Podcasts about Neshama

We know that the essence of a person is his Neshama . The body is merely a casing, and death simply means that the person comes out of that casing and continues to live — just in a better place. There isn't even one split second when a person is not fully alive. The moment of death is only the moment when the casing is removed. Sometimes, we are privileged to see clearly — even in this world — the eternity of the Neshama. A rabbi once related that many years ago, he was hired by a shul to give a series of classes, for which he was promised $2,000 upon completion. He gave the shiurim, but the payment never arrived. The president of the shul told him that the check would come in the mail, but apparently, it slipped his mind — because it never did. About a year later, the rabbi happened to meet the shul's treasurer. They made small talk, and during the conversation, it came to light that the rabbi had never been paid. The treasurer was horrified and told the rabbi that he would personally take care of it and get reimbursed by the shul. He then took $1,000 out of his own pocket and handed it to the rabbi. Before parting, he said, "I personally guarantee you will get the second $1,000 as well." Just a few days later, the treasurer became very sick. He was hospitalized and, tragically, passed away within two weeks. Some time afterward, the rabbi of that same shul called the original rabbi to his office. As soon as he arrived, the rabbi handed him an envelope with $1,000. "This," he said, "is from the treasurer who recently passed away." Puzzled, the rabbi asked, "How did you know about the treasurer's promise? No one else knew — only he and I." The rabbi replied, "My wife had a dream. The treasurer appeared to her and told her he wasn't allowed into Gan Eden because of an unpaid promise. He asked that the money be given right away to fulfill his word." There was no way anyone could have known about that promise — except if the treasurer had truly come back from the next world to make things right. When a person passes away, his life does not end. He simply relocates — to a far better place. A man shared the following story that he heard firsthand from someone named Reuven. Reuven said that in Poland, during the Holocaust, a man lost his wife and was left raising their only son alone. At one point, they were separated, and the father was forced to flee for his life. He was almost certain that his three-year-old son had not survived. Four years later, one night, the man's wife appeared to him in a dream. She told him that their son was still alive and he must go find him. At first, he dismissed it as just a dream. But then it happened again. The father returned to his hometown and discovered that a righteous gentile had rescued several Jewish children during the war. He tracked this man down, entered his home — and there he saw his seven-year-old son. He recognized him immediately. ברוך ה׳ , he was able to raise his son in Torah and mitzvot, and eventually, the boy grew into a man who built a beautiful Torah family. Reuven concluded, "I know this story is true — because I was that seven-year-old boy. It was my mother who came to my father in a dream and told him I was still alive." The next world is very real. As it says in קהלת : וְיָשֹׁב הֶעָפָר עַל הָאָרֶץ כְּשֶׁהָיָה וְהָרוּחַ תָּשׁוּב אֶל הָאֱלֹקים אֲשֶׁר נְתָנָהּ — "And the dust will return to the earth as it was, and the spirit will return to God who gave it." If a person fulfills his mission in this world, he will experience the greatest bliss — for all eternity

00:00 - Good Morning00:14 - Where am I?02:12 - Emails03:51 - MDYsponsor.com05:10 - Introduction07:58 - Amud Aleph23:54 - Amud Beis47:54 - Have a Wonderful Day!Quiz - http://Kahoot.MDYdaf.com----Mesechta Sponsors:Anonymous: Hatzlacha bruchnius U'vgashmius----Monthly Sponsors:לע״נ זכריה בן משה, לע״נ חיה בת יוסףParnasa Birevach for Baruch Tzvi Nissim ben Shoshana LeahJeffs Gourmet Los AngelesMoshe Aron & Miriam Landy: For the hatzlacha of all our childrenActualEyes: IHO David (Duvie) Merkin of Eastern Union and all Silver Spring daffers----Sponsor of the Week:Yumi Feig:לעילוי נשמת שיינדל בת הרב יחיאל מיכל ע"ה יארצייט ל"ג בעומר - להצלחה בכל ענינים----Sponsors of the Day:Ari Buckman: Lz"n the yorzite of my father today Yakov ben MosheAvrohom Mayer Farkovits: L'N My Paternal Grandfather, R' Dov ben R' Yisroel - R' Dov Farkovits, May today's learning be a Zechus for his Neshama & a source of comfort for the familyAhuva Berman: We would like to dedicate today's learning in honor of Shaul Baruch Ben Batya Raizel----MDY Kids Monthly:Kidnovations: Zechus for Fishel, Elchanan, Akiva  |  Rivky & Mrs Stefansky----Art of the Month​:Refuah Shleima for יהונתן איתן בן בת שבע ברכה-For a zechus for Reb Eli and the whole MDY staff to continue to make Torah so enjoyable for so many -In honor of Yossi Klein & Mark Ashkenazi for all the work they do----Turning of the daf:Kidnovations LLC: In honor of our sons; Kalmo (12yr) & Yisrael (9yr) for learning Sanhedrin & Makkos with Reb Eli ♥Adar Global: (Still!) Experts in International Financial ServicesAnonymous: In honor of the tzadik whose name we cannot say who shows us what is means to be a giver and tzadik________________________________

The Hid"a (Rav Haim Yosef David Azulai, 1724-1807), in his work Moreh Be'esba (2:41), discusses the unique significance of studying Mishna (listen to audio recording for precise citation). He notes that the word "Mishna" has the same letters as "Neshama" ("soul"), indicating that studying Mishna has the capacity to cleanse and rectify the soul. Citing from the students of the Arizal, the Hid"a writes that when one learns Mishnayot from Seder Zera'im, the first section of the Mishna, which begins with Masechet Berachot, he should have in mind that he seeks to correct sins involving forbidden foods and Berachot recited in vain. The soul then receives a "Tikkun" (rectification) for these sins through the learning. When learning Seder Mo'ed, which discusses the laws of Shabbat and holidays, one should have in mind to correct sins involving the desecration of Shabbat and Yom Tob. When learning Seder Nashim, one should have in mind to correct sins relating to immorality, and sins involving vows (as Seder Nashim includes the laws of vows). When learning Seder Nezikin, one should have in mind damage that he may have caused to other people. When learning Seder Kodashim, one should have in mind to atone for having profaned his sacred soul, and for laxity in the Halachot involving preparing meat for consumption (slaughtering and inspecting the animal), as these Halachot are discussed in Seder Kodashim. Finally, when learning Sefer Taharot, one should have in mind sins involving family purity, bodily emissions, and laxity in the obligation of Netilat Yadayim. (Incidentally, the fact that laxity in Netilat Yadayim requires a special Tikkun reminds us of the importance of this Misva, and how careful we must be to fulfill the obligation of Netilat Yadayim properly.) The Hid"a adds that there is nothing as valuable as the study of Mishnayot in a loud, clear voice. Furthermore, he writes, Asher, Yaakob's son, stands by the entrance of Gehinam, and rescues anyone who has studied Mishna. This is the meaning of the verse, "Me'Asher Shemena Lahmo" ("From Asher – his bread is hearty" – Bereshit 49:20). The word "Shemena" has the same letters as "Mishna," suggesting that Asher benefits people who study Mishna. This is especially appropriate and worthwhile to bear in mind as we begin a new cycle of Daf Yomi, as the study of Mishna and Talmud offers us the special opportunity to rectify our souls and reach greater heights of holiness and spirituality.

LAG BAOMER 5785- MOSHE LLEVO LA NESHAMA DE RABI SHIMON ARA RECIBIR LA TORA by Rab Shlomo Benhamu

There is a widely-accepted, time-honored custom to light candle in memory of a loved one, or of a Sadik, during the Shiba mourning period, and each year on the Yahrtzeit. Although this practice is not mentioned explicitly anywhere in the Talmud, it might be alluded to in two places. First, the Gemara relates that before Rebbi (Rabbi Yehuda Ha'nasi) passed away, he gave his sons a number of instructions, one of which was that there should be a candle lit by his place. Rashi explains that Rebbi's soul returned to his home every Friday night to be with his wife, ad so he asked that there would be a candle lit by his place in honor of Shabbat. But the Yabetz (Rav Yaakob Emden, Germany, 1697-1776) suggests that this might be a basis for the custom to light a candle in honor of one's deceased parent, as Rebbi's instruction could be understood to mean that he wanted his children to light a candle in his honor. Another possible source is the Gemara's discussion in Masechet Berachot (53) of the Beracha "Boreh Me'oreh Ha'esh" recited over a flame on Mosa'eh Shabbat. The Gemara states that this Beracha may be recited only over a candle that was lit for illumination purposes, as opposed to "Ner Shel Metim" – "the candle of the deceased" – which is lit in honor of the deceased, and not for illumination. This would certainly indicate that there was a practice to light candles in honor of the deceased. However, this might refer only to candles lit around the deceased before burial, as opposed to our practice to light candles during Shiba and on the Yahrtzeit. In the writings of the Rishonim, we find mention of this concept in the Kolbo (by Rav Yehonatan of Lunel, Provence, late 13th-early 14th century), in the section discussing the laws of Yom Kippur. He writes that it is customary to light candles on Ereb Yom Kippur in memory of one's deceased parents. This custom is brought by the Rama (Rav Moshe Isserles, Cracow, 1530-1572) in his glosses to the Shulhan Aruch. The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) writes that even the deceased are, in a sense, judged on Yom Kippur, and so we light candles in their memory as a source of merit for them. What's the explanation of this practice? How does lighting a candle benefit the soul of the deceased? One explanation is that lighting a candle in itself brings no benefit to the deceased, but when candles are lit in the synagogue, this fulfills a Misva which brings merit to the deceased's soul. Generations ago, candles were needed for illumination, and so lighting candles in the synagogue was a very important Misva. Indeed, it was customary years ago for people to donate oil for the lights in the synagogue in merit of a deceased parent. More generally, lighting candles enhances the atmosphere of the synagogue, and this, too, constitutes a Misva which brings merit to the deceased. (Interestingly, one contemporary work suggested that it would be appropriate to donate towards the synagogue's electric bill as a merit for the deceased, just as years ago people would donate oil for the lights.) According to this explanation, the value of lighting candles is only when it is done for a Misva, meaning, when the candles are lit in the synagogue. However, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in his Torah Li'shmah, writes that the lighting itself brings comfort and joy to the soul of the deceased. He explains that a soul is like a candle, and similar entities are attracted to one another. Therefore, when a candle is lit at a place where the soul is present, the soul experiences some degree of enjoyment. However, the Ben Ish Hai emphasizes that this is relevant only in the place where the soul is present – namely, in the deceased's home during the Shiba period, or at the grave. According to the Ben Ish Hai, then, there is no purpose to light a candle in memory of the deceased in his or her home after the Shiba, or even during the Shiba if the mourning is observed somewhere other than the deceased's home. Regardless, the Poskim accorded great importance to this custom. It is mentioned in the major works on mourning (Gesher Ha'haim, Ma'abar Yabok). In fact, the Mishna Berura (261) writes that during the period of Ben Ha'shemashot after sundown on Friday afternoon, when it is permissible to ask a gentile to perform a Melacha (forbidden activity) on one's behalf when there is a great need, one may ask a gentile to light a Yahrtzeit candle. Meaning, if one forgot the light the candle before Shabbat, he may ask a non-Jew to do so during the period of Ben Ha'shemashot, because this is considered a matter of great need. Likewise, Hacham Bension Abba Shaul (Israel, 1924-1998) writes that if one has Yahrtzeit on Yom Tob and forgot to light the candle before Yom Tob, he may light it on Yom Tob (from a preexisting flame). This is considered a significant enough need to permit lighting a candle on Yom Tob. When lighting the candle, the Ben Ish Hai writes, it is proper to declare that the candle is being lit for the "Menuhat Nefesh" ("rest of the soul") or "Iluy Nefesh" ("elevation of the soul") of the deceased, mentioning the deceased's name. It is also proper to give some charity at the time the candle is lit. Some opinions say it is preferable to use oil for this candle, because the word "Shemen" ("oil") has the letters of "Neshama," whereas others say wax should be used, because the letters of the word "Sha'ava" ("wax") represent the verse, "Hakisu Ve'ranenu Shocheneh Afar" – "Awaken and rejoice, those who lie in the earth," the verse which speaks of the resurrection of the dead in the future. Summary: There is a time-honored custom to light a candle in memory of a deceased loved one during the Shiba mourning period, and on the Yahrtzeit. According to one view, the candles are lit in the synagogue as a merit for the deceased, whereas others explain that a candle lit in a place where the deceased's soul is present brings joy and comfort to the soul. Therefore, according to many opinions, the candles should be lit only in the deceased's home during Shiba, at the grave, or in the synagogue.

