how they shape our understanding of both the Torah and its interpreters.

Source sheet: https://ikar.org/wp-content/uploads/2026/05/Midrash-Class-1.pdf In the gaps, the ambiguities, the contradictions, and the mysteries of Torah, Midrash is born. Like a flower emerging from the crack in the sidewalk, a new image captures our attention, transforming the entire landscape. In this three-part series, we'll investigate the project of Midrash– where these new stories come from and how they shape our understanding of both the Torah and its interpreters.

We look at Genesis Raba 98 and Sota 10 to see what the sages say about Samson

The Shulhan Aruch (Orah Haim 1:5) writes that it is commendable to recite each morning the sections in the Torah – in the beginning of Sefer Vayikra – that speak of each of the Korbanot. People who follow this custom recite the sections discussing the Ola, the Minha, the Shelamim, the Hatat and the Asham. This custom is based on the notion developed by the Midrash that by reciting the verses that speak of a certain Korban, we are considered as having offered that Korban, and this is how we can attain atonement even without a Bet Ha'mikdash. Nevertheless, our custom is not to recite these sections in the Torah. It has been explained that we do not follow this practice because we instead recite the Mishnayot of Ezehu Mekoman – the fifth chapter of Masechet Zevahim – which briefly goes through the procedure for each kind of sacrifice. As discussed in previous installments, we do recite the section in the Torah discussing the Tamid – the daily sacrifice which was offered each morning and afternoon in the Bet Ha'mikdash. We do not, however, recite the sections in the Torah dealing with the other sacrifices. The Shulhan Aruch writes that after reciting the section from Torah of each of the sacrifices, one should recite a prayer asking G-d to regard his recitation as the actual offering of that sacrifice. Those who recite these sections add the prayer after the voluntary sacrifices – the Ola, Minha and Shelamim – but not after the Hatat (sin-offering), which cannot be brought voluntarily. The Hatat is offered only in very specific circumstances where atonement through the offering of this sacrifice is required, and it cannot be offered voluntarily. The Shulhan Aruch explains that those who follow this custom read the section of Hatat in case they have committed an act requiring this sacrifice, but they should not add the prayer asking that it be considered as the actual offering of the sacrifice, since they do not know for certain that they are required to bring this sacrifice. As for the Asham (guilt-offering), the Shulhan Aruch brings two opinions. Some maintain that since the Asham – like the Hatat – is brought only in very specific circumstances, the prayer should be omitted, except after the recitation of the Asham Talui – the Asham brought in situations where one is unsure whether he committed an offense requiring a Hatat. This sacrifice may be brought even if there is a remote possibility that it is required, and so it is valid to ask Hashem to accept the recitation of this section as though the sacrifice was actually offered. Others maintain that this prayer may be recited even after the section discussing other Asham sacrifices. The Shulhan Aruch writes that the first opinion seems more correct. The Hida (Rav Haim Yosef David Azulai, 1724-1806) writes that if one wishes to observe this practice, he should recite these sections of the Torah after the Amida prayer. He explains that the recitation of the Amida functions as the offering of the daily Tamid sacrifice, and no sacrifice may be offered before the offering of the morning Tamid. Therefore, one must not recite these sections – which are recited in lieu of the offering of the sacrifices – before he recites the Amida. This opinion appears to contradict the justification mentioned above for our custom to not recite the sections in the Torah – that we instead recite the Mishnayot of Ezehu Mekoman. According to the Hida, it would seem, we are not permitted to recite Ezehu Mekoman before the Amida as a substitute for the actual offering of the sacrifices. It stands to reason that since, as mentioned, we recite the section of the Tamid before Ezehu Mekoman, the reading of the Tamid is considered as our offering of the Tamid sacrifice, well before the recitation of the Amida. We are thus justified in then reciting Ezehu Mekoman, which counts as the offering of the other sacrifices. Although we do not follow this custom brought by the Shulhan Aruch, nevertheless, this discussion is important as it underscores for us the significance of the Korbanot section. As we have seen, the Poskim took this recitation very seriously, viewing it as being actually considered as though the sacrifices have been offered. By reciting the Korbanot each morning, we truly have the opportunity to access the power of the sacrifices even though we do not yet have the Bet Ha'mikdash.

Each morning, before the Korbanot section, we recite a prayer ("Ribon Ha'olamim") in which we acknowledge our lowliness, recognizing that we are unworthy of G-d's kindness, and that even the most powerful are weak in relation to G-d and even the wisest are ignorant in relation to G-d. In this prayer, we humbly confess, "Ki Chol Ma'asenu Tohu" – "for all our actions are worthless." The obvious question arises as to how we can make such a pronouncement. After all, while we must all acknowledge that we are far from perfect, is it true that "all our actions are worthless"? We spend time praying, learning Torah, and performing acts of kindness for others, we give charity, and we do numerous worthwhile things throughout the day, every day. We of course all have much room for improvement, and, unfortunately, we are all guilty of wasting time on vanity, but it certainly seems exaggerated to claim that nothing we do has any value. Due to this question, there were some Poskim who changed the text of the phrase – replacing the word "Kol" ("all") with the word "Rob" ("most"). With this emendation, the text acknowledges that most of our actions are valueless, as we pursue vanity, but not that we never involve ourselves in meaningful activities such as prayer, Misvot and Torah study. However, the word "Kol" appears in all the texts that we have from earlier generations – including the text of the Rambam, Rav Amram Gaon, the Tur, and the Abudarham. Therefore, it seems very difficult to emend the text and change "Kol" to "Rob." The explanation, as Rav Yisrael Bitan discusses, likely stems from a comment of the Midrash (Vayikra Rabba 28:1) interpreting the verse in Kohelet (1:3), "Ma Yitron La'adam Be'chol Amalo" – "What does a person gain from all his toil?" The Midrash notes that certainly, there is much gained from a person's toil in Torah study, but Kohelet speaks of "Amalo" – a person's own "toil," meaning, that which he does for himself, for his own enjoyment and satisfaction. The "toil" that a person engages in for G-d, so-to-speak – his efforts in Torah and Misvot – are certainly precious and immensely valuable. It is only "Amalo" – his self-serving pursuits – that offer him no benefit. Likewise, we may explain the phrase "Ki Chol Ma'asenu Tohu" to mean that "Ma'asenu" – everything we do for ourselves, and not for the service of Hashem – has no value or significance. Therefore, we should not change the text to "Rob," and should instead maintain the text found in earlier sources – "Ki Chol Ma'asenu Tohu."

In the gaps, the ambiguities, the contradictions, and the mysteries of Torah, Midrash is born. Like a flower emerging from the crack in the sidewalk, a new image captures our attention, transforming the entire landscape. In this three-part series, we'll investigate the project of Midrash– where these new stories come from and how they shape our understanding of both the Torah and its interpreters.

The Korban Ha'tamid was the sacrifice that was offered each day in the Bet Ha'mikdash – one sheep was brought every morning, and a second sheep was brought every afternoon. This sacrifice was required each day, without exception, on weekdays, Shabbat, and all holidays, including Yom Kippur. The unique importance of this sacrifice can be seen in the story told by the Gemara in Masechet Menahot (64b) of the civil war that was waged during the Second Commonwealth, and one side besieged Jerusalem. The besieging army would send sheep over the wall into the city each day for the offering of the Tamid, until they were advised that as long the Tamid sacrifice was offered, they would not succeed in taking the city. The next day, they sent a pig instead of a sheep. The Gemara relates that as the pig was being lifted over the wall, the entire Land of Israel shook. Once the Tamid sacrifice was discontinued, disaster befell the nation. Due to the special importance of the Tamid, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes in his work Rav Pe'alim that if a person arrives late in the synagogue, and does not have enough time to recite the entire Korbanot section (the section about the sacrifices), he should at least recite the verses of the Tamid (as well as the section of the Ketoret). We introduce the recitation of the Tamid with a special "Yehi Rason" prayer asking Hashem to forgive our sins and rebuild the Bet Ha'mikdash so we can again offer the daily Tamid sacrifice. This prayer appears in the Seder Ha'yom (by Rabbi Moshe Ben Machir, 16 th century). Although we generally omit on Shabbat prayers that include requests for forgiveness, we recite this prayer before the Tamid even on Shabbat. After reciting the Tamid section, we recite the section of the Ketoret followed by the paragraph of "Abayeh Hava Mesader" – Abayeh's outline of the entire daily procedure in the Bet Ha'mikdash. We then recite a concluding prayer – "Ribon Ha'olamim" – acknowledging that we are unable to offer sacrifices in the Bet Ha'mikdash because of our sins, and asking that our recitation of the Korbanot section should be accepted as though we actually offered the sacrifices. The Yafeh La'leb (Rav Rahamim Nissim Yitzchak Palachi, Turkey, 1814-1907) notes a passage in the Midrash stating that we will not require the offering of Korbanot in the future. He thus raises the question of why we ask Hashem for the opportunity to again offer sacrifices, if the sacrifices will not be brought in the times of the final redemption. In truth, this question was discussed already by his father, the Leb Haim (Rav Haim Palachi, 1787-1868), who concludes that all the Torah's Misvot – including the sacrifices – will remain binding for all time. The Midrash's comment about the sacrifices in the future needs to be understood, but it is clear that sacrifices will be brought in the times of the third Bet Ha'mikdash.

