Podcasts about Pasuk

Was It Correct?

The Kreizer Rav, quoted by Rav Teichtal, reads a Pasuk in a novel way and reveals a fundamental aspect of the Yamim Noraim.

Why Did He Leave?

When Does He Listen?

What Is Shalom?

What Should I Avoid?

Why Was He Saved?

What Did They Say?

Who Has Life?

Can I Move?

Where Should I Stand?

What Did She Become?

Send us a textKavana in the first pasuk of Shema

The Pasuk says in Parashat Re'eh: "וברכך ה' אלוקיך בכל אשר תעשה"-Hashem your G-d will bless you in everything you do. Our Rabbis learn from here our obligation to put in our Hishtadlut, our effort, to accomplish what we want. Along with this obligation comes a very big test that everyone faces on a daily basis- to be able to put in the effort, yet realize the whole time that Hashem is really the One getting everything done. Hashem wants the world to run בדרך הטבע , through nature, so in order to camouflage His presence, He makes it look like we are the ones accomplishing. But in truth, it is all Hashem. The Mesilat Yesharim calls our Hishtadlut a tax to pay. Once we have fulfilled the quota, Hashem sends His blessing down. Shlomo Hamelech summed it up in a Pasuk in Mishle: "סוס מוכן ליום מלחמה" We have to get the horse ready to go out and fight in battle. An army cannot go out to war expecting a miracle. Rabbenu Bachya says that if they do, they will lose. They have to make all of the necessary preparations to fight. But the Pasuk concludes: "לה' התשועה" The victory of the war is entirely in the hands of Hashem. The'בוטח בה- one who trusts in Hashem, knows that once he puts in his effort he can feel comfortable with the knowledge that he did his part. Then, whatever happens is the will of Hashem for his best. A person should never feel that his efforts were wasted , even if he didn't see his desired results. For example, a man worked on a sale for six weeks, and then it all fell through. His time was not wasted, he paid six weeks' worth of tax, and that opened the pipeline for Hashem to send blessing when He sees fit. If a person went to three doctors and didn't yet come up with a solution for his health issue, he didn't waste his time. He did his Hishtadlut, he paid his tax, and now he should feel great knowing that he did his part. If there is ever a situation where a reasonable Hishtadlut is not possible, then the person becomes exempt from Hishtadlut, and he can totally rely on Hashem. For example, if a person had an ailment, and tried one method to cure it, yet it didn't work, and then tried another, and a third, and still no results, and the doctors say that there is nothing else to try. At that moment, the person becomes exempt from Hishtadlut, and he can totally rely on Hashem for a cure. Rabbi Yechezkel Abramsky, זכר צדיק לברכה, used to tell over the following story which happened to him. He was taken to Siberia against his will along with a group of people. They were told to remove their shoes, their jackets and their shirts. They had to walk on snow and ice for miles. The Rabbi had a condition from a very young age that he was very sensitive to the cold, and he would frequently get sick from being exposed to even moderately cold temperatures. His mother, he recalls, used to send him to school in many layers of clothing to protect him. He still had this condition now, and he knew that many people had died in Siberia from being exposed to the frigid temperatures. On his first walk on the ice, he turned to Hashem and said, "The Gemara tells us: '-הכל בידי שמים חוץ מצינים ופחים"Everything is in the hands of Heaven except for cold and hot," which means that if a person goes outside in the winter without a jacket and gets sick, he brought that upon himself. Hashem commanded us to guard our health; we are not allowed to act recklessly. The Rabbi continued. "When I had extra layers and jackets I put them on to protect myself. But now, I don't have that ability, so I am exempt from that obligation. All that is left is the בידי שמים part. Now Hashem, it is only in Your hands. Please, save me from getting cold here." The Rabbi testified, that for over a year and a half in Siberia, he never felt cold even once. It is not the clothing that warms us up, it is Hashem. When we have the ability to help ourselves, we are obligated to. But when there is nothing for us to do, we can totally rely on Hashem. Those who are able to see through nature and recognize that everything is really Hashem, will not only pass this very big test, but they will reap the rewards both in this world and in the next.