Sponsored by Moishe and Devorie David. Thank you for the last 3 years that you have been influencing us daily! May you and your wife see loads of Nachas from the whole family, and may we share in Simchos with the whole Orlofsky nation!

In this episode of the Z3 Podcast, artists Vanessa Hidary and Neshama Carlebach reflect on how their creative work and personal identities have been transformed in the wake of October 7. They share how their art has shifted toward activism, shaped by grief, urgency, and deep connection to their communities. The conversation explores the evolving role of Jewish artists, the contrasts between diaspora and Israeli experiences, and the ways art can offer healing in moments of rupture. Listen to these groundbreaking artists as they get deep and spiritual, making the case for art and activism as a genuine, necessary tool in building the world to come.Neshama Carlebach is an award-winning singer, songwriter and educator who has performed and taught in cities around the world. In the aftermath of the October 7th attacks, Neshama brought thousands of people together throughout the NY metro area for concerts that have raised over half a million dollars for Israel. Neshama is currently pursuing rabbinic ordination at The Academy for Jewish Religion.Vanessa Hidary is an international spoken word artist, educator, and advocate whose work has had a profound impact on both the Jewish community and beyond. She began performing her powerful poetry in New York City venues, becoming a pioneering voice for Jewish identity in the slam poetry scene. Inspired by her own Syrian-Jewish heritage, she founded the Kaleidoscope Project, a narrative-arts initiative that amplifies the stories of Jews of diverse backgrounds. In addition to her work in the arts, Vanessa has become a prominent advocate for Jewish unity in the wake of the rising antisemitism post-October 7th, 2023. Chapters00:00 Introduction to the Artists and Context01:40 Impact of October 7th on Artistic Expression09:32 The Blurring of Personal and Artistic Identity10:59 The Responsibility of Artists in Times of Crisis18:42 Navigating Audience Expectations and Artistic Integrity26:12 The Role of Community and Family in Artistic Expression30:15 Looking Towards the Future for the Next Generation33:04 The Role of Art in Uniting Communities34:30 Navigating Division Within the Jewish Community36:47 The Impact of Personal Experience on Understanding39:08 The Responsibility of Jewish Artists43:46 The Connection Between Diaspora and Israeli Jews51:32 Spiritual Engagement and Activism54:14 The Journey of Learning and Identity58:07 Long-Term Commitment to Community and Identity

Send us a textIn today's episode I am joined by Atara Weissberger—author, speaker, and holistic health coach—whose new book How to Soul invites us on a powerful journey of healing, faith, and self-discovery. In this conversation, we dive into the heart of her message: what it means to live from the soul, how to navigate pain with grace, and how to return to your truest self.And stick around for the end of the episode, where I'm joined by Rabbi Dov Lipman—educator, former Knesset member, and passionate voice for Jewish unity—for a powerful Torah takeaway that ties everything together with wisdom and perspective.Whether you're on your own healing path or simply curious about the intersection of wellness and spirituality, this episode is one you won't want to miss.YouTube: https://youtu.be/RHKfKesE2xg- - - - - Holy Health Podcast:Email: Holyhealthpodcast@gmail.comInstagram: @holy_healthpodcastwwwwHolyhealthpodcast.comHoly Health Official Podcast:https://www.buzzsprout.com/589555/9876240Holy Health YouTube Account:https://www.youtube.com/channel/UCrYPOvFawrjhH_2U7r61M2QMusach Haguf:Instagram: @darapt613@holy_healthpodcast- - - - -This podcast has been edited by Yakir Abelow of 'YA Joker productions'For more information contact:https://wa.me/c/972586918089Instagram: https://www.instagram.com/ya_jokerproductions/

This week's learning is sponsored by Audrey Mondrow in loving memory of Bessie “Nanny” Mauskopf, Basha Leah bat Tzivia Chaya and Meyer Yehuda. "A very special mother. By example she taught me how to be a mother and grandmother. We miss her dearly. May her Neshama have an Aliyah." The Mishna in Negaim is similar to the Mishna in Shevuot regarding the two shades of white that are considered leprous in the Torah and the two that the Rabbis added, and elaborates a little more. The Gemara explains that the Mishna there doesn't match Rabbi Akiva's opinion as the Mishna connects between avot, main categories and toladot, sub-categories and Rabbi Akiva connects between the order of the shades of white, which would mean one main category, baheret, then the next main category, se’et, and then each of their sub-categories – first the one for baheret, then the one for se’et. From where do we know that this is Rabbi Akiva's position? The first attempt to find the source is unsuccessful but it is proven from a second source.  From where do we derive that baheret also has sub-categories if the word in the verse mentioning sub-categories, sapachat, is said in connection with se'et?  From where is it derived that the verses that obligate one to bring a sliding scale sin offering if one is impure refer to one who entered the Temple or ate sacrificial items? 

This week's learning is sponsored by Audrey Mondrow in loving memory of Bessie “Nanny” Mauskopf, Basha Leah bat Tzivia Chaya and Meyer Yehuda. "A very special mother. By example she taught me how to be a mother and grandmother. We miss her dearly. May her Neshama have an Aliyah." The Mishna in Negaim is similar to the Mishna in Shevuot regarding the two shades of white that are considered leprous in the Torah and the two that the Rabbis added, and elaborates a little more. The Gemara explains that the Mishna there doesn't match Rabbi Akiva's opinion as the Mishna connects between avot, main categories and toladot, sub-categories and Rabbi Akiva connects between the order of the shades of white, which would mean one main category, baheret, then the next main category, se’et, and then each of their sub-categories – first the one for baheret, then the one for se’et. From where do we know that this is Rabbi Akiva's position? The first attempt to find the source is unsuccessful but it is proven from a second source.  From where do we derive that baheret also has sub-categories if the word in the verse mentioning sub-categories, sapachat, is said in connection with se'et?  From where is it derived that the verses that obligate one to bring a sliding scale sin offering if one is impure refer to one who entered the Temple or ate sacrificial items? 

A Metzora represents someone who is on a spiritual decline. He therefore, becomes impure with a mark, a “Nega”and is sent out of the camp, where he reflects on his behavior and actions, changes his ways and becomes a Bal Tshuva. Interestingly, the Nega is an extremely low thing, yet it brings the person to the greatest of heights. Similarly, the rabbis say, that when Tshuvah is done out of love and from the depths of your heart, it can actually transform all your sins into good deeds. Since you are repenting from the core of your Neshama, you are, therefore, connecting yourself to Hashem where future and past equally exist. This actually enables you to change the past.לקו״ש כז-ב