Why do we read the story of Ruth on Shavuot? Beneath the surface of this beautiful Megillah lies one of the most dramatic stories in all of Tanach, famine, exile, conversion, controversy, loss, courage, and the hidden birth of redemption.In this class, Rabbi Yisroel Bernath explores the deeper story behind Ruth, Naomi, and Boaz through Midrash, Talmud, Zohar, and Kabbalah. Together we'll uncover the shocking halachic debate surrounding Ruth's conversion, the spiritual meaning behind her loyalty, and the extraordinary chain of Divine Providence that ultimately gave birth to King David and Moshiach. This is a story about what happens when life appears to fall apart… only to reveal a deeper plan unfolding underneath it all.Key Points: • Why Elimelech abandoned the Jewish people during the famine and the consequences that followed • Ruth's radical choice to embrace Judaism despite uncertainty and rejection • The deeper meaning of “Where you go, I will go” according to the Talmud • Boaz, Ruth, and the hidden hand of Divine Providence • The controversial halachic debate: Could Ruth even marry into the Jewish people? • Why King David's lineage was questioned generations later • The spiritual lesson of apparent failure, loss, and hidden redemption • How the story of Ruth became the blueprint for MoshiachA Brand-New Four Part Kabbalah Series - Turning Walls into DoorwaysHow to Transform Life's Obstacles into the Path to Your Greatest GrowthWhy do we keep hitting the same emotional walls? Why do certain fears, insecurities, patterns, and painful circumstances keep showing up in our lives, despite our best efforts to change? Access HERE https://www.jewishndg.com/civicrm/event/info?reset=1&id=102 Available now:Paperback: https://www.amazon.com/Forgiveness-Experiment-What-Would-Your/dp/1069217638Kindle: https://www.amazon.com/dp/B0FR2QNJL6Audiobook: https://bit.ly/4tPFZhVSupport the showGot your own question for Rabbi Bernath? He can be reached at rabbi@jewishndg.com or http://www.theloverabbi.comSingle? You can make a profile on www.JMontreal.com and Rabbi Bernath will help you find that special someone.Donate and support Rabbi Bernath's work http://www.jewishndg.com/donateFollow Rabbi Bernath's YouTube Channel https://www.youtube.com/user/ybernathAccess Rabbi Bernath's Articles on Relationships https://medium.com/@loverabbi

Ruth in Stereo: Mikra and Midrash, by Rav Yitzchak Etshalom After a brief introduction to the literature of Midrash and specifically Midrash Aggada, we analyze four passages in Megilat Ruth, first reading them in their literary context, then perusing several Midrashic comments on them. We analyze the comments with an eye towards the agenda of the Darshan - i.e. what lesson he is building from the text; that he is not trying to "rewrite the text", rather to build from the text with a vital message for his primary audience. Source sheet >>

Send us Fan MailWhy do we read the story of Ruth on Shavuot? Beneath the surface of this beautiful Megillah lies one of the most dramatic stories in all of Tanach, famine, exile, conversion, controversy, loss, courage, and the hidden birth of redemption.In this class, Rabbi Yisroel Bernath explores the deeper story behind Ruth, Naomi, and Boaz through Midrash, Talmud, Zohar, and Kabbalah. Together we'll uncover the shocking halachic debate surrounding Ruth's conversion, the spiritual meaning behind her loyalty, and the extraordinary chain of Divine Providence that ultimately gave birth to King David and Moshiach. This is a story about what happens when life appears to fall apart… only to reveal a deeper plan unfolding underneath it all.Key Points: • Why Elimelech abandoned the Jewish people during the famine and the consequences that followed • Ruth's radical choice to embrace Judaism despite uncertainty and rejection • The deeper meaning of “Where you go, I will go” according to the Talmud • Boaz, Ruth, and the hidden hand of Divine Providence • The controversial halachic debate: Could Ruth even marry into the Jewish people? • Why King David's lineage was questioned generations later • The spiritual lesson of apparent failure, loss, and hidden redemption • How the story of Ruth became the blueprint for MoshiachAvailable now:Paperback: https://www.amazon.com/Forgiveness-Experiment-What-Would-Your/dp/1069217638Kindle: https://www.amazon.com/dp/B0FR2QNJL6Audiobook: https://bit.ly/4tPFZhVSupport the showGot your own question for Rabbi Bernath? He can be reached at rabbi@jewishndg.com or http://www.theloverabbi.comSingle? You can make a profile on www.JMontreal.com and Rabbi Bernath will help you find that special someone.Donate and support Rabbi Bernath's work http://www.jewishndg.com/donateFollow Rabbi Bernath's YouTube Channel https://www.youtube.com/user/ybernathAccess Rabbi Bernath's Articles on Relationships https://medium.com/@loverabbi

The custom among Sepharadim is to recite immediately following the section of Akedat Yishak a verse from Parashat Vayikra (1:11): "Ve'shahat Oto Al Yerech Ha'mizbe'ah Safona Lifneh Hashem…" This verse describes the procedure for the offering of a sheep as an Ola sacrifice – such as the daily Tamid offering, which consisted of a sheep brought each morning and another sheep brought each afternoon. The connection between this verse and the story of Akedat Yishak is indicated by the Midrash which states that whenever this verse is read, Hashem remembers the great merit of the Akeda. A different passage in the Midrash, cited by the Bet Yosef, teaches that it was at the time of Akedat Yishak that G-d instituted the Misva of the daily Tamid that would later be observed in the Bet Ha'mikdash. The word "Safona" in this verse – which literally means "north," and requires slaughtering the sacrifice on the north side of the altar – alludes to the "ashes" of Yishak Abinu which are "hidden" and stored away as an eternal reminder of the merit of Akeidat Yishak. After this verse, we recite a special prayer – which is printed in standard editions of the Siddur – beseeching Hashem to remember the merit of Akedat Yishak and compassionately annul any harsh decrees that may have been issued against us. This custom is mentioned by the Hida (Rav Haim Yosef David Azulai, 1724-1806), in his work Kesher Godel. Interestingly, neither the verse "Ve'shahat Oto" nor this prayer appears in the Siddur of the Rashash (Rav Shalom Sharabi, Yemen-Jerusalem, 1720-1777). Nevertheless, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes in his Od Yosef Hai that it was customary in the communities of Baghdad to recite these passages, and this is, indeed, our custom today. We recite the verse "Ve'shahat Oto" also a second time – just before the section of "Ezehu Mekoman," which is comprised of the Mishnayot from the fifth chapter of Masechet Zebahim, and goes through the procedure for the offering of the various kinds of sacrifices. The Shulhan Aruch rules somewhat ambiguously that this verse should be recited along with the Korbanot – the section which speaks of the sacrifices – without specifying at which point exactly it should be recited. Some Poskim understood that it should be recited before the Korbanot section, which is the custom we follow. Indeed, it would seem reasonable to recite first a verse from the Torah before reciting the Mishnayot discussing the sacrifices. (Incidentally, it should be noted that the practice of Maran, author of the Shulhan Aruch, was not to recite the Mishnayot of "Eizehu Mekoman," and to recite instead the verses from the Torah dealing with each kind of sacrifice.) By contrast, the Peri Megadim (Rav Yosef Teomim, 1727-1792), cited by the Mishna Berura, writes that after the Akeda, one should recite the verses of the Torah discussing the Tamid sacrifice, following by the verse "Ve'shahat Oto." The rationale for reciting it only after the Tamid is that the recitation of this verse is considered like the actual offering of a sacrifice, and no sacrifice may be offered in the morning before the Tamid was brought. Hence, according to the Peri Megadim, this verse cannot be recited until after the recitation of the Tamid. This is the practice of the Ashkenazim. Sepharadim, however, as mentioned, recite this verse immediately after Akedat Yishak, before reciting the section of the Tamid. The explanation might be that this verse is recited not in lieu of the offering of a sacrifice, but rather to supplement the recitation of Akedat Yishak, asking Hashem to remember the merit of that act of sacrifice. In any event, we recite this verse twice – immediately after Akedat Yishak, and just before the Mishnayot of "Eizehu Mekoman."

In this richly layered shiur on Megillat Ruth, Rabbi Dunner explores Ruth's journey from Moabite outsider to matriarch of the Davidic dynasty. Through Chazal, Midrash, Gemara, and modern scholarship, he reveals how the the themes of chesed, gerut, legitimacy, and personal redemption quietly shape the foundations of Jewish kingship, national destiny, and the ultimate vision of Messianic geulah.