In this week's episode Rabbi Kohn discusses how the Torah commands us to not just help a poor person financialy but also to help him with encouragement. He relates how this is important for all of us to internalize. The importance of giving a good word to another. He also talks about making the effort to see the blessings in your life as well as the importance of remembering where you come from. Subscribe to The Practical Parsha Podcast. For questions or comments please email RabbiShlomoKohn@gmail.com. To listen to Rabbi Kohn's other podcast use this link- the-pirkei-avos-podcast.castos.com/  Chapters (00:00:00) - Parshas Re ei(00:00:38) - Parshas Rey(00:03:38) - Parshas 1 in this week's parsha(00:06:23) - How to See the Blessings in Your Life(00:08:48) - The Reasons Why the Blessing in the Pasuk is in Plural(00:10:12) - The Commandment of the Torah to Not Harden Your Heart(00:15:56) - Pseudo-Analysis of the Seventh Parsha

This episode learns through the first and last two pesukim of Eichah to see the message contained therein.

How Was It Destroyed?

Why do we have the custom to read a Pasuk in Parshat Devarim to the mournful tune of Eicha?

Who Has Hatzlacha?

Where Did It Come From?

When Did He Arrive?

Do They Have a Choice?

The Halacha below was generated by AI based on multiple classes given by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio file. This write-up has been reviewed, but if any errors remain, we welcome corrections. 06-16-25; 06-17-25 One of the more commonly encountered questions during the Three Weeks concerns music. Is it permissible to listen to music during this period? What about recorded music, or music intended to help a person focus, relax, or stay awake? And is singing permitted even if instruments are not? This Halacha examines the nature of the restriction, its halachic basis, and when—if ever—music might be allowed. What Is the Source for This Custom? The custom to refrain from music during Ben HaMesarim is not explicitly found in the Gemara. Rather, it evolved as part of the broader mourning practices adopted after the destruction of the Bet HaMikdash. Music brings joy and emotional upliftment, and is therefore seen as inappropriate during a period meant for national reflection and sorrow. The Rambam (Hilchot Ta'aniyot 5:14) writes that after the Hurban (destruction of the Bet HaMikdash), the Sages enacted decrees to limit expressions of joy, such as music and dancing. Although this was not originally specific to the Three Weeks, over time the practice was incorporated into this period to align with the overall spirit of mourning. Does This Apply to All Music—Even Recorded? Yes. Most Poskim today apply the restriction to both live and recorded music. Even if the original decree referred to instruments and public festivities, recorded music triggers the same emotional experience of joy and is therefore avoided. This includes music played casually at home, in the car, or on headphones. Background music in stores or commercials is not the listener's intent and may be permitted. Some Poskim draw a distinction between upbeat, celebratory music versus neutral or calming music. However, the general rule is to avoid music that provides emotional enjoyment. What About Music for Practical Use—Exercise, Focus, or Sleep? There is room for leniency when music serves a functional purpose rather than entertainment. For example: A person using soft background music to help them focus while working or studying. Someone who cannot fall asleep without relaxing music. A person who requires rhythmic music for exercise or therapy. In such cases, some authorities are lenient, especially before Rosh Hodesh Ab. Still, one should try to use instrumental or neutral tracks and avoid upbeat or joyous songs. Is Singing Without Instruments Permitted? Yes. Singing without instruments is generally permitted throughout the Three Weeks, including the Nine Days. However, one should refrain from overly joyous or festive singing. This is especially true during learning or prayer, where singing a Pasuk or Zemirot is part of the experience. Even singing Shabbat Zemirot at home is encouraged as part of Oneg Shabbat. Music at a Se'udat Misva At a Se'udat Misva—such as a Brit Mila, Pidyon Haben, Siyum Masechet, or Sheva Berachot—some authorities permit live or recorