Podcasts about Mishnah

Keilim chapter 18 Mishnah 3,4,5,6,7,8,9

The Deeper Meaning of Increasing Torah Study from Tu B'AvThis Sicha explores why the Mishnah singles out the fifteenth of Av as a time to increase Torah study at night, examining the unique spiritual quality of nighttime learning and its connection to self-nullification, the fullness of the moon, and preparation for Elul.

Keilim chapter 17 Mishnah 11,12,13,14,15,16,17

Keilim chapter 18 Mishnah 1,2

Mishnah

Keilim chapter 17 Mishnah 1,2,3,4,5,6,7,8,9,10

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.

Shiur #8 in R' Jonathan Rietti's b'iyun series on Rebbe Nachman's Likutey Moharan, Torah 4 (Part 1) — Breslov, New Hempstead, with BRI and Reb Chaim Kramer. If yissurin are simply part of living in this world — the potholes and bumps no one escapes — then the real question was never how much we get, but how well we respond. This week R' Rietti opens the "Hilchos Yissurin," the laws of receiving suffering: how a person moves from an intellectual "it's for the good" to keshe'adam yodea — actually experiencing that everything, the sweet and the bitter alike, is only l'tovaso, with no gray and no wiggle room. In this shiur: "Hilchos Yissurin" — where the laws of accepting suffering actually live (in Shas, in the Rambam, and beyond Shulchan Aruch) Chayav adam levarech al hara k'shem she'mevarech al hatova — the Mishnah in Brachos (9:5) and blessing the bad like the good Ahavas Hashem b'chol levavcha — serving Him with both the yetzer tov and the yetzer hara The real hishtadlus is tefillah — asking Hashem that everything, good and hard, become a platform to find Him Todah la'Hashem for the good, and todah la'Hashem for the not-good — emunah as a daily exercise The Rambam's words: even in eis hamari, in ka'as and rogez — and why anger, gaava, sinah, kinah and taavah are the yetzer hara of the mind #LikuteyMoharan #RebbeNachman #Breslov #JonathanRietti #Torah4 #Yissurim #Emunah #Bitachon #ThankYouHashem #Suffering #ChaimKramer #BRI

For this session, Rebecca discusses all things siddur with Dr. Yitz Landes, Assistant Professor of Rabbinic Literatures and Cultures at the Jewish Theological Seminary. His research focuses on the premodern transmission of Jewish knowledge, as well as the development of Jewish ritual and liturgy. His first book, Studies in the Development of Birkat ha-Avodah, deals with liturgy's historical development. He is currently working on a book tracing the reception and transmission history of the Mishnah.