A man told me he hasn't been able to sleep in four nights since the tragedy occurred this past Shabbat. He thinks about it day and night, and so many questions come to his mind. He can't fathom such a thing could have happened. First and foremost, we must use our feelings as a springboard to value life more and understand how transient and fleeting this world is and how there's nothing more important than our service to Hashem. This is the only thing we bring with us. Regarding our feelings of feeling bad for the people who left the world, we must know every person has a Neshama, and the Neshama never dies. We should not think that our Neshama is something beyond us that we don't have such a connection to. We are our Neshama, our thoughts, our emotions, everything about us comes from our Neshama. The body is not what gives us life. It is just the casing that surrounds us. When a person passes on, the only change that occurs is that the person sheds his case. The person is still alive. He still has the same thoughts. He has the same feelings. He moves on and lives in another location, a place that is far better than the world that we live in. When the soul leaves the body, that is when life truly begins. And for a person who did his job properly in this world, and all the more so pure, innocent children, their journey to Gan Eden is the most beautiful experience. From the first moment, they are privileged to see the radiance of Hashem's She c hina , and Hashem does not leave them. He escorts them to their luxurious abode in Gan Eden, and their relatives and friends who have moved on to Gan Eden come out to greet them. The Neshama has the semblance of our physical bodies. That is why when someone sees a relative in a dream, the relative appears the same way that he did down here. This world is such a small part of our existence. The next world is what lasts forever. When a baby is in the mother's womb, it can't imagine that there's life beyond the womb, but little does it know, when it comes out, there's a whole world in front of it. The same is true of the next world. We can't imagine another world out there, but there is one far better than this world in every possible way. Rabbi Yitzchak Isaac Sher was already in Israel when the Holocaust began. He eventually found out that his only son was amongst those who died Al Kidush Hashem back in Europe. When he found out, he gathered all his students together to give them chiz uk for the atrocities that were going on. Most of his students also lost many of their relatives. The rabbi began in a calm and peaceful tone. He started by saying a blessing for the bad tidings the same way he would on good tidings. And then he began describing to the students the delights and beauties that are awaiting in the world of truth. He said, "Imagine I was told that my son is in the upper story of my house right now, and he is filled with all the goodness that can possibly be experienced. Anything he wants, he could have. He is in a place of bliss and tranquility. The only issue is that the door to get in is locked, so I can't get in. Wouldn't I still be so happy for my son? This is the way we should feel about all our relatives. They are in the highest places in Gan Eden, enjoying with Hashem." When someone goes to Gan Eden, we don't have to feel bad for them. They have everything. It is us back here who are going to miss them. There is so much out there that we can't see. Hashem puts every person where they need to be for exactly how long they need to be there. One of the expressions that we use to comfort the mourners is hamakom yenahem etchem . The Sefat Emmet asks, why do we use the word etchem in plural? Even if there's only one mourner, we say etchem or tena c hamu min ha shamayim . We use the plural form of the word you. He answers, the phrase is meant to comfort not only the mourner, but the soul that departed. Because when the soul sees the mourners crying, he wants to tell them, "Don't feel bad. I'm right here, I'm fine. It's so much better for me now. You don't understand." Hashem does not allow the mourners to see the neshama , however. So the neshama feels bad for the mourners. When a visitor comes to the mourner, he brings consolation to the neshama as well, because the visitor is doing what the neshama wants to do, cheer up the mourner. And that is why we say hamakom yenahem etchem . May Hashem comfort you in plural, both the mourners as well as the souls that have departed. One should never think that if someone lives for a short amount of time and accomplishes, he would have accomplished more had he been given more time. The midrash tells us, Moshe Rabbeinu lived 120 years, leading the Jewish people in the desert for 40 years, bringing down the Torah to Am Yisrae from Shamayim . Shemuel Hanavi , however, lived for just 52 years. He served the people and carried their burdens while he was the leader. And the pasuk in Tehillim in Perekh 99 equates Moshe and Shemuel. And from here, our rabbis learn, it's not about the amount of time a person has. If the person did what he was supposed to do in the amount of time that Hashem has given him, he will gain the full reward in the next world. If someone is taken at a young age, the family and friends are going to miss him, but they should never feel bad that they are missing out. The ones who left the world don't care to be missing out on anything here. They are in a much better place. May Hashem console the mourners and may all of us become inspired to improve our ways and get closer to Hashem.

Learning Weekly in Lessons in Tanya chapter 31, we continue identifying with the Neshama and Nefesh Elokai to healthfully grow the child within, discipline the animal soul, and join a community that we shine as an individual

nefesh hachaim

Unlock the secrets of Everyday Judaism with our latest episode, a journey through faith, law, and the soulful essence of human connections. Explore the surprising notion of escaping from a mugger as a mitzvah and how the Torah guides us in self-defense and moral clarity. We'll traverse the fine line between caution and courage, delve into the significance of the Tachanun prayer, and discuss when its omission is more than just ceremonial, but a profound statement of joy or reverence.Our discussion doesn't stop there; we navigate the unique challenges of observing Shabbat amidst life's unpredictabilities. Learn practical strategies for maintaining Shabbat observance, even when emergencies call for our attention. From using "shinui" to creatively adhere to Shabbat laws, to managing items like keychains and muktza, we provide actionable insights that harmonize religious devotion with modern living. These insights aim to empower listeners with the tools to uphold tradition without sacrificing life's daily responsibilities.Finally, embark on a spiritual exploration of the soul's journey and the divine choreography of relationships. With the Torah as our compass, we discuss how nurturing relationships can lead to personal growth and fulfillment. We'll reflect on the mystical bond of marriage and how each soul is destined for a unique journey. Whether navigating the search for a life partner or appreciating the intricate dance of marriage, this episode promises to inspire a deeper appreciation for the ties that bind body, soul, and the divine. Join us as we share stories and wisdom that illuminate the path of meaningful bonds and personal transformation.In this episode of Ask Away we address various questions including:Is it a Mitzvah to run away from a mugger?What is Muktzeh?When does the Neshama/soul enter the body, at birth? Conception?How do we understand the bond of Marriage?And much more ... Please submit your questions at askaway@torchweb.org_____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode (Ep. #24) of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on March 2, 2025, in Houston, Texas.Released as Podcast on March 12, 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.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#AskAway, #Halacha, #Jewishlaw, #Jewishtradition, #JewishRituals ★ Support this podcast ★

Unlock the secrets of Everyday Judaism with our latest episode, a journey through faith, law, and the soulful essence of human connections. Explore the surprising notion of escaping from a mugger as a mitzvah and how the Torah guides us in self-defense and moral clarity. We'll traverse the fine line between caution and courage, delve into the significance of the Tachanun prayer, and discuss when its omission is more than just ceremonial, but a profound statement of joy or reverence.Our discussion doesn't stop there; we navigate the unique challenges of observing Shabbat amidst life's unpredictabilities. Learn practical strategies for maintaining Shabbat observance, even when emergencies call for our attention. From using "shinui" to creatively adhere to Shabbat laws, to managing items like keychains and muktza, we provide actionable insights that harmonize religious devotion with modern living. These insights aim to empower listeners with the tools to uphold tradition without sacrificing life's daily responsibilities.Finally, embark on a spiritual exploration of the soul's journey and the divine choreography of relationships. With the Torah as our compass, we discuss how nurturing relationships can lead to personal growth and fulfillment. We'll reflect on the mystical bond of marriage and how each soul is destined for a unique journey. Whether navigating the search for a life partner or appreciating the intricate dance of marriage, this episode promises to inspire a deeper appreciation for the ties that bind body, soul, and the divine. Join us as we share stories and wisdom that illuminate the path of meaningful bonds and personal transformation.In this episode of Ask Away we address various questions including:Is it a Mitzvah to run away from a mugger?What is Muktzeh?When does the Neshama/soul enter the body, at birth? Conception?How do we understand the bond of Marriage?And much more ... Please submit your questions at askaway@torchweb.org_____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode (Ep. #24) of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on March 2, 2025, in Houston, Texas.Released as Podcast on March 12, 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.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#AskAway, #Halacha, #Jewishlaw, #Jewishtradition, #JewishRituals ★ Support this podcast ★

There is a discussion regarding the purpose of the clothing the Kohanim wore. According to Rashi, it was primarily clothing-to cover up out of modesty, but also to accord honor and glory. According to the Rambam, it was primarily for honor and glory which expressed itself in the clothing. Therefore, when it came to the Efod, Rashi explains that it was designed longer and wider to cover up even more, because that was its purpose. Rashi shares that his heart says it's like the noble women that ride on horses who wear this type of robe. According to the Rambam however, it was shorter because it was about being an ornament for honor and glory. The story is told that Rashi went out in public and saw a noblewoman riding a horse wearing this robe and it bothered him why he had to see something that is not so modest. Yet, he was able to transform this experience to give him clarity on what the Torah means when it discusses the Efod, and he says that ‘my heart says, which is the place of Yecheda-the deepest part of the Neshama. It is from here, the deepest part of our Neshama ( our heart) that we are able to transform even a negative experience.לקו״ש כו-א