The Midrash teaches that the five Humashim – the books that comprise the Torah – are alluded to in the opening verses of the Torah, which tell of the creation of light on the first day of the world's creation. The word "Or" (light) appears five times in these verses, and they parallel the five Humashim. It follows, then, that the fourth Humash – the Book of Bamidbar, which we begin reading this Shabbat – corresponds to the fourth instance of the word "Or" in these verses: "Va'yabdel Elokim Beh Ha'or U'ben Ha'hoshech" – "G-d separated between light and the darkness" (1:4). What might be the connection between the Book of Bamidbar and the "separation" between light and darkness? The Netziv (Rav Naftali Zvi Yehuda Berlin of Volozhin, 1816-1893) offers a fascinating answer, by explaining the primary theme of Sefer Bamidbar. This book, he writes, traces Beneh Yisrael's transition from a miraculous existence to a natural existence. The book begins at Mount Sinai, in the desert, where Beneh Yisrael relied on G-d's miracles in order to survive. They received the manna from the heavens, and water from a supernatural well that accompanied them as they traveled. The Ananeh Ha'kabod ("clouds of glory") protected them from the elements and from enemy attack. Beneh Yisrael journeyed for forty years in a region that was ordinarily uninhabitable, under Hashem's miraculous care and protection. At the end of Sefer Bamidbar, Beneh Yisrael find themselves on the border of the Land of Israel, nearly ready to cross into the land. There they would live a natural existence – fighting wars against enemies, growing crops, building cities, and developing an economy. Of course, this natural existence would require G-d's intervention; even when leading a natural lifestyle, nothing can succeed without Hashem's help. But once they crossed into the land, Beneh Yisrael were no longer cared for miraculously; they lived in accordance with the laws of nature. This is why at the end of the Book of Bamidbar, Beneh Yisrael take up arms and fight wars. They begin preparations for the battles to conquer the land, and for the division of the land. After living a miraculous existence for forty years, they now needed to transition to a natural mode of existence. The Netziv explains that this is why Sefer Bamidbar is associated with the "separation" between light and darkness. Light symbolizes G-d's open miracles, which make His control of the world unmistakably clear and evident. By contrast, darkness symbolizes the veil of the natural world, which conceals the Hand of Providence. When nature follows its course, we do not see Hashem, though we must firmly believe that He controls all events, random and natural as they might outwardly seem. Just as darkness makes it difficult to see that which we know exists, nature makes it difficult to see Hashem's control and governance, but we know that He is behind everything and orchestrating everything that happens. Hence, Sefer Bamidbar is associated with the distinction between light and darkness – because it signifies Beneh Yisrael's transition from a supernatural existence to a natural one. The Netziv explains on this basis why the Sages calls Sefer Bamidbar "Humash Ha'pekduim" – the "Book of Countings," which later evolved into the name, "Numbers." This name refers to two censuses of Beneh Yisrael that were taken in Sefer Bamidbar. We might wonder, why are these events viewed as the primary theme and essence of this book? So much happens in the Book of Bamidbar – why would the Sages focus on the two occasions when the people were counted when choosing a name for this book? The answer, the Netziv writes, is that the two censuses signify the transition that Beneh Yisrael underwent over the course of this Sefer. The first census was conducted for the purpose of arranging Beneh Yisrael's camp around the Mishkan in the desert, whereas the second was conducted to prepare for the apportioning of the territory of Eretz Yisrael among the tribes. The difference between these two censuses reflects the difference between the "light" and the "darkness," between the miraculous existence in the desert, and the natural existence in Eretz Yisrael. Therefore, this Sefer is indeed "Humash Ha'pekudim," a book of "countings," because the two countings demonstrate the transition that constitutes the essence of this book, the transition from the miracles of the desert to life in Eretz Yisrael, where G-d cares for and protects us not overly, but behind the veil of the laws of nature.

The One Thing I Can't Teach You BAMIDBAR | STUMP THE RABBI (270)https://youtu.be/0I6FRk_RQOYOver the past decade, we've learned and taught a lot of Torah Baruch HaShem. Yet there is one thing that I can't teach you. We've learned Mussar, Halacha, Chassidut, Chumash, Midrash, Kedusha and yet I can't teach this one thing. The biggest Rabbi's in the world taught more, yet they can't teach this to you either. No one can truly teach this to you. It's either you have it because you want it, or you don't. Parashat Bamidbar mentions some names of the leaders. They all thought they had it, but only a few truly did. Today we'll learn what it is, but not how to do it. You're on your own for that part. This will be followed by the questions and answers by live online audience. Enjoy.

The early rabbinic period produced two major literary formations—the Mishnah and Midrash—which have since remained central pillars of Jewish textual tradition. How to Read the Mishnah and Midrash: An Introduction to Early Rabbinic Literature (U California Press, 2026) is the first comprehensive introduction to these two foundational works of Jewish thought in English. In many ways, all subsequent rabbinic literature emerged from the framework established by these two genres. The Mishnah presented a comprehensive legal system independent of the Bible, encompassing a remarkably broad spectrum of legal topics—from ritual law to civil disputes, capital legislation, marital status, and beyond—woven into a coherent and autonomous legal corpus. The Midrash is the first comprehensive running commentary of the Pentateuch, marked by its interpretive freedom and creative playfulness. This hands-on companion provides an intimate understanding of how the two texts function and essential tools for engaging with them in depth. With translations, close readings, and analyses of hundreds of primary source materials, this book offers readers a deeper appreciation of the structure, methodology, and enduring impact of the Mishnah and Midrash. New Books in Late Antiquity is presented by Ancient Jew Review Ishay Rosen-Zvi teaches rabbinic literature at the Department of Jewish philosophy and Talmud at Tal-Aviv University. His previous books include: Goy: Israel's Multiple Others and the Birth of the Gentile, written with Adi Ophir; The Mishnaic Sotah Ritual; and Demonic Desires: “Yetzer Hara and the Problem of Evil in Late Antiquity.” Michael Motia teaches Classics and Religious Studies at UMass Boston 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 early rabbinic period produced two major literary formations—the Mishnah and Midrash—which have since remained central pillars of Jewish textual tradition. How to Read the Mishnah and Midrash: An Introduction to Early Rabbinic Literature (U California Press, 2026) is the first comprehensive introduction to these two foundational works of Jewish thought in English. In many ways, all subsequent rabbinic literature emerged from the framework established by these two genres. The Mishnah presented a comprehensive legal system independent of the Bible, encompassing a remarkably broad spectrum of legal topics—from ritual law to civil disputes, capital legislation, marital status, and beyond—woven into a coherent and autonomous legal corpus. The Midrash is the first comprehensive running commentary of the Pentateuch, marked by its interpretive freedom and creative playfulness. This hands-on companion provides an intimate understanding of how the two texts function and essential tools for engaging with them in depth. With translations, close readings, and analyses of hundreds of primary source materials, this book offers readers a deeper appreciation of the structure, methodology, and enduring impact of the Mishnah and Midrash. New Books in Late Antiquity is presented by Ancient Jew Review Ishay Rosen-Zvi teaches rabbinic literature at the Department of Jewish philosophy and Talmud at Tal-Aviv University. His previous books include: Goy: Israel's Multiple Others and the Birth of the Gentile, written with Adi Ophir; The Mishnaic Sotah Ritual; and Demonic Desires: “Yetzer Hara and the Problem of Evil in Late Antiquity.” Michael Motia teaches Classics and Religious Studies at UMass Boston Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

Does Matthew twist Hosea to invent a prophecy about Jesus? You will learn why Matthew quotes only part of Hosea 11:1, how first-century Jews used Scripture by allusion, and how Israel as God's son creates a typological pattern fulfilled by the Messiah as the greater Son. Through parallels with David, Moses, the wilderness, and a striking Midrash on Isaiah 52:13, you discover how to read Matthew the way his original Jewish audience would have. ~~~FRONTL|NE Newsletter: https://thelineoffire.org/newsletterDonate: https://thelineoffire.org/donate-one-timeX: https://twitter.com/DrMichaelLBrownYouTube: https://www.youtube.com/@LFTVInstagram: https://www.instagram.com/drmichaelbrownFacebook: https://www.facebook.com/ASKDrBrownWebsite: https://thelineoffire.orgRadio Broadcast from The Line of Fire Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

The Mahari"l writes that when a person prays at the kever of a tzadik, since it is a place of holiness and spiritual purity, the tefillot there are more readily accepted. The Mateh Ephraim adds that even a Kohen, who is not permitted to approach the kever, can still connect to that holiness by standing at a distance from where he can see it and pray from there. Tefillah is always powerful, but there are times and places where it has an added strength. The day of the yahrzeit of a tzadik at his kever is especially מסוגל for tefillah. The Midrash says in Parashat Vezot HaBerachah that if we had known the burial place of Moshe Rabbeinu, we would have prevented the destruction of the first Bet HaMikdash through our tefillot there. The Ben Ish Chai explains that when a person goes to a kever of a tzadik, there are two proper ways to pray. He can ask Hashem to help him in the merit of the tzadik, or he can ask that the neshama of the tzadik should pray to Hashem on his behalf. But the tefillah is always directed only to Hashem, because He alone has the power to fulfill our requests. The tzadik is not the source of the yeshuah—he is a מליץ יושר , an advocate. Throughout the generations, people have received incredible yeshuot through their tefillot at kivrei tzadikim. But the foundation of it all is still tefillah—pouring out one's heart to Hashem. I heard a remarkable story from Rabbi Heller, told to his mother by the daughter of the man it happened to. Her father fought in the Yom Kippur War, and at one point it seemed certain that he would not survive. At that moment, he made a neder to Hashem that if his life would be spared, he would move his family to the north of Israel and build up a place of Torah and mitzvot. Miraculously, he survived. After the war, he realized how difficult that commitment would be and went to his rabbi to perform hatarat nedarim. The rabbi told him that perhaps it was in the merit of that very neder that Hashem had saved him, and it would not be proper to undo it. The man accepted this and moved his family—his wife and three daughters—to the north. They settled in an abandoned home on Moshav Meron, high above the kever of Rabbi Shimon bar Yochai. Life there was extremely simple. They bought a cow and lived off its milk, trading it for eggs and other necessities. The man would go often to the kever of Rabbi Shimon and pour out his heart in tefillah. In those days, few people came, and he would spend long periods there alone, feeling a deep connection as he spoke to Hashem in that holy place. One day, his wife became very ill with typhus, and he brought her to a hospital in Tiveria. She remained there for months. The man faced a painful challenge—he wanted to be with his wife, but he also had daughters at home. Travel was extremely difficult, yet every day he made the journey back and forth to be there for both. The hospital staff was amazed at his devotion. One morning, after sending his daughters to school, he went to a phone booth to call the hospital. He sensed something was wrong. The doctor came on the line and told him the truth—his wife was in her final moments. There was no point in rushing, he said, because he would not make it in time. The man hung up the phone and burst into tears. He walked up the road and saw the kever of Rabbi Shimon. He stopped and cried out, "Please, Rabbi Shimon, pray to Hashem to save my wife." He begged and then said, "If there is a harsh decree on our family, please ask Hashem to take our cow instead." With that, he ran to catch transportation to the hospital, but on the way someone stopped him and told him that his cow had just died. The man was elated. When he got to the hospital, the doctor hugged him and said, "It's a miracle—your wife is alive." He then told him something astonishing. At the time of the phone call, his wife had already passed—there was no pulse. They were about to cover her with a sheet, but the nurse said they should wait until he arrived. A couple of minutes later, they heard her coughing, and then she called out for a cup of water. This is a modern-day story of techiyat hametim in the merit of Rabbi Shimon bar Yochai. Tefillah is always wondrous and at Kivrei Tzadikim, it's even better.