Overcoming Improper Humility: The Power of Our Generation Introduction: The Mandate of Yirmiyahu In the opening prophecy of Yirmiyahu (Jeremiah), God speaks to him and reveals his lifelong mission: "Before I formed you in the womb, I knew you; before you were born, I sanctified you." Yirmiyahu responds out of a sense of inadequacy: "Hashem, I do not know how to speak, for I am just a lad (ki naar anochi)." But Hashem immediately corrects him: "Do not say, 'I am a lad.' For wherever I send you, you shall go, and whatever I command you, you shall speak. Do not be afraid of them..." While the core of Yirmiyahu's book is the message he delivers to the Jewish people, this introductory dialogue is vital for us to read and internalize. Rabbi Adler explains that the first step to greatness is knowing who you are. By showing Yirmiyahu that he was appointed over nations to uproot, destroy, build, and plant, Hashem was uprooting his improper humility . He wanted him to realize his immense power to impact the entire world. Rabbi Yochanan of Lubavitch noted: How many great people fell simply because they never heard or accepted the message of "Don't say I am a lad"? You Are the Center of Your World In Mesillat Yesharim (Chapter 19), regarding the concept of mourning for Yerushalayim (Jerusalem), the Ramchal addresses a common internal barrier. A person might say to themselves: "Who am I? Am I important enough to pray for Yerushalayim? Will my prayers really cause the exiles to gather and salvation to sprout?" The answer is found in the Mishnah ( Sanhedrin 38a): Man was created alone so that every individual must say, "The world was created for me." In your specific world, you are the only one who can offer that unique prayer. Regardless of whether the prayer is immediately answered, the sheer pleasure it gives the Almighty to see His children asking after His home is invaluable. When a request cannot be granted for reasons beyond our understanding, Hashem is still deeply comforted by our effort. Conversely, the prophet Yeshayahu (59:16) laments a lack of this self-awareness: "God sees there is nobody out there... God is stunned that there is no one pushing (ein mafgia)." There is no one stepping up to help. As Pirkei Avot (2:16) reminds us: "It is not incumbent upon you to finish the task, but you are not a free man to desist from it entirely." The Source of Joy in Avodat Hashem The Baal Shem Tov Al HaTorah (Parashat Noach) explains that improper humility distances a person from serving Hashem. When an individual views themselves as low and insignificant, they cease to believe that their prayers or their Torah learning can impact the higher worlds, or that the angels themselves are sustained by their service. If a person truly believed in their spiritual impact, they would serve Hashem with immense joy and awe ( b'simcha u've'yira ). The root cause of failing to serve Hashem with happiness ( tachat asher lo avadta... b'simcha ) is the toxic belief that your actions don't accomplish anything. As all roads lead to the same destination, the Nefesh HaChaim (Sha'ar 1) reinterprets the famous Mishnah in Pirkei Avot , "Da mah l'ma'lah mimcha" (Know what is above you), to mean: Know that what is happening Up Above is directly dependent on you . The Mashal of the Control Tower: Imagine a man sitting in front of a high-tech nuclear control panel, looking at the buttons and whispering, "Who am I? I am nobody." The response to him is: You might be ordinary, but look at where you are sitting. You are at the control tower, and your smallest movement impacts the entire world. The Mashal of the Thief and the Screw: A thief tried breaking into a house but couldn't get through the doors or windows. He climbed onto the roof, but still found no entry. Unwilling to leave empty-handed, he noticed the tip of a large screw protruding from the roof. He decided to unscrew it. Suddenly, there was a massive crash inside. He didn't realize that single screw was holding up the grand chandelier. The Nimshal: In this world, we see what look like small, insignificant "screws"—a minor mitzvah, a short prayer. We think, what's the big deal if I turn it or leave it? We fail to realize what is connected to the other end in the upper worlds. This echoes the advice given by the Kaminetz Rosh Yeshiva, Rav Yitzchak Scheiner, to a Bar Mitzvah boy: "Before you are thirteen, you throw rocks at the ceiling like a child. After your Bar Mitzvah, your words and actions are blocks—some are blocks that build, and some are blocks that break. You must realize your power." The Premium Value of a Lowly Generation In She'elot U'teshuvot Yabia Omer (Vol. 4, Orach Chaim 13), Hacham Ovadia Yosef discusses whether it is proper to omit Tachanun (supplicatory prayers) for a siyum (completion of a Torah tractate) celebrated by working men or casual learners. One might argue that because they aren't elite scholars, and they may not retain everything in depth, the celebration shouldn't warrant skipping these prayers. Hacham Ovadia strongly rules that it absolutely does warrant it. We must lift the banner of Torah and accord tremendous respect to these individuals. Why? Because of the unique value of Torah study in our specific generation. He quotes Rav Chaim Vital, in the name of the AriZal, who revealed a profound spiritual principle: The greatness of a soul's impact does not depend entirely on the magnitude of the deed itself; it depends heavily on the generation in which it is performed. A small deed in a dark, spiritually challenging generation weighs as much as multiple major mitzvot in previous, spiritually pure generations. If that was true in Safed 400 years ago, imagine the value of our actions today. Supply, Demand, and Heavenly Assistance The Lev Eliyahu (quoting Rav Yisrael Salanter) notes that in a generation where negative forces are rampant, anyone who makes the effort to do teshuva (repentance) receives an extraordinary, disproportionate amount of siyata d'shmaya (Heavenly assistance), holiness, and purity. God always keeps the spiritual scales balanced. The Chofetz Chaim's Baker Mashal: Before World War I, a baker complained to the Chofetz Chaim that business was brutal because customers were picky, demanding, and full of complaints. After the war broke out, the baker reported that business was booming. Why? Because there was a shortage of bread. People happily grabbed whatever they could get. The Chofetz Chaim explained that the same applies to our service of Hashem. In the golden days of old, Heaven checked our service with a fine-tooth comb—how soft was it, how good did it smell? Today, during a spiritual famine, Heaven lovingly accepts anything we can offer. Standing Tall in the Darkness of the Three Weeks Rabbi Moshe Vachfogel ( Daas Torah , Parashat Shelach) writes a staggering thought: In our dark generation, as lowly as we may feel, we are considered tzaddikim gemurim (completely righteous). He questions: Is it a small thing for a young man to travel across oceans, leaving modern comforts, to sit and toil in a yeshiva? A student today who works tirelessly to comprehend the Torah of previous generations—even if he struggles to fully grasp it—may very well be greater in the eyes of Heaven than the historical author whose book he is holding. One groan, one sigh of spiritual yearning in our generation shatters the heavens. One reason for this superiority is motivation. In previous eras, a Torah scholar was met with immense societal respect and prestige. Today, a Ben Torah often faces misunderstanding, apathy, or outright insults from the outside world, yet he pushes forward anyway. Application to the Three Weeks This is the ultimate perspective we need during the Three Weeks of mourning for the Temple: We look at historical accounts of how previous generations wept for the Churban (destruction), and we feel like absolute zeros. We can barely squeeze out a tear. But consider the context: They lived through poverty, crusades, and pogroms. Their physical lives were miserable, making it easier to cry for a missing redemption. We, however, are sitting in the absolute lap of luxury in the middle of the summer. The fact that we willingly pull ourselves away from our comforts, even for a moment, to think about the Churban and feel a sense of loss— that is an unbelievably great achievement. Do not let the Yetzer Hara (evil inclination) use the words of the Sages— "When will my deeds reach the deeds of my forefathers?" —as a tactic to make you give up. In our generation, Emunah (faith) is our true greatness. As the verse says, "Lehagid baboker chasdecha, v'emunatecha baleilot" (To tell of Your kindness in the morning, and Your faithfulness in the nights). Previous generations lived in the "morning"—the light was on, and clarity was accessible. Our job is to survive and shine in the "night." By strengthening our Emunah in the darkness, we achieve ultimate greatness.

Rabbi Shulman analyzes the Mishnah and Gemara's debate over what “ברכת השיר” is at the end of the Seder, explaining why many Haggadot incorporate both יהללוך and נשמת כל חי. He then focuses on a precise claim in the Gemara: within יהללוך there are specifically **eight** concentrated expressions of praise, and this “eight” aligns with a broader Torah pattern where songs are introduced by **אז** (whose letters total eight). Rabbi Shulman closes by introducing a Midrash (R. Akiva) about Hashem “wearing” a garment engraved with all the occurrences of אז in the Torah—torn after sin and restored in the future—setting up how the Maharal will interpret this symbolism. Outline: https://danielggordon.github.io/ateresami/gvuros-hashem-65a-20260706-170730-outline-20260706-170800.pdf

Got a structured Nazarite funds inheritance settlement but need cash for sacrifices now? Call Mishnah Nazir, Chapter 4 Mishnah 7 cash now! Really though, why is chapter 4 all about stuff lady nazirites can't do? Join Shel Maala in England: http://bit.ly/torah-in-exile To ask us questions, email us at xaihowareyou@gmail.com. Support us on patreon at patreon.com/xaihowareyou. Music by Ben Schreiber.

