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The Message of Tu B'Av: Discovering Hashem's Love Welcome to Daily Bitachon . I apologize for not sharing this class prior to Tu B'Av , but its message remains timeless regardless. Our Rabbis teach us that the month of Av is not merely called Av —it is known as Menachem Av . Some communities announce, "Rosh Chodesh Menachem Av" , Sephardim similarly refer to the month of Elul as Elul Rachamim (the month of mercy). Two Halves of One Month The Chatam Sofer offers a profound insight regarding the month of Av. He explains that Menachem Av does not describe the entire month as a single unit, but rather highlights its two distinct halves: The First Half ( Av ): Associated with hardship and judgment. The Second Half ( Menachem ): Beginning on the 15th of Av ( Tu B'Av ), a new period of comfort ( nechama ) begins. Our Sages note that the word AV ( ) can stand for A rur (cursed) and B aruch (blessed): While we typically say on Rosh Hashanah, "May the year and its curses end; may the new year and its blessings begin," in a spiritual sense, this transition actually initiates on Tu B'Av. Just as the sap takes 45 days to rise up the tree—starting on Tu B'Shevat and bursting into new buds by Rosh Chodesh Nisan —so too does the spiritual energy for the High Holidays begin rising on Tu B'Av. The Miracle in the Desert Why is Tu B'Av celebrated as a holiday? Historically, it was the day the generation of the desert stopped dying. For 39 years following the decree of the Spies ( Meraglim ), every Tisha B'Av, those reaching the age of 60 would dig their own graves, lie in them, and approximately of the population would pass away. However, in the final year: On the 9th of Av , the people entered their graves as usual. The next morning, everyone woke up alive . Suspecting they had miscalculated the Hebrew calendar, they returned to their graves each night. On the 15th of Av , seeing the full moon, they realized the calendar was correct and the decree had officially ended. How Did the Sentence End Early? According to Tosafot (and as noted by Rav Wolbe), the people had assumed the 40-year decree began after the sin of the Spies. However, Hashem, in His immense mercy, counted "time served": He included the year they had already spent in the desert prior to the Spies. He linked the sin of the Golden Calf ( Chet HaEigel ) with the sin of the Spies—connecting the beginning and end of the Three Weeks. And based on the Golden calf , that happened a year before the spies the jail sentence began a year earlier The people entered their graves expecting the final wave of death, unaware that Hashem had mercifully shortened their sentence. When they arose alive on Tu B'Av, they realized: Hashem is not out to get us; Hashem is protecting and loving us. Although the miracle occurred on the 9th of Av, it was only on the 15th of Av—when they recognized Hashem's mercy—that it became a true holiday. Misinterpreting Hashem's Love Through History A recurring theme in Jewish history is the tendency to misinterpret Hashem's actions as hostility rather than love: Event Human Misinterpretation The Inner Reality Adam & Chava Believed the serpent's claim that Hashem withheld the fruit out of jealousy. Hashem instructed them for their ultimate benefit and protection. The Spies Believed Hashem brought them to the desert out of hatred ( "Because of Hashem's hatred for us..." ). Hashem brought them out of Egypt to give them the Holy Land. Destruction of the Temple When the enemies saw the Cherubim (angels) embracing during the destruction, the Jews feared Hashem was exposing them to mockery. According to the Parshat Derachim and the Chida ( Nachal Kedumim ), the embrace was Hashem's final parting hug before a long exile. The key to ending the "curses" of the year is changing our perspective: realizing that what seemed like harsh judgment was actually an expression of Hashem's divine care. The Power of the 15th Rebbe Yerucham Levovitz explains that when we bless the new moon, we do not focus on astronomical mechanics; we focus on what the moon symbolizes—the Jewish nation waxing and waning. Major Jewish holidays occur on the 15th of the month ( Pesach, Sukkot, Tu BiShvat, Tu B'Av ) because the full moon represents the moment when the month's spiritual influence ( Mazal ) reaches its peak maturity and strength. Moving Forward to the High Holidays Starting from Tu B'Av, it is time to prepare our hearts for the High Holidays. Key Takeaway: Realize that Hashem is a loving Father who seeks our best interest. By fixing the ancient misconception that Hashem's intentions are negative, we correct our spiritual course—moving from Rosh Hashanah to Sukkot ( Zman Simchatenu ), and ultimately to Shemini Atzeret , where we stand in joyful closeness with God.

Daily Bitachon: The Power of Unanswered Prayer Welcome to Daily Bitachon . We are continuing our series on the topic of Nechama (comfort), as we enter the Seven Weeks of Nechama . We didn't have much time to cover Parashat Va'etchanan in detail, but it contains a critical message: Moshe Rabbeinu offered 515 prayers —the numerical value ( gematria ) of the word Va'etchanan ( ואתחנן ). After these 515 prayers, Hashem tells Moshe: "Rav lach" — "That is enough, do not speak to Me anymore on this matter." Our Sages tell us that had Moshe prayed just one more time , his prayer would have been answered. At first glance, this sounds like a depressing note on which to begin the season of comfort: Moshe Rabbeinu prays incessantly, yet he isn't answered! The Mystery of 515 What is the significance of the number 515? 1. The Connection to Every Tefilla The Megalleh Amukot points out that the standard gematria of the word tefilla ( תפלה ) is 515 . This means that every single prayer we recite connects back to this concept of Moshe Rabbeinu praying and not receiving the answer he sought. Furthermore, the Megalleh Amukot explains that this is why we recite Psalm 90 ( Tefilla L'Moshe ) on Shabbat, ending with: יראה אל עבדיך פעלך "Let Your work be shown to Your servants..." Moshe is pleading to see Hashem's handiwork by being granted entry into Eretz Yisrael . 2. The Mathematical Breakdown ( Pnei Yehoshua ) The Pnei Yehoshua ( Berachot 32a) offers a fascinating calculation: If you count the days from Tu B'Av until the 7th of Adar (the day Moshe Rabbeinu passed away), using the standard calendar alternating between full and short months: Av: 16 days Elul: 29 days Tishrei: 30 days Cheshvan: 29 days Kislev: 30 days Tevet: 29 days Shevat: 30 days Adar: 7 days Total: 200 days 200 days 3 daily prayers = 600 prayers. Subtract the 28 Shabbatot during this period (where personal petitions are not made): . On his final day, after 515 prayers, Hashem told Moshe to stop before he could recite the 516th prayer. Moshe began praying on Tu B'Av—the day of turnaround and joy—and prayed continuously until his final hours, only to be stopped just one prayer short of his goal. Why Did Hashem Stop Him? The Sefer Chasidim (ch. 612), quoting Rabbeinu Saadia Gaon, notes that one reason a prayer might not be answered is due to a final decree ( gzar din ). But why would Hashem issue a decree that prevents such sincere prayer from being accepted? The Or HaChaim HaKadosh explains that entering the Land was ultimately not for Moshe's (or the Jewish people's) true benefit : Anything Moshe Rabbeinu built was eternal because his spiritual attribute was Netzach (eternity). Had Moshe entered Eretz Yisrael and built the Beit HaMikdash , it could never have been destroyed. Consequently, when Israel sinned in the future, Hashem would not have been able to vent His wrath on wood and stone; the destruction would have fallen entirely upon the Jewish people themselves. By not entering the Land, Moshe effectively took a hit for the Jewish nation. As Moshe later reflects: וגם בי התאנף ה' בגללכם "Hashem was also angry with me on your account." Moshe realized that his prayer was held back for the ultimate protection and salvation of Am Yisrael . This realization is itself a profound level of nechama (comfort). Sometimes we pray relentlessly for something, but Hashem withholds it because He knows it is not ultimately good for us. A Second Calculation: High Holidays to Shemini Atzeret The Sefer HaToda'ah offers an alternate tradition: Moshe offered these prayers from Rosh Hashanah through the morning of Shemini Atzeret —the window of cosmic judgment. 21 days 24 hours = 504 hours. Add the 12 hours of the eve of Shemini Atzeret = 516 total units/prayers. Hashem stopped Moshe in that final 516th hour—the exact moment the decree was being sealed and handed down—to prevent the decree from being annulled, because the outcome was necessary for the greater good. The Lesson of Nechama: No Prayer is Wasted Why do we read Parashat Va'etchanan every year during these seven weeks of comfort? The Pri Tzadik explains that reading this portion gives us strength during this period. We often ask ourselves week after week: "Where is the comfort? Why aren't our prayers bringing the immediate redemption we long for?" The Torah reassures us: Do not feel defeated if your personal prayers seem unanswered. No prayer is ever wasted. כל המתאבל על ירושלים זוכה ורואה בנחמתה "Whoever mourns for Jerusalem merits to see her joy." The Steipler Gaon writes in Chayei Olam (ch. 28) that even if years or decades pass and you feel your prayers haven't worked, never give up . Every single prayer accomplishes something vital. He quotes a Midrash illustrating that some prayers are answered after 3 days, some after 30 years, and some even after 100 years. We cannot see the divine timetable, but every word of tefilla builds something lasting. If Moshe Rabbeinu—the greatest leader who ever lived—had prayers that were withheld for a higher, hidden good, we shouldn't lose heart when our own prayers seem to go unanswered. Trust that Hashem hears every word, and every prayer accomplishes its purpose in its proper time. We will continue more on this topic tomorrow, B'ezrat Hashem.