The Midrash at the beginning of Parashat Emor quotes the pasuk in Tehillim: יוֹם לְיוֹם יַבִּיעַ אֹמֶר וְלַיְלָה לְלַיְלָה יְחַוֶּה דָּעַת . The Midrash explains that in the months of Nisan and Tishrei, the day and night are equal. In the summer, the day borrows hours from the night, and in the winter, the night borrows from the day, until over the course of the year they balance out perfectly. The mefarshim ask: what does this have to do with Parashat Emor, and what is the message of this Midrash? The Tehillot Maharitz explains that every individual in Klal Yisrael has a different role. Although there are many mitzvot that apply only to Kohanim and Levi'im, כל ישראל ערבים זה לזה —we are all responsible for one another. They serve on behalf of us, and we serve on behalf of them. When we understand that we are all one unit, forming Hashem's army of servants, we can truly love one another and remove jealousy from our hearts. The Or HaChaim explains that when Moshe Rabbeinu was told to instruct the Kohanim about their unique mitzvot, one might have thought this would be difficult for him. Originally, Moshe was meant to be the Kohen, but because he hesitated at the burning bush to accept the role of leadership, the kehuna was given to Aharon instead. And we know there was no one who loved mitzvot more than Moshe Rabbeinu. It would seem that hearing about all the additional mitzvot given to the Kohanim could have caused him pain. For this, the Midrash gives its answer. Just as the day and night borrow from each other without resentment, knowing that together they create a perfect balance, so too Klal Yisrael. Some are Kohanim, some Levi'im, some are wealthy, some are poor—but when each person fulfills his role, together we form a perfect nation serving Hashem. Imagine a team competing in a contest, where each correct answer helps the entire team win. If one member answers many questions correctly, his teammates are not jealous—they are thrilled, because his success is their success. That is how we must feel about one another. We are all on the same team, serving the same Hashem. When one person excels, it elevates all of us. The Gemara at the end of Masechet Menachot tells of a tragic case where one brother became jealous of the other for being appointed Kohen Gadol, to the point that he wanted to kill him. Had he understood that they were on the same team, serving the same Hashem, such jealousy could never have existed. Hashem assigns each person a different role, and one who fulfills his mission receives his full reward—just like anyone else who fulfills theirs. It is not a competition. Hashem has enough to give everyone. At Yetziat Mitzrayim, while the Jewish people were busy collecting gold and silver, Moshe Rabbeinu was occupied with bringing the bones of Yosef. On this, the pasuk says: חכם לב יקח מצוות . Moshe was called wise because he chose mitzvot over wealth, and that lesson has inspired generations. All the merit of that inspiration belongs to him. In fact, if Moshe had been a Kohen, he would not have been able to become tameh to carry Yosef's bones. It was specifically this act that led to the great miracle of Keriat Yam Suf. What seemed like a limitation for Moshe became the greatest opportunity. There is never a reason to be jealous of what someone else has, does, or achieves. Hashem gives each person exactly the opportunities needed to fulfill his unique mission. The more we rejoice in another person's success, the more we align ourselves with Hashem's plan and become better servants of Him.

The Rambam, in Hilchot Talmud Torah (3:12), writes that one cannot achieve success in Torah learning if he learns in a relaxed manner, and only when learning is convenient and comfortable. Like anything else in life, a person excels only through persistence, diligence, and hard work. "Dabbling" in Torah will not result in Torah scholarship – just like "dabbling" in any other field will not lead to mastery or excellence in that field. There are no shortcuts to achievement in Torah study. Rav Mordechai Gifter (1915-2001), Rosh Yeshiva of the Telz Yeshiva in Cleveland, would say that a lot of students want to learn the entire Shas in one night – and also manage to sleep eight hours that night…and to learn while sipping soda… Quite obviously, this is not how it works. A person can succeed in Torah learning only if he is prepared to put in the time, work and effort, and to learn even when conditions are far less than ideal. This includes learning even when one feels tired. Although a person should certainly sleep as much as he needs, he should ensure to use the rest of his time for Torah learning, and not for sleeping beyond what he needs for his physical and emotional wellbeing. Many sources emphasize the particular importance and value of learning Torah during the nighttime hours. In fact, the Gemara (Erubin 65a) states explicitly that the nighttime period was designated specifically for Torah learning. And the Rambam writes in Hilchot Talmud Torah (3:13): "Even though it is a Misva to study both during the day and at night, it is only at night that a person acquires the majority of his wisdom. Therefore, whoever wishes to merit the "Crown of Torah" should be careful with all of his nights, not wasting even one of them on sleep, eating, drinking, idle chatter, or the like—rather, [spending them] in the study of Torah and words of wisdom." The Rambam concludes: "And any house in which the words of Torah are not heard at night will be consumed by fire." If one's "fire" – his passion, his excitement and energy – is directed somewhere else other than Torah, then his home runs the risk, Heaven forbid, of being consumed by fire. The Torah tells (Bereshit 28:11) that when Yaakob was leaving Eretz Yisrael, and he reached the site where the Bet Ha'mikdash would be built, he went to sleep ("Va'yalen Sham"). The Midrash comments that Yaakob slept there – but did not sleep at all during the fourteen previous years, which he spent learning Torah in the yeshiva of Shem and Eber. The commentators explain that this cannot mean that he literally remained awake for fourteen years. Rather, it means that during that period, Yaakob never actually went to sleep in a bed. When he needed to, he put his head down, or found a place to lie so he could get the small amount of sleep that he needed. In order to achieve in Torah learning, one must be prepared to sacrifice physical comfort, and to keep his sleep to a minimum. A different passage in the Midrash tells that King David would go to sleep at nightfall, but he kept a musical instrument by his bedroom window, that served as a kind of "alarm clock." At Hasot (midnight), the wind would blow the strings, producing music, and David would wake up to learn Torah. The Yeser Ha'ra (evil inclination) would try to convince him to go back to sleep, saying that kings normally enjoy the luxury of sleeping late, as they do not have to rise early for work like the commoners. But David would ignore the Yeser Ha'ra and spend the rest of the night engrossed in Torah study. The Gemara (Sukka 26b) instructs that if a person needs to sleep during the day, he should sleep for only a brief amount. Elsewhere (Erubin 65a), the Gemara relates that Rav Hisda's daughter asked why he slept so little, and he replied that soon – after his passing – he would have plenty of time for sleep… Our limited time here in this world should be used productively, and not wasted on excessive rest and relaxation. The Midrash Tanhuma (Parashat Noah, 3) warns that in order to succeed in learning the intricate material of the Torah She'be'al Peh, one cannot aspire to wealth and luxuries; the only way to excel in Torah learning is by sacrificing physical and material comforts. Similarly, Tana De'beh Eliyahu Zuta (14) warns that excessive eating and sleeping leads to "poverty" in the area of Torah knowledge. Normally, when a person stays up late at night and sleeps only the minimum that he requires, he is likely to appear the next day pale, drained, and bleary-eyed, and might not be very pleasant to look at. However, the Gemara (Hagiga 12a) promises that if a person spends his night learning Torah, Hashem "casts a cord of Hesed" over him. This means that he will have a certain "charm" the next day, earning people's admiration and favor despite his fatigue. In a different passage (Sanhedrin 71b), the Gemara teaches that when the righteous sleep, they and the entire world suffer a loss. As the Sadikim spend their time productively, involved in meaningful pursuits that benefit them and the entire world, they and the world lose as a result of the time they spend sleeping. (Conversely, then, when the wicked sleep – and thus are not engaged in their sinful behavior – they and the entire world benefit from their inactivity.) The Gemara in Masechet Menahot (110a) teaches that scholars who spend their nights learning Torah are considered as though they offer sacrifices in the Bet Ha'mikdash. And in Masechet Tamid (32b), the Gemara states that if a person learns Torah at night, the Shechina accompanies him wherever he goes. The Talmud Yerushalmi (Ta'anit 3a) cites Rav Ada Bar Ahaba as avowing that he never slept an entire night, as he always rose early to learn Torah. The Reshit Hochma ( Rabbi Eliyahu de Vidas, 1518–1587) writes that when one learns Torah at night, he is not seen; his study is private, without publicity and fanfare, and this lends it a very special quality. Since he learns secretly, he is worthy of having the hidden secrets of the Torah revealed to him. An especially stern passage appears in Abot De'Rabbi Natan (29:3), warning that if a person is awake at night and not involved in Torah learning, "he would be better off had he been strangled at birth." Rabbenu Yona (Spain, 1200-1263) writes that if a person stays awake at night learning Torah, then he obviates the need for Yisurin (punishments). Since he subjects himself to the discomfort of remaining awake to learn Torah, this counts for whichever kinds of suffering he needs to experience. This is alluded to by the verse in Tehillim (94:12), "Ashreh Ha'geber Asher Teyaserenu Y-ah U'mi'Toratecha Telamedenu" – "Fortunate is the man whom G-d punished, and teaches him from his Torah." This can be read to mean that a person is fortunate if he receives his punishments by immersing himself in intensive Torah learning, exerting hard work and effort. Rabbenu Yona further notes that Moshe Rabbenu did not sleep at all throughout the forty days he spent atop Mount Sinai receiving the Torah – setting an example of minimizing sleep for the sake of Torah learning. If, Rabbenu Yona adds, a king invited someone to his treasury to collect as many riches as he could for a specific period of time, this man would certainly not sleep at all during that time, and would use every moment he could to collect riches. We, too, should use as much of our limited time in this world as we can for Torah learning, collecting spiritual "riches," rather than waste our time indulging in physical comforts. Rav Besalel Ashkenazi (Israel, 1520-1592) writes that in his youth, he spent his nights engaged in Torah study, often learning throughout the night without sleeping. He also occasionally skipped meals. It was through this sacrifice of physical comforts for Torah learning that he achieved Torah scholarship. The Reshit Hochma writes that his esteemed mentor, Rav Yosef Taychik (1465-1546), did not sleep in a bed for forty years, and would instead sit on an elevated piece of furniture with his legs dangling, such that he would not stay asleep for an extended period. He rose every night at midnight and spent the rest of the night learning Torah. And a disciple of Rav Yehonatan Eibshutz (1694-1764) testified that throughout the years he spent learning under him, Rav Yehonatan never slept in a bed, and instead dozed for brief periods in his chair. Rav Chaim Brim (Jerusalem, 1922-2002) related that the Hazon Ish (Rav Abraham Yeshaya Karelitz, 1878-1953) was once found sleeping on his bed in the wrong position – with his feet on the side where the head was supposed to be. The people told him to turn around, and he said, "If I had the strength to turn myself around, I would learn another Tosafot." The Hazon Ish continued learning Torah until he had no strength left, not even to turn his body around. Rav Haim Palachi (Turkey, 1788-1868) wrote that if a person could see into the future, to the time when he would be in the grave, and understand the extent of the regret he would experience for not having used his time properly, he would never waste time, and he would minimize his sleep in order to spend more time learning Torah. Rav Palachi added that a person who rises at midnight to learn Torah earns the status of a "friend" of Hashem and of the Nation of Israel, and he will be spared punishments that befall the rest of the world. The Reshit Hochma notes that when rising at midnight to learn Torah, one should be driven solely by his genuine love for Hashem, and not by any ulterior motives. Only if his intentions are pure will he reap the precious rewards for learning Torah at night. The Reshit Hochma says that as a teenager, he devoted himself entirely to Torah study, engaging in virtually no other activities. The Peleh Yoetz (Rav Eliezer Papo, 1785-1828) urges us to train ourselves to sleep fewer hours and to learn Torah even when we feel drowsy, in order to maximize the amount of time we have to devote to Torah. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) discusses the great value of learning Torah in the predawn hours, adding that one's intentions should be for the sake of Hashem, and not to earn reward. The Tchebiner Rav (1881-1965) had the practice on Shabbat afternoons of testing schoolchildren on their Torah studies. One Shabbat afternoon, a boy knocked on his door, but there was no answer, as the Rabbi was sleeping. The youngster continued knocking until the Rabbi answered. The Rabbi gently told the boy that if nobody answers the door on Shabbat afternoon, this usually means that the people in the home are asleep. "I didn't think that the Rabbi slept on Shabbat afternoon!" The Tchebiner Rav committed to never sleep again on Shabbat afternoon, acknowledging that this was the expectation of a sage of his stature. From all these sources, we see the importance of learning Torah even when one feels tired, and that we must try to push ourselves to achieve to the best of our ability rather than spend our free time relaxing and learning only when it is easy and convenient.