Daily Dose of Bitachon: The Power of "Yesh Li Kol" Welcome to the Daily Dose of Bitachon. We are continuing the topic of the difference between the approach of Yaakov and the approach of Eisav. Yaakov's approach is "Yesh li kol" — I have everything . The opposite of this is "V'chol zeh einenu shoveh li" — all this is worthless to me . As we discussed, the negative theme of the month of Tammuz is "this is all worthless to me," and Yaakov Avinu is the polar opposite. Yaakov Avinu: The Father of Bitachon Seforim say that Yaakov Avinu represents the ultimate level of bitachon (trust in God) among the Avot. As it says in Tehillim: "Yaancha Hashem b'yom tzarah, yesgavecha shem Elohei Yaakov" (Hashem should answer you at a time of difficulty; you should be strengthened by the God of Yaakov). Yaakov Avinu is singled out because he went through intense challenges—with Eisav, Lavan, Dinah, and Yosef—and survived them all through his bitachon . He is the father of bitachon . He is also the archetype of one who is mistapek b'muat —happy with just a little bit. When you have true bitachon , you realize everything is from Hashem, so you can be genuinely happy with the smallest amount. Yaakov only asked Hashem for the essentials: beged lilvosh, lechem leechol (garments to wear, bread to eat). He stated, "Katonti mikol hachasadim" (I have been diminished by all the kindness You have given me). Yaakov Avinu views everything as an undeserved kindness, and that is precisely how he ends up having everything. When he responds to Eisav, he says, "Ki chanani Elokim" (God was gracious to me). The word chanan comes from the language of matnat chinam (a free gift). If you realize that everything is a gift and that you don't inherently deserve anything, then you feel like you have everything. Rav Shach's Insight: How to Have Everything I'd like to share a beautiful thought in the name of Rav Shach, who asks a powerful question on the Mishnah: "Eizehu ashre? Hasameach b'chelko" (Who is wealthy? The one who is happy with his lot). Rav Shach asks: How can anyone naturally be happy with their lot? The nature of a person is "yesh lo maneh, rotzeh matayim" —if you have a hundred, you want two hundred. He answers that the one who is sameach b'chelko is someone who views himself as owning absolutely nothing. If you have a hundred, you feel you need two hundred. But if you have zero, you need zero. How does a person achieve a state of having nothing? By realizing that everything belongs to HaKadosh Baruch Hu and is merely on loan. Once you realize you own nothing, you can appreciate everything as a gift. The Symbolism of the Kosher Animal The Vilna Gaon shares a fascinating thought regarding why a kosher animal must chew its cud. Chewing the cud symbolizes being happy with what one already has. To chew the cud means to ruminate. The kosher animal ruminates and ruminates on what it has already consumed; it is not constantly looking for what it lacks. It's like the concept taught by Rabbi Avigdor Miller: re-chewing and appreciating the apple, over and over again. It is the art of appreciating what you have, rather than looking for what you don't have. In contrast, non-kosher animals are predators. They are never satisfied and are always hunting for more. Tamim Tihyeh: Simplicity and Completeness The Torah states, "Lo nachash b'Yaakov" (There is no magic/serpent activity in Yaakov). As we mentioned yesterday, the nachash (snake) symbolizes Eisav. The snake is the voice that says, "I don't have anything; Chava, you don't have anything." The Torah forbids nichush (superstition and predicting the future through sorcery). Instead of acting like the nations who rely on these practices, we are commanded: "Tamim tihyeh im Hashem Elokecha" (Be whole/simple with Hashem your God). Our Sages note the connection: Yaakov is described as an "ish tam yoshev ohalim" (a wholesome man, dwelling in tents). He is the ultimate example of being tam —complete. Because he is complete, he doesn't need to look outside or try to predict the future. Tamim tihyeh means to walk simply with God, but it also means to be complete with God. If you know you have everything you need right now, you have no reason to look to future-tellers. Amalek, Haman, and the Power of "Li" The force of Haman is the force of Amalek. The Torah says of Amalek, "Asher karcha b'derech." While this means he cooled you down, karcha also comes from the word mikreh (coincidence). Amalek claims that everything is a coincidence. Similarly, by Haman, the Megillah uses the phrase "Asher karahu" (what happened to him). Haman viewed everything as random chance, not directed by God. If nothing is directed by God, you naturally fall into the trap of, "This is all worthless to me." As we mentioned yesterday, Haman said, "V'chol zeh einenu shoveh li." He completely missed the concept of "li" —the realization that God does everything specifically for me . We say in the morning blessings: "She'asah li kol tzarki" (Who has provided for me all my needs). God provides exactly what I need, directly to me. This is also the core message of Yetziat Mitzrayim (the Exodus): "Ba'avur zeh asah Hashem li" (Because of this, Hashem did for me when I left Egypt). God deals with us individually. Hashem speaks in the singular form: "Asher hotzeiticha" (I took you [singular] out of Egypt). The rasha (wicked person) in the Haggadah is a kofer b'ikar (denier of the foundation) because he rejects this concept. He says, "What is this service to you ?"—excluding himself. Therefore, we tell him: "Li v'lo lo" (For me, and not for him). You are not part of this mindset because you don't understand the li . The Connection Between Pesach and Tisha B'Av It is a well-known calendar fact that the first night of Pesach always falls out on the exact same night of the week as Tisha B'Av. This is one of the reasons we place a roasted egg on the Seder plate—it symbolizes mourning, connecting the joy of the Seder to the solemnity of Tisha B'Av. While the simple connection is that we lost on Tisha B'Av what we originally gained at Yetziat Mitzrayim, we can suggest a deeper connection based on yesterday's discussion: The spiritual struggle between Yaakov and Eisav's ministering angel took place on the night of Tisha B'Av. Furthermore, the commentaries point out that when Yaakov Avinu slept at Beit El and had his powerful dream of the ladder, that night was also Tisha B'Av. The Torah says he took twelve stones and placed them around his head, and they miraculously fused into one single rock because the stones quarreled, each wanting the tzaddik to rest his head on them. On Tisha B'Av, there is a custom to sleep with a stone under one's head instead of a pillow. Yaakov Avinu initiated this tikun (rectification). By bringing the separate stones representing the separate tribes together into one, he rectified the spiritual root of Tisha B'Av. Yaakov takes Tisha B'Av—the day associated with the vulnerability to Eisav—and elevates it back to a day of "Ba'avur zeh asah Hashem li." Conclusion To sum up our theme: The negative energy of the month of Tammuz is thinking like Eisav, Haman, and the snake—the mindset of constant lack and dissatisfaction. The counter-force to this is the approach of Yaakov Avinu. It is the understanding that we truly have everything, that God has graced us completely, and that we can "chew our cud," remain whole, and recognize that everything we have is exactly what we need.