Many people, understandably, are confused about what the period of Ben Ha'metzarim – the Three Weeks from Shivah Asar Ba'Tammuz through Tisha B'Av – is all about. We observe certain mourning practices, and abstain from a number of activities, culminating with Tisha B'Av, when we fast, sit on the floor, and mourn. What is the purpose of this mourning if we then just resume our normal routines? What's the value of "losing" three weeks of fun during the summer? Why is this necessary? The answer is likely found in the opening verses of Megilat Echah , the collection of lamentations written by the prophet Yirmiyahu after the destruction of the Bet Ha'mikdash , which we read on Tisha B'Av. This Megillah begins: איכה ישבה בדד, העיר רבתי עם היתה כאלמנה.. בכו תבכה בלילה ודמעתה על לחיה אין לה מנחם מכל אוהביה... דרכי ציון אבלות מבלי באי מועד כל שעריה שוממין... How does she [Jerusalem] dwell alone, the city with so many people? She has become like a widow… She cries intensely at night, and her tear is on her cheek; she has no one from all her loved ones to console her… The roads of Zions are in mourning, without anyone coming for the holidays; all its gates are desolate… These opening pesukim clearly emphasize one theme: loneliness. The city that was once teeming with people is now alone, desolate, empty. It is like a widow, who lies alone, without anyone to wipe her tears, to bring her comfort. When people are hurting, the pain is made so much more intense by the feeling of loneliness, by having no one who understands, who commiserates, who provides emotional support. Our job when a friend or family friend is hurting is to make sure that person doesn't feel alone. If there is practical assistance that we can provide, then of course we should try to provide it. But if not, this doesn't mean we can't help. We can – and must – help by showing up, by being there, by calling, by reminding the person that he or she is not alone. This does not mean we are to be sad around the clock when somebody close with us is hurting. We can still enjoy and live a happy life. But we have to make sure that this person does not feel alone. Our Sages teach us that as long as the Bet Ha'mikdash remains unbuilt, Hashem Himself is in exile. He does not have His home, so-to-speak. It is as though Hashem is in pain. And this is what the Three Weeks, the Nine Days, and Tisha B'Av are all about – making sure Hashem is not "alone." During these weeks, we need to show Him that we care, that we have not forgotten about Him, that we understand that things aren't the way they're supposed to be, that He's "suffering." Different occasions on the Jewish calendar require us to connect to Hashem in different ways. The period we are in now requires us to connect to Hashem by feeling His pain, by sharing in His sadness, by showing that we are not indifferent to the "exile" of the Shechinah . One of the commentaries suggested an analogy to a businessman who did everything he could to help his sons and secure their financial future. He bought them homes and gave them money so they could jumpstart their own businesses, borrowing money against his own enterprise. The business couldn't keep up, and he ended up going bankrupt and struggling to repay his debts. One day, his friend saw him sitting and crying. The friend sat down next to him to offer some comfort. "It's not just that I lost all my money," the man said through the tears. "It's that my sons no longer talk to me. I did all this for them, I sacrificed all this for them, and they're not even in touch. That pain is just too much to bear." The pasuk describes Yerushalayim's weeping with the words בכו תבכה , as though there are two different types of crying. Hashem "cries" because He is in exile, but also because His children don't care. Hashem has done so much for us, and we benefit from His blessings each and every day, just like the sons of the man in the story. The period of the Three Weeks is the time to show Him that we care, that we feel His pain, and that we are ready to do what we can to heal it. May we all rise to the occasion and be worthy of the rebuilding of the Bet Ha'mikdash and the return of the Shechinah , אמן .

Welcome to the Daily Dose of Bitachon. As we prepare for the month of Av— Erev Rosh Chodesh Av ( ערב ראש חודש אב )—we carry with us the concept we introduced back at the beginning of Tammuz: that each of the twelve months of the year corresponds to a unique spiritual force. Today, we will explore this deeply through the lens of the Sefer Yetzirah , an ancient Kabbalistic text attributed by many to Avraham Avinu, which outlines how the twenty-two letters of the Hebrew alphabet serve as the spiritual building blocks of reality. The division of these twenty-two letters is beautifully elegant. First, the Sefer Yetzirah points to the three "Mother" letters ( Imahot ): Aleph ( א ), Mem ( מ ), and Shin ( ש ). These represent the foundational elements of physical matter itself. Aleph stands for Avir (air), Mem stands for Mayim (water), and because the Aleph is already claimed, Shin stands for Esh (fire). Next are the seven "double" letters, known by the acronym Beged Kaporet ( בגד כפרת ): Bet, Gimmel, Dalet, Chaf, Peh, Reish, and Tav. In the Zohar, these are identified as the letters that can receive a dagesh (the internal emphasis dot). While our grammatical tradition generally does not place a dagesh in the letter Reish, Kabbalistically it is included. These seven double letters correspond to dimensions of time and space, such as the seven days of the week, the seven classical planets, and the seven spiritual gateways of the soul. Subtracting these ten letters—the three Mothers of matter and the seven Doubles of time—leaves us with the twelve "Simple" letters. These twelve remaining letters correspond directly to the twelve months of the year, creating a cosmic map where each month is animated by its own letter. Our Rabbis reveal an incredible connection here: these twelve simple letters correspond sequentially to the verses of Ashrei (Psalm 145), aligning the spiritual theme of each month with the corresponding verse. We begin with the letter Heh ( ה ), which corresponds to Nissan . The verse for Heh is Hadar kevod hodacha... ("the glory of your honor, and the words of your wonders, I will speak about"). As Rabbeinu Bachya notes in the name of Rabbeinu Chananel, this refers directly to the wonders of Yetziat Mitzrayim (the Exodus), the central theme of Nissan. Following this is the letter Vav ( ו ) for Iyar . The Vav represents Vav Hachibur —the connecting "and"—which serves as the bridge linking the physical redemption of Nissan to the spiritual giving of the Torah in Sivan. Sivan is represented by the letter Zayin ( ז ), corresponding to the verse Zecher rav tuvcha yabiu... ("they shall utter the memory of Your great goodness"). In Jewish tradition, "good" ( Tov ) refers directly to the Torah, as we say, "I have given you a good acquisition, do not forsake My Torah." Then we reach the chidush , the deep spiritual renewal of our current season. The letter Chet ( ח ) belongs to Tammuz , which matches the verse Chanun verachum Hashem... ("Gracious and merciful is Hashem, slow to anger and great in kindness"). This is immediately followed by the letter Tet ( ט ) for Av , matching the verse Tov Hashem lakol... ("Hashem is good to all, and His mercy is upon all His works"). At first glance, one would think that Tov Hashem lakol —expressing God's absolute goodness—is the very last verse you would associate with the painful month of Av. Yet, this is a profound mystery. The letter Tet has a numerical value of nine, rooting the solemn Nine Days of mourning right here in its essence. This teaches us that everything happening in Galut (exile) is ultimately for our own good, whether we can perceive it or not. This is why Midrash Eicha (Lamentations) begins with a "good word" or a positive note; because at the core of Av's darkness lies the ultimate truth of Tov Hashem lakol . There is an incredible warning and opportunity hidden in this sequence. If you take the letter of Tammuz, Chet ( ח ), and place it next to the letter of Av, Tet ( ט ), they spell the word Chet ( חטא - sin) . These two months are historically prone to spiritual stumbling and tragedy. However, the spiritual work of this time is to take that very vulnerability and turn it around into a source of holiness. Moving past the summer, the letter Yud ( י ) corresponds to Elul . Our Sages teach that the letter Yud symbolizes pure thought. While this world ( Olam Hazeh ) was created with the letter Heh, the World to Come ( Olam Haba ) was created with a Yud. Elul is the month of deep contemplation, planning, and mental preparation for the year to come. Tishrei is represented by the letter Lamed ( ל ), matching the verse Lehodia livnei ha'adam... ("To make known to the sons of man His mighty acts, and the glory of the majesty of His kingdom"). This theme of Malchut (Kingship) is the very spiritual essence of Rosh Hashanah and Yom Kippur. Next is Cheshvan , represented by the letter Nun ( נ ). Remarkably, there is no verse starting with the letter Nun in Ashrei. King David omitted the Nun from the psalm because Nun represents Nofel (falling), and he did not want to evoke the painful verse from Amos, "Fallen ( Nafla ), she shall not rise again, the virgin of Israel." This directly mirrors Cheshvan, a month with no holidays where we experience a spiritual "fall" or quiet period after the heights of Tishrei. But we are not left in the fall. Teves is represented by the letter Samech ( ס ), matching the verse Somech Hashem lechol hanoflim... ("Hashem supports all who fall"). The Samech of Teves immediately follows and lifts up the fallen Nun of Cheshvan. The letter Ayin ( ע ) belongs to Kislev , the month of Chanukah, representing holy sight and the miracles we hold on display ( See Imrei Noam on Chanuka). Shevat is represented by the letter Tzadi ( צ ), corresponding to Tzaddik Hashem bechol drachav... ("Righteous is Hashem in all His ways"). Because Shevat is the time of Tu B'Shevat when we eat of the new fruits of the trees, it embodies the verse, "The righteous ( Tzaddik ) eats to satisfy his soul." Finally, the letter Kuf ( ק ) corresponds to Adar , aligning with the verse Karov Hashem lechol kor'av... ("Hashem is close to all who call upon Him in truth"). This is the ultimate message of Purim and Megillat Esther—that even when God seems completely hidden, He is intimately close to those who call out to Him with sincerity. This brings us back to our focus today. As we enter the month of Av, our main goal is to attune ourselves to this spiritual rhythm. By recognizing the hidden goodness ( Tov ) buried within the heavy days ahead, we can find the strength to transform these moments of vulnerability into a deep, lasting closeness to Hashem. We will continue to build on this, B'ezrat Hashem . Have a beautiful and meaningful day!

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

Envy is a deadly sin, and it's almost entirely unavoidable. Our Sages that “Envy extracts a person from the world.” It causes a person to be severed from the world. But there is so much cause for envy wherever we turn. In every area of life, there is rank inequality. Other people have things that […]

Envy is a deadly sin, and it's almost entirely unavoidable. Our Sages that "Envy extracts a person from the world." It causes a person to be severed from the world. But there is so much cause for envy wherever we turn. In every area of life, there is rank inequality. Other people have things that seem good and desirable. How is it possible to not covet the goodies of others? In this interesting podcast, we share three perspectives for how to solve envy once and for all. – – – – – – – – – – – – – – – – – – – – – –DONATE: 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!– – – – – – – – – – – – – – – – – – – – – –NEW TORCH Mailing Address POBox:TORCHPO BOX 310246HOUSTON, TX 77231-0246– – – – – – – – – – – – – – – – – – – – – –Email me with questions, comments, and feedback: rabbiwolbe@gmail.com– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to my Newsletterrabbiwolbe.com/newsletter– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to Rabbi Yaakov Wolbe's PodcastsThe Parsha PodcastThe Jewish History PodcastThe Mitzvah Podcast This Jewish LifeThe Ethics PodcastTORAH 101 ★ Support this podcast ★