The Chovot HaLevavot writes in Shaar HaBitachon, Perek Dalet, that a person must believe that his efforts in earning a parnassah do not in any way enable him to earn even one more penny than Hashem already decreed for him to have. He is only making the effort because that is what Hashem wants, and once he makes a reasonable effort, he has fulfilled that obligation. Therefore, if a person is earning a lot of money through the means that he chose to put his efforts in, it is not proper for him to think that it is the business that is bringing him success. Accordingly, it is incorrect for him to add more effort and more hours simply because he is seeing success in his business. For example, if a person is working a regular eight-hour day and earning a good livelihood, he should not say, "I will add a couple of more hours to my workday so I could earn even more money." That would be an act that shows he believes it is the means that are giving him success and not Hashem. If he already created a pipeline for Hashem to send the parnassah, he does not need to add more time to his regular workday to earn more. If Hashem decreed that he should earn more, He will send it through his existing efforts or from some other channel. And even if the person does put in more effort and sees that he is earning more money from it, that would not disprove anything the Chovot HaLevavot is teaching us. Hashem runs the world in a natural way, and if it makes sense naturally that working extra hours will produce more money, Hashem is not going to stop that. However, the person will still not earn even one more penny than Hashem already decreed for him. He may be taking the money earlier than it was supposed to come, or if it is not meant for him, he will lose it in some other way. A person can never gain by doing something that Hashem does not want him to do. I once heard a question. The Midrash says that when the Jewish people conquered and settled the land, they found all of the hidden treasures of the Emorim in the walls of the homes. How did they find them? If someone had tzaraat on his house, he would have to demolish the house, and then he would find the treasures. The question is: usually tzaraat comes from sin. Does that mean that a person profits by sinning? The answer is that Hashem decreed that those treasures were going to be given to His nation. If people had not sinned, they would have received those treasures in a much nicer way. For example, by simply banging a picture frame into the wall and discovering the jewels behind it. But if someone sinned and his house contracted tzaraat, he would only find the jewels after having to demolish his entire home. That is not a gain. Similarly, says the Chovot HaLevavot, if someone earns more money by doing something wrong, he must know that if it was meant for him, he would have received it in a much nicer way, with blessing attached to it, and his efforts would have brought him benefit in this world and the next. But now, by doing something wrong, he only lost out. He would have received that money anyway, but instead, he committed an aveirah, which will be negative for him. If a person wants to increase his parnassah, it will not come through extra effort beyond what is necessary. Rather, it can come through bitachon—by understanding that Hashem is the One providing. The bitachon that a person has is a tremendous zechut, which can bring him more blessing. We must never be fooled by the way things appear in the natural world. It may look like extra hours bring more money. It may look like doing something wrong brings more profit. But that is part of the test. Emunah means to see beyond what appears to be and to believe that Hashem is running the world. And when we follow His system, that is where all the blessing lies.

The Midrash says at the beginning of Parashat Tazriya, regarding a woman giving birth to a baby boy: give praise to the name of Avraham Avinu, who came from afar, as it says, וַיִּרְא אֶת הַמָּקוֹם מֵרָחֹק . The Mefarshim are bothered: what does Avraham Avinu have to do with this parasha, and why do Chazal refer to him as "the one who came from afar"? The Chidushei Harim explains that starting with the woman who gives birth, the parasha speaks about different individuals who may feel pushed away by Hashem. The woman who gives birth to a boy has a certain form of tum'a. She is not allowed to eat korbanot for forty days, which means if she gave birth before Pesach, she would not be able to bring the korban Pesach—not on Pesach Rishon, nor on Pesach Sheni. She may think to herself: I was involved in performing a great mitzvah, and now I am banned from the Beit HaMikdash. The next parasha speaks about someone who contracts tzara'at. The Gemara says tzara'at is a mizbe'ach kapara—a mizbe'ach that gives the person kapara. Some explain that it is yesurin shel ahava —afflictions of love. Not every case of tzara'at comes as a result of a sin. When a person is suspected of having tzara'at, he must be in quarantine for a week or two. If it is confirmed, he must be isolated away from everyone. He cannot attend shul, pray with a minyan, or answer Kaddish. He may feel: why is Hashem pushing me away like this? Further on, the parasha speaks about other people who become tameh through no fault of their own. They may feel the same sentiments. Imagine a family on their way up to Yerushalayim for one of the shalosh regalim, attempting to bring a korban to Hashem on the Chag, and after their long travels, they arrive at the Beit HaMikdash and discover that the man of the house has become tameh and cannot participate at all. It will definitely feel like Hashem is rejecting him. For those instances, the Midrash tells us to see what Avraham Avinu would do under such circumstances. Avraham spent his entire life teaching the world about Hashem. All he wanted was a child who would continue in the same path. After decades of waiting, he finally received a miracle child at an advanced age. Imagine the love Avraham had for this child. As the child grew, Avraham was able to teach himTorah and the ways of Hashem. Imagine the love Avraham had for Yitzchak at age five—much greater than at his birth. The love he had at age ten was even greater. He invested so much time and energy into Yitzchak, who was to continue his life's mission. Then, when Yitzchak was thirty-seven, in the prime of his life, Hashem told Avraham to slaughter him. In one second, all of Avraham's hopes and dreams were being denied. All of the love he had for his son was about to make this task extraordinarily difficult. He could have felt, "All I am trying to do is promote the name of Hashem in the world, and now He is pushing me away." Yet Avraham said to himself: if this is what Hashem wants me to do, then this is what I want. Instead of feeling rejected, he marched forward with zerizut and did Hashem's will to the best of his ability. This was one of the greatest acts of service of all time. Hashem was not distancing Avraham. He was elevating him. Hashem never distances anyone. A person may feel distanced, but that is only because he does not understand the ways of Hashem. When a person becomes tameh, it is not Hashem saying, "I do not want your korban." It is Hashem saying: "I want a different service from you now. I want you to accept that this is what is best for you, and serve Me from the place I have placed you." For that, a person will gain far more than he would have from bringing the korban. When people feel that Hashem is not interested in their service, yet they still do the best they can, that service elevates them enormously. Hashem may appear to be far from us at times, but He is always close. He always wants our avodah, no matter how it may seem. If we strengthen ourselves during those times and continue to serve Him joyfully, to the best of our ability, we will rise to the greatest levels.