Keilim chapter 12 Mishnah 3;4,5,6,7,8

Keilim chapter 12 Mishnah 1,2

Keilim chapter 11 Mishnah 1,2,3,4

Keilim chapter 10 Mishnah 7,8

In this lesson from the Gate of Repentance (Shaar HaTeshuvah), Rabbi Aryeh Wolbe explores the fifth through eighth components of authentic teshuvah: worry, shame, humility of heart, and humility in action. Repentance is not merely about regretting the past and committing to change; it also requires a healthy concern for the future. A person should never become overconfident in their spiritual standing. The Mishnah teaches, "Do not trust yourself until the day of your death," reminding us that spiritual growth is an ongoing journey that requires vigilance, self-awareness, and constant renewal. The episode then focuses on the powerful role of shame and accountability. Rabbi Wolbe explains that while people often hide their mistakes from others, nothing is hidden from Hashem. Healthy shame is not destructive; rather, it awakens a person to the reality that they have fallen short of their own potential. This awareness leads naturally to humility. The more a person appreciates the gifts, talents, and opportunities Hashem has given them, the more they recognize how much more they are capable of accomplishing. True humility is not thinking less of oneself—it is recognizing that one's achievements are still far below the greatness they were created to attain. Rabbi Wolbe concludes by distinguishing between humility in the heart and humility in action. Genuine repentance expresses itself through behavior: speaking softly, accepting criticism without defensiveness, avoiding arrogance, and carrying oneself with dignity and modesty. A truly humble person is not focused on impressing others but on living up to the expectations of Hashem. The process of teshuvah ultimately guides a person toward a broken yet hopeful heart—a heart that recognizes its shortcomings while remaining inspired by its limitless potential for growth. _____________This Podcast Series is Generously Underwritten by Peter & Becky BotvinRecorded at TORCH Centre in the Levin Family Studios (B) to a live audience on September 29, 2025, in Houston, Texas.Released as Podcast on June 17, 2026_____________This series on Orchos Tzadikim/Ways of the Righteous is produced in partnership with Hachzek.Join the revolution of daily Mussar study at hachzek.com.We are using the Treasure of Life edition of the Orchos Tzadikkim (Published by Feldheim)_____________Listen, Subscribe & Share: Apple Podcasts: https://podcasts.apple.com/us/podcast/jewish-inspiration-podcast-rabbi-aryeh-wolbe/id1476610783Spotify: https://open.spotify.com/show/4r0KfjMzmCNQbiNaZBCSU7) to stay inspired! Share your questions at aw@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback, please email: awolbe@torchweb.org_____________Support Our Mission:Our Mission is Connecting Jews & Judaism. Help us spread Judaism globally by sponsoring an episode at torchweb.org.Your support makes a HUGE difference!_____________Listen MoreOther podcasts by Rabbi Aryeh Wolbe: NEW!! Hey Rabbi! Podcast: https://heyrabbi.transistor.fm/episodesPrayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.orgv_____________Keywords:#JewishInspiration, #Mussar, #MasterClass, #Repentance, #Teshuva, #TransformYourLife, #Repentance, #Humility ★ Support this podcast ★

