Podcasts about Mishnah

Eduyos chapter 8 Mishnah 3,4,5,6,7

Avodah Zarah chapter 1 Mishnah 1,2,3,4,5,6,7

Avodah zarah chapter 1 Mishnah 8 and 9

Eduyos chapter 8 Mishnah 1 and 2

Eduyos chapter 6 Mishnah 1 and 2

Eduyos chapter 6 Mishnah 3 Chapter 7 Mishnah 1

Eduyos chapter 7 Mishnah 2,3,4,5

Eduyos chapter 6 Mishnah 6,7,8,9

Welcome to our Daily Bitachon class. We are now on the Haggadah shel Pesach series, in the unit of Mitechila, Ovdei Avodah Zarah, Hayu Avoteinu. Originally our forefathers were idol worshipers, and Hashem brought us close to him. We quote a pasuk in Yehoshua ויאמר יהושע אל כל העם Yehoshua tells the people that going back in history,, , כה אמר יי אלהי ישראל: בעבר הנהר ישבו אבותיכם מעולם, תרח אבי אברהם ואבי נחור, ויעבדו אלהים אחרים. ואקח את אביכם את אברהם מעבר הנהר, ואולך אותו בכל ארץ כנען. J את זרעו ואתן לו את יצחק. Our forefathers lived on the other side of the river, Terach the father of Abraham and Nachor worshipped other gods, " And I took your father, Abraham, and I took him throughout the land of Canaan." V'arbe et Zaro , and I increased his seed, V'eten et Yitzchak, and gave him Yitzchak . V'Ekach/ Hashem took Abraham Avinu, throughout the land. It sounds like He was holding his hand, walking him through the land, but that's not really what happened. There were trials and tribulations. It was a lot more than just He took him, so to say, and brought him. Rav Yehezkiel Levenstein says that in life, there are many events that make things happen, whether it's a famine, or a wife being kidnapped, or a war with four kings and five kings, but what is really is going on is Ve'ekach / Hashem is taking us by the hand and bringing us step by step. V'arbe et Zaro . Now simply, V'arbe means to make many. Hashem made him have many children. But Rashi on this pasuk in Yehoshua ( 24,3) says that the word וארב V'arbe is spelled without a ה hey , and therefore could be read as V'arev , which means merivah , fights. Kama merivot v'nisyonot asiti imo . There were a lot of fights, a lot of tests, until I gave him children. So we see that Hashem is telling us a very important concept through Yehoshua. Look back at history. Look at the trials and tribulations and the tests that Abraham went through before he got Yitzhak . Why was that? Rav David Cohen quotes Rav Chaim Volozhin who tells us, in his commentary, Ruach Haim on Perkei Avot , Perel 5 Mishna 3 , that Asara Nisyonot nitnaseh Avraham Avinu / Avraham, our forefather, received ten tests. The Nefesh HaChayim asks, Why does it say Avinu here about Avraham, whereas in a previous Mishnah, when it talks about the ten generations from Noah to Avraham , he's not called Avraham Avinu ? Rav Chaim Volozhin tells us an important principle, which is that when a tzaddik toils and works on a certain middah , that Middah becomes natural for his children-with just a little bit of work, they'll get there. He says, Avraham Avinu's tests gave us a certain spiritual DNA. He says, for example, that it's natural for a Jewish person to die Al kiddush Hashem . We see that simple people have given up theirs lives, Al kiddush Hashem . Why? Because Avraham Avinu was ready to jump into the fiery furnace. Additionally, Avraham Avinu picked up and moved to Eretz Yisrael . That test, of Lech Lecha became inherited. The fact that we Jewish people say Kol Ma D'avid Rachmana L'Tav Avid/Everything that Hashem does is for the good, is because Avraham Avinu didn't question God when he had to leave the land after the famine. So we see an unbelievable concept- that Hashem purposely made Avraham Avinu go through these tests so that his spiritual genetics would be stronger, and he'd be able to pass that inheritance down to the Jewish people. This is not only true of Avraham Avinu. The Ruach Haim quotes a pasuk in Mishlei 20,7, מִתְהַלֵּ֣ךְ בְּתֻמּ֣וֹ צַדִּ֑יק אַשְׁרֵ֖י בָנָ֣יו אַחֲרָֽיו׃ / The Sadik goes in his simplicity . Fortunate are his children afterwards . According to this Nefesh HaChaim , this is a huge hiddush , that it's not just a zechut that the Sadik does something when he's 70 and it's going to help his children. That also might be true. But the Hodesh is the concept that you're bequeathing your accomplishments to your children. So, if a man gets married at 24 and went through a lot of tests before that and then has a child when he's 30 or 33 or 40, or if it's child number 8 that's born into old age, that child has in him all of the tests that the father and mother overcame. It's now built into him. So sometimes we have all kinds of tests and trials and tribulations. We don't realize what it's doing for us, and what is going into our spiritual makeup that we're going to pass down to our children. Everything Hashem does is measured. Avraham Avinu had to wait until he was 99 years old to have a child. Why did he have to wait so long? So one answer is that Hashem wants to hear the Tefilot of Sadikim . Another answer that is brought down in early sources, is that Avraham Avinu was Mekarev people, but he couldn't have a child until he had a brit milah , because he had to be perfect in that way first. And once he had a brit milah , he was somewhat separated from the rest of the world. So therefore, Hashem pushed it off as late as possible. There are all kinds of answers, but now we're hearing a new answer. Avraham Avinu had to be of that age because he went through so many tests, and then he was ready to give that spiritual DNA over to his future children, and future generations.