Welcome to our humility series. What was the reason Moshe Rabbenu was the greatest of prophets? What made him so special? The Nefesh HaChaim (gate 1, chapter 15) says that only Moshe Rabbenu merited that his full Neshama entered his body with all of its power and influence. That's why in Devarim 33:1, Moshe Rabbenu was called Ish HaElohim /a man of God. Rav Yaakov Hillel, in his commentary Nishmat HaYam on Nefesh HaChaim, connects this to what the Nefesh HaChaim writes in his third gate (chapters 13& 14), that Moshe Rabbenu stood out in the area of humility. It says in Bamidbar 12,3 וְהָאִ֥ישׁ מֹשֶׁ֖ה עָנָ֣ו מְאֹ֑ד מִכֹּל֙ הָֽאָדָ֔ם אֲשֶׁ֖ר עַל־פְּנֵ֥י הָאֲדָמָֽה׃ Moshe Rabbenu was the most humble of men. Furthermore, in Shemot 16,7 Moshe Rabbenu said about himself, ונחנו מה / What are we? Avraham Avinu said, I am dirt and dust , but even dirt and dust are something . It's not a lot, but it's something. However, Moshe Rabbenu said I am nothing . That's why, says Rav Yaakov Hillel, he was able to connect to Hashem on such a high level and reach such a high level of Holiness to the extent that the Shechina spoke through Moshe Rabbenu's throat, as it says, Moshe Rabbenu was different than all of the prophets . All other the prophets said Zeh Davar Hashem / this is the word of God. But Moshe Rabbenu said Ko Amar Hashem/ this is exactly what God says. It came from his throat as if God was talking through him. Why was this? Because he humbled himself to the extreme, and that humility purified his physicality to a point that no other person ever reached. Rav Chaim Volozhin, in his sefer Ruach Chaim Pirkei Avot (chapter 1, mishna 1) uses this to explain the Mishna that Moshe Kibel Torah M'Sinai/ Moshe accepted the Torah from Sinai in the zechut of his humility, more than any other prophet. That's why he was able to see with what's called a shiny window. Windows have different levels of clarity. Certain windows are tinted and you can't see through them well. The better or clearer the window, the better you can see through it. Since what separates us from God is our physicality, our holding of ourselves as a something (what's what we mean by physicality) interferes. But because Moshe's humility was so high, there was nothing to interfere with his connection to Hashem. The Baal Shem Tov has an interesting commentary on, אנכי עומד בין ה׳ וביניכם I am standing between you and your God. The simple meaning is that Moshe Rabbenu is the intermediary, but the Hasidim read it as, a person's Anochi , his egoism is what stands between him and God . Thus the interference between us and God is our egos. Since Moshe Rabbenu had no ego, there was no separation between him and God. This is a very interesting chiddush because the Rambam, in his Shmonei Perakim , where he talks about this concept of the clear glass and the unclear glass, says that every Middah creates an interference. And we see from here that the all/ powerful Middah that, so to say, cleans away all the dirt and grime from a person's soul, is the trait of humility. That was Moshe Rabbenu's greatness. The same Ruach HaChaim says that when it says, "Avraham, Avraham" in the Torah, there's a break between the two, like a line between the two Avrahams. But when is says Moshe Moshe , it doesn't have that. Why is that? Because one of the Avrahams is the Avraham down here, and the other Avraham is the Avraham above- the soul, or the source. His body and Neshama had some kind of separation, so there wasn't an exact connection (of course we talking about Avraham Avinu, so it was only the slightest little bit, but there was still some difference). Moshe Rabbenu reached even higher level. I saw in Rav Yisrael Eliyahu Weintraub's commentary on Nefesh HaChaim that he askshow we can make it sound like Moshe was greater than the Avot ? He explains that this is a concept we talked about before, of the Nanas/ the dwarf, Al Gaveh Anak standing on top of giants, which means Moshe (who, of course was not a dwarf) was building on what the Avot saw. The Avot were able to see Hashem. They used the term Elohim for Hashem. Rashi says, in the beginning of Vaera , that God appeared to the Avot with the name Elohim . But when He appeared to Moshe, it was with Hashem's Divine name of Yud and Heh and Vav and Heh . What's the difference? Elohim means God is in control of all forces. God's able to change nature. Avraham Avinu went into fire and the fire didn't burn him. That's changing nature. But Moshe Rabbenu was on a higher level. It was not like just changing the fire that it wouldn't burn. When he made the miracle of turning water into blood, and blood into water, that was a new creation. When God opened up the earth for Korach, it was a new creation. That higher level of there is no existence but God, which we call En Od Milevado, happened when Rabbenu gave us the Torah. Moshe Rabbenu reached that level and that connection, and his humility caused him to have that high level of understanding of God (Nefesh HaChaim Shaar 3,perek 13 where he discusses this difference between the two names of Hashem and how that impacted Moshe Rabbenu versus the Avot). Going back to our story of ego and I separating us from God, let's get more practical. We're not talking about levels of prophecy between us and Moshe and the Avot. Many political critics keep track of how many times a president or presidential candidate say I in their speeches. I did this and I did that. And I and I and I. That's the feeling of I am doing. That's the Anochi , the I , the ego . There's a beautiful to story told of Rav Shneur Zalman of Liadi who eventually became the famous Baal HaTanya. He was studying under the Hasidish Rebbe Rav Dov Ber, who's known as the Maggid of Mezerich. Late one night, young Zalman knocked on his Rebbe's door to ask him a question. The Rebbe called out, " Who's there ?" And the young boy responded, " It's me ," confident that he would be recognized. The Rabbi repeated, " Who's there ?" and again, he said, " It's me." After the third time that the Rebbe asked Who's there ? the young student finally said, " It's Zalman." The Rebbe then opened the door and said, " My dear Zalman, the time has come for you to have a self-imposed exile. When you return, we will analyze your experience together." In those days, great people went into exile and for some reason, at this point, it was his time. So he went to a certain inn and that very night, thieves broke in and stole the silverware of the innkeeper. The next morning, the innkeeper was suspicious of this young stranger, Zalman, accused him of stealing the the silver and demanded that he confess. Zalman cried, "It was not me! It was not me!" The innkeeper grabbed him by the neck and accused him again. And again he cried, " It's not me, it's not me!" He then pulled himself out of the innkeeper's grip and fled back to Mezerich. He told the Maggid the story and the Maggid said, " This, my dear Zaman, is a lesson which you should never forget. Do you see how many times you were forced to shout, "Not me, not me?"That was in order to undo the effect of calling out proudly, "It's me!" Yes, of course this is the high level training of a great Hasidic Rebbe who eventually started a great dynasty. But the point for us is that the greater the person is, the less the I is there. Moshe Rabbenu did not possess an I and therefore he reached the greatest of levels. And the opposite, the greater the I, the bigger the interference between the person and God.

Welcome to our humility series. Today we are going to explore the contrast of arrogance and the proper outlook. We know we should not be arrogant, showy, boastful people who take credit for our accomplishments and feel that we're special. That is Gaava , which should not be confused with something called the Rommemut HaNefesh/an uplifted soul, a feeling of how special I am. I come from good stock. I have Tzelem Elokim, I'm not an animal. I'm a human being. I have a certain royalty to me. That's not a feeling of Ga'ava . What's the difference? Ga'ava is I'm better than somebody else. Like it says of Hashem, Ki Ga'oh Ga'ah /He is arrogant bove the arrogant. His kiseh kavod is above the most arrogant of the wild beasts- the lion, the domesticated cow, the eagle. They're the most arrogant and Hashem is above them all. That's the term of Ga'avah . But there's another term used of Hashem, הַמֶּלֶךְ הַמְּרוֹמָם לְבַדּוֹ מֵאָז. /Hashem is the King that was uplifted alone from way back when. What does that mean? The Maharit, Rav Yosef of Trani and the Bet Aharon explain that this means that even before there was a world, where there was no one compare oneself to, Hashem was Ram . That's what we also have to be. I'm not great if I look at myself, where I come from and what my sources are and see that I'm royal. I'm not comparing myself to you. That's an inherent greatness and that is a prerequisite to having good Middot . Rav Yehezkiel Levenstein says that when a person has that feeling of Rommemut , he doesn't need to start looking down on others. He has an inherent greatness. He doesn't need to become great by pushing others down. The Elder of Kelm says that the force against the Jewish people is Amalek . What did Amalek do? We left Mitzrayim b'Yad Rama/with an outstretched hand, with Rommemut They were like a bubbling bath. They were on the top of the world. But along came Amalek, and like a person that jumps into the bubbling bath, cooled them down, didn't let them feel their Rommemut , or feel how special they were. Amalek wanted to take away the feeling of Beni Bechori Yisrael. That's what Amalek came to do. So how do we fight off Amalek? Says the Elder of Kelm, וכאשר ירים משה ידו, :Moshe Rabbenu lifted up his hands and כשישראל נושאים לבם לאביהם שבשמים, the Jewish people lifted up their hearts. He says this means שהתחזקו ברוממות נפשם they strengthened themselves in the exaltedness of their souls. And they looked and had they honor then V'gavar Yisrael. He adds that later Amalek was Haman, who also tried to break the Jewish people, להכניע רוממות הנפש מישראל, to break that exaltedness. But it didn't work. How did we fight back? לא יכרע ולא ישתחוה, Mordechai would not bend, he would not bow. We have to realize that this is not just about Amalek the person or Haman the person. Bereshit 6, 5 says וְכָל יֵצֶר מַחְשְׁבֹת לִבּוֹ רַק רַע כָּל הַיּוֹם: / The Yetzer of his heart said only bad all day . So simply it means that all day the Yetzer Hara is giving you bad ideas of what to do. The Nefesh HaChaim, in Shaar 3,Perek 8 says this means that the Yetzer Hara's trick is to say all day to you, You are no good. He wants to break you. He wants to make you feel shafal . And once he breaks you, you'll do anything. You need to have Rommemut HaNefesh. But part of his ploy is to make you think that being shafal/ being lowly is how you're supposed to feel. The Imrei Emet says something unbelievable about the words רק רע כל היום The last letter of רק is ק The last letter of רע is an ע . The last letter of כל is ל . The last letter of היום is מ , which spells עמלק Amalek. We all have an Amalek inside of us that wants to tell us all day, " You're no good. " But don't think that's Anava . It's Shiflut . And the Nefesh HaChaim in Shaar א perek ד וזאת תורת האדם כל איש ישראל אל יאמר בלבו ח"ו This is the Torah of the human being, to ant Jewish person, Don't say in your heart, Who am I? What's my strength? What's my power? What can I do? Who am I? " No, you have to realize, he says, and put steadfast in your heart. Every deed, every speech, every thought that you do every second of the day has impact. ומה רבו מעשיו ומאד גדלו ורמו. How great are your deeds! How powerful they are! Rabbi Ades once said, Imagine a man sitting in front of the control tower with all kind of buttons and levers, and that's the place where they hit the button to launch a nuclear attack. Will he sit there and they'll say, " Who am I? What am I? What can I do? " It's not about you, it's about what you connected to, where you're positioned. You're a Jewish person! Your soul came from beneath the Kiseh Hakavod. You're powerful. And this is throughout all our writings. Mesilat Yesharim chapter 19, when talking about praying for the Bet Hamikdash to be built, says, "if a person says, מִי אֲנִי וּמָה אֲנִי סָפוּן שֶׁאֶתְפַּלֵּל עַל יְרוּשָׁלַיִם What am I? What's my value? I'm going to pray for Yerushalayim? My prayers are going to cause the Galut to come and the Yeshua to happen? And he says, Yes. The answer is Man was created alone, because everyone has to say, בִּשְׁבִילִי נִבְרָא הָעוֹלָם" I am the only one to pray for the churban. I am important. I'm the only person in the world. We have to walk around with these feelings of Rommemut HaNefesh . The Sefer Kol Mevaser on Parashat Yitro quotes Rav Bunim of Peshishcha who said, Every Jew has to have two pockets . In one pocket, it should say, " בשבילי נברא העולם / For me the world was created And in the other pocket should say אנכי עפר ואפר , /I am but dust and ashes If you're getting a little too carried away, remind yourself I am but dust and ashes And if you're getting a little down, you have to take out the בשבילי נברא העולם / For me the world was created. It's a balance. You have to have both. So much so that Rav Hutner brings down in that in the Gemara in Masechet Rosh Hashana 26 B, there's a discussion of How the shofar of Rosh Hashanah is supposed to be. Should it be bent or should it be straight? One opinion says, כמה דכייף איניש דעתיה / the more you bend yourself in humility, the better it is And another opinion says, No כמה דפשיט It's better to be straight. What are these two approaches? Rav Hutner, in his sefer on Rosh Hashanah, Maamar 15 says that, yes, there's a concept of bending yourself. That's important. It's Rosh Hashanah. There's Kabalat Ohl Malchut Shamayim. accepting the yoke of God's kingdom. I am going to humble myself and bend myself. But that could be dangerous. We don't want you to feel like you're a piece of dirt. So the other side is, you have to stand up straight, stand with your head high and say, I belong to the army of Hashem. I'm a proud card-carrying Jew. That's not a contradiction to Anava . You can know who you are, know your family, know your roots, know your greatness. And at the same time, after all that, you say, but did I do it? It's a gift that Hashem gave me. It's the car that God gave me to drive. It's not my car, its all His gifts. It's the talents that God gave me. Anava doesn't mean walking around lowly. That's the Yetzer Hara talking to you. When you walk around feeling down and low and it's not allowing you to produce, then you know it's coming from that Rak Rah Kol HaYom. You have to see what it's producing, what it's causing. He wants to break us. And that's why we sometimes think that it's the Yetzer HaTov saying, " You have to be humble. You have to be xyz.." No. You are great. And there's nothing wrong with saying you're great. And there's nothing wrong with saying Bishvilli Nivrah Olam . There's nothing wrong with saying Banim Atem Hashem Elokechem I once asked one of the gedolim, Rav Berel Povarsky, what a healthy person that's feeling depressed should do. And he said, " What should you do? You say the Beracha Ohev Amo Yisrael- God loves you. You're part of the Jewish people. The Creator loves you." Those are the thoughts that a Jewish person has to have. Rav Haskel Levenstein says, the more Rommemut you have, the better your Middot will be, the less you'll be brought down, the less you'll be stuck over pettiness and silliness. Rav Ades says he was once on a plane, looking out the window at all the cars in the parking lot getting smaller and smaller and smaller. What happened? Who was shrinking all the cars? Of course, he was saying that in jest. The cars didn't get smaller, he said. I got higher. And when you lift yourself up, you see that all the things that are seemingly important, that people get busy with, are really small. You lift yourself up and the challenges disappear. Rav Yerucham Levovitz once said, " How many people have to go for therapy to get out the sandbox and stop playing in the sand? How many people have to go therapy to stop playing with their dolls? How'd you stop?" The answer is, You matured. You grew up, you became uplifted. It says in HaAzinu Devarim 32,2 thar the Torah is compared to a wind that blows through the grass, and just like the wind strengthens the grass and makes it grow, it lifts you up, it makes you greater, it makes you above. Now, someone might say, and again, the Yetzer Hara talking, "what do you mean? Ma Anu, We say every morning, what are we? Ma Hayinu/What's our life? Ma Hasdenu/What's our kindness? Ma Sidkatenu/What's our righteousness? Ma Yeshuatenu/What's our salvation? Ma Kohenu/What's our strength? And we go on..: and we say, רוֹב מַעֲשֵֹיהֶם תֹּהוּ וִימֵי חַיֵּיהֶם הֶבֶל לְפָנֶיךָ It's hot air, man is nothing more than an animal… it sounds horrible, But you have to continue. Now we go into a whole different story לְבַד הַנְּשָׁמָה הַטְּהוֹרָה שֶׁהִיא עֲתִידָה לִתֵּן דִּין וְחֶשְׁבּוֹן לִפְנֵי כִסֵּא כְבוֹדֶךָ: We're Your nation the the children of Your convenant, of Avraham Yitzhak and Yaakov, that You love them and You're happy with them. And we're called the Yisrael Yeshurun, and therefore we have to be thankful and praise You and bless You, אַשְׁרֵינוּ מַה טּוֹב חֶלְקֵנוּ וּמַה נָּעִים גּוֹרָלֵנוּ וּמַה יָּפָה יְרֻשָּׁתֵנוּ: How lucky we are, how fortunate we are, We come to shul in the morning and we stay late at night and we say, Shema Yisrael.. what a positive switch. You can't get stuck in the What are we?Of course there is truth to that. What is our strength? And what is our abilities? But we have a Neshama, and that gives us Rommemut. These are the thoughts that we have to have. And they're not contrary to Anava.