In this lesson from the Gate of Repentance (Shaar HaTeshuvah), Rabbi Aryeh Wolbe explores the fifth through eighth components of authentic teshuvah: worry, shame, humility of heart, and humility in action. Repentance is not merely about regretting the past and committing to change; it also requires a healthy concern for the future. A person should never become overconfident in their spiritual standing. The Mishnah teaches, "Do not trust yourself until the day of your death," reminding us that spiritual growth is an ongoing journey that requires vigilance, self-awareness, and constant renewal. The episode then focuses on the powerful role of shame and accountability. Rabbi Wolbe explains that while people often hide their mistakes from others, nothing is hidden from Hashem. Healthy shame is not destructive; rather, it awakens a person to the reality that they have fallen short of their own potential. This awareness leads naturally to humility. The more a person appreciates the gifts, talents, and opportunities Hashem has given them, the more they recognize how much more they are capable of accomplishing. True humility is not thinking less of oneself—it is recognizing that one's achievements are still far below the greatness they were created to attain. Rabbi Wolbe concludes by distinguishing between humility in the heart and humility in action. Genuine repentance expresses itself through behavior: speaking softly, accepting criticism without defensiveness, avoiding arrogance, and carrying oneself with dignity and modesty. A truly humble person is not focused on impressing others but on living up to the expectations of Hashem. The process of teshuvah ultimately guides a person toward a broken yet hopeful heart—a heart that recognizes its shortcomings while remaining inspired by its limitless potential for growth. _____________This Podcast Series is Generously Underwritten by Peter & Becky BotvinRecorded at TORCH Centre in the Levin Family Studios (B) to a live audience on September 29, 2025, in Houston, Texas.Released as Podcast on June 17, 2026_____________This series on Orchos Tzadikim/Ways of the Righteous is produced in partnership with Hachzek.Join the revolution of daily Mussar study at hachzek.com.We are using the Treasure of Life edition of the Orchos Tzadikkim (Published by Feldheim)_____________Listen, Subscribe & Share: Apple Podcasts: https://podcasts.apple.com/us/podcast/jewish-inspiration-podcast-rabbi-aryeh-wolbe/id1476610783Spotify: https://open.spotify.com/show/4r0KfjMzmCNQbiNaZBCSU7) to stay inspired! Share your questions at aw@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback, please email: awolbe@torchweb.org_____________Support Our Mission:Our Mission is Connecting Jews & Judaism. Help us spread Judaism globally by sponsoring an episode at torchweb.org.Your support makes a HUGE difference!_____________Listen MoreOther podcasts by Rabbi Aryeh Wolbe: NEW!! Hey Rabbi! Podcast: https://heyrabbi.transistor.fm/episodesPrayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.orgv_____________Keywords:#JewishInspiration, #Mussar, #MasterClass, #Repentance, #Teshuva, #TransformYourLife, #Repentance, #Humility ★ Support this podcast ★

What happens when an ancient religion that forbids any new rules gets caught secretly reinventing itself in plain sight? Can God still create something new? At the climax of Korach's rebellion, Moses declares: "If God creates a new creation..." (Numbers 16:30) But that single phrase opens a theological fault line running through all of Jewish thought. Did creation end after the six days of Genesis? Or does God continually recreate the world every day? Key Takeaways 1. Judaism Contains Two Opposite Visions of Creation When Moses says, "If God creates a new creation" (Num. 16:30), the commentators divide sharply. Ibn Ezra, Pirkei Avot, and Maimonides insist that nothing genuinely new can be created after the six days of Genesis; even miracles were programmed into creation from the beginning. Yet our daily prayers proclaim that God "renews each day, continually, the work of creation." Judaism preserves a profound tension between a completed universe and a world that is constantly being recreated. 2. The Rabbis Distrusted Miracles but Celebrated Renewal The rabbis were uncomfortable with the idea of God repeatedly suspending the laws of nature. The Mishnah teaches that the earth's mouth that swallowed Korach was created before the first Sabbath, and Maimonides extends that principle to all miracles. Judaism's faith is not built on supernatural interventions but on discovering meaning within creation. At the same time, Jewish spirituality embraces continual renewal—every sunrise, every month, and every generation offers the possibility of a new beginning. 3. Judaism Often Creates New Ideas While Claiming Nothing Is New The Talmud transforms Korach's descent into Sheol into a descent into Gehenom, effectively introducing a richer doctrine of divine judgment into the biblical story. The irony is striking: while citing "There is nothing new under the sun" to reject new creations, the rabbis themselves were expanding and reimagining Judaism. From Gehenom to the synagogue, from the Passover Seder to fixed prayer, Judaism's history is one of creative renewal. Perhaps the greatest innovation in Jewish history is the insistence that Judaism does not innovate. Timestamps [00:00] Can God Create New [01:50] Korach Verse Setup [03:56] Ibn Ezra Avoids Miracle [05:10] Twilight Creations Mishnah [06:47] Rambam Nature Of Miracles [09:55] Talmud Adds Gehenna [13:02] Sponsor Break [14:04] Nothing New Under Sun [17:22] Daily Renewal In Liturgy [21:24] Perpetual Creation Polarity [25:10] Rabbis Create While Denying [27:06] Chasam Sofer New Forbidden [29:14] Wrap Up And Shabbat Shalom   Links & Learnings Sign up for free and get more from our weekly newsletter https://madlik.com/ Sefaria Source Sheet: https://voices.sefaria.org/sheets/735044 Transcript here: https://madlik.substack.com/