We completed our study of Sanhedrin and studied the first chapter of the Mishnah of Masekhet Makkot.

John 5:1-18,After this there was a feast of the Jews, and Jesus went up to Jerusalem.2 Now there is in Jerusalem by the Sheep Gate a pool, in Aramaic called Bethesda, which has five roofed colonnades. 3 In these lay a multitude of invalids—blind, lame, and paralyzed. 5 One man was there who had been an invalid for thirty-eight years. 6 When Jesus saw him lying there and knew that he had already been there a long time, he said to him, “Do you want to be healed?” 7 The sick man answered him, “Sir, I have no one to put me into the pool when the water is stirred up, and while I am going another steps down before me.” 8 Jesus said to him, “Get up, take up your bed, and walk.” 9 And at once the man was healed, and he took up his bed and walked.Now that day was the Sabbath. 10 So the Jews said to the man who had been healed, “It is the Sabbath, and it is not lawful for you to take up your bed.” 11 But he answered them, “The man who healed me, that man said to me, ‘Take up your bed, and walk.'” 12 They asked him, “Who is the man who said to you, ‘Take up your bed and walk'?” 13 Now the man who had been healed did not know who it was, for Jesus had withdrawn, as there was a crowd in the place. 14 Afterward Jesus found him in the temple and said to him, “See, you are well! Sin no more, that nothing worse may happen to you.” 15 The man went away and told the Jews that it was Jesus who had healed him. 16 And this was why the Jews were persecuting Jesus, because he was doing these things on the Sabbath. 17 But Jesus answered them, “My Father is working until now, and I am working.”18 This was why the Jews were seeking all the more to kill him, because not only was he breaking the Sabbath, but he was even calling God his own Father, making himself equal with God. One of the realities of our humanity is that we can be wrong sometimes.Being wrong, a lot of times, isn't a terrible thing, we know we don't always get it right — but there are some big things in life that we can't afford to get wrong because the stakes are too high. And Jesus targets one of those things in our passage today, John Chapter 5. It's all about the way that God works in this world. That's the focus in this passage — it's the activity of God, the power of God, the working of God in this world. We must get that right. And we find here two things it is not, and one thing it is. And that's the outline of this sermon. We're going to consider two misconceptions about God's work and then thirdly, we're gonna see how Jesus answers both.Father, the unfolding of your word gives light. This morning, we ask, that by the power of your Spirit, shine on our hearts, and speak to us, in Jesus's name, amen. 1. God's work is not impersonal to us. John starts in verse 1 with the setting of this story: Jesus is back in Jerusalem, and he's in a particular part of the city John describes for us. By the Sheep Gate (in the northeast part of the city) there was a pool called Bethesda.This pool would have been a pretty big rectangle — think the size of a football field — and then surrounding the pool is what verse 2 calls “five roofed colonnades.” This is a shelter held up by columns. There would have been a shelter surrounding the four sides of the pool, and then a shelter through the middle section, and verse 3 says that under this shelter, or in these colonnades, lay a “multitude of invalids—blind, lame, and paralyzed.” Keyword there is “multitude” — down in verse 13 John says that there was a crowd in the place, so we should imagine here:A long pool, surrounded by a swarm of people. And many of the people in this area would have been disabled folks, many of them were likely homeless and they found shelter here.So imagine this to look like a homeless encampment. There's lots of people who hang around here, and there's shopping carts scattered around and backpacks and pallets and stuff laid out.And one person in this multitude, verse 5 says, was a man who had been an invalid for 38 years. We don't know the exact details of his condition, but most likely he was paralyzed in some way.Everybody find verse 6 for a minute. There's an important detail to the story in verse 6 I want you to see. John 5, verse 6:“When Jesus saw him lying there and knew that he had already been there a long time, he said to him, ‘Do you want to be healed?'”Again, imagine what's going on here: It's a swarm of people. People everywhere. But Jesus saw this one man in the crowd and he knew he'd been there a long time — now how'd Jesus know that? We're not sure. Maybe he knew because he knows things, or maybe he asked around, either way, Jesus