התוכן "בשעה שהקדימו ישראל נעשה לנשמע באו ששים רבוא מלאכי השרת לכאו"א מישראל וקשרו להן ב' כתרים א' כנגד נעשה וא' כנגד נשמע". וצ"ל: 1) מתחילת המאמר משמע שמעלתם היתה בזה שהקדימו נעשה לנשמע, ומהסיום משמע שקשרו להם ב' הכתרים כנגד נעשה ונשמע עצמם? 2) מדוע באמת לא קשרו להם כתר שלישי כנגד הקדמת נעשה לנשמע? והביאור: ההקדמה למ"ת היא ענין הקב"ע והביטול, שזהו הענין דהקדמת נעשה לנשמע. ונוסף לזה הנה גם ענינם של "נעשה" ו"נשמע" כשלעצמם הוא קב"ע. וכמו בהענין דהקדמת פ' הראשונה של ק"ש לשני' אמרז"ל "כדי שיקבל עליו עול מלכות שמים תחילה ואח"כ עול מצוות", דיש בזה ג' ענינים: 1) קב"ע מלכות שמים, 2) קב"ע מצוות, 3) והקדמת קבלת עומ"ש לעומ"צ. "נשמע", הבנה והשגה, הוא ע"ד הענין דקבעומ"צ, שהוא הביטול לרצונות הפרטים שבכל מצוה. "נעשה" הוא ע"ד הענין דקבעומ"ש, הביטול לרצון הכללי, ה"צונו", שבכל המצוות בשווה. אלא שמכיון שגם ביטול זה הוא בקשר לציווי המלך, מובן שבביטול זה ישנו איזה ציור לפי הרצון שבטל אליו – חוקים עדות או משפטים. והקדמת נעשה לנשמע הוא הביטול עצום לבעל הרצון, שבביטול זה אין שום התחלקות וציור וכו'. והנה "משכרה נדע מהותה", ולכן, ה"שכר" על ה"ביטול" שבאמירת "נעשה" ו"נשמע" הוא ענין ה"כתר", ענין של מקיף. אבל גם ה"מקיף" שב"כתר" יש לו שייכות ו"מתאים" להראש, ולכן לא שייך לקשר ביטול העצום לבעל הרצון שבהקדמת נעשה לנשמע, שלמעלה מכל הגבלות, לענין של "כתר". ב' חלקים ממאמר ד"ה בשעה שהקדימו, אור ליום ועש"ק פ' במדבר, ד' סיון ה'תשמ"ה ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=21-05-2026 Synopsis “When the Jewish people placed ‘We will do' before ‘We will hear,' 600,000 ministering angels came to each and every Jew and tied two crowns to them, one corresponding to ‘We will do' and one corresponding to ‘We will hear.'” However: (1) The beginning of this statement indicates that the greatness lay in placing “We will do” before “We will hear,” whereas the end indicates that the two crowns corresponded to “We will do” and “We will hear” themselves. (2) Why indeed were they not given a third crown, corresponding independently to the fact that they placed “We will do” before “We will hear”? The explanation is as follows: The preparation for Matan Torah is kabbalas ol and bitul, which is the meaning of placing “We will do” before “We will hear.” In addition, “We will do” and “We will hear” are themselves expressions of kabbalas ol. Our Sages taught that the reason the first paragraph of Kerias Shema comes before the second is “so that one should first accept upon himself the yoke of the Kingdom of Heaven, and afterward the yoke of the mitzvos.” Here there are three elements: (a) acceptance of the yoke of the Kingdom of Heaven; (b) acceptance of the yoke of mitzvos; and (c) placing acceptance of the yoke of Heaven before acceptance of the yoke of mitzvos. “We will hear,” which means understanding and comprehension, corresponds to acceptance of the yoke of mitzvos, which involves bitul to the specific aspects of the Divine Will contained within each individual mitzvah. “We will do” corresponds to acceptance of the yoke of Heaven, which involves bitul to the general Divine will (the fact that “He commanded us” etc.), which is equal in all mitzvos. But since even this bitul is associated with the King's command, this bitul still maintains some form and definition shaped by the will to which one is batel (whether Eidos, Chukim, or Mishpatim). But placing “We will do” before “We will hear” is the tremendous bitul to the One Who desires, and in this bitul there is division or form at all. And “from its reward we know its essence”; therefore, the reward for the bitul of saying “We will do” and “We will hear” is a crown (Kesser) which represents Makif. But even the Makif of Kesser still has a connection to and “fits” the head. Therefore, it is impossible to associate the tremendous bitul to the One Who desires that lies in placing “We will do” before “We will hear” (which transcends all limitations) with a “crown.”2 excerpts from Maamar Besha'ah Shehikdimu, Thursday night, parashas Bamidbar, 4 Sivan 5745 For a transcript in English of the Sicha: https://thedailysicha.com/?date=21-05-2026 לזכות חיים עזריאל בן חיה ריסה שי' ונגר ליום הולדת שלו יום א' דחג השבועות - לשנת ברכה והצלחה, ואריכות ימים ושנים טובות*לזכות אדל בת שיינא שתחי' ליום ההולדת שלה יום א' דחג השבועותלשנת ברכה והצלחה, ואריכות ימים ושנים טובות

Questions are arguably the most potent tool by which to open up a complex subject. Asking questions on a given matter; asking many, diverse questions, analyzing and probing the issue from all angles, helps open portals of understanding that can deepen your appreciation and your perception of the matter. Our Sages were masters of the […]

The 2026 annual TORCH fundraiser is happening right now at giveTORCH.org.Every donation is doubled at giveTORCH.org.Every donation is matched at giveTORCH.orgPlease support TORCH and the Parsha Podcast with a generous contribution right now at giveTORCH.org. Give what you can give at giveTORCH.org and ensure that the Parsha Podcast and the other great work of TORCH continues in 2026.– – – – – – – – – – – – – – – – – – – – – –Angels are way loftier than us, right? They're totally spiritual, they cannot possibly sin, they are messengers of God. We, on the other hand, are mortal, fallible, pitiful humans. That's not necessarily the case. Our Sages tell us that the human soul is much loftier than the Angels. Our inborn holiness dwarfs that of our winged counterparts. Our supremacy over the Angels is demonstrated with the Shema declaration. Angels must do much more to connect with God than we do. In this very interesting and provocative podcast, we highlight the Shema's role in elevating us, and share a powerful and profound perspective on the three different ways to achieve spiritual ascent. The first paragraph of the highlights one way to achieve greatness, the second highlights a second path, and the third paragraph contains is yet another way to do it. The end goal is absolute closeness with God. The end goal is merging heaven and Earth, body and soul. They end goal is to be holy to Hashem our God. But there are three ways to do it.– – – – – – – – – – – – – – – – – – – – – –DONATE: 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!– – – – – – – – – – – – – – – – – – – – – –NEW TORCH Mailing Address POBox:TORCHPO BOX 310246HOUSTON, TX 77231-0246– – – – – – – – – – – – – – – – – – – – – –Email me with questions, comments, and feedback: rabbiwolbe@gmail.com– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to my Newsletterrabbiwolbe.com/newsletter– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to Rabbi Yaakov Wolbe's PodcastsThe Parsha PodcastThe Jewish History PodcastThe Mitzvah Podcast This Jewish LifeThe Ethics PodcastTORAH 101 ★ Support this podcast ★

Charity is a big element of religious life. Our Sages tell us that the mitzvah of charity equals all the mitzvos of the Torah combined. But monetary charity is only one type of charity. There are many different types of charity, in the love of charities is a means to acquire higher levels of wisdom. […]

B"H Anybody can convert to Judaism. This is a Purim message to anyone converting, thinking about converting, or who has already joined our people. According to many opinions in Jewish law, even someone descended from Amalek — the arch enemy of the Jewish people — can fully become Jewish if they renounce that path and choose Torah. Purim teaches v'nahafoch hu. Things can turn completely for the good. Our Sages say that descendants of Haman learned Torah in Bnei Brak. That means history is not destiny. The past does not trap the soul. Teshuva is real. Turning is real. Becoming is real. So if you're carrying shame about where you come from, let Purim speak to you. The gates are open. Your neshama is deeper than any costume, deeper than any past. If you choose this people and this path with sincerity, you are embraced. Purim Sameach. #Purim #Conversion #JewishConvert #Judaism #VenafochHu To watch Torah Thoughts in video format, click HERE Subscribe to the Torah Thoughts BLOG for exclusive written content! Please like, share and subscribe wherever you find this!

Everyone loves the festival of Purim. What's not to love about it? You get dressed up. You make noise when they say Haman. You give gifts to the poor and foodstuffs to your friends. It's the one time a year you can drink guiltlessly. But what is the essence of the Festival? What are we trying to achieve on Purim? Our Sages tell us something quite inexplicable: The holiness and purity of Purim exceeds that of Yom Kippur. What can they possibly mean by that? In this very sharp and interesting podcast, we share an idea that will completely reshape how you understand this festival and will train you in how to make the most out of this highly auspicious day. – – – – – – – – – – – – – – – – – – – – – –DONATE: 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!– – – – – – – – – – – – – – – – – – – – – –NEW TORCH Mailing Address POBox:TORCHPO BOX 310246HOUSTON, TX 77231-0246– – – – – – – – – – – – – – – – – – – – – –Email me with questions, comments, and feedback: rabbiwolbe@gmail.com– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to my Newsletterrabbiwolbe.com/newsletter– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to Rabbi Yaakov Wolbe's PodcastsThe Parsha PodcastThe Jewish History PodcastThe Mitzvah Podcast This Jewish LifeThe Ethics PodcastTORAH 101 ★ Support this podcast ★

Life is full of nuisances. For many – maybe all – life inevitably contains some pain, suffering, and affliction. How we approach these situations is a central element of our religion and theology. Our Sages revealed to us that accepting affliction is a means to achieve wisdom. It is one of the 48 ways to […]

In all languages besides Hebrew, the letters are simply the way words are formed for the purpose of communication. They have no other function and no other significance. The Hebrew alphabet, however, is laden with great spiritual power. Our Sages teach that Hashem created the world using the letters of the Hebrew alphabet. When He proclaimed, "Yehi Or" ("There shall be light"), the letters that comprise these words brought light into existence. Likewise, the Gemara teaches that Besalel, the chief artisan who led the construction of the Mishkan, had the knowledge of how to combine different letters and form the various configurations through which the world was created. Beyond these creative powers, there are numerous layers of meanings to the Hebrew letters, their shapes, and also their numerical values (Gematria). Indeed, several Kabbalists authored works unearthing the deep secrets underlying the letters of the Hebrew alphabet. In light of this, one might wonder whether Birkot Ha'Torah must be recited before one learns the alphabet. If somebody did not receive a Jewish education as a child, and has now committed to religious observance, should he be told to recite Birkot Ha'Torah in the morning before he studies the Hebrew alphabet? Does this study qualify as the study of Torah that must be preceded by Birkot Ha'Torah? The answer is that in this case, where the person is studying only the letters themselves, what they look like and how to pronounce them, he does not need to recite Birkot Ha'Torah. Certainly, however, if one studies the depth and meaning behind the letters, then this is considered Torah learning, and he must recite Birkot Ha'Torah in the morning before such study. Must one recite Birkot Ha'Torah before studying Hebrew grammar? Rav Yaakob Emden (Germany, 1697-1776) addresses the question of whether one may study grammar in the restroom, where Torah learning is forbidden, and he writes that one should not, as studying Hebrew grammar will invariably lead him to think of verses in the Torah. It emerges from this ruling that studying grammar does not intrinsically qualify as Torah learning, and so it does not require the recitation of Birkot Ha'Torah. However, this applies only if a person studies grammar as a secular field of study. If one studies grammar specifically for the purpose of enhancing his understanding of Torah, then this qualifies as Torah learning, and requires Birkot Ha'Torah. Summary: If a person is learning the Hebrew alphabet, and he wishes to study the letters in the morning before reciting Birkot Ha'Torah, he may. However, if a person studies the depth and meaning behind the letters of the Hebrew alphabet, this qualifies as Torah study and requires the recitation of Birkot Ha'Torah. Studying Hebrew grammar as a secular field does not require the recitation of Birkot Ha'Torah, but learning Hebrew grammar for the sake of better understanding Torah qualifies as Torah learning and requires the recitation of Birkot Ha'Torah.