Chapter 9 Mishnah 7,8, chapter 10 Mishnah 1,2,3,4,5,6

התוכן חדשים אלו הוא הזמן שבו מתקיימים כל מיני כנסים בענינים שונים ומקבלים החלטות וכו'. אבל לצערנו הגדול, כפי שהי' גם בעבר, הנה גם בעבור שנה מאז כנס פלוני וקבלת החלטות וכו', עדיין לא ניכר שום שינוי בנוגע למעשה בפועל, ש"הוא העיקר"! ולכן הי' כדאי שבכנס הבא, הנה לפני קבלת החלטות חדשות יערכו חשבון צדק כמה ניתוסף במעשה בפועל במשך השנה מאז קבלת החלטות (דומות) בכנס האחרון, ואם יתברר שחסר בזה – יש למצוא את הסיבה לזה ולמלא את החסרון (נוסף על מה שצריך להוסיף בזה מצד כנס החדש). ויהי רצון שיקויים מ"ש "קבל את האמת ממי שאמרו", שהרי אי"ז החידוש שלי – זה כבר כתוב בספרים של הדורות שלפנ"ז עד למשנה וכו' ש"המעשה הוא העיקר"! וכדאי כל היגיעה וההשתדלות לתקן הדבר שמכאן ולהבא ידאגו שההחלטות אכן יבואו לידי מעשה בפועל – כיון שזה נוגע לרבים ו(במילא) לכלל ישראל! [המשך יבוא]משיחת מוצש"ק פ' וישלח, י"ט כסלו ה'תשל"ז ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=10-06-2026 Synopsis These are the months of the year when various conferences and conventions are held and when resolutions are adopted, etc. But to our great sorrow, as in the past, although a year has passed since a certain meeting was held and resolutions were adopted, etc. don't yet see any change in practice, which is the main thing. Therefore, it would be worthwhile that at the next conference, before adopting new resolutions, an honest accounting should first be made as to how much has actually been added in practice since the (similar) resolutions were adopted at the previous conference. And if it becomes clear that something is lacking, the reason should by identified and it should be corrected (in addition to what must be added during the new conference). May it be Hashem's will that people will “Accept the truth from whoever says it,” because this is not my own invention; it is already known from sefarim of previous generations, going back to the Mishnah, etc. which states that “Action is the main thing.” All the toil and effort are worthwhile in order to correct things so that from now on the resolutions will be put into practice, because it concerns the public, and therefore it concerns the entire Jewish people. (To be continued.)Excerpt from sichah of Motzaei Shabbos parashas Vayishlach, 19 Kislev 5737 For a transcript in English of the Sicha: https://thedailysicha.com/?date=10-06-2026 לזכות חי'ה מושקא בת חנה שתחי' לרמן ליום הולדת שלה כ"ה סיון – לשנת ברכה והצלחה ואריכות ימים ושנים טובות נדבת משפחתה שי'

Source Sheets

Keilim chapter 9 Mishnah 1,2,3,4,5,6

Keilim chapter 8 Mishnah 4,5,6,7,8,9, 10,11

Keilim chapter 8 Mishnah 1,2,3

התוכן לקט שיחות בענין החיוב לסיים בדבר טוב: 1) מבואר בשער הכולל שסיום פרק ה' דמס' אבות הוא באמת ב"בן מאה כאילו מת וכו'", וזה שמסיימים במשנה שלפנ"ז "לפום צערא אגרא" הוא בגלל החיוב לסיים בדבר טוב. אבל בסדור אדה"ז הסיום הוא ב"בן מאה וכו'", כי הרי לא מסיימים בזה אלא באמירת "רבי חנניא בן עקשיא אומר וכו'". 2) זה שבהתוועדות הקודמת כשדובר ע"ד החיוב לסיים בדבר טוב בקשר למשנה "לפום צערא אגרא", לא הזכירו את המשנה בסיום מס' כלים "אשריך כלים שנכנסת בטומאה ויצאת בטהרה?" – כי שם יכלו לומר שזה רק 1) ענין של "אשריך" ולא חיוב, 2) כדי לתקן את ה"נכנסת בטומאה". ולכן הביאו אז מד' פסוקים שונים בתושב"כ כדי להוכיח שזה חיוב בכל מקום. 3) כל ענין בתורה הוא "תורה", אעפ"כ הדין הוא שיש לסיים בדבר טוב, ובשביל זה לפעמים חוזרים על פסוק שלפנ"ז בין הקריאה (של מפטיר) והברכה וכו'. 4) סיום מס' כתובות (לאחרי שמביא כמה ענינים בלתי רצויים שיהיו ב"דור שבן דוד בא") הוא "עתידין אילני סרק שבארץ ישראל שיטענו פירות וכו'", ואי' בתוס' שזהו "לפי שרוצה לסיים בדבר טוב"; יש לסיים איזה ענין שיהי' בדבר טוב – "אין טוב אלא תורה", וה' בעצמו, ש"מגיד דבריו ליעקב וגו'", יסיים את הגלות בדבר טוב – בגאולה האמיתית והשלימה, וגם בגלות גופא – כמו שכל דבר ומסכתא צריך לסיים בדבר טוב – יסתיים כל "מסכתא" ויום של כל יהודי – בטוב כפשוטו! 1) משיחת יום ד' פ' בשלח, יו"ד שבט ה'תשל"ט. 2) ב' חלקים משיחת מוצאי ש"פ בשלח, י"ג שבט ה'תשל"ט. 3) משיחת יום ד' פ' נח, ל' תשרי, אדר"ח מרחשון ה'תשמ"ב. 4) ג' חלקים משיחת אור ליום ו' פ' מצורע, י"א ניסן ה'תשל"ג. ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=04-06-2026 Synopsis A collection of sichos regarding the obligation to conclude with something good: (1) In Mishnayos, Chapter 5 of Pirkei Avos concludes with, “According to the pain is the reward,” whereas in the Alter Rebbe's Siddur, it concludes with “…Five years is the age for the study of Scripture…A hundred-year-old is as one who has died…” The Shaar Hakollel explains that the way it appears in the Alter Rebbe's Siddur is correct, but it appears differently in Mishnayos is in order to conclude with something good (whereas in the Siddur that concern is not present because in any case one follows Pirkei Avos with “Rabbi Chananya ben Akashya says…” (2) In the previous farbrengen, when discussing the obligation to conclude with something good (in connection with the Mishnah “According to the pain is the reward”), I did not mention the Mishnah at the end of Masechta Keilim (“Fortunate are you, Keilim, that you entered in impurity and exited in purity”) because in that Mishna it could be argued that (a) the expression “Fortunate are you” does not connote an obligation, and (b) perhaps it was only necessary there to conclude with something good (“exited in purity”) in order to correct the negative (“entered in impurity”). Instead, I cited four different verses from the Written Torah, to prove that concluding with something good is an obligation that applies everywhere. (3) The rule is that in Torah one must conclude with something good, despite the fact that whatever the conclusion would be, it would be part of Torah. For this reason, we find that sometimes a verse is repeated (even between the reading of Maftir and the bracha) in order to conclude with something good. (4) (After describing the undesirable conditions that will prevail before Moshiach's coming), Masechta Kesubos concludes: “In the future all barren trees in Eretz Yisroel will bear fruit, as it is stated: ‘For the tree bears its fruit, the fig tree and the vine yield their strength.'” Tosafos explains that this is because the Gemara “wishes to conclude with something good.” From this we learn that everything should be concluded with something good (and “There is no good except Torah”). Because Hashem keeps His own commandments etc., He will surely conclude the exile with something good – the true and complete Redemption – and even during exile, every “Masechta” and every day of every Jew's life will conclude with good in the literal sense.(1) Excerpt from sichah of Wednesday, parashas Beshalach, 10 Shevat 5739. (2) Two excerpts from sichah of Motzaei Shabbos parashas Beshalach, 13 Shevat 5739. (3) Excerpt from sichah of Wednesday, parashas Noach, 30 Tishrei, first day of Rosh Chodesh MarCheshvan 5742. (4) Three excerpts from sichah of Thursday night, parashas Metzora, 11 Nissan 5733. For a transcript in English of the Sicha: https://thedailysicha.com/?date=04-06-2026 לזכות החתן הת׳ ר' לוי יצחק והכלה מרת יהודית שיחיו פעלדמאןלרגל נישואיהם בשעה טובה ומוצלחתי"ט סיון ה'תשפ"ונדבת משפחתם שיחיו