was interested in this man. He knew he'd been there a while, and he wanted to know what the man was looking for. So Jesus asked him, verse 6, “Do you want to be healed?”And this is when the action starts. Kind of like in Chapter 4 with the Samaritan woman, Jesus asks the questions and that's when things start to unravel … The Unraveling BeginsThe man responded to Jesus with an implied “Yes” but he jumped straight to the problem. Look at verse 7. The man said:“Sir, I have no one to put me into the pool when the water is stirred up, and while I am going another steps down before me.”What in the world is he talking about? Again, there's some unraveling here …This is the situation that was going on: during this time in Jerusalem there was a superstition that God would occasionally send an angel to infuse these pools with healing power — the waters would apparently be stirred up — and whoever would get in the water first, would be healed. (So it was like part healing, part contest.)The reason the man had been there by the pool for a long time was because he was waiting for his moment — and apparently a lot of other people were doing the same. Remember it's a multitude of people. They're all looking for their chance. But each time the ‘magic' came, this man was too disabled to get himself in the water first. So he was constantly just missing out. So I think the man's reply to Jesus in verse 7 is an indirect request. Try to track with this: in verse 7 the man is telling Jesus his problem to see if Jesus would solve this problem by helping him get to the pool. Because this man thinks that's where the power of God is. He thinks God's work is in the pool, and he thinks his problem is that he doesn't have anyone to help him get access to where God works — and he's telling this to Jesus! Which is super ironic, isn't it? We're supposed to read this and be like Oh my goodness! We should think: This guy has it all wrong.He is complaining to Jesus about not having access to where he thinks God works.All he needs is for Jesus to say the word, like Jesus did in Chapter 4. He just spoke the word and 25 miles away the fever broke!The Vaguely SpiritualWhat this man gets wrong is that he thinks the work of God in the world is impersonal to us.According to how this man viewed the world: he believed that God was the one behind miraculous things — God was the one who made the water magic — but that's the thing: it was the water that became magic at random, arbitrary times, which means the power of God is disconnected from the person of God. This thinking disconnects the work of God from the will of God.And this kind of thinking, this misconception, still exists today in those who we could call the vaguely spiritual. That's the title I'm putting on this thinking. These are people who don't deny the existence of a higher power — they're not atheists — but they're also not committed to the God of the Bible. And you find this everywhere. I remember one Sunday I was talking with someone after the service and they were going on and on about Sedona, Arizona and this rock formation that has divine healing power. It's making the work of God impersonal to us. That's what the vaguely spiritual do. A lot of these people might even consider themselves to be Christians, but they really only appreciate the ‘inspirational' side of things. They only want the self-help stuff — which is an attempt to have blessing without relationship.And this is where we start to see that the belief that God's work is impersonal is not just something people get wrong, it's also a preference. People are very interested in the good God can do for them, but they're not interested in daily trusting him. A lot of people love the idea of ‘getting from God what we want without having to deal with God on his terms.' See, that prefers to keep things non-committal and vague.The vaguely spiritual are ‘spiritual' enough not to be atheist, but ‘vague' enough not to be subject to God's moral demands. But look: that's wrong … Wrong.That's not how God works. God's work is not impersonal to us. Here's the second thing we see about God's work in the world.2. God's work is not dictated by us. Jesus says the word, heals this man, and then John tells us, verse 9,“Now that day was the Sabbath.” Verse 9 is like a hard right turn that takes us into what seems like a whole different topic. We go from pool superstition to Sabbath controversy like this. Verse 10 says right away that the Jewish leaders said to the man who had been healed:“It is the Sabbath, and it is not lawful for you to take up your bed.” And it's interesting here how the man deflects the blame. He said he took up his bed because the man who healed him told him