Welcome to our class on humility. We continue with the topic of accepting suffering with humility. David Hamelech, in chapter 23 of Tehilim says the famous pasuk גַּ֤ם כִּֽי־אֵלֵ֨ךְ בְּגֵ֪יא צַלְמָ֡וֶת לֹא־אִ֘ירָ֤א רָ֗ע כִּי־אַתָּ֥ה עִמָּדִ֑י שִׁבְטְךָ֥ וּ֝מִשְׁעַנְתֶּ֗ךָ הֵ֣מָּה יְנַֽחֲמֻֽנִי׃ / Even though I go in the valley of death, I do not fear evil, for You are with me. Your rod and Your staff, they will give me comfort. The word shevet / rod is something to hit with. Like the pasuk says, וּפָקַדְתִּ֣י בְשֵׁ֣בֶט פִּשְׁעָ֑ם / I will remember them with a staff for their sins וּ֝מִשְׁעַנְתֶּ֗ךָ is something you lean on, something you get support from. Like we say, Mishan U'Mivtach L'Sadikim The word Mishan is like a cane that you lean on. Hema Ynahamuni/They give me comfort. Rashi says, Shivtecha refers to the suffering , and Mishan means I feel guaranteed in your kindness. Right now I'm going through Din/justice but with that din and justice, I am relying on You that it will turn around. I know that the suffering will cause my sins to be forgiven and therefore I am Batuach/guaranteed that I will go back to my kingdom. David Hamelech said this when he was on the run. So yes, there's a shevet / rod. David Hamelech realizes that he just got whacked, but he knows that ultimately this whack will bring him the good. The Tomar Devorah adds another point, when discussing Nachum Ish Gamzu , who famously said, Gam Zu L'Tova / This is also for the good This also , that looks like it's coming from the bad and looks like justice, is good . He would try to take the bad and say it's going to turn around to the good. Gam zu L'Tova. Rav Shlomo Kluger, in his commentary on the siddur says, It says Hodu L'Olam Ki Tov, we thank Hashem that it's good. Ki L'Olam Hasdo/ His kindness is forever. The Jewish people have to say, Ki L'Olam Hasdo. And if you say it and work on realizing that this difficult situation is for the good, that will turn it into the good. But it starts by accepting that it's difficult, acknowledging that It's hard but I'm going to accept it, although it's difficult. That Emunah, and working through it will turn it around. There's a sefer Rav Yeveh Al HaTorah , by Rav Yaakov Yosef ben Yehuda (1738- 1790) one of the students of the Maggid of Mezrich (who sent his students to hear from Rav Zusha how to make a blessing on the bad and good in the same way). He says because Nahum Ish Gamzu believed (he didn't feel it, but he believed) that everything is Hessed and Rachamim , he was able to take the din , which was justice and turn around. That's what happened when he bought gold and jewels to give to the king as a present. But an innkeeper stole the gold and precious items and replaced them with dust. When Nachum Ish Gamzu got to the king, he discovered that the chest was full of dust and said Gam Zu LTova, and Hashem made a miracle that the dust turned into miraculous dust like the dust of Abraham Avinu. When they threw it at the enemy, it turned into arrows and spears. That it turned into dirt was calamity, and I don't know what Nachum was thinking, but he turned it around. It was justice, he says, but it turned out to good. He offers a nice explanation of the pasuk , " VaYomer Elokim Vayehi Or/God (of justice) says, let there be light." What does that mean? When a person is in a situation of Elokim/ Middat HaDin and he says ' Yehi Or/let this judgment that's happening to me turn into a light ,' then yehi Or/ it will turn into light . I once saw a beautiful quote by Rabbi Moshe Wilson z'l via email ( I don't have the source in a book) when he was still alive. It quoted him as saying that the Mekubalim teach that המתקת הדינים בשקדים which means justice/din is sweetened at its source . What does that mean? He explains that justice emanates from a spiritual world that demands that no spark be left behind, no soul will be lost and that we all must do teshuva. Similarly, Rav Wolbe used to always say that Middat HaDin is Tovea Shelemut/God's justice is demanding perfection. It's not this big mean, angry Middat HaDin . No Middat HaDin is the teacher that says, " Come on Abie, you can do better. I think you could get a higher mark. Take the test again. Study harder, you'll do better. I want more than an 83. I want a 90." That's Middat HaDin It's demanding perfection. In Shemuel 2, 14:14 it says, לְבִלְתִּ֛י יִדַּ֥ח מִמֶּ֖נּוּ נִדָּֽח׃ / So that nobody is pushed away, which is a kabbalistic concept that Hashem works the world that the end everyone will come back. So now the verdict says " Such and such person has to return." They want this soul back. Being way up there in Shamayim , can there anything be sweeter than that? But then when the justice goes out from its root and enters our world, it might be implemented harshly, maybe has v'shalom with an illness, a financial loss or other calamity to pull this Neshama out of its bond with evil and bad character traits etc.. the court decided that's what he needs and the verdict goes forth. But what happens if instead of the judgment coming out of its source and reaching us, we go back to the source of the justice on our own? What if we ourselves realize that since we will anyways be forced to return to our source through suffering, we'll do the work of teshuva and avoid all the pain. Once you take that attitude, everything turns around. That's why it says, If one sees suffering is coming his way. Why doesn't it say When he's suffering ? The Ben Ish Chai in his sefer Ben Yoyada on that Gemara says that Hashem, in His mercy, doesn't bring things on a person immediately. First there are little telltale signs. The financial climate is not good. You get a little scare and you have to go take a test… He sees it coming, but it hasn't come yet. And then he says, " Oh no! I'm humbled. I realize, I have things to fix," and he returns to Hashem- and that's it! It goes away because we fulfilled the purpose and then the justice becomes sweet, because even if the Teshuva demands that we break our ego (that's what it's all about. That's why we're talking about humility) when we do so on our own, even if the process isn't easy, it's very sweet . That's why we say Shana Tova U'Metuka, a sweet new year . The Chafetz Chaim once said , Everything is good, but some things are sweet and some things are bitter. When we say something is evil, it's because it's bitter. Of course it's ultimately good, Gam Zu L'Tova . But I don't want it just to be L'Tova . I don't want to have the bitter that's going to get sweet. I want to have the sweet . And it's sweet when you go back to the source and you say, Hashem, I know why it's happening. I know you want me back. I'm gonna come back on my own. I once an explanation of why we read Maftir Yona on Yom Kippur Mincha. It's because Yona tried to run away from God. Hashem brought a whale. He went under and he came up and he was spit out and the whole story until eventually he goes and does what he has to do. And the lesson is, You're going to get there anyway. Do it willingly . Hashem wants what's best for us. He's trying to get us there. And everything that happens around us is to humble us, accept His will and go further. That's the Jewish outlook on when things are challenging and why it's happening- ultimately, for humility.

What Is The Benefit?

00:00 - Good Morning01:17 - Breakfast Sponsor02:21 - Guests03:35 - MDYsponsor.com 07:34 - Mazal Tov08:07 - Questions of the Day09:05 - Amud Aleph27:39 - Amud Beis52:12 - Have a Wonderful Day! Quiz - http://Kahoot.MDYdaf.com----Mesechta Sponsors:Refuah Shelaima for Yosef Chaim Shmuel ben Alte Nechama, From His Grateful Family-For הצלחה ברוחניות ובגשמיות-Larry Cohn: In memory of Yechiel Moshe Ben Chaim v'Yetta, who started learning Daf Yomi at age 70 and continued for 32 years until he was nifter​-For the unity of the Jewish people​-Glenn Esterson: With love & gratitude from Wilmington NC. Thank you for enriching my life with Torah----Monthly Sponsors:לע״נ זכריה בן משה לע״נ חיה בת יוסף-Leilui Nishmat Yaffa Bat Simcha. Refuah Shlema Yisrael Yaakov ben Malka-Zchut Parnasa Birevach for Baruch Tzvi Nissim ben Shoshana Leah-Kidnovations LLC: In honor of Uncle Elchanan & Fishel. A zechus for Akiva Simcha Ben Fayga, a shidduch for רבקה יהודית בת יפה חיה & a THANK YOU to Rebbitzen Stefansky-With הכרת הטוב from anonymous-Shprintzy & Alan Gross:לע""נ The yahrzeits of our Father's: שלמה זלמן בן יצחק אייזיק ז""ל & בנימין אייזיק בן צבי הירש הכהן ז""ל----Weekly Sponsors:Dov Eisenberger: In honor of the Bergen Hatzalah MDYers. The Monsey fire fighters had their turn :)----Daily Sponsors:Mordechai Sapoznick: Lezaicher Nishmas my Rosh Yeshiva, Horav Chaim Leib Epstein zt"l, Horav Chaim Leib ben Rav Yosef Dovid Haleivi. The Rosh Yeshiva of Yeshiva Zichron Meilech. Also a close talmid of Horav Aharon Kotler zt"l. May his neshama have an aliyah!-לע""נ ראובן ב""ר אברהם הלוי Levin Who's Yahrtzeit is today, May his Neshama have an Aliyah. By his grandson Peretz Chaim Levin. Mazel Tov to Morei V'Rabi on the birth of his newest granddaughter Adira Jacobs, V'Chen Yirbu! May she give much Yiddishe Nachas to her family & Klal Yisroel-לע"נ טויבע בת ר' ישראל ע"ה - לע"נ שלמה אלימלך בן ר' מנחם ע"ה-לזכות שלום בית נחת מהבנים בריאות הצלחה ופרנסה טובה בשפע רב עד בלי די ליצחק בן דינה יוטא ושושנה מלכה בת יוכבד רבקה----Art of the Month​:For a zechus for Reb Eli and the whole MDY staff to continue to make Torah so enjoyable for so many -In honor of Yossi Klein & Mark Ashkenazi for all the work they do----Turning of the daf:Kidnovations LLC: In honor of Elchanan Pressman & Fishel. A zechus for Akiva Simcha Ben Fayga, a shidduch for רבקה יהודית בת יפה חיה & a THANK YOU to Rebbitzen Stefansky-Adar Global: Experts in International Financial Services-לזכות רפואת התינוק יחזקאל ידידיה בן נחמה שיינדל_________________________________

In this episode, we'll dive into the remarkable career and legacy of Dr. Sandy Buchman, a true legend in the medical world. Dr. Buchman is a renowned palliative care physician and a Professor in the Division of Palliative Care at the University of Toronto. Holding the Freeman Family Chair in Palliative Care, he currently serves as the Medical Director of the Freeman Centre for the Advancement of Palliative Care at North York General Hospital, where he has dedicated his life to improving end-of-life care in both ambulatory and home settings. Over his distinguished career, Dr. Buchman has worked with organizations like the Temmy Latner Centre for Palliative Care and the Palliative Care and Education for the Homeless (PEACH) program. His passions extended beyond his clinical work to global health, HIV/AIDS, and primary care cancer care, with volunteer experiences across South America and Africa. A trailblazer in his field, Dr. Buchman is also one of the first doctors to be involved in MAID - Medical Assistance in Dying. He is also the founder and medical lead of a new hospice residence, Neshama, set to open in 2026. Recognized with numerous accolades, including the W. Victor Johnston Award, his leadership in palliative care and family medicine has left an indelible mark on the healthcare community. Join us as we explore the incredible journey of Dr. Sandy Buchman and his lasting impact on medicine and compassionate care.

In this episode, we'll dive into the remarkable career and legacy of Dr. Sandy Buchman, a true legend in the medical world. Dr. Buchman is a renowned palliative care physician and a Professor in the Division of Palliative Care at the University of Toronto. Holding the Freeman Family Chair in Palliative Care, he currently serves as the Medical Director of the Freeman Centre for the Advancement of Palliative Care at North York General Hospital, where he has dedicated his life to improving end-of-life care in both ambulatory and home settings. Over his distinguished career, Dr. Buchman has worked with organizations like the Temmy Latner Centre for Palliative Care and the Palliative Care and Education for the Homeless (PEACH) program. His passions extended beyond his clinical work to global health, HIV/AIDS, and primary care cancer care, with volunteer experiences across South America and Africa. A trailblazer in his field, Dr. Buchman is also one of the first doctors to be involved in MAID - Medical Assistance in Dying. He is also the founder and medical lead of a new hospice residence, Neshama, set to open in 2026. Recognized with numerous accolades, including the W. Victor Johnston Award, his leadership in palliative care and family medicine has left an indelible mark on the healthcare community. Join us as we explore the incredible journey of Dr. Sandy Buchman and his lasting impact on medicine and compassionate care.

Maya Namdar began her career in the fashion world as a merchandiser for trendy boutiques in Soho. She graduated from the Fashion Institute of Technology, majoring in fashion buying and merchandising. She founded and owns Maya's Place, designing fashionable looks that radiate beauty and femininity without compromising modesty. Maya is the mother of Liel A"H, her 15-year-old daughter who passed away in a car accident in December 2021.   Liel was an extraordinary girl who had a lofty Neshama. She had a contagious smile that lit up the world. She lived, loved, laughed & learned" for herself and everyone around her. Liel loved to help people and make them smile, especially those in the outer circle. She didn't do it because she felt she had to- she did it because she wanted too; it was her essence. Maya shares her inspiring story and perspectives in this incredibly meaningful episode.

Harav Yussie Zakutinsky Shlita

00:00 - Singing00:33 - Good Voch00:51 - Emails/Guests08:15 - MDYsponsor.com11:18 - Amud Beis11:58 - Amud Aleph30:32 - Amud Beis50:03 - Have a Wonderful Week!Quiz - http://Kahoot.MDYdaf.com----Mesechta Sponsors:Refuah Shelaima for Yosef Chaim Shmuel ben Alte Nechama, From His Grateful Family-For הצלחה ברוחניות ובגשמיות-Larry Cohn: In memory of Yechiel Moshe Ben Chaim v'Yetta, who started learning Daf Yomi at age 70 and continued for 32 years until he was nifter​-For the unity of the Jewish people​----Monthly Sponsors:לע״נ סיליה בת דבורה​-לעלוי נשמת בנימין מאיר בן זאב דוד הי״ד​-לע״נ זכריה בן משה לע״נ חיה בת יוסף-Yosef Ben Chaya Sara for parnassa B'revach-As a zechus for our children & tremendous parnassa-Leilui Nishmat Yaffa Bat Simcha. Refuah Shlema Yisrael Yaakov ben Malka-Kidnovations LLC: In honor of my Uncle Reb Elchanan Pressman & Fishel. It should be a zechus for Akiva Simcha Ben Fayga, a shidduch for רבקה יהודית בת יפה חיה & a THANK YOU to Rebbitzen Stefansky for selflessly giving up her husband for the klal. It should be a zechus for a year filled with Mazel, Bracha, hatzlacha, Parnassa B'revach & Refuah----Shiur Sponsors:L'Refuah Sheleima Mordechai Simcha Ben Chana Minna a young father who needs our tefillos sponsored by his family-Heidi Wietschner: First Yahrzeit of my father Allen Schaeffer - Avraham Ben Yitzchak a"h 4 Tevet-Peretz Chaim Levin: L”N Hillel Yaakov ben Beryl Leib Saydowitz, Hashem Yimkom Dom'om, whose Yahrzeit was on Shabbos. He was Ne'herag Al Kiddush Hashem while coming home from Maariv near Punivitch Lithuania in the early 1900's. May his Neshama have an Aliyah. By his great grandson-Lzchus a refuah shelayma for שלמה זלמן בן עתרה רחל, the son of a member of the shiur who is in need of rachamei shamayim----Kollel Week:In memory of Simcha and Gitel Stern, lifelong supporters of Torah----Art of the Month​:For a zechus for Reb Eli and the whole MDY staff to continue to make Torah so enjoyable for so many -In honor of Yossi Klein & Mark Ashkenazi for all the work they do----Turning of the daf:Bercovici Family​:In Honor of the MDY DAF Champions: ​Leo, Shamshi Szlafrok, Uncle Fredi and Mr. Gross.​-L'Refuah Shleima for our fearless leader & Chief Chaim Gavriel ben Tzivia Lana. By the members of the Monsey Fire Department-Yaakov Citron​:CitronFilms - Strategic video production​_________________________________

Chanukah - Making Shalom Between the Guf and Neshama

This week I have three stories for Yud Tes Kislev, the Rosh Hashana of Chassidus. The first is about two Misnagdim that come to the Alter Rebbe for advice, the second about a young many drafted into the Czar's army who comes to the Rebbe Maharash for a blessing and the last about a donor who would not give me after the Frierdiker Rebbe passed away. If you're enjoying these Chassidic stories, please take a quick moment to buy me a coffee. https://ko-fi.com/barakhullman Thank you! I deeply appreciate your support! Also available at https://soundcloud.com/barak-hullman/the-same-neshama-just-a-different-body. To become a part of this project or sponsor an episode please go to https://hasidicstory.com/be-a-supporter. Hear all of the stories at https://hasidicstory.com. Go here to hear my other podcast https://jewishpeopleideas.com or https://soundcloud.com/jewishpeopleideas. Find my books, Figure It Out When You Get There: A Memoir of Stories About Living Life First and Watching How Everything Falls Into Place and A Shtikel Sholom: A Student, His Mentor and Their Unconventional Conversations on Amazon by going to https://bit.ly/barakhullman. My classes in Breslov Chassidus, Likutey Moharan, can be found here https://www.youtube.com/@barakhullman/videos I also have a YouTube channel of ceramics which can be found here: https://www.youtube.com/@thejerusalempotter