Source Sheets

There are only three rules of real estate: location, location, location. When it comes to choosing a place to live, the same principle applies. But what determines a good location? In this very interesting Mishnah we learn about the absolute imperative of living in a place of Torah. – – – – – – – […]

Keilim chapter 5 Mishnah 6,7,8,9,10

Keilim chapter 5 Mishnah 1,2,3,4,5

The thing that we crave more than anything else is life. We all want life. We all flee from curtailing of – or danger to – our life. How do we indeed get life? In this wonderful Mishnah we learn how Torah bestows life – both here and in the afterlife – upon those who […]

The Mishnah in Pirkei Avot tells us to be very careful in the performance of even the smallest mitzvot because we do not know the true reward of any mitzvah. The Shem MiShmuel explains that when it comes to reward, Hashem does not only consider the actual deed itself. He also takes into account all of the ripple effects that result from that mitzvah. A person may do something that seems very small, but the effects of that deed can continue spreading for years. A simple smile and a cheerful "good morning" may appear insignificant. But imagine someone was feeling down, discouraged, and burdened. Then he receives a warm greeting and suddenly feels uplifted. His mood changes. His attitude changes. Perhaps he goes home happier and treats his family differently. The ripple effects of one smile could be endless. Or imagine someone donates one sefer to a shul library because that sefer once inspired him. Years later, somebody opens it, reads it, and receives tremendous chizuk. That person changes his avodat Hashem because of it. Who can imagine how many rewards continue flowing from that one deed? And there is another dimension that makes mitzvot even greater. Not only do we not know their ripple effects—we also do not know how much greater hidden deeds can become. The Gemara in Baba Batra tells us that if someone gives tzedakah in private, in certain aspects he is considered greater than even Moshe Rabbenu. Such an astonishing statement teaches us how precious hidden mitzvot are. When a person does something and nobody knows, when there is no honor, no recognition, and no praise, then the deed becomes purely for Hashem. In a book about the life of the Chafetz Chaim, it says that on one occasion his son, Reb Leib, asked him whether people who learned the Mishnah Berurah would ever truly understand how much effort he invested into every single line, making sure everything was perfectly correct according to halachah. The Chafetz Chaim replied, "What difference does it make if people know how much effort I put in? My sole intention is to bring honor to the name of Hashem, and He is the only One Who needs to know." That was the greatness of the Chafetz Chaim. He was not seeking recognition. He only cared about pleasing Hashem. We cannot imagine how much Hashem appreciates every small deed that we do. We may not receive a pat on the back in this world, but that does not mean Hashem does not notice. Every ounce of effort is seen. Every struggle is counted. Every hidden act is treasured. And every deed will be fully repaid in the next world. Sometimes, however, Hashem gives us a glimpse even here of how much He appreciates our efforts. Recently, a woman in Eretz Yisrael passed away. For forty years, every single day, she took upon herself to go to the kever of Shmuel HaNavi and make sure it was clean and properly maintained. She personally cared for it and, while there, would pray each day as well. Amazingly, she passed away on כ״ח אייר —the yahrtzeit of Shmuel HaNavi himself. Not only that, her address was 86 Shmuel HaNavi Street, and she passed away at the age of 86. Every effort she invested in honoring the kever of that great tzaddik was appreciated. Every hidden act mattered. She did not publicize what she did. Only her close family knew. We can never underestimate the value of any mitzvah, because every one is precious, every one creates ripple effects, and every one carries rewards beyond comprehension.