Parashat Ki-Tabo begins with the Misva of Bikkkurim – the obligation upon a farmer to bring the first fruits that ripen to the Bet Ha'mikdash and present them to a Kohen. The farmer then makes a special declaration praising and expressing gratitude to Hashem for bringing our nation out of Egypt into the Land of Israel, where he was able to till the land and produce delicious, nourishing fruit. The unique significance and importance of this Misva is expressed in the special fanfare that characterized the process of bringing Bikkurim. The farmers would assemble and march with song and festivity through the roads, and the shopkeepers in Jerusalem would close their stores and come out to welcome and celebrate the visitors who were bringing their fruits to the Bet Ha'mikdash. The importance of Bikkurim is also articulated by the Midrash, which teaches that this Misva is mentioned in the very first word of the Torah: "Bereshit." The Midrash interprets this word to mean that the world was created for the sake of Bikkurim, which is called "Reshit" ("Reshit Bikkureh Admatecha" – "the first of the fruits of your land that ripen" – Shemot 23:19). Remarkably, the Midrash is telling us that the entire world was created so we can fulfill the Misva of Bikkurim! The reason is that G-d created the world so that He could shower us with goodness which we would then appreciate and be grateful for. The most elementary of all Torah values is gratitude, acknowledging and appreciating what was done for us. Hence, the Misva of Bikkurim, which revolves around the concept of gratitude, thanking Hashem for providing us with food, can be seen as the purpose of all creation. Our Sages teach that gratitude toward Hashem begins with feeling and showing appreciation for other people. The Midrash states: "Whoever denies his fellow's goodness will ultimately deny the Almighty's goodness." The classic example demonstrating this principle is Pharaoh, who is said to have "not known Yosef" (Shemot 1:8). It is inconceivable, the Rabbis explain, that a king who ascended the throne soon after Yosef's lifetime had not heard of Yosef. He was the one who saved Egypt from the devastating famine that struck the rest of the region, and thereby enriched the kingdom, as all the surrounding peoples came to purchase grain which Yosef had stored in anticipation of the looming drought. Rather, this means that the new Pharaoh did not acknowledge Yosef's role in saving the kingdom and bringing it to great heights of wealth and prestige. Because Pharaoh denied all the good that Yosef brought to the kingdom, he ultimately denied G-d Himself, brazenly and outrageously telling Moshe many years later, "Lo Yadati Et Hashem" – "I do not know G-d!" (Shemot 5:2). Translating this message into practical terms – one cannot be considered "religious" if he recites Birkat Ha'mazon after every meal with intense concentration, thanking Hashem for his food, and says "Modim" in the Amida prayer three times a day with great emotion, expressing gratitude to Hashem for all He does – but he does not show gratitude to the people in his life. Gratitude begins at home, with the people who do the most for us – first and foremost our parents, who gave us life and exerted so much hard work and made so many sacrifices for us, and then our spouse, the one closest to us, with whom we build and run our families. If we are not grateful to them and to everyone who helps us and does things for us, we will ultimately feel ungrateful also toward G-d. And, yes, this applies also to those who are paid to do things for us. Many years ago, I was hired as a private tutor for a teenage boy in the community. While we were learning, he called the family's housekeeper on the intercom system, and told her to bring him soda and some snacks. I was startled by the way he spoke, not even using the word "please." She came a minute later with the soda and snacks, and he said, "Close the door on your way out." I turned to the boy and asked, "You don't say 'thank you'??" "Rabbi," the boy replied, "she works for us. We're paying her to do this." "Now you're making me very nervous," I said. "Why?" "Because I also work for you. Your parents pay me, too. Are you going to treat me that way because I'm getting paid?" Whether it's the secretary, the cashier, the uber driver, the coworker, the delivery guy – feeling and expressing gratitude is not just required, but it is the ABC's of the Torah, our most basic obligation as Jews and as human beings. The more we appreciate all the people in our lives and all that they do for us, the more we will appreciate all that Hashem does for us – and this will, in turn, make us worthy of even more of His unlimited blessings and goodness.

Every mitzvah that we do benefits us for all eternity. Our Sages reveal to us that each Mitzvah creates an advocate who vigorously fights on our behalf and defends us in front of the Heavenly court. Mitzvos are great assets to have. In this podcast, we discover that there is a way to game the […]

Preparing for the High Holidays can be daunting. How can anyone adequately prepare for standing in judgment in front of the Heavenly tribunal? But prepare we must. The month of Elul is designated for preparing for the awesome days of Rosh Hashana and Yom Kippur. Our Sages took these days very seriously and were completely […]

Preparing for the High Holidays can be daunting. How can anyone adequately prepare for standing in judgment in front of the Heavenly tribunal? But prepare we must. The month of Elul is designated for preparing for the awesome days of Rosh Hashana and Yom Kippur. Our Sages took these days very seriously and were completely immersed in preparation. But we are regular people, ordinary, common folk. Is there something that we can do to prepare? Is there a cheat sheet to simplify Elul? Is there a way to distill this month to its essence? In this wonderful podcast we share the three main pillars of this month and learn the ways how even us lay people can have an immensely productive and powerful Elul.– – – – – – – – – – – – – – – – – – – – – –DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!– – – – – – – – – – – – – – – – – – – – – –Email me with questions, comments, and feedback: rabbiwolbe@gmail.com– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to my Newsletterrabbiwolbe.com/newsletter– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to Rabbi Yaakov Wolbe's PodcastsThe Parsha PodcastThe Jewish History PodcastThe Mitzvah Podcast This Jewish LifeThe Ethics PodcastTORAH 101 ★ Support this podcast ★

This Halacha was developed from multiple transcriptions of Rabbi Eli Mansour's lectures in the "Beki'im BaHalacha" series. The original audio recordings for this Halacha were delivered on the following dates and can be accessed here: 06-24-25 Audio File ; 06-25-25 Audio File ; 06-26-25 Audio File ; 06-29-25 Audio File The Three Weeks , spanning from Shiba Asar BeTammuz (the 17th of Tammuz) through Tisha B'Av , is a time designated for national mourning over the tragedies that befell Am Yisrael throughout history—most notably the destruction of both Bateh Mikdash. Our Sages instituted a number of customs and halachot during this period to reduce our joy and help us internalize the gravity of the losses. While the Nine Days and week of Tisha B'Av carry stricter restrictions, even from the start of the Three Weeks, there are behaviors and activities that should be avoided due to their association with excessive joy, lightheartedness, or distraction from mourning. Entertainment and Recreational Outings The Rambam writes (Hilchot Ta'aniyot 5:1) that the proper response to communal suffering is to reflect and act—not to carry on with business as usual. For this reason, it is customary to avoid outings and events that are designed purely for fun or celebration . This includes: Attending concerts, comedy shows, musical performances, or theater productions Going to amusement parks, carnivals, bowling alleys, or arcades Group activities or trips organized for entertainment and leisure Recreational barbecues, parties, or similar festive gatherings The She'elat Ya'abets and Ben Ish Hai (Parashat Devarim) both emphasize avoiding such joyous outings during this period. Rav Moshe Feinstein (Iggerot Moshe, O.C. vol. 3, siman 87) also addressed recreational gatherings and ruled that they should be avoided even when music is not involved. Sports and Physical Activity Recreational sports are another category of concern. While physical activity for health is permitted, engaging in sports for fun—especially if competitive and emotionally charged—should be avoided. Casual jogging or gym workouts for health reasons are permitted . Joining in competitive team sports, tournaments, or pickup games, especially those that attract crowds or bring heightened excitement, are discouraged . Swimming for fitness may be permitted during the Three Weeks, but not during the Nine Days. The Mishna Berura (O.C. 551:16) cites that joyous activity should be limited even during the early part of the Three Weeks, especially when it mimics festivity. Poskim such as Rav Shmuel Kamenetsky extend this to include sporting events with celebratory atmospheres. Shopping for Enjoyment During the Three Weeks, one should refrain from shopping for enjoyment , even if no Beracha Shehechiyanu would be required. This includes: Buying new clothing, shoes, jewelry, accessories, or electronics Making home décor upgrades or indulging in hobby-related purchases Shopping sprees or window-shopping done for leisure Essential purchases (like school supplies or items urgently needed) are permitted. If one finds a limited-time deal or discount that will not be available later, they may buy the item during the Three Weeks but should wait to use it until afterward , if possible. This is ruled by Rav Moshe Feinstein and others (Iggerot Moshe, O.C. vol. 3, siman 80). Travel and Leisure Trips The Three Weeks are also considered a time of danger (see Shulchan Aruch O.C. 551:18), and for this reason, many refrain from leisure travel or long road trips. Rav Ovadia Yosef (Yechave Da'at 1:37) writes that unless there is a real need, vacation trips should be postponed until after Tisha B'Av. This includes: Cruises, resort stays, or beach vacations National parks or nature sightseeing trips Visiting distant relatives for enjoyment rather than necessity However, if the travel is required for business, medical needs, family obligations, or other pressing reasons, it is permitted—though one should still avoid turning it into a joyous excursion. Maintaining the Right Tone Some mistakenly believe that the Three Weeks require sadness or depression. On the contrary, the Torah teaches that a Jew must always serve Hashem with joy (Devarim 28:47). But during periods of national mourning, the tone of that joy must be subdued and introspective. The Gemara in Ta'anit 30b teaches, "Mi'shenichnas Av, mema'atin b'simha"—as the month of Av begins, we reduce our joy. We do not eliminate joy, but we avoid external expressions of frivolity and celebration. This balance is echoed by the Aruch HaShulchan (O.C. 551:23) , who writes that one's behavior during these days should reflect a seriousness and awareness of our national losses, even if one continues to smile, work, and engage with others normally. Summary During the Three Weeks, one should avoid: Concerts, shows, amusement parks, and festive outings Competitive or recreational sports done for fun Unnecessary shopping for non-essential or luxury items Travel taken for leisure or vacation Parties and gatherings unrelated to Misvot This helps us remain focused on the deeper meaning of this period—a time to reflect, mourn, and yearn for the rebuilding of the Bet HaMikdash.