00:00 - Good Morning00:16 - Happy Birthday R' Eli!01:56 - Emails08:17 - MDYsponsor.com10:58 - Question of the Day12:48 - Amud Beis19:23 - Amud Aleph37:14 - Amud Beis40:07 - Upcoming Shiurim53:10 - Have a Wonderful Day!Quiz - http://Kahoot.MDYdaf.com--Anonymous - For the safe and speedy return of all the hostages&לע״נ זכריה בן משהלע״נ חיה בת יוסף&Yosef Ben Chaya Sara for Parnassa B'revach&Refuat hanefesh and guf for Breina Bina bat Miriam baila, Ora bracha bat breina bina, Netanel Kalev ben ora bracha&For a fast and complete refuah sheleyma for Shmuel Nechemia ben Hinda&לע״נ סיליה בת דבורה&לעלוי נשמת בנימין מאיר בן זאב דוד הי״ד&Refuah Shelaima for Yosef Chaim Shmuel ben Alte Nechama, From His Grateful Family ​&Yaakov Citron: Excited to meet everyone at the Shabbaton​&Anonymous from Lakewood: As a zuchus for Reb Eli and the chevra for a safe trip & thank you to Yossi and Mark​​&In honor of מורי ורבי Reb Eli שליט״א's birthday. May he and his family be bestowed with all the Brachos. Much Hakaras HaTov for giving me back my portion of the תורה הקדוש. L'Zecher Nishmas my namesake's Yahrtzeit פרץ בן הלל יעקב Saydowitz Who was born near Punivitch Lithuania. May his Neshama have an Aliyah. By his great nephew Peretz Chaim Levin​&Sponsored by Kidnovations LLC in honor of Rebbi U'mori, HaRav Eli Stefansky on his Hebrew birthday!

2 section- defense of Rav (Rabanan agree abt Shabbat) and source for distinction regarding wound that returns/doesn't (blood to body), discussion about types of creatures/situations liable for killing and liability of removing items from life source (kotzer)

1 section- discussion about types of creatures/situations liable for killing and liability of removing items from life-source (kotzer)

Parshat Toldot - Rivka's 3 year old Neshama

Harav Yussie Zakutinsky Shlita

Delivered to Rebbeim in HALB 11/18/24   12:37 Forcing Students to do Mitzvos 14:34 Boys who have a hard time with a long shiur 17:41 Learning other topics 18:28 Teaching Emunah 21:14 The yeshivas role for time outside yeshiva 25:31 Talmidim who are not interested in davening 29:11 Rebbeim using AI 31:08 Should a rebbe… Continue reading Infusing the Neshama on Fire (with Q&A) – HALB

In today's episode we discuss how the Tzaddik's continues to illuminate his followers after he passes away, even from the higher Neshama level.Iggeres HaKodesh, end of Epistle 27. Music by Shoshannah.   Follow us on:  Youtube, Facebook, Twitter, InstagramTo sponsor an episode or for any other inquiries, email: itistaught@gmail.com Support the show

5785 Season Click ⁠here⁠ for sources

Lech Lecha - Awaken Your Neshama

Video version of this interview here: https://youtu.be/5-RsTIrIbmoLea Kalisch has a dream to sing at the Superbowl, in Yiddish, with a shtreimel. She is a singer of many genres, but some of her Yiddish songs reflect a longing for a simple, religious world. "I am a shtetel Neshama (soul), a Jew from yesterday. I should have been a fruma, my hashtag is 'oyvey'." We hear so many stories of people from the religious community longing for the secular world, what does it mean to grow up secular and express a longing for the religious world? For Lea, the answer is very complicated. She at once embodies a side that is a "rebbetzin" and a side that is wearing barely anything to perform. Her perspective is fresh, energetic, passionate, and unique. Please join us for a conversation about the story of Lea Kalisch.

Chof-Ches Menachem Av (22:49)

Mesilat Yesharim 1-24

The final verse of Tehillim (150:6) declares, "Kol Ha'neshama Tehalel Kah" – "Every soul shall give praise to G-d." The Gemara interprets this to mean that one must recite a Beracha over an experience which brings enjoyment specifically to the Neshama (soul) – namely, the enjoyment of fragrance. This is the source of the special Beracha which is required when one smells a pleasing fragrance, a Beracha called Birkat Ha're'ah. One recites this Beracha before smelling the fragrance. The Sages did not institute a Beracha to be recited after smelling a fragrance (like we recite after eating), because the enjoyment of fragrance is slight and brief, and so it does not warrant a Beracha Aharona. When one smells something which grows on trees, he recites the Beracha of "Boreh Aseh Besamim," and when smelling something which grows from the ground, he recites "Boreh Asbeh Besamim." Over fragrances from other sources, one recites "Boreh Mineh Besamim." The Poskim addressed the question as to whether one must recite a Beracha before smelling synthetic perfumes, which are made from chemicals that are mixed together to produce a fragrance. The Gemara spoke only of natural sources of fragrance, such as herbs and spices, and the question thus arises as to whether this Beracha is restricted to items which naturally emit a fragrant scent, or even to synthetic sources of fragrance. A number of Poskim, including Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995), maintained that since each chemical on its own is not fragrant, and the scent is produced only by combining them together, no Beracha is recited over synthetic perfume. Hacham Ovadia Yosef, however, in Hazon Ovadia – Berachot, disagrees. He notes that one of the fragrant products mentioned by the Gemara is "Mor," or musk, which, according to some views, was produced from blood taken from an animal's neck, and, according to others, from an animal's sweat. Either way, Hacham Ovadia writes, the main ingredient of musk clearly did not have a fragrant scent on its own, and its fragrance was produced by mixing it with other ingredients. This demonstrates that a Beracha is required even over fragrant products made from ingredients which do not have a pleasing smell independently. Hacham David Yosef, Hacham Ovadia's son, writes in Halacha Berura that when he spoke with his father about this issue, his father retracted the ruling he wrote in Hazon Ovadia. Another scholar, however, claims to have been present during that conversation, and that Hacham Ovadia did not retract his ruling. Regardless, it is difficult to rely on reports of Hacham Ovadia's decisions that run counter to what he wrote in his books when he was studying the topic at hand. Therefore, we follow the ruling in Hazon Ovadia, that one recites the Beracha of "Boreh Mineh Besamim" before smelling synthetic perfume. It should be noted that this requirement applies even if one is given a sample of perfume in a perfumery. One recites the Beracha over a fragrance regardless of whether or not he owns the source of the fragrance that he smells, and so if one is at a perfumery and is given a sample to smell, he must recite the Beracha of "Boreh Mineh Besamim." One does not recite the Beracha right when he enters the perfumery, even though there is a fragrance in the air, because all the bottles are closed. In earlier generations, perfume shops would keep open bottles and bags of merchandise in the store, and so one would have to recite the Beracha immediately upon entering and smelling the herbs. Nowadays, however, all the perfume bottles are closed, and so one does not recite a Beracha until he is given actual perfume to smell. Summary: Before smelling synthetic perfume, one recites the Beracha of "Boreh Mineh Besamim." If one goes into a perfumery, he does not recite a Beracha right when he walks in, even though the store has a fragrant smell, but he does recite a Beracha if he is given a sample of perfume to smell.

Today, the fifth day of Av, is the Yahrzeit of Rabbenu Ha'ari, Rabbi Yishak Luria (1534-1572, Tsfat). Last night in Tsfat, thousands of people came to his grave to pray and perform Tikunim. Therefore, it is appropriate today to study a teaching of the Ari. When one learns the Torah of the Sadikim on the day they passed away, the lips of that Sadik move in his grave. It is a Zechut to activate the Sadikim from the grave to extend their influence over those who study their teachings. Until the Ari, the teachings of the Kabbala were hidden from most of the world. He was the one who revealed these secrets of the Torah. The Gaon of Vilna said that at the end of time, these secrets will be revealed on an even broader scale. Today, Baruch Hashem, there is a greater awareness of these concepts. Today, we will study one subject that even regular people like ourselves can undertake. It is not only for Kabbalists. We will uncover one of the "Kavanot"(esoteric intents) taught by the Ari. Performing a Misva with these Kavanot adds new "flavor" to the Misva and prevents it from becoming a mechanical act, performed by rote. Even if a person can only achieve one out of ten Kavanot, he should not feel that it is "all or nothing." Every additional Kavana transforms the Misva exponentially. Furthermore, doing so opens the heavenly gates to bring down a Shefa (Heavenly abundance) for our Neshama. The Kavanot unlock hidden treasures, and we are the beneficiaries. In Sha'ar HaKavanot, the Ari discusses the mystical intents of immersing in the Mikveh on Ereb Shabbat. Going to the Mikveh on Ereb Shabbat is a very important and powerful practice. It may sound like a difficult undertaking, however, it is really quite fast and simple. Anyway, we tend to waste time on Friday. We should utilize a few minutes and go to the Mikveh. When a person immerses on Ereb Shabbat, the Kedusha of Shabbat can already be seen on his forehead. While a layman can't detect it, Sadikim like the Baba Sali, could see one thousand lights radiating from him. The Ari reveals the Kavana to be used before immersing, while immersing and after immersing. While standing in the water, before immersing, one should focus on the Divine Name "EHYH," which has the numerical equivalent of 151, the same as the word "Mikveh." This has the Segula to help a person control his anger, as the Hebrew word KaAS (anger) also has the numerical equivalent of 151, the same as Mikveh and the Divine Name. There is a deep connection between this specific Divine name and the Mikveh. The word "EHYH" literally means, "I will become." The Mikveh is the gateway for a person to become a new person by purifying himself of his past transgressions and leaving his old self behind. Also, the name "EHYH" is associated with a certain spiritual realm known as "Ima" (mother). Just as the mother cleans and diapers the soiled baby, while the father generally plays with the child after he is already clean, so too the purifying power of the Mikveh draws on this spiritual force of "Ima." The next step is to spiritually prepare the waters of the Mikveh for immersion. The Ari reveals that one should have Kavana to immerse in the "NaCHaL Elyon" (the supernal river), which refers to the heavenly Mikveh capable of purging the soul of its impurities. The details of the Kavana consist of focusing on the four configurations of the divine name YHVH and the three configurations of the divine name EHYH, in addition to the name YH, which represents the "secret of Shabbat." Through a sequence of combinations and permutations, these names form the numeric equivalent of the word "NaCHaL," (river) which is 88, and the word MaYiM (water), which is 90. This Kavana actually fills the earthly Mikveh with the Heavenly water of the Nachal Elyon. After that, one should have intention that all of this is "L'ChVOD Shabbat", in honor of Shabbat. Each part of this phrase has mystical significance and is connected to the divine names associated with the Mikveh. Upon emerging from the water, the Ari teaches not to dry oneself with a towel. The Mikveh water remaining on the body is "holy water of the Shabbat." Let the body absorb them, and the holiness of the water will remain with him. The Ben Ish Hai says that if this is too difficult, because of the cold or because it is uncomfortable, one may dry his body, but leave one area undried, preferably his arms, to absorb the water. When he leaves the Mikve, he should say the Pasuk "Im Tashiv M'shabbat Raglecha, Asot Hefsecha B'Yom Kadshi etc." It is not proper to recite the Pasuk while still in the dressing room in the presence of undressed men and without a head covering. Therefore, he should wait until he actually exits the Mikveh room. The proper time for using the Mikveh on Ereb Shabbat, according to the Ari, is from the fifth hour of the day, one hour before Hasot, after reading "Shnayim Mikra V'Echad Targum" (The weekly Torah portion twice, with one reading of the translation). Of course, if a person cannot go at this time, it is better to go earlier than not to go at all. One who practices the Kavanot for immersion on Ereb Shabbat experiences a qualitatively different level of immersion than everyone else. It's a different Shabbat.