B”H Welcome to a new series on the Jewish Money Matters podcast: Living With the Times.  In this episode, Yael explores the connection between Parashat Tatzria–Metzorah and our financial lives through the lens of bitachon—true reliance on G-d.  Drawing from the Targum Onkelos, Midrash, and Talmud, she uncovers how bitachon impacts not only personal financial outcomes, but even the broader reality of redemption.  You'll also hear powerful stories that illustrate the connection between bitachon and parnassah (sustenance), along with practical tools to strengthen your trust in Hashem—including the transformative practice of reframing, as learned from Parashat Metzorah. The post 462: Living With the Times: Tatzria–Metzorah & Jewish Money Matters appeared first on Yael Trusch.

The Midrash tells that each day, King David would have plans for the day, intending to go to various places and to see different people, but his legs always brought him to the Bet Midrash to learn Torah. The Or Ha'haim (Rav Haim Ben-Attar, 1696-1743) understood the Midrash's comment literally, that King David's legs had "a mind of their own," so-to-speak, and would bring David to the study hall despite his plans to go elsewhere. David had such a strong, deep-seated desire to learn Torah that his legs automatically took him to the Bet Midrash, even when he did not plan to go there. The Or Ha'haim explains on this basis the Torah's promise of great reward "Im Be'hukotai Telechu" – "If you walk according to My statutes" (Vayikra 26:3). This means that we are worthy of great reward if we feel such love and passion for Torah that we walk "Be'hukotai" – toward the Torah's laws, to learn, even when we do not intend to, because our legs automatically bring us to the study hall. Hacham Baruch Ben-Haim, however, offered a different explanation of the Midrash's comment. He said that each morning, the Yeser Ha'ra (evil inclination) would try to convince David to stay in bed, and David fought the Yeser Ha'ra by saying that he needed to get up to tend to his personal affairs. The Yeser Ha'ra has no problem with us getting up for mundane purposes, and so it left David alone and discontinued its efforts to persuade David to remain in bed. Once David got out of bed without having to struggle against the Yeser Ha'ra, he then went to the Bet Midrash to learn Torah instead of tending to his personal affairs. This was David's strategy for defeating the Yeser Ha'ra in the morning and overcoming the difficult challenge of getting up early to serve Hashem. This reading of the Midrash perhaps sheds light on a difficult verse in Shir Hashirim (4:16): "Uri Safon U'bo'i Teman" – "Arise in the north, and come to the south." The north is associated with material blessings, as the Shulhan (table) in the Mishkan – which symbolized Parnasa (livelihood) – was positioned to the north side. The south is associated with Torah wisdom, as the Menorah – the symbol of the "light" of Torah – was situated along the southern wall of the Mishkan. For this reason, the Gemara teaches that one who seeks wealth should turn somewhat to the north while praying, whereas one who seeks Torah wisdom should turn somewhat to the south. Accordingly, the verse in Shir Hashirim may be understood to mean that we should tell the Yeser Ha'ra in the morning that "Uri Safon" – we are waking up for the sake of pursuing wealth, to work and make a respectable livelihood, as the Yeser Ha'ra will then cease his efforts to convince us to stay in bed. But thereafter, "Bo'i Teman" – we should go "south," to the synagogue and study hall to pray and immerse ourselves in Torah study.

The Shulhan Aruch begins by urging us to be "strong as a lion" to wake up early for the service of our Creator. The Hesed La'alafim (Rav Eliezer Papo, 1785-1828) explains that struggling against the Yeser Ha'ra (evil inclination) is always a difficult challenge, but the struggle to wake up early in the morning is particularly difficult. Right when we wake up, it takes us time to be fully alert, and both our physical and mental faculties are frail. We are therefore in an especially compromised position vis-à-vis the Yeser Ha'ra, who is always "on top of its game" and working to discourage us from doing the right thing. The Shulhan Aruch therefore urges us to muster strength "like a lion" to resist the efforts of the Yeser Ha'ra to keep us in bed when we are supposed to be getting up to serve Hashem. The Mesilat Yesharim (Rav Moshe Haim Luzzato, Italy, 1707-1746) discusses at length the need for "strategies" for fighting the Yeser Ha'ra. The Yeser Ha'ra is exceptionally shrewd in its efforts to lead us astray, so we need to be equally clever in combating these efforts and to remain consistent in our service of Hashem. This is especially true when it comes to the struggle to get up in the morning. The Bayit Hadash (Rav Yoel Sirkis, Poland, 1561-1640) writes that in the morning, the Yeser Ha'ra cleverly tries to convince a person to remain in bed – in the winter, because it is cold early in the morning, and in the summer – when it is actually more comfortable in the cool, early morning hours – because sunrise is very early and he did not sleep enough. Often, the Yeser Ha'ra disguises its arguments as piety, telling the person that he should stay in bed and sleep late so that he can pray later with greater concentration. As the Yeser Ha'ra is shrewd and wily, it is necessary to explore strategies for winning the most difficult battle against the Yeser Ha'ra – the battle to get out of bed on time in the morning. The Hafetz Haim, who was always awake and out of bed early, was once asked about his strategy for winning this battle. He said that when the Yeser Ha'ra tries telling him to stay in bed because it's still early, or it's very cold, he would respond, "Well, you're out of bed! If you got out of bed, then so can I!" The Hida (Rav Haim Yosef David Azulai, 1724-1806) draws our attention to the comment of the Rama (Rav Moshe Isserles, Cracow, 1530-1572) on this first Halacha of the Shulhan Aruch. Citing from the Rambam in his Moreh Nebuchim, the Rama writes that a person must live with the constant awareness that Hashem is always present and sees everything he does. Knowing that we are under constant "surveillance" will assuredly affect the way we act. The Hida writes that G-d takes notice of whether or not we rise when we should, and this awareness should motivate us to wake up on time in the morning. King David says in Tehillim (119:98), "Me'oyebai Tehakemeni," which, simply understood, means, "You make me smarter than my foes." The Rabbis of Mussar explained that this verse also implies that we can gain wisdom "Me'oyebai" – from our adversaries, by learning from their example. When we see the way the wicked tirelessly pursue their desires and how carefully they plan to commit their wrongful acts, we are shown an example of the kind of vigilance with which we are to serve Hashem. When Yaakob Abinu sent a message to his brother, Esav, he told him, "I have lived with Laban, and I observed the 613 Misvot, and did not learn from his evil ways" (Rashi, Bereshit 32:5). Rav Yaakov Kamenetsky (1891-1986) explained that Yaakob here expressed his regret that he did not learn from Laban's pursuit of evil, from the way Laban so passionately and fervently dedicated himself to earn money through any possible means. Yaakob realized that he should have followed Laban's example of devoted work when serving the Almighty. Similarly, we see the lengths people go to earn money, to plan luxury vacations, to build luxury homes, to indulge in vanity – and we should commit to do the same for the sake of Torah and Misvot. Just as people wake up early very easily when this is necessary for a major business deal, or to catch a plane for a vacation, we should certainly be able to wake up early to serve Hashem. Some people employ the tactic of self-imposed "penalties," pledging to give a substantial amount of money to charity each morning that they do not wake up on time. Another relatively simple strategy for getting up early in the morning is to commit to some structured program or framework. For example, when I learned in yeshiva, some of us scheduled Havrutot (study sessions with partners) for the early morning, before Shaharit. If a person knows that his study partner will be waiting for him, he is more likely to get out of bed even if he feels tired or otherwise tempted to stay in bed. Likewise, one can join an early-morning study group, as knowing that he is part of the group makes him feel responsible to regularly attend, thus helping him overcome the temptation to sleep late. Perhaps the simplest – and most important – strategy for waking up early is going to sleep at a reasonable hour. As mentioned in an earlier installment in this series, some explain the Shulhan Aruch's instruction, "Yitgaber Ka'ari" – to be "strong as a lion" in the morning – to mean that one should go to sleep early, like a lion does, so he will wake up refreshed and energized. A yeshiva student once asked me how he can know whether or not he invests sufficient effort into his Torah study in yeshiva. I answered, very simply, that he just needs to strictly follow the yeshiva's schedule. True diligence in Torah learning does not mean that one studies into the wee hours of the morning. Rather, it means that he learns when he is supposed to learn, he eats when he is supposed to eat, he sleeps when he is supposed to sleep, and he relaxes when he is supposed to relax. Staying up very late – even to learn Torah! – is not advisable, as this makes the person less likely to wake up in time in the morning. In fact, it is told that the Hafetz Haim would shut the lights in the Bet Midrash of his yeshiva at night, because he did not want the boys to stay up too late. It is far more important to go to sleep at a reasonable hour so one can get up on time and pray properly, than to stay awake learning until late hours of the night. It is told that at one point during the Hida's travels, he found himself in a certain yeshiva in Germany, where there was a certain outstanding young prodigy, who was remarkably diligent in his Torah study. This youngster grew to become a renowned sage – Rav Natan Adler (1741-1800), the mentor of the Hatam Sofer (Rav Moshe Sofer of Pressburg, 1762-1839). As a young man, he would stay up very late learning Torah, and the Hida saw him arrive late one morning, since he had been up so late. The Hida approached him and gently reprimanded him by citing the remark made by the Shunamite woman, who would host the prophet Elisha: "Ish Elokim Kadosh Hu, Ober Alenu Tamid" – "He is a sacred man of G-d, who regularly passes through here" (Melachim II 4:9). This alluded to young Natan Adler who was a very holy individual – but who regularly "passed Alenu" – arriving late for Shaharit, after the recitation of Alenu… When we go to sleep early, so we wake up refreshed, we avoid the Yeser Ha'ra altogether. We don't even "get into the ring," so-to-speak, because we feel well-rested and ready to get out of bed, without having to struggle. Concluding this opening passage, urging us to rise early in the morning, the Shulhan Aruch writes, "She'yeheh Hu Me'orer Ha'shahar" – "that one should wake up the dawn." Meaning, ideally one should be awake before the sunrise, as though he "wakes up" the morning sun. The source of this concept is King David's proclamation in Tehillim (57:9), "A'ira Shahar" – "I shall awaken the dawn." The Midrash comments: "I shall awaken the dawn, rather than allow the dawn to awaken me." The Taz (Rav David Segal, Poland, d. 1667) raises the question of why the Shulhan Aruch writes only, "that one should wake up the dawn," omitting the Midrash's addition – that David did not allow the dawn to awaken him. The answer, the Taz suggests, is that only a righteous person like King David could have the confidence to declare that he would never wake up past dawn. A person on his level has the motivation and self-discipline to arise early in the morning. Most other people, however, cannot be so confident. We are instructed to make an effort to wake before dawn, but we know that we are frail and require Hashem's assistance. The Shulhan Aruch alludes to this distinction between us and King David by stating only that a person should arise before dawn, without expressing himself as definitively as King David did. The Taz's comments instruct that we must seek Hashem's assistance, and ask Him to help us get up early in the morning. The Rama, in his glosses to this opening passage in the Shulhan Aruch, emphasizes that when a person goes to sleep, he should be mindful of the fact that Hashem is present and watches him even while he sleeps. The work Si'ah Yishak explains the Rama to mean that going to sleep with this awareness will help a person get out of bed on time in the morning. When a person goes to sleep, he can "program" his mind to wake up early by contemplating that Hashem is watching him as he sleeps, and that he must therefore ensure to wake up properly. This is yet another important strategy for waking up early in the morning – to be mindful when going to sleep that Hashem is there watching him as he sleeps, and expects him to wake up on time.