התוכן 1) ההוראה לבנות ישראל בזמננו מהסיפור בפ' פינחס אודות בנות צלפחד שממנו למדו חז"ל שאצל בנות ישראל היתה חיבת הארץ יותר מאשר אצל בני ישראל: כאשר "מפני חטאינו גלינו מארצנו" ורואים את חורבן ביהמ"ק גם בא"י – העבודה היא שתהי' תשוקה שיחזור להיות מעמד ומצב של גילוי אלקות, ענינה של א"י אשר "תמיד עיני ה' אלקיך בה מרשית השנה ועד אחרית שנה", דהיינו, לפעול בכל פרט ובכל ענין שיהי' ניכר ש"הנה ה' נצב . . ומביט וכו'". 2) כ"ק מו"ח אדמו"ר הנהיג שבזמן הקיץ נוסעים הבחורים וכמה אברכים לבקר במקומות שונים לדבר אודות עניני יהדות וכו', והרבי נשיא הדור מעורר רחמים שיצליחו גם באופן שישארו אח"כ פירות ופירי-פירות. כאשר התחלת הנסיעה היא מתוך התוועדות חסידית ומתוך המרחב של נשיא ישראל – מתנהלת הנסיעה כולה באופן של הרחבה. ולכן יאמרו הנוסעים "לחיים" ותהי' נסיעתם באופן ש"בשמחה תצאו . . ההרים והגבעות יפצחו לפניכם רינה, וכל עצי השדה ימחאו כף".ב' שיחות דהתוועדות יום א' פ' פינחס, י"ג תמוז ה'תשי"ט ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=15-07-2025 Synopsis (1) Our Sages derive from the story (in Parshas Pinchas) of Tzelofchad's daughters that the Jewish women of that time had greater love for Eretz Yisroel than the men. The lesson for Jewish women in our times is that during exile, when one sees the destruction of the Beis Hamikdash, even within Eretz Yisroel itself – the task is to feel a longing to return to the state of revelation of G-dliness, which is the special quality of Eretz Yisroel, the land that “the eyes of Hashem your G-d are upon it from the beginning of the year to the end of the year.” This means that it should be visible in every aspect of her home that “ “Behold, Hashem stands… and watches” etc. (2) The Rebbe, my father-in-law, the Rebbe, instituted that during the summer months, the bochurim and young married men should travel to various places to speak about Yiddishkeit, etc., and the Rebbe, the Nasi of the generation, arouses mercy that they should succeed, and in such a way that will also leave behind fruits and fruits of fruits. When the journey begins with a chassidishe farbrengen and from within the expansiveness of the Nasi of the Jewish people Israel—the entire journey is conducted in a manner of expansiveness. Therefore, those traveling should say l'chaim, and their journey should be in the manner of “For with joy shall you go forth…the mountains and the hills shall burst into song before you, and all the trees of the field shall clap hands.2 sichos from farbrengen of Sunday, parashas Pinchas, 13 Tammuz 5719 For a transcript in English of the Sicha: https://thedailysicha.com/?date=15-07-2025 לע"נ ר' פייוויל ב"ר יצחק ע"ה ליום היארצייט שלו י"ט תמוז. ת.נ.צ.ב.ה.נדבת בנו ר' חיים שי' טאני

https://youtu.be/-pW6CRWCt00 Audio: Play the audio class Download: Download this MP3 Topics: Morning Prayers Follow-Along Text: תָּנוּ רַבָּנָן, פִּטּוּם הַקְּטֹֽרֶת כֵּיצַד:שְׁלֹשׁ מֵאוֹת וְשִׁשִּׁים וּשְׁמוֹנָה מָנִים הָיוּ בָהּ. שְׁלֹשׁ מֵאוֹת וְשִׁשִּׁים וַחֲמִשָּׁה כְּמִנְיַן יְמוֹת הַחַמָּה, מָנֶה לְכָל יוֹם פְּרַס בְּשַׁחֲרִית וּפְרַס בֵּין הָעַרְבָּֽיִם,וּשְׁלֹשָׁה מָנִים יְתֵרִים, שֶׁמֵּהֶם מַכְנִיס כֹּהֵן גָּדוֹל מְלֹא חָפְנָיו בְּיוֹם הַכִּפֻּרִים,וּמַחֲזִירָן לְמַכְתֶּֽשֶׁת בְּעֶֽרֶב יוֹם הַכִּפֻּרִים, וְשׁוֹחֲקָן יָפָה יָפָה כְּדֵי שֶׁתְּהֵא דַקָּה מִן הַדַּקָּה.וְאַחַד עָשָׂר סַמְּמָנִים הָיוּ בָהּ. וְאֵֽלּוּ הֵן:6) וּקְצִיעָה 7) שִׁבֹּֽלֶת נֵרְדְּ 8) וְכַרְכֹּם מִשְׁקַל שִׁשָּׁה עָשָׂר שִׁשָּׁה עָשָׂר מָנֶה, 9) הַקֹּשְׁטְ שְׁנֵים עָשָׂר, 10) קִלּוּפָה שְׁלֹשָׁה, 11) קִנָּמוֹן תִּשְׁעָה.בֹּרִית כַּרְשִׁינָה תִּשְׁעָה קַבִּין, יֵין קַפְרִיסִין סְאִין תְּלָתָא וְקַבִּין תְּלָתָא,וְאִם אֵין לוֹ יֵין קַפְרִיסִין מֵבִיא חֲמַר חִוַּרְיָן עַתִּיק. מֶֽלַח סְדוֹמִית רֽוֹבַע, מַעֲלֶה עָשָׁן כָּל שֶׁהוּא.רַבִּי נָתָן הַבַּבְלִי אוֹמֵר: אַף כִּפַּת הַיַּרְדֵּן כָּל שֶׁהִיא,וְאִם נָתַן בָּהּ דְּבַשׁ פְּסָלָהּ, וְאִם חִסַּר אֶחָד מִכָּל סַמְּמָנֶֽיהָ חַיָּב מִיתָה:Our Sages taught:It contained 368 maneh — 365 for each of the days of the year, a maneh for each day, half to be offered in the morning and half toward evening.Of the remaining three maneh, the High Priest would bring two cupped handfuls into [the Holy of Holies] on Yom Kippur.These [three maneh] had been returned to the mortar on the day before Yom Kippur and were ground very thoroughly so that they would be exceedingly fine.[The incense-offering] comprised eleven kinds of fragrant spices:1) balm; 2) onycha; 3) galbanum; 4) frankincense — each component weighing seventy maneh; 5) musk;6) cassia; 7) spikenard; 8) saffron — each component weighing sixteen maneh; 9) costus, twelve [maneh]; 10) aromatic bark, three [maneh]; and 11) cinnamon, nine [maneh].[The following were also included:] Carshina lye, nine kabin; and wine from Cyprus, three se'ah and three kabin.If there was no wine from Cyprus, they would use aged white wine. [Also included were] a quarter [of a kav] of salt from Sodom, and a minute amount of a smoke-raising herb.Rabbi Nassan the Babylonian says: A minute amount of Jordanian amber [was also added].If honey was added, [the offering] was invalidated, and if one omitted any of its spices, he was liable to the death penalty [at the hands of Heaven]. PreviousClass 062: morning prayers: Ketoret part 2 NextClass 064: morning prayers: Ketoret part 4 More in this section Class 064: morning prayers: Ketoret part 4 Class 062: morning prayers: Ketoret part 2 Class 061: morning prayers: Ketoret part 1 Class 060: morning prayers: Karban Tamid part 2

Just as Ereb Rosh Hashanah is a time for a person to repent for all his sins, Ereb Shabuot is a time to repent for the specific sin of failing to show proper respect to Torah, and neglecting its study. The holy books teach that on Shabuot we are judged with regard to our dedication to and respect for Torah, and thus on Ereb Shabuot we must reflect upon commitment to learning and repent for not respecting it properly. At all times we should beg Hashem to forgive us for not committing ourselves sufficiently to learning, but this is especially vital on Ereb Shabuot, as we prepare for our judgment. Moreover, every person should personally involve himself in the Yom Tob preparations. Even if somebody normally does not personally make preparations for Shabbat or holidays, one should make a point of making preparations for Shabuot, such as by shopping and the like. Personal involvement shows respect and honor for the Yom Tob, which celebrates Matan Torah, and it thus serves as a Tikkun (rectification) of the sin of failing to properly respect the Torah. As one makes the preparations he must have in mind that he does so for the purpose of rectifying the sin of "Zilzulah Shel Torah" (neglecting the Torah). Likewise, one should purchase the finest foods and wines for the holiday of Shabuot, without being concerned about the costs entailed. Spending money for the Shabuot celebration is a demonstration of honor for the Torah, and if one does so with the intention of achieving a Tikkun for his neglect of Torah study, then he will be rewarded. One should make a point on Ereb Shabuot to invite poor people to his home for the Shabuot feast, as the Yom Tob celebration must be shared with the less fortunate. Our Sages teach that one who rejoices and celebrates on the holidays but does not share what he has with the poor is "despised and distanced" by Hashem. G-d visits the poor on Yom Tob, as it were, and if He sees poor people without food for the holiday without others helping them, He gets angry, and this leads to punishment, Heaven forbid. And thus before every holiday, one should ensure to give charity to enable the poor to properly celebrate. On Ereb Shabuot, in particular, there is a custom to set aside 104 coins for charity to be given to needy Torah scholars. Summary: On Ereb Shabuot, one should repent for failing to properly respect the Torah and devoting enough time to its study. As part of this process of repentance, one should personally involve himself in the Yom Tob preparations, and spend money for the finest foods and beverages, thus giving honor to the Torah. One must give charity to the poor before Shabuot to enable them to celebrate the Yom Tob.