to. Baked into that statement is a recognition of authority. It's like the man is saying, I've been paralyzed for 38 years, and a man just showed up from this crowd and told me to get up, and I did. So yeah, I'm just gonna do whatever he says.Look how they respond, verse 12. Again, they just want to know who healed him and where he went — not so they can meet Jesus and be in awe of him, but because they want to correct him.And again, the irony here is thick. The only person who does not need to be corrected in this story is Jesus. That's how misguided these people are!And in case you were wondering, there's no law in the Old Testament that says you can't take up your bed on the Sabbath. The statement in verse 10 that it's not lawful is according to the Mishnah — that's Jewish oral tradition. A bunch of rabbis had analyzed the Sabbath command and came up with 39 categories of prohibited work, one of which included that on the Sabbath you can't carry anything from one place to another. That was their rule. So the Jewish leaders here are not trying to defend God's word, but this is their own word.Again, there's irony: they think they're defending God's law, but they're actually defending their misapplication of God's law in opposition to God himself!I wanna make sure you see what's going on here: These Jewish leaders meet this guy who has been paralyzed for 38 years and now he's not! He's up! He's walking! They don't give him a high-five! They're not amazed by the fact that this man has been healed! But instead they interrogate him because according to them the timing of his healing didn't make sense!For them, this healing, which was God's work, happened when it wasn't supposed to, and that became their concern. The Legalistic HenchmenWhat these Jewish leaders get wrong is that they think the work of God in the world is dictated by us. According to how these people viewed the world, they believed that God did miraculous things, but only so long as it fits with their expectations and their standards. The issue here is that they've disconnected the work of God from the word of God by making it subject to their own word. They've separated the power of God from the freedom of God by putting themselves in the place of God. And this kind of thinking, this misconception, still exists today in those who we could call the legalistic henchmen. That's the title I'm putting on this one. These are people who believe that God is at work in the world, but they've drawn very clear lines of where that work can happen and where it can't, and anything outside their lines is rejected. If it doesn't fit in their construct and conform to their rules then it's dismissed. And this is where we can see that this belief also — the belief that God's work is dictated by us — is not just something people get wrong, it too is a preference. Because it means that we as humans are the ones in control. The ‘legalistic henchmen', see, never get corrected, but they're always the ones doing the correcting, because “they're always right and they're the only ones who really do God's work.”Now there are very few people who would admit that they think this way, but it's out there. It's the inability to appreciate God's work in things you had nothing to do with. The legalistic henchmen are so blinded by their own man-made ideals that they miss the work of God when it's right in front of them. That's what's going on here. And it's wrong … Wrong.That's not how God works. God's work is not dictated by us. So let's just track what we've seen so far in the pool superstition and the Sabbath controversy. Two misconceptions:So far we know that God's work is neither impersonal to us nor dictated by us. We don't wanna be vaguely spiritual or legalistic henchmen — so how should we be?How should we understand God's work in the world?3. God's work in the world is what Jesus is doing, who is both personal and active. I want you to see how Jesus engages both of these misconceptions. First, let's go back to what Jesus said to the paralyzed man. This is for the vaguely spiritual. Jesus says to the man in verse 8,“Get up, take up your bed, and walk.”Verse 9: And at once the man was healed, and he took up his bed and walked.I want you to see here that there is a beautiful contrast between where this man was looking for healing and what he actually experienced.He is looking to somehow find his way into that pool because he thinks the work of God is impersonally connected to the water, meanwhile, the true work of God is in the person of Jesus Christ who finds his way to this man. In this crowd, Jesus saw him and learned about him and healed him.And look at verse 14. After the healing there was some commotion and