We dive into one of the strangest and most cinematic passages in the entire New Testament: the "resurrection of the saints" in Jerusalem following Jesus crucifixion. Was it a literal historical event, a metaphorical callback to Ezekiel, or something else entirely? The boys play a high-stakes round of "Zombie or Zom-bae," testing their Bible trivia on everything from Lazarus's "smell factor" to Elisha's miracle bones. Bros, Bibles and Beer is officially rebranding soon. We discuss the heart behind our new name—We Should Know Better—and share some heavy news regarding the closure of our church home. 00:00 - Intro: Trump Bobbleheads & Hop Secret Beer 02:34 - New Game: Zombie or Zombie! 04:00 - The 48-Hour Resurrection Delay (Matthew 27) 06:10 - Lazarus & the 4-Day Cultural Proof 07:55 - Elisha's Miracle Bones vs. Gary 10:00 - Tabitha's Portfolio & Brisket Recipes 11:55 - Andy's Carpool Lane Confession 15:00 - The Theology of "Celestial Zombies" 21:20 - Midrash: Was it a Literal Zombie Army? 27:00 - The "Revealed" Veil: A New Perspective on Access 31:00 - Oral Tradition: 9/11 and the Megaphone Theory 43:00 - Is the Bible "Perfect"? Exploring Literary Genres 50:30 - Major Announcement: Rebranding to "We Should Know Better" 01:00:58 - Hard News: The Closing of Mountain View Church 01:18:20 - Why the Community Was Worth Fighting For 01:28:30 - Muscle Mommies & Kerry Underwood's Legs 01:33:30 - Future Plans & Final Cheers SUBSCRIBE & SHARE us this week!Contact Us: brosbiblesbeer@gmail.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Leave Us A VoicemailYouTubeSimpleCastSpotifyApple PodcastsFacebook ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠XInstaBros Bibles & Beer is: Jeff, Zack & Andy Find us wherever fine podcasts are distributed. Oh, and share us with a friend this week! Grace. Peace. Cheers! Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

The pasuk says that the Jewish people cried out to Hashem in tefillah during their harsh slavery in Mitzrayim, and Hashem heard their tefillot and remembered the treaty He made with Avraham, Yitzchak, and Yaakov, and then He redeemed them. Although Chazal tell us many reasons for what brought about the ge'ulah from Mitzrayim—such as the emunah that they had in Hashem, the merit of the righteous women, the fact that they stayed separate in name, language, and dress, that they remained morally pure, and that they did not speak lashon hara—it seems from the pasuk that the final catalyst to bring the ge'ulah was their prayers. It is brought down in the sefer Chafetz Chaim al HaTorah that toward the end of the Chafetz Chaim's life, at a seudah shelishit on Parashat Shemot in front of many gedolim, the Rav said, "that it is known the Jewish people were finally redeemed from Mitzrayim because of their tefillot. And we have a tradition from the Navi Micha that our future redemption will be just like the one from Mitzrayim, as it says: כִּימֵי צֵאתְךָ מֵאֶרֶץ מִצְרַיִם אַרְאֶנּוּ נִפְלָאוֹת In Mitzrayim, everything was ready for the ge'ulah to happen. Moshe Rabbeinu was already born, and everything was in place. Yet it appears from the pesukim that without tefillah, they would not have been redeemed. All Hashem was waiting for was His children to cry out to Him that they wanted to be redeemed. For our ge'ulah, which we hope will come very soon, our tefillot are essential to bring it about. It could be that everything is ready, and all that is necessary is our tefillot to finish it off. Therefore, I am going to travel to the Gadol Hador, Rav Chaim Ozer, and ask him to tell Klal Yisrael to strengthen themselves in prayer for the ge'ulah, and then we will finally be zoche to be redeemed from this long and bitter exile." After seudah shelishit, the Chafetz Chaim told the chazan in the shul to go a little quicker so he could leave to go see Rav Chaim Ozer. In the end, the Chafetz Chaim's family convinced him not to travel due to the life danger it would pose at his advanced age. So the Chafetz Chaim told someone to send a message to Rav Shimon Shkop to tell him to go instead. However, due to technical difficulties, that did not happen either. After the Chafetz Chaim found out that nobody went to Rav Chaim Ozer, he said, "We just missed an opportune time for the ge'ulah." The message of the Chafetz Chaim at that time is actually a Midrash in Shemot Rabbah, which quotes Hashem as saying that when the Jewish people cry out to Me, their salvation will come. That is what happened by the burning bush, that is what happened during the days of Gidon, and that is what will happen for the final ge'ulah to take place. We are still in the month of Nisan, which Chazal tell us is a very opportune time for ge'ulah. There are major things going on in the world at large, with a focus on Eretz Yisrael. Who knows what kind of opportunity we have at this time. It is incumbent upon all of us to strengthen ourselves and pray for the ge'ulah shelemah. We put so much emphasis on praying for things that we need—like parnassah, refuah, and shidduchim. We cry and beg Hashem for salvations, but we must not put any less effort into praying for the ge'ulah shelemah. It is going to be our prayers that will produce the moment that all of Klal Yisrael has been anticipating since the beginning of time. The Mashiach may very well be here and waiting. It is up to us to make it happen. Let us put more focus in the Amidah on the berachot that have to do with the ge'ulah, and be'ezrat Hashem, Hashem will hear His children crying out to Him and give us the Mashiach Tzidkeinu b'karov. Amen