What's the different between Torah and Tanach? Why does the Talmud have the Mishnah inside? And what can I read to catch up on the basics of Judaism? Join Rabbi Wildes as we demystify the sometimes-overwhelming world of Jewish sforim. Website: jewishexperience.org  Facebook: facebook.com/ManhattanJewishExperience/  Instagram: instagram.com/M_J_experience/

Keilim chapter 2 Mishnah 7,8

Keilim chapter 2 Mishnah 3,4,5;6

Instead of today's page, Chullin 14, we take a brief break from the daf itself to celebrate one of the great modern revolutions in Jewish learning: the effort to make Torah accessible to everyone. Joined by Rabbi Meni Even-Israel, we discuss the extraordinary legacy of his father, Rabbi Adin Steinsaltz, whose translations and commentaries transformed the Talmud, and now the Rambam and Mishnah, from forbidding texts into living conversations. The episode becomes a meditation on accessibility, transmission, and the radical idea that Jewish learning belongs not only to experts but to the entire Jewish people. What happens when sacred knowledge stops being hidden behind walls of expertise and becomes truly available to all? Listen and find out.

Keilim chapter 1 Mishnah 1,2,3,4

Keilim chapter 1 Mishnah 5,6,7,8,9

Keilim chapter 2 Mishnah 1,2

Kinnim chapter 3 Mishnah 5

Kinnim chapter 3 Mishnah 6

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

Rambam's Introduction to the Mishnah Explained 

Pirkei Avot is one of the earliest classic Jewish works of ethics. Pirkei Avot is a collection of inspirational teachings and life-lessons from the sages of the Mishnah (0-200 CE). It was written as part of the Mishna over 1,800 years ago.  There is a widespread custom to study Pirkei Avot on Shabbat afternoon of the weeks between Passover and Shavuot.A fascinating discussion about Pirkei Avot. why it was written and some of its important lessons. 

On today's page, Menachot 107, the rabbis consider what happens when someone vows to bring an offering but can't remember what, exactly, they committed to. By forcing vague intentions into concrete obligations, the Mishnah turns aspiration into accountability and insists that good intentions are not enough without a real plan. If so much of life is spent “planning to plan,” what would it take to finally move from intention to execution? Listen and find out.

The pasuk says in the beginning of the second parashah this week קדושים תהיו , and Rashi writes, most of the body of the Torah is dependent on this commandment. The Mefarshim discuss, what is it about this mitzvah that is so intrinsic to the fulfillment of the Torah? The Imreh Yitzchak explains, the mitzvot were given to elevate and sanctify us, like we say קדשינו במצוותיך. But in order to attain kedusha from the mitzvot, we need to imbue the body of every mitzvah with a neshama and that neshama is the kavana that we put into them. In the words of the Ben Ish Hai in parashat Beha'alotecha , the entire tikun that is supposed to be brought out by each mitzvah cannot take place without us putting the kavanot into it, because a mitzvah without kavana is like a body without a soul. And this, explains the Imreh Yitzhak is one explanation of the words קדושים תהיו – we are supposed to become sanctified through the mitzvot and that requires us to think before we do each one of them, that we are doing them to fulfill the will of Hashem, and thereby connect ourselves to Him. And that is why this is so intrinsic to the fulfillment of the entire Torah. Rabbi Dessler writes, the future rewards of delighting in the radiance of the Shechina will come about through an extremely strong bond of connection to Hashem. Therefore, if one's mitzvot here are done with the desire to connect to Hashem, that is what is going to establish that great level of connection and enable Hashem, kavayachol , to reward the person with a connection that is many thousands of times greater than that. A little thought can elevate a person's Olam Hazeh and Olam Haba to unimaginable levels. Someone once asked Rav Shlomo Zalman Aurbach about the Mishnah which says, רצה הקב"ה לזכות את ישראל לפיכך הרבה להם תורה ומצוות – Hashem wanted to give merits to the Jewish People so He gave them an abundance of Torah and mitzvot. The man's question was, isn't more Torah and mitzvot seemingly more of a burden? The Rabbi answered, "There are so many mitzvot which involve actions that people are doing anyway, such as putting on their shoes in the morning. Hashem, in His infinite kindness, wanted to give us merits by turning all of those actions into mitzvot by attaching commandments to them, telling us to put on our shoes a certain way, right before left, just to give up more reward." Similarly, there are so many other actions that we do anyway. If we simply have in mind that we are performing a mitzvah when doing them, we will be rewarded for them. I received a sefer called Ka'asher Tziva Hashem , translated into English, written by Rabbi Daniel Garfinkel. The Rabbi opens our eyes, in this sefer , to countless mitzvot that we could fulfill just by having the correct thought process while we are doing them, namely because Hashem commanded us. For example, a young man hears the cries of his newborn baby in the middle of the night. He sees his wife is in a deep sleep and doesn't hear the baby. His initial reaction would be to call to his wife and wake her up. But suddenly, he realizes, putting the baby back to sleep would be a mitzvah from the Torah of gemilut chasadim to both his wife and the baby. He then gets up happily and thinks, לשם מצוות חסד כאשר ציווני ה' , and he goes to put the baby back to sleep, acquiring eternity. Washing one's face in the morning fulfills the mitzvah of kiddush Hashem, brushing one's teeth fulfills the mitzvah of ונשמרתם מאד לנפשותיכם , buying something from a fellow Jew fulfills the mitzvah of וכי תמכרו... , paying a worker fulfills the mitzvah of ביומו תתן שכרו . However, in order to get the proper credit and bring about the kedusha and connection that we want from these actions, we need to have the kavana that we are doing them to fulfill the will of Hashem. Someone who goes about his day having these intentions is living with Hashem on a constant basis. He remembers Hashem in everything he does and thereby establishes a very strong bond with Him. We are in this world to elevate ourselves and become kedoshim and connect ourselves with Hashem for all eternity. The more we can train ourselves to have the proper kavanot , the greater our connection will be. Shabbat Shalom.