Jesus withdrew from the crowd. But verse 14. Look at verse 14: “Afterward Jesus found him in the temple …”Not only did Jesus see him that once, and learn about him, but Jesus was looking for him again. How much more personal can this get?! Jesus found him again! Look, some of you in this room should know that the reason you're here today is because Jesus has been looking for you. Jesus has found you. Look what Jesus says in verse 9. He says, “See, you are well! [Yes, you're walking! I just hear the joy of Jesus in these words! … Then he says:] Sin no more, that nothing worse may happen to you.”Jesus here is calling this man to a new way of life. He's calling this man to true faith and repentance. What is worse than being paralyzed for 38 years is to be able to walk but still die in your sin. You know one thing about the Gospels and these stories is that they show us real-life people who encounter Jesus, which makes me think of other real-life people who have encountered Jesus. People at our church. This story makes me think of Jean Swenson, our dear sister. This man had been paralyzed for 38 years, and Jean has been there for 45 years (and she has an amazing testimony — if you've not heard it, Jean wrote something for our church I'm gonna share this week).Jesus has not healed Jean's body yet, but Jean has experienced the work of God in her life in the most important way. She has believed in the Lord Jesus Christ. She has been forgiven. And Jean has a perspective on life that we all need. She says, “My value lies in something that can never be taken away…and that's the fact that God loves me.” Do you hear that? “God loves me.” Jean knows: Jesus sees her, knows her, he found her.There's nothing impersonal about that. Jesus Is WorkingLastly, here, I want you to see what Jesus says to these Jewish leaders in verse 17. This is for the legalistic henchmen. Now John gives us a summary statement in verse 18 — the reason these Jewish leaders despised Jesus is not just because he was breaking their man-made rules about the Sabbath, but, end of verse 18, “he was even calling God his own Father, making himself equal with God.”Jesus was doing that in verse 17, when he said, “My Father is working until now, and I am working.”See, implied here is that God the Father is always working. God doesn't take breaks. He neither sleeps nor slumbers, Psalm 121. God is exempt from having to stop work on the Sabbath because we need him constantly to uphold the universe. We need God to always keep things in orbit and sustain life, and the Jewish worldview understood that. Jesus says, The Father is working until now — and they all would have been like, Yes, of course — but then Jesus says, and I am working. And they knew what he meant. Jesus was saying that his working, what he's doing, is what God is doing. What God is doing is what Jesus is doing. Jesus is not one of several different ways God works, but Jesus is the only way. God's work in the world is never apart from Jesus, but it's always through Jesus, centered on Jesus, lifting high Jesus. We will see more of this in the Gospel of John. Jesus will say in Chapter 14, “I am the way, and the truth, and the life. No one comes to the Father except through me.”That is the final answer to our question …God's work in the world is what Jesus Christ is doing, and he is both personal and active. Jesus finds us where we are, he calls us to himself, and he is doing this all the time. He's active every single day.Which means, as for God's work in the world, we should be neither vaguely spiritual nor legalistic henchmen, but we should be attentive to Jesus Christ. Focusing on Jesus Christ. Remembering Jesus Christ.And that's what brings us to the Table.The TableI'm convinced that the greatest need in the Christian life is to keep Jesus clear in our hearts. We need to remember his realness in all of life. And that's something we do on purpose together at this table each week. We remember that the definite work of God in the world was when Jesus died for us on the cross. Jesus was working then, and Jesus is working now by his Spirit every time the message of his cross is heard and shared and embraced. And that's what we're doing at the table. If you're not a Christian yet — if you've not put your faith in Jesus — this moment is an invitation for you. Trust in Jesus. That could look like a prayer of the heart that says:Jesus, I can't save myself and I'm done trying. You died on the cross to save me, and I trust you. Save me.And for those of us who have done that, who have trusted in Jesus, we receive this table with thankfulness, and we remember Jesus and his work in our lives, in our church, in this world. Rejoice in Jesus Christ.