Our Sages in several contexts emphasized the importance and value of the Misva of Hachnasat Orehim – welcoming guests. The Gemara comments that Hachnasat Orehim is even greater than "Kabbalat Peneh Shechina" (greeting the Shechina). Elsewhere, the Talmud teaches that a place where guests are not welcome will be destroyed, just as happened to the sinful city of Sedom, where hospitality was not allowed. Furthermore, the Mishna in Pe'a includes Hachnasat Orehim in its list of Misvot for which one is rewarded both in this world and the next. And other sources mention many Berachot that are earned through this Misva, including children, rain in its proper time, longevity, and others. Among the Halachic issues that arise when hosting guests is whether the hostess is permitted to pour wine or other alcoholic beverages for a male guest. We know that when a wife is a Nidda, she is not allowed to pour wine or other alcoholic beverages for her husband, unless she does so in an abnormal manner (such as by pouring with her left hand if she normally pours with her right). According to some Halachic authorities, this applies also to a married woman serving a man other than her husband, and thus a hostess should not pour for her male guests in the interest of modesty. By contrast, the work Ezer Mi'siyon writes that this restriction applies only to a married couple when the wife is a Nidda, and a hostess is permitted to pour alcoholic drinks for her guests. In practice, Rav Shayo, in his work Petah Ha'ohel (p. 87; listen to audio recording for precise citation), rules that generally a hostess should not pour wine for a male guest, and if she does, the guest should ensure not to look at her as she pours. However, if the hostess is hosting a large meal, with many guests around, then according to some Halachic authorities it is permissible for the hostess to pour for her guests. Summary: Generally speaking, a hostess should not pour wine or other alcoholic beverages for a male guest, unless she is serving a large meal and there are several other people at the table with them.

Does it make sense to take pride in one's intellect, fitness, or wealth? Our Sages teach us that those things are determined before someone is born, and therefore it would be ludicrous for us to take pride in what was given to us by God. But in a seminal teaching, Ben Zoma reveals that there […]

Our Sages teach us that the world stands on three pillars: Torah , Avodah , and Gemilut Chasadim . Rabbi David Najjar found a fascinating allusion to this concept in a Passuk from this week's Parashah, Shemini . The Passuk states: " ואת העולה המציאו אליו לנתחיה ואת הראש ויקטר על המזבח " — referring to the korban olah . Rabbi Najjar notes that the initial letters of the phrase " ואת העולה המציאו אליו " spell out the divine name with which Hashem created the world — suggesting a connection to the creation of the universe itself. Since the Passuk discusses the korban olah , it clearly alludes to Avodah , one of the world's foundational pillars. Furthermore, the first letters of " לנתחיה ואת הראש " form the word " לוה " — meaning "lent," a reference to Gemilut Chasadim . The final letters of the words " אליו לנתחיה ואת הראש " spell out תושיה" " , a term associated with Torah , as seen in the Passuk from Mishlei: " נצור תושיה ומזימה " ("Guard sound wisdom and discretion"). Hence, this single Passuk subtly contains allusions to the three pillars upon which the world stands. Additionally, another Passuk in the Parashah — " וירא כבוד ה' " ("The glory of Hashem appeared") — has the same gematria (numerical value) as " בצדקה וחסד " ("through charity and kindness"), reinforcing the idea that performing acts of kindness and giving charity is a form of honoring Hashem. Hashem often presents us with opportunities to give tzedakah or perform chesed as a test of our faith and character. Parting with our time or money can be difficult, but we must remember: we never lose by honoring Hashem. He is fully capable of repaying us many times over. One individual shared that a rabbi he knew reached out, requesting help with the final $12,000 needed for a down payment on a home. The rabbi promised to repay $1,000 monthly over the next year. Although it was a significant sum, the man agreed to help. Shortly after, an unexpected announcement regarding the tariffs put all of his orders on hold, causing him to reconsider. However, he reminded himself that he had already committed — and more importantly, that the rabbi needed the funds. He overcame his hesitation and sent the full $12,000. A few days later, he unexpectedly received a check from the IRS for nearly $15,000. Neither he nor his accountant could explain it — until it became clear to him: this was all a test from Hashem. He was never meant to have to give up that money, Hashem just wanted to see if he would be able to part with it in the performance of this great Mitzvah of lending money. Another man shared a similar story. A friend urgently needed $315, and without hesitation, he handed over his credit card. Due to a minor credit card fee, he ended up paying $324. Less than an hour later, he returned home to find that the fencing work he'd commissioned had just been completed. The invoice totaled $3,324 — but the contractor offered to reduce the charge to an even $3,000. The amount waived? Exactly $324. These stories beautifully illustrate the divine providence and care Hashem shows those who give generously. Acts of tzedakah and chesed not only honor Hashem — they bring His blessings into our lives. Shabbat Shalom.

התוכן זה שכל העולם "מסתובב" בשביל "קבוצה קטנה" של יהודים מקיימי תומ"צ – יובן בהקדם הביאור בנוגע לב' ענינים תמוהים שמצינו בנוגע לקריאת המגילה: 1) התחלת קריאת המגילה (להלכה) הוא מהתחלתה – "ויהי בימי אחשורוש וכו'", דלכאו' אי"ז נוגע לעיקר הסיפור וכו'? 2) אחז"ל "כל ספרי הנביאים עתידין ליבטל לימות המשיח חוץ ממגילת אסתר והלכות"! איזה חידוש יש בה שלכן דוקא היא לא תיבטל בימות המשיח?! והביאור: בקריאת המגילה מהתחלתה מתגלה שזה שהקב"ה הנהיג את העולם כדי שאחשורוש ימלוך על קכ"ז מדינה, ועשיית המשתה וכו' הי' זה רק כדי ששנים לאח"ז יהי' לבנ"י הנס של "ונהפוך הוא"...! וחידוש זה נוגע אפי' לימות המשיח: אע"פ שגם לעת"ל יהי' המציאות של "עמים", וגם המציאות של מין החי, הצומח והדומם – אבל כ"ז יהי' טפל ביחס לעיקר התכלית – מציאות של בנ"י שיעסקו בתורה! [המשך יבוא]ב' חלקים משיחת פורים ה'תשכ"ה ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=13-03-2025 Synopsis The idea that the entire world runs for the sake of a small group of Jews who observe Torah and mitzvos can be understood by first explaining two puzzling aspects of the Megillah reading: (1) The halacha is that the Megillah must be read from the beginning – “It happened in the days of Achashverosh…” – which seemingly is not essential to the core of the story? (2) Our Sages state: “All the books of the Prophets will be nullified in the times of Moshiach, except for Megillas Esther and Halachos,” but what is so unique about the Megillah that it alone will not be nullified when Moshiach comes? The answer is that reading the Megillah from the beginning reveals that Hashem orchestrated the world in such a way that Achashverosh would be king, and rule over 127 provinces, and that he would make a royal feast etc., and all for the sole purpose that, years later, the Jewish people would experience the miracle that “it was reversed.” And this unique quality will be relevant even in the times of Moshiach: Although in the future era other nations will exist, as well as animals, plants, and inanimate objects – all of them will be secondary to the ultimate purpose – the existence of the Jewish people who will be engaged in Torah study. (To be continued.)2 excerpts from sichah of Purim 5725 For a transcript in English of the Sicha: https://thedailysicha.com/?date=13-03-2025 לזכות אהרן דוד הלוי בן הדרה שי' ליום ההולדת שלו י"ג אדרלשנת ברכה והצלחה, ואריכות ימים ושנים טובות‏*לזכות הת' חיים שי' יוניק ליום ההולדת שלו י"ג אדר - לשנת ברכה והצלחה, ואריכות ימים ושנים טובותנדבת הוריו ר' דוד וזוגתו מרת חנה שיחיו יוניק

What's the connection between Shema and Teruma? Our Sages tell us that one fiftieth is the average tithe that a farmer should give to the kohen from his grain and produce. The Vilna Gaon explains that the word 'terumah' is an allusion to 'trei m'meah', meaning two out of one hundred, which is one fiftieth. But if the word ‘teruma' is hinting at a fiftieth, why use a word that hints to two parts in a hundred? In 1972, Rabbi Yaakov Asher Sinclair opened SARM Studios the first 24-track recording studio in Europe where Queen mixed “Bohemian Rhapsody”. His music publishing company, Druidcrest Music published the music for The Rocky Horror Picture Show (1973) and as a record producer, he co-produced the quadruple-platinum debut album by American band “Foreigner” (1976). American Top ten singles from this album included, “Feels Like The First Time”, “Cold as Ice” and “Long, Long Way from Home”. Other production work included “The Enid – In the Region of the Summer Stars”, “The Curves”, and “Nutz” as well as singles based on The Hitchhiker's Guide To The Galaxy with Douglas Adams and Richard O'Brien. Other artists who used SARM included: ABC, Alison Moyet, Art of Noise, Brian May, The Buggles, The Clash, Dina Carroll, Dollar, Flintlock, Frankie Goes To Hollywood, Grace Jones, It Bites, Malcolm McLaren, Nik Kershaw, Propaganda, Rush, Rik Mayall, Stephen Duffy, and Yes. In 1987, he settled in Jerusalem to immerse himself in the study of Torah. His two Torah books The Color of Heaven, on the weekly Torah portion, and Seasons of the Moon met with great critical acclaim. Seasons of the Moon, a unique fine-art black-and-white photography book combining poetry and Torah essays, has now sold out and is much sought as a collector's item fetching up to $250 for a mint copy. He is much in demand as an inspirational speaker both in Israel, Great Britain and the United States. He was Plenary Keynote Speaker at the Agudas Yisrael Convention, and Keynote Speaker at Project Inspire in 2018. Rabbi Sinclair lectures in Talmud and Jewish Philosophy at Ohr Somayach/Tannenbaum College of Judaic studies in Jerusalem and is a senior staff writer of the Torah internet publications Ohrnet and Torah Weekly. His articles have been published in The Jewish Observer, American Jewish Spirit, AJOP Newsletter, Zurich's Die Jüdische Zeitung, South African Jewish Report and many others. Rabbi Sinclair was born in London, and lives with his family in Jerusalem. He was educated at St. Anthony's Preparatory School in Hampstead, Clifton College, and Bristol University. A Project Of Ohr.Edu Questions? Comments? We'd Love To Hear From You At: Podcasts@Ohr.Edu https://podcasts.ohr.edu/