00:00 - Good Morning00:14 - Where am I?02:12 - Back at MDY03:49 - Emails10:56 - MDYsponsor.com13 16: - Introduction13:39 - Amud Beis15:49 - Amud Aleph37:44 - Amud Beis51:23 - Have a Wonderful DayQuiz - http://Kahoot.MDYdaf.com--Today's shiur is sponsoredAnonymous - For the safe and speedy return of all the hostages&L'refuah shleima נפתלי הערץ בן העניא לאה A Hidden tzaddik in our generations&לע״נ זכריה בן משהלע״נ חיה בת יוסף&בריאותיהודית בת חנה גאלדאא-ל נא רפא נא להא-ל נא רפא נא להא-ל נא רפא נא לה&Joe Sharp: הצלחה to R' Eli in his travels & יישׁר כּח to those staying on the wagon when he's away&Alissa Kovacs: Happy 40th Birthday to Mayer Kovacs! Continue to learn and grow through MDY. So Proud&For hatzlacha in parnasah and refua sheleima lchol cholei am yisrael&Menachem Scher: In memory of the best zady Yitzchok ben Dovid Yakov, his Neshama should have an aliyah&Pinkhas Akilov: Thank you for gamara succah siyum being uploaded to YouTube, Really appreciate it&Ari Sytner: Thank you HaShem for the many Nisim of our son's refuah: Akiva Shalom Ben Chana Zisel&To the eventual finishing of Shas!!&Yehudit and Michael Joshua London: for Hashem's great honour--Turning of the daf:Sponsored by Yisroel Sherer, Construction Management and Supervision, and Lifeshare.community/MDY Protecting Families Today, BEFORE Tomorrow's Unexpected Loss&Kidnovations LLC: in honor of my Uncle Reb Elchanan Pressman, Fishel and as a zechus for Akiva Simcha Ben Fayga and רבקה יהודית בת יפה חיה_________________________________

We're thrilled to bring this experience closer to you by presenting a prayer read-along in Ashkenazic, Sephardic and Chassidic dialects, enhancing our personal connection to these sacred words. Ashkenazic read-along by Rabbi Aryeh Wolbe of TORCHSephardic read-along by Rabbi Danny Masri of Congregation Beth Rambam in Houston, TexasChassidic read-along by R' Shloime Zionce of Chassidic Embassy in Houston, TexasThis Podcast Series is Generously Underwritten by Dr. Leonard & June GoldbergThis episode (Ep. #16) of the Prayer Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Dr. Leonard & June Goldberg! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Studio B to a live audience on April 28, 2024, in Houston, Texas.Released as Podcast on June 2, 2024_____________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.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area! ★ Support this podcast ★

We're thrilled to bring this experience closer to you by presenting a prayer read-along in Ashkenazic, Sephardic and Chassidic dialects, enhancing our personal connection to these sacred words. Ashkenazic read-along by Rabbi Aryeh Wolbe of TORCHSephardic read-along by Rabbi Danny Masri of Congregation Beth Rambam in Houston, TexasChassidic read-along by R' Shloime Zionce of Chassidic Embassy in Houston, TexasThis Podcast Series is Generously Underwritten by Dr. Leonard & June GoldbergThis episode (Ep. #16) of the Prayer Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Dr. Leonard & June Goldberg! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Studio B to a live audience on April 28, 2024, in Houston, Texas.Released as Podcast on June 2, 2024_____________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.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area! ★ Support this podcast ★

Enjoy the read-along options: Ashkenazic | Sephardic | ChassidicWhat if every mundane activity in your life could be transformed into an act of holiness? Join us as we navigate the profound connection between our physical bodies and the holy soul within, reflecting on prayers like "Elokai Neshama" and "Modeh Ani." We explore how our physical actions, when infused with spiritual intention, can elevate our daily lives, drawing inspiration from Jewish practices and the stories of our patriarchs.This episode takes you on a journey through the essence of our unique spiritual missions and the purity of the soul, using Moshe Rabbeinu's role as a crucial messenger of Hashem to illustrate our direct service to God. We discuss the importance of maintaining the soul's purity and elevating physical experiences through mitzvot and blessings, uncovering the Talmud's divine comparisons between the soul and God.Finally, we explore the concept of second chances through the significance of Pesach Sheni, a holiday that epitomizes the enduring possibility of reconnecting with our Jewish identity. We reflect on the metaphor of a diamond to illustrate the soul's journey, urging us to refine and beautify our neshama through our actions and mitzvahs. This episode inspires us to live a life of spiritual beauty, deeply connected with Hashem, and appreciate the divinity in every stage of our existence.Download the Prayer Podcast Worksheets:https://drive.google.com/drive/folders/1iBVevW1ydyjSeyeO0iCcina7e8vix3Lt?usp=sharingThis Podcast Series is Generously Underwritten by Dr. Leonard & June GoldbergThis episode (Ep. #16) of the Prayer Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Dr. Leonard & June Goldberg! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on May 28, 2024, in Houston, Texas.Released as Podcast on June 2, 2024_____________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.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area! ★ Support this podcast ★

The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Lech-Lecha, discusses a number of different Halachot relevant to Shabbat preparations (listen to audio recording for precise citation). He writes that one should take a haircut on Ereb Shabbat in honor of Shabbat, and although this could be done any time on Friday, it is preferable to have the haircut before midday. The Arizal (Rav Yishak Luria of Safed, 1534-1572) always made a point of cutting his hair before midday, whenever he cut his hair, and not only on Friday. Preferably, then, haircuts should be taken specifically before midday, when possible. The Ben Ish Hai then mentions that one should cut his fingernails and toenails each Friday in honor of Shabbat. If one's nails do not grow fast enough to be cut each week, he adds, then one should cut them every two weeks. After cutting one's nails – both fingernails and toenails – one should collect the nails and flush them down the toilet. There is a form of Tum'a (impurity) that rests upon removed fingernails and toenails, and they could be harmful. One must therefore ensure not to leave the nails in a place where they could be stepped on, or on his clothing or shoes. If a nail fell on the floor and one cannot find it, he should thoroughly sweep the area, to ensure that the nail is moved. Nails are not harmful once they are moved on the ground, so by thoroughly sweeping the floor, which results in the nail being moved, one can avoid any danger that the nail might otherwise cause. It must be emphasized that these Halachot apply to both fingernails and toenails. It is a Misva to bathe or shower with hot water on Friday in honor of Shabbat. One should have in mind while bathing to remove the impurities from his hands, feet and face. The Ben Ish Hai adds that it is a special Misva to wash oneself with soap, which takes the place of the ointments which people many years ago would apply on their skin before Shabbat. According to Kabbalistic teaching, it is proper to immerse oneself in a Mikveh every Friday in honor of Shabbat, as this prepares for a person to receive the additional sanctity bestowed upon us on Shabbat eve. During the first immersion, one should have in mind to purify himself from spiritual impurities. The second immersion should be done with the intention of rectifying the effects of anger. The third immersion serves to remove the "weekday garments" of the soul, as it were, and the fourth immersion removes other aspects of the weekday soul in preparation for accepting the special soul of Shabbat. With the fifth immersion, one accepts the special light and sanctity of Shabbat. Some people immerse three times, corresponding to the three components of the soul (Nefesh, Ru'ah, Neshama), while others immerse five times (corresponding to Nefesh, Ru'ah, Neshama, Haya and Yehida). In any event, while we don't fully understand these Kavanot (intentions), what is important for us is that one should make an effort to immerse in a Mikveh on Friday as part of his spiritual preparations for Shabbat. This might not always be feasible, but one should, at least from time to time, try to immerse on Friday, and the effort which we make in preparing for Shabbat is itself significant, even if we do not understand the full Kabbalistic significance of these immersions. The Ben Ish Hai adds that one should preferably immerse on Shabbat morning, as well, because one is endowed with another new soul on Shabbat morning, which is even more significant than the new soul received on Shabbat eve. It is especially important to immerse on Shabbat morning if one became Tameh (ritually impure) on Friday night. Some exceptionally pious men immerse twice on Shabbat morning – once to remove the impurity, and a second time to accept the new level of holiness. Others, the Ben Ish Hai records, immerse five times on Shabbat morning. Summary: It is proper to cut one's hair on Friday, preferably before midday. One should also cut one's fingernails and toenails on Friday, ensuring to discard the nails after they are removed. There is a Misva to bathe with hot water on Friday, and one should make an effort to immerse in the Mikveh on Friday to spiritually prepare oneself for Shabbat. There is a custom to immerse again on Shabbat morning.