Eduyos chapter 5 Mishnah 4,5,6,7

Eduyos chapter 4 Mishnah 2,3,4,5

Eduyos chapter 5 Mishnah 1,2,3

Eduyos chapter 4 Mishnah 10,11,12

Eduyos chapter 4 Mishnah 6,7,8,9

Mishnah

Eduyos chapter 3 Mishnah 9,10,11,12, Chapter 4 Mishnah 1

Eduyos chapter 3 Mishnah 5,6,7,8

Eduyos chapter 3 Mishnah 1,2,3,4

Eduyos chapter 2 Mishnah 6,7,8,9,10

Eduyos Chapter 1 Mishnah 11,12,13,

Eduyos chapter 1 Mishnah 14 chapter 2 Mishnah 1,2,3

Eduyos chapter 2 Mishnah 4.5

Please support the TORAH 101 Podcasts by donating to our annual fundraiser at giveTORCH.orgThis is our only annual fundraiser.Every donation is DOUBLED!Support the TORCH Podcasts by visiting giveTORCH.org right now and making a generous donation!This is the LINK for the Fundraiser.– – – – – – – – – – – – – – – – – – – – – –In his commentary to Mishnah, Rambam (Maimonides) offers a fascinating overview of the subjects of the Afterlife, Resurrection, Messiah, Paradise, and Olam Haba (the world to come). This is arguably the single greatest essay on these exotic, esoteric, and arcane subjects. In this podcast, we address the first section of this magisterial essay. We read about the many different and varied opinions as to what the ultimate reward for righteousness is. We read about the whole notion of seeking ulterior motives for mitzvos and whether that is good or not. The third part of this section of the essay addresses the three different ways to interpret the words of our sages. To gain a deeper understanding of this fundamental part of our philosophy, there is no better place to look than this magnificent essay.– – – – – – – – – – – – – – – – – – – – – –DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!– – – – – – – – – – – – – – – – – – – – – –Email me with questions, comments, and feedback: rabbiwolbe@gmail.com– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to my Newsletterrabbiwolbe.com/newsletter– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to Rabbi Yaakov Wolbe's PodcastsThe Parsha PodcastThe Jewish History PodcastThe Mitzvah Podcast This Jewish LifeThe Ethics PodcastTORAH 101 ★ Support this podcast ★