The Rama (Rabbi Moshe Isserles of Cracow, Poland, 1525-1572), in Orah Haim (242), records a custom to eat on Shabbat a type of food called "Muliyata," or "Pashtida," which is dough filled with a stuffing of meat or other food, what we would call sambusak. The reason for this custom, the Rama explains, is to commemorate the manna which fell from the heavens to feed Beneh Yisrael during their travels through the desert. This food consists of meat covered with dough on top and on bottom, resembling the manna which was covered by a layer of dew on top and another layer on the bottom. The Be'ur Halacha (Rav Yisrael Meir Kagan of Radin, 1839-1933) raised the question of why we commemorate the manna specifically on Shabbat – the one day during the week when manna did not fall from the heavens. Why would there be a custom to eat a type of food that resembles the manna on the one day when the manna did not fall? One answer that is given is that specifically because there was no manna on this day, it is necessary to make a commemoration to celebrate this miracle. However, the Be'ur Halacha cites a different answer from a work entitled Torat Haim, an explanation which he describes as a "Ta'am Hagun" ("proper explanation"). He writes that Shabbat represents the "Yom She'kulo Shabbat" – the next world, Olam Ha'ba, which will be a perfect world, kind of like an everlasting Shabbat. The Shabbat we observe each week is a kind of window into the next world, a glimpse of the delights and serenity of Olam Ha'ba, and for this reason we observe several customs that bring to mind the future world. Thus, for example, we eat meat and fish, commemorating the meat of the "Shor Ha'bar" animal and of the "Livyatan" fish which will be fed to the righteous in the next world. Likewise, we make Kiddush on wine to commemorate the special wine that G-d has prepared already at the time of creation to give to the righteous in Olam Ha'ba. The commemoration of the manna may similarly be seen in this light. Our Sages teach that there is a section of the heavens called "Shehakim," which comes from the verb "Sh.h.k." – "grind." It is so named, we are taught, because manna is ground in that section of the heavens, and is prepared to be fed to the Sadikim in the next world. Accordingly, it is possible that we eat food symbolizing manna not to commemorate the manna eaten by our ancestors in the desert, but rather to commemorate the manna that will be fed to the righteous in the future. On Shabbat, when we are given a glimpse into the everlasting Shabbat of the next world, we eat food resembling the manna that will be fed to those deserving of basking in the glory and enjoying the delights of the "Yom She'kulo Shabbat."

The Song of Haazinu, the third of three Songs on the Torah, tells the story of the Jewish people, past, present, and future. It speaks of high points and nadirs, this world and the next, devastation and reclamation. In this podcast we examined the Song's beginning. Moshe compares his words and his speech to rain, dew, stormy, windy, showers, and soft droplets. Our Sages explained that Torah is comparable to the many varieties of rain and precipitation. What is Torah all about? How do we benefit from it? Why can't we always see it's impact? What is at stake as we approach Torah study? This sweeping episode we survey the many ways in which Torah is related to the many varieties of precipitation.– – – – – – – – – – – – – – – – – – – – – –DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!– – – – – – – – – – – – – – – – – – – – – –Email me with questions, comments, and feedback: rabbiwolbe@gmail.com– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to my Newsletterrabbiwolbe.com/newsletter– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to Rabbi Yaakov Wolbe's PodcastsThe Parsha PodcastThe Jewish History PodcastThe Mitzvah Podcast This Jewish LifeThe Ethics PodcastTORAH 101  ★ Support this podcast ★

Understanding the Torah offers an incredible advantage above all other mitzvot: the Torah we study literally becomes part of our very being, which is why it is called "bread." Firstly, it integrates into us; secondly, it provides nourishment and life energy to our soul. In this way, Torah is like food for the soul, while mitzvot are the garments that clothe it. Our Sages teach that Torah is equivalent to all the mitzvot because it not only sustains the soul but also acts as a garment as we strive to understand it. And when we articulate the words of Torah out loud, it envelops us in an encompassing Divine light.

There is a time-honored practice – dating back many centuries – to read Shir Hashirim on Friday night. Some communities read it before Minha on Friday afternoon, others between Minha and Arbit, and some after Arbit. The text of Shir Hashirim is, essentially, a love story between a man and a woman. The Seror Ha'mor (Rav Abraham Saba, 1440-1508), in his introduction to Shir Hashirim, bemoans the fact that the Apikorsim (heretics) interpret Shir Hashirim literally, as describing an actual relationship between a man and a woman, Heaven forbid. This profanes Shir Hashirim, which our Sages describe as "Kodesh Kodashim" – the most sacred of all the texts in the Tanach. This book allegorizes the close relationship between Am Yisrael and the Almighty, describing the deep love He feels for us and we feel for Him. One verse in Shir Hashirim says, "Shehora Ani Ve'na'ava" – "I am black but beloved," referring to the fact that Beneh Yisrael are beloved to Hashem even when we're "black," darkened by sin. The simplest explanation for why we read Shir Hashirim at the beginning of Shabbat is because Shabbat is like the "wedding" between the Jewish People and G-d. This is why we sing, "Bo'i Kalla" ("Come, O bride") when Shabbat begins, and we dress up in our finest clothing and have an elaborate meal, just like at a wedding. Furthermore, in our Friday night prayer, we refer to Shabbat in the feminine form – "Ve'yanuhu Bah," whereas on Shabbat morning, we use the masculine form – "Ve'yanuhu Bo," and at Minha some have the custom to recite the plural form – "Ve'yanuhu Bam." Some explain these passages as allusions to the bride and groom, who come together on Shabbat afternoon, the time of the "Yihud," the culmination of the "wedding," the height of love and closeness between G-d and His special nation. Appropriately, then, as we celebrate this "wedding," we read Shir Hashirim which tells of the unique feelings of love between G-d and Am Yisrael. The Hida (Rav Haim Yosef David Azulai, 1724-1806), in his work Kiseh Rahamim, brings another reason. He cites the Seder Ha'dorot as stating that although Beneh Yisrael spent 210 years in Egypt, they worked as slaves for only 117 years. The number 117, then, is associated with the end of exile and suffering, and the onset of redemption, as it was after 117 years of labor that Beneh Yisrael were freed. Our Sages teach us that if we all observe Shabbat properly, then we become worthy of redemption. So, on this day we read Shir Hashirim, which contains 117 verses, as though telling the Almighty that the merit of our observance of Shabbat should bring the end of our exile. Just as G-d redeemed our ancestors from Egypt after 117 years of slave labor, we, too, hope for our redemption in the merit of Shabbat observance, alluded to by the 117 verses in Shir Hashirim. (This is likely the reason why it is customary to read Shir Hashirim after the Seder on Pesach, because of the association between the 117 verses of this book and the Exodus from Egypt.) Another explanation is based on a teaching of the Roke'ah (Rav Elazar of Worms, Germany, 1176-1238). The Zohar comments that the wicked who suffer in Gehinam are granted a reprieve during the 24 hours of Shabbat. (Our lighting of a candle on Mosa'eh Shabbat signifies the rekindling of the fires of Gehinam.) But in addition, the Zohar writes, the fires of Gehinam cease to burn also when Am Yisrael recites each of the three daily prayers – Shaharit, Minha and Arbit. Specifically, the Zohar says that when Am Yisrael recites one of these prayers, the fires of Gehinam stop burning for an hour and a half – or 4.5 hours each day. Now the six workdays have a total of 144 hours (24 * 6), and among those, the fires of Gehinam are not burning for 27 hours (4.5 * 6). It turns out, then, that the fires of Gehinam burn for a total of 117 hours (144-27). The Roke'ah teaches that King Shlomo composed the 117 verses of Shir Hashirim as a prayer that the merit of this sacred text should save people from the punishment of Gehinam. We therefore recite Shir Hashirim at the end of the week so that the merit of our recitation will save us from the 117 weekly hours of suffering in Gehinam. Summary: It is customary to read Shir Hashirim on Friday night, either before Minha, after Minha, or after Arbit. The simplest reason is because Shir Hashirim talks of the special love between G-d and Am Yisrael, and Shabbat is the "wedding" between us and Hashem. There are also Kabbalistic reasons for this practice.

Questions are arguably the most potent tool by which to open up a complex subject. Asking questions on a given matter; asking many, diverse questions, analyzing and probing the issue from all angles, helps open portals of understanding that can deepen your appreciation and your perception of the matter. Our Sages were masters of the art of the question. If we want to deepen our connection with the Almighty's Torah, it is imperative that we learn to ask sharp questions and to keep them on point.– – – – – – – – – – – – – – – – – – – – – –DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!– – – – – – – – – – – – – – – – – – – – – –Email me with questions, comments, and feedback: rabbiwolbe@gmail.com– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to my Newsletterrabbiwolbe.com/newsletter– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to Rabbi Yaakov Wolbe's PodcastsThe Parsha PodcastThe Jewish History PodcastThe Mitzvah Podcast This Jewish LifeThe Ethics PodcastTORAH 101 ★ Support this podcast ★

Questions are arguably the most potent tool by which to open up a complex subject. Asking questions on a given matter; asking many, diverse questions, analyzing and probing the issue from all angles, helps open portals of understanding that can deepen your appreciation and your perception of the matter. Our Sages were masters of the […]

It is hard enough for us to keep track of what happens to us in our lifetime; what happens after we die is truly a mystery. But there are timelines that are even murkier: what happens after Messiah? How does the Resurrection unfold? Is Resurrection a one-time thing or are there many different resurrections? What happens to this world when the clock hits the year 6000? Our Sages just tell us that this world can only endure for 6,000 years. That is the endpoint. What happens next? In this very interesting podcast we explore the timeline of Resurrection: we learn about how the era of Messiah leads to the era of Resurrection, we discover the idea of the Great and Awesome day of judgment, and we venture a little bit into the mysterious notion of the seventh millennium, and the 8th, and the 9th, and the 10th.– – – – – – – – – – – – – – – – – – – – – –DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!– – – – – – – – – – – – – – – – – – – – – –Email me with questions, comments, and feedback: rabbiwolbe@gmail.com– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to my Newsletterrabbiwolbe.com/newsletter– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to Rabbi Yaakov Wolbe's PodcastsThe Parsha PodcastThe Jewish History PodcastThe Mitzvah Podcast This Jewish LifeThe Ethics PodcastTORAH 101 ★ Support this podcast ★

“Our Sages teach: ‘Fire does not ignite in a lone stick of wood, but in a pile of kindling.' American campuses have been drying up for a long time,” says […]

Charity is a big element of religious life. Our Sages tell us that the mitzvah of charity equals all the mitzvos of the Torah combined. But monetary charity is only one type of charity. There are many different types of charity, in the love of charities is a means to acquire higher levels of wisdom. How? In this Ethics podcast you will learn.– – – – – – – – – – – – – – – – – – – – – –DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!– – – – – – – – – – – – – – – – – – – – – –Email me with questions, comments, and feedback: rabbiwolbe@gmail.com– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to my Newsletterrabbiwolbe.com/newsletter– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to Rabbi Yaakov Wolbe's PodcastsThe Parsha PodcastThe Jewish History PodcastThe Mitzvah Podcast This Jewish LifeThe Ethics PodcastTORAH 101 ★ Support this podcast ★