The Shulhan Aruch, the authoritative code of Halacha, begins with the following instruction: "Yitgaber Ka'ari La'amod Ba'boker La'abodat Bor'o" – "One shall strengthen himself like a lion to arise in the morning for the service of his Creator." The fact that this Halacha opens the Shulhan Aruch shows us that waking early in the morning is a fundamental part of our religious responsibilities. In fact, this quality is what impressed Bilam when he attempted to place a curse upon Beneh Yisrael, compelling him to bless them, instead, as he exclaimed, "Hen Am Ke'labi Yakum" – "Behold, a nation that rises like a lion" (Bamidbar 23:24). Rashi explains this as a reference to the way Beneh Yisrael rise in the morning and immediately "pounce" to perform Misvot, putting on Tallit and Tefillin, and praying. Indeed, Rashi (Shemot 19:3) brings from the Midrash that each time Moshe Rabbenu climbed to the top of Mount Sinai, he did so early in the morning – "Kol Aliyotav Be'hashkama Hayu." Some explain this to mean that every spiritual "ascent" requires "Hashkama" – rising early. The path to spiritual greatness begins with waking up early in the morning. Abraham Abinu is likewise described on several occasions as rising early in the morning, because this is how he became great – by beginning his day early. Rav Eliyahu Lopian (1876-1970) was known for rising early every morning. When he was asked about this practice, he said that when he leaves this world, and will stand before the Heavenly Tribunal, he will be judged regarding his compliance with the Shulhan Aruch. He wanted to at least "pass" the first question – whether he complied with the Shulhan Aruch's very first ruling, that one should make an effort to get up early in the morning. If a businessman scheduled an early morning meeting with a prospective customer, and the potential deal was worth a million dollars, there is no question that he would be up at the crack of dawn and arrive early so he could be fully prepared with his sales pitch. The money at stake motivates the businessman to arise early. If we knew that the Misvot we perform each morning are worth many times more than any amount of money, bringing us eternal rewards, we would never think to sleep late. We would eagerly get out of bed and rush to perform the Misvot energetically and enthusiastically, as early as we could. People want to stay in bed and sleep late only if they don't have anything to wake up for. Once we acknowledge the inestimable value and worth of each and every Misva, we realize how much we have to do, and we then excitedly get out of bed early in the morning to get started. Rising early is also a crucial component of our ongoing struggle against the Yeser Ha'ra (evil inclination). The Sha'reh Tefila comments that just as when an army goes out to war, the first battle is the most important one because it sets the tempo and momentum for the rest of the war, our first battle with the Yeser Ha'ra each day similarly sets the tone for the rest of the daily "war" against it. The Yeser Ha'ra tries to convince us to remain in bed, and if we win this struggle and get up early, then we are in a better position to emerge victorious in our subsequent struggles with the Yeser Ha'ra throughout the day. Waking up early, then, helps us overcome all spiritual challenges that we encounter. The Hida (Rav Haim Yosef David Azulai, 1724-1806) cites his grandfather, the Hesed Le'Abraham (Rav Abraham Azulai, Hebron, d. 1643), as finding an allusion to this concept in the Gemara's famous teaching, "Ha'ba Le'horgecha, Hashkem Le'horgo" – "He who comes to kill you, arise to kill him." On the simple level, this means that one is allowed to kill a person who seeks to kill him. On a deeper level, however, "He who comes to kill you" refers to the Yeser Ha'ra, which seeks to spiritually kill us by leading us to sin. The Gemara teaches us, "Hashkem Le'horgo" – that we should arise early in the morning in order to defeat the Yeser Ha'ra. The way we eliminate our evil inclination is by waking early. This is alluded to also in G-d's pronouncement to the snake after it lured Adam and Hava to sin in Gan Eden: "Hu Yeshufcha Rosh, Ve'ata Teshufenu Akeb" (Bereshit 3:15). Literally, this means that human beings will kill the snake by stomping on its head, whereas the snake can strike the human being only by biting its foot. Additionally, however, "Hu Yeshufcha Rosh" means that the way we defeat the Yeser Ha'ra – which is symbolized by the snake – is through "Rosh," by waking up at the "head," or beginning, of the day. Conversely, the snake can defeat a person through "Akeb," the "heel," by convincing him to oversleep and get a late start to the day. The Torah says that when Abraham Abinu set out to fulfill the command of Akedat Yishak, he arose early in the morning and saddled his donkey ("Va'yashkem Abraham Ba'boker Va'yahavosh Et Hamoro" – Bereshit 22:3). The word "Hamor" ("donkey") is often interpreted as an allusion to "Homriyut," physicality, the animalistic tendencies within every person. Abraham succeeded in "saddling" and restraining his physical qualities by rising early in the morning. The Midrash comments that this donkey was the same donkey on which Moshe Rabbenu rode when he journeyed from Midyan to Egypt, and Mashiah will ride this same donkey when it arrives to redeem the Jewish People. The deeper meaning of the Midrash is that all great Sadikim – like Moshe Rabbenu and Mashiah – succeed in overcoming their physical tendencies by rising early in the morning, like Abraham Abinu did. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Vayishlah, writes that the first half of the night – from nightfall to midnight – is called "Layil," whereas the period from midnight until sunrise is called "Layla" – the word "Layil" with the letter Heh added. This letter Heh signifies a higher level, indicating that this is a time of great spiritual potential. Accordingly, the Ben Ish Hai writes, the great Sadikim would go to sleep right at nightfall and then rise at Hasot to learn Torah until the early morning. The Ben Ish Hai notes that the letters of the word "Layla" (Lamed, Yod, Lamed, Heh) are the first letters of the words "Ha'ba Le'horgecha Yashkim Le'horgo" – alluding to the aforementioned teaching that the way we defeat and eliminate the Yeser Ha'ra is by rising early, and being awake during the "Layla," the second part of the night. Although nowadays we are not able to keep to this schedule, nevertheless, this demonstrates for us the importance of rising early in the morning. The Sages teach, "Kol Hat'halot Kashot" – "All beginnings are difficult," which means simply that any new undertaking is difficult at the outset, when a person gets started. However, Rav Haim Palachi (Turkey, 1788-1868) explained that this refers to the morning, the beginning of the day. Getting out of bed in the morning is difficult, but this is a challenge we must all work to overcome. Another reason to start the day early is that whenever we begin something new, it is critically important to start strong, as this builds a sturdy foundation for the rest of the undertaking. If the foundation of a structure is done improperly, the rest of the building will not be safe. Likewise, the beginning of any new project must be strong and sturdy for it to succeed. The Jewish Nation has succeeded because we are built on the strong foundation of our Abot (patriarchs) and Imahot (matriarchs), righteous men and women who laid the spiritual groundwork for Am Yisrael. This is true also of a new day – the stronger we start our day, the more likely we are to have an accomplished and successful day. We find numerous examples of this concept in our sources. Elisha Ben Abuya was an outstanding scholar, a Tanna, and the mentor of the great Rabbi Meir, but he ultimately lost his way and became a heretic, committing grievous sins such as desecrating Shabbat and even Yom Kippur. Different stories are told to explain how and why Elisha Ben Abuya abandoned the path of Torah observance. One story, told in the Talmud Yerushalmi, is that when he was a young child, his father showed him the great Sages of Israel, how their Torah study brought the fire of the Shechina into the home, and he said, "If you learn Torah, you can do amazing things like these Rabbis!" Since as a youngster Elisha was taught the message that he should learn Torah for self-serving motives, and not out of a sincere desire to serve Hashem, his educational foundations were shaky, and this allowed him to be led astray as an adult. Likewise, the Midrash comments that Noah was sharply reprimanded for planting a vineyard right after exiting the ark following the flood. As he set out to rebuild the earth, he should have begun with something more significant and meaningful than producing wine. The process was started on the wrong foot, as it were, on faulty foundations, and so Noah was criticized. This idea has also been developed in the context of the Hanukah story. As we know, the Gemara tells that the Hashmonaim, after driving the Greeks from Jerusalem, found only a small jug of pure oil with which to kindle the Menorah in the Bet Ha'mikdash, and this small quantity of oil miraculously sufficed for eight nights. The Peneh Yehoshua (Rav Yaakob Yehoshua Falk, Germany, 1680-1756) raises the question of why the Hashmonaim did not rely on the Halacha which permits performing the service in the Mikdash in a state of impurity if the entire nation is in such a state ("Tum'a Hutra Be'sibur"). After the Greeks had defiled the Bet Ha'mikdash, this leniency was certainly relevant and applicable, seemingly obviating the need to use specifically pure oil. The Peneh Yehoshua answered that the Hashmonaim did not wish to rely on Halachic leniencies as they inaugurated the Bet Ha'mikdash anew. They were now beginning a new chapter, restoring the service in the Bet Ha'mikdash after many years during which it could not be performed, and so they found it necessary to perform the service at the very highest standards, in order to set the tone for the years to come. They therefore refused to rely on the leniency of kindling the Menorah with impure oil. King Shlomo teaches in Kohelet (2:14), "He'hacham Enav Be'rosho" – "The wise man, his eyes are upon his head." The plain meaning of this verse is that a wise person looks at the potential outcome of his actions, and assesses potential risks before acting. Additionally, however, this verse has been understood to mean that a wise person focuses on the "head," on the beginning of his day, to ensure to start the day the right way, as this impacts the rest of the day. It is told that when Rav Shmuel Salant (1816-1909), the renowned Rabbi of Jerusalem, grew old, he decided to bring a Rabbi from Europe to assume his position, and the Rabbi chosen was the Aderet (Rav Eliyahu David Rabinowitz-Teomim, 1843-1905). Immediately upon the Aderet's arrival, Rav Salant brought him to officiate at a wedding to show the community their new leader. The Aderet was weary from the long, grueling trip, and so when the time came to recite the Beracha over the wine under the Huppa, he mistakenly recited "She'ha'kol" instead of "Ha'gefen." He immediately corrected himself, and recited "Ha'gefen." Afterward, people spoke about the Aderet with disdain, charging that he was ignorant of Halacha. It is well-known that although the proper blessing over wine is, of course, "Ha'gefen," one who mistakenly recited "She'ha'kol" over wine has fulfilled his obligation and does not then recite "Ha'gefen." There were those who claimed that the Aderet was unfit to serve as a Rabbinic leader, as he was unfamiliar with this simple Halacha. The Aderet explained that he certainly knew this Halacha, but he nevertheless recited "Ha'gefen" because he was reciting the blessing over the wine not only for himself, but also on behalf of the Hatan (groom), who was standing under the Huppa with his bride, prepared to begin their new life together. This new beginning, the Aderet explained, could not be built on a shaky foundation, using Halachic leniencies. It was important for the proper Beracha to be recited, even if the wrong Beracha would normally suffice after the fact, so that the marriage would begin on a strong foundation. While as a practical matter, one could question this line of reasoning, the basic concept is an important one – whenever we start something new, we must strive to begin as strongly as possible. We must therefore try hard to begin each day the right way, by waking early in the morning with energy and enthusiasm, ready to serve our Creator.