התוכן בהמשך למדובר לאחרונה על מ"ש הרמ"א להלכה בסיום השו"ע ש"טוב לב משתה תמיד" – התערב ה"קלוגינקער" וכו', ולכן יש צורך להבהיר עוה"פ אודות האיסור דשתיית משקה לפני גיל ארבעים, והתנאים שבזה וכו'. יש לזכור שהרמ"א כותב הנ"ל לא במקום שמדובר על ענינים תמידיים שבכל יום אלא בסוף הל' פורים. ובפשטות: רוב ציווי השו"ע קשורים עם הגבלה בזמן ומקום. לדוגמא, הציווי "לבסומי" הוא בפורים דוקא. הציווי לאכילת מצה – בליל א' דפסח דוקא ולא לאחרי הפסח (למרות שבאכילת מצה בפסח הוא "אוכל אמונה"!), ואם ירצה לברך על מצה לאחרי הפסח ה"ז בגדר "בוצע ברך וגו'" ר"ל! ובנוגע לעניננו: ההנהגה ד"טוב לב משתה תמיד" כפשוטו – שייכת למעמד ומצב מיוחד של שמחה כמו בפורים, ואילו בשאר הזמנים ה"ז באופן שמובא בפרש"י על פסוק זה "(כל ימי עני רעים) וטוב לב משתה תמיד" "ורבותינו דרשו מה שדרשו בחלק [במס' סנהדרין]" ושם דקאי על "בעלי משנה" או "בעלי תלמוד"!ד' חלקים משיחת אור ליום ג' פ' ויחי, י"ב טבת – המשך "דידן נצח" ה'תשמ"ז ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=18-03-2025 Synopsis In connection to what has been discussed lately regarding the Rema's statement at the end of the Shulchan Aruch – that “he who has a cheerful heart always has a feast” – because the “smart aleck” (yetzer hara) has gotten involved etc., it's necessary to once again bring up the prohibition of drinking mashke before the age of forty, and the conditions placed upon it etc. It's important to remember that the Rema writes this not in the context of daily practice, but at the end of the laws of Purim. Most of the Shulchan Aruch's requirements are tied to a specific time and place. For example, the obligation to “become intoxicated” applies specifically on Purim, and the mitzvah of eating matzah applies specifically on the first night of Pesach, not after Pesach (even though eating matzah during Pesach is considered “eating faith”); if one wishes to make a bracha on matzah after Pesach, it would fall under the category of “the robber who blesses…” Rachmana litzlan. In this case: the practice of “he who has a cheerful heart always has a feast” in the literal sense applies specifically to joyous occasions like Purim. But the rest of the time, it's like Rashi says on this verse “(All the days of a poor man are bad) but he who has a cheerful heart always has a feast” – “Our Rabbis expounded what they expounded in Chelek (in Sanhedrin) – where it says that this refers to “masters of Mishnah” or “masters of Talmud.”4 excerpts from sichah of 12 Monday night, Parashas Vayechi, 12 Teves 5747 – following the victory of “Didan Notzach” on 5 Teves For a transcript in English of the Sicha: https://thedailysicha.com/?date=18-03-2025

Eduyos chapter 1 Mishnah 7,8,9, 10

Shavuos chapter 7 Mishnah 6 and 7

Shavuos chapter 7 Mishnah 8, Chapter 8

Eduyos Chapter 1 Mishnah 1,2,3,4,5,6

Shavuos chapter 6 Mishnah 7, chapter 7, Mishnah 1,2,3

Shavuos chapter 7 Mishnah 4 and 5

I still remember the day my grandfather shared a profound lesson with me about managing anger, drawing from the timeless wisdom of Jewish teachings. His words, echoing the insights from "Orchos Tzaddikim" (Ways of the Righteous), painted anger not just as a mere emotion but as a disease of the soul that can unravel personal peace and tear apart relationships. Through this episode, we navigate the intricate paths of mastering anger, uncovering how this volatile emotion is equated with evil and even linked to purgatory within Jewish texts. Through personal stories and spiritual teachings, we discuss the importance of empathy, forgiveness, and the remarkable tradition of reciting Kaddish, as shared through a touching anecdote about my grandfather.As the conversation unfolds, we explore the detrimental effects of anger, not only on our spiritual and mental well-being but also on our interactions with others. Anger, often rooted in arrogance and wounded pride, can lead to irrational behavior and potential sin, as illustrated through the story of a frustrated driver who repeatedly rammed their car. We also emphasize the importance of how charity is given, highlighting that generosity is not merely about the monetary value but the spirit in which it is offered. Throughout the episode, we reflect on the teachings of the Mishnah, underscoring the value of patience and calmness, especially for those guiding others, and the broader social consequences of unchecked anger.The journey continues with a focus on forgiveness and personal transformation. We highlight the power of letting go of grudges and choosing happiness over being right, particularly in relationships. By sharing stories of turning hurt into prayer and the remarkable outcomes from unwavering faith, we showcase the transformative potential of aligning oneself with divine intentions. Through the lens of Rabbi Yisroel Salanter's teachings, we emphasize that real change starts within, impacting not just ourselves but our communities and the world at large. Join us on this inspiring exploration of mastering anger and fostering spiritual growth, where faith and resilience lead to extraordinary outcomes._____________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)Recorded from a live audience presentation in the TORCH Centre - Levin Family Studios (B) in Houston, Texas on January 6, 2025.Released as Podcast on February 20, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe:NEW!! Prayer 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 https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.orgPlease visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Anger, #Relationships, #Forgiveness, #Self-Control, #Patience, #Calmness, #Serenity, #Acceptance ★ Support this podcast ★