Charity is a big element of religious life. Our Sages tell us that the mitzvah of charity equals all the mitzvos of the Torah combined. But monetary charity is only one type of charity. There are many different types of charity, in the love of charities is a means to acquire higher levels of wisdom. […]

TORCH Fundraiser — support the This Jewish Life PodcastOur organization, TORCH, does only one fundraiser a year, and that is happening right now at giveTORCH.org. This is a matching campaign and every donation will be DOUBLED.Please support the This Jewish Life Podcast right now at giveTORCH.orgThe website for the Fundraiser is giveTORCH.orgClick and donate to support the This Jewish Life Podcast in 2024We need your help!– – – – – – – – – – – – – – – – –The Bible is written in Hebrew. The language that God communicates with prophets is Hebrew. Hebrew was present the very beginning of the world - Genesis happened with Hebrew. Our Sages tell us that the letters of Hebrew are pregnant with meaning and insight and depth and profound secrets. The words in Hebrew are comprised of those special letters, and the meanings of the words are intricately connected with the secrets of the letters that comprise them. Biblical Hebrew is unique. It is utterly different than any other language. In this fun and interesting podcast, we explore the wonderful world of biblical Hebrew. Fasten up and listen carefully, which was this podcast will inspire you to deepen your knowledge and understanding of biblical Hebrew.– – – – – – – – – – – – – – – – – – – – – –DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!– – – – – – – – – – – – – – – – – – – – – –Email me with questions, comments, and feedback: rabbiwolbe@gmail.com– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to my Newsletterrabbiwolbe.com/newsletter– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to Rabbi Yaakov Wolbe's PodcastsThe Parsha PodcastThe Jewish History PodcastThe Mitzvah Podcast This Jewish LifeThe Ethics PodcastTORAH 101 ★ Support this podcast ★

Our Sages tell us that each one of us is unique and has a unique mission to fulfill. Humans are not fungible, moist, robots that can be swapped for each other. Each one of us is our own world. We must each say: “the world was created for me.” But how do we discover our […]

Our Sages tell us that each one of us is unique and has a unique mission to fulfill. Humans are not fungible, moist, robots that can be swapped for each other. Each one of us is our own world. We must each say: "the world was created for me." But how do we discover our life mission? How do we know what the Almighty expects of us specifically? In this special edition of the Parsha Podcast, we suggest a new approach to determining what it is that you were placed on this Earth to accomplish.– – – – – – – – – – – – – – – – – – – – – –DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!– – – – – – – – – – – – – – – – – – – – – –Email me with questions, comments, and feedback: rabbiwolbe@gmail.com– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to my Newsletterrabbiwolbe.com/newsletter– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to Rabbi Yaakov Wolbe's PodcastsThe Parsha PodcastThe Jewish History PodcastThe Mitzvah Podcast This Jewish LifeThe Ethics PodcastTORAH 101 ★ Support this podcast ★

The Exodus from Egypt was the founding event of our people. Our nation had been in Egypt for more than two centuries and we had become acculturated into the Egyptian way of life. Over the year of the Exodus process, our nation was privy to miracles never before seen in history: we saw our masters humbled, we saw our nation elevated, we witnessed Moshe doing incredible miracles, and a spark was awakened within us. With the culmination of the Ten Plagues - the Death of the Firstborn - our nation was ushered out of the land. Our Sages tell us something fascinating: the remarkable transformation of the Exodus is revisited every time our nation experiences redemption. As such, studying the Exodus is more than the study of an ancient event, it is about discovering the formula of all kinds of redemptions. In this podcast we examine the principles of how to unlock an Exodus.– – – – – – – – – – – – – – – – – – – – – –DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!– – – – – – – – – – – – – – – – – – – – – –Email me with questions, comments, and feedback: rabbiwolbe@gmail.com– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to my Newsletterrabbiwolbe.com/newsletter– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to Rabbi Yaakov Wolbe's PodcastsThe Parsha PodcastThe Jewish History PodcastThe Mitzvah Podcast This Jewish LifeThe Ethics PodcastTORAH 101 ★ Support this podcast ★

For the third time in the Torah, we read about destruction. Previously, the Flood destroyed the world save Noah and family, and the Dispersal ended the universal civilization, and in our parsha we read about the overturning of Sodom and Gomorrah. The timing of Sodom's destruction is really interesting. Our Sages said that it happened […]

For the third time in the Torah, we read about destruction. Previously, the Flood destroyed the world save Noah and family, and the Dispersal ended the universal civilization, and in our parsha we read about the overturning of Sodom and Gomorrah. The timing of Sodom's destruction is really interesting. Our Sages said that it happened on Passover on the same day that Lot was appointed judge over the city. Why did the city's destruction coincide with the day that its most famous and righteous citizen became its judge? In this sweeping episode we study the destruction of Sodom, Abraham's unsuccessful intercession on their behalf, and the events that led up to its demise, and draw powerful lessons from what we discover.– – – – – – – – – – – – – – – – – – – – – –DONATE: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!– – – – – – – – – – – – – – – – – – – – – –Email me with questions, comments, and feedback: rabbiwolbe@gmail.com– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to my Newsletterrabbiwolbe.com/newsletter– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to Rabbi Yaakov Wolbe's PodcastsThe Parsha PodcastThe Jewish History PodcastThe Mitzvah Podcast This Jewish LifeThe Ethics PodcastTORAH 101 ★ Support this podcast ★

Abraham and Sarah undergo seismic changes in our Parsha. Their names get changed as does their destiny. Originally, they were barren, but in our Parsha, the founding Patriarch and Matriarch are told that they will bear a son, Isaac. The mechanics of how this transformation occurred, however, is a bit of a head scratcher. Our Sages tell us that it was because of their original names and identities, Abram and Sarai, that precluded them from childbearing. The name change itself altered their identities to facilitate their fertility. In this episode, we study the nature of what happened here and reveal the path via which we too can swap identities and reap the rewards of our new selves.– – – – – – – – – – – – – – – – – – – – – –DONATE: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!– – – – – – – – – – – – – – – – – – – – – –Email me with questions, comments, and feedback: rabbiwolbe@gmail.com– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to my Newsletterrabbiwolbe.com/newsletter– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to Rabbi Yaakov Wolbe's PodcastsThe Parsha PodcastThe Jewish History PodcastThe Mitzvah Podcast This Jewish LifeThe Ethics PodcastTORAH 101 ★ Support this podcast ★

The Song of Haazinu is a richly textured tapestry with layered meaning and subtleties. Our Sages tell us that it incorporates all of Jewish History. In its 613 words, it incorporates all of Torah as well. And it is arguably the most difficult Torah portion to decipher and unpack. In this special penultimate podcast of […]

The Song of Haazinu is a richly textured tapestry with layered meaning and subtleties. Our Sages tell us that it incorporates all of Jewish History. In its 613 words, it incorporates all of Torah as well. And it is arguably the most difficult Torah portion to decipher and unpack. In this special penultimate podcast of the fifth cycle of the Parsha Podcast, we examine a striking verse that compares the relationship between God and us to that of an eagle and its young. Upon initial assessment this seems like a strange comparison. W hen we explore the commentaries, however, we discover a life-changing perspective. This episode pairs perfectly with the upcoming holy day of Yom Kippur so give it a swig. Take it for a flight. It will be a joyous and thrilling ride.– – – – – – – – – – – – – – – – – – – – – –DONATE: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!– – – – – – – – – – – – – – – – – – – – – –Email me with questions, comments, and feedback: rabbiwolbe@gmail.com– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to my Newsletterrabbiwolbe.com/newsletter– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to Rabbi Yaakov Wolbe's PodcastsThe Parsha PodcastThe Jewish History PodcastThe Mitzvah Podcast This Jewish LifeThe Ethics PodcastTORAH 101 ★ Support this podcast ★

Our parsha contains perhaps the most difficult Torah portion to read and digest: The Tochacha (Admonition). In it we are told the consequences of our deeds. If obey the Almighty and hearken to His commandments, He will reward us with bountiful blessings. Should we deviate from Him and repudiate His Torah, however, He promises to unleash all manner of suffering upon us. And it is brutal. Our Sages calculated that the Tochacha contains 98 distinct curses and maledictions. What is the message of these ferocious curses? In this special edition of The Parsha Podcast, we suggest a novel approach to understanding what the Torah wants of us.– – – – – – – – – – – – – – – – – – – – – –TORCH Podcasts SurveyTo participate in the TORCH Podcasts Survey, please click here or visit TORCHsurvey.com – – – – – – – – – – – – – – – – – – – – – –DONATE: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!– – – – – – – – – – – – – – – – – – – – – –Email me with questions, comments, and feedback: rabbiwolbe@gmail.com– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to my Newsletterrabbiwolbe.com/newsletter– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to Rabbi Yaakov Wolbe's PodcastsThe Parsha PodcastThe Jewish History PodcastThe Mitzvah Podcast This Jewish LifeThe Ethics PodcastTORAH 101 ★ Support this podcast ★

Life is full of nuisances. For many - maybe all - life inevitably contains some pain, suffering, and affliction. How we approach these situations is a central element of our religion and theology. Our Sages revealed to us that accepting affliction is a means to achieve wisdom. It is one of the 48 ways to acquire Torah. In this Ethics Podcast we explore this weighty subject and propose an approach to rationalize how this can contribute towards the acquisition of Torah.– – – – – – – – – – – – – – – – – – – – – –TORCH Podcasts SurveyTo participate in the TORCH Podcasts Survey, please click here or visit TORCHsurvey.com – – – – – – – – – – – – – – – – – – – – – –DONATE: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!– – – – – – – – – – – – – – – – – – – – – –Email me with questions, comments, and feedback: rabbiwolbe@gmail.com– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to my Newsletterrabbiwolbe.com/newsletter– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to Rabbi Yaakov Wolbe's PodcastsThe Parsha PodcastThe Jewish History PodcastThe Mitzvah Podcast This Jewish LifeThe Ethics PodcastTORAH 101 ★ Support this podcast ★

Life is full of nuisances. For many – maybe all – life inevitably contains some pain, suffering, and affliction. How we approach these situations is a central element of our religion and theology. Our Sages revealed to us that accepting affliction is a means to achieve wisdom. It is one of the 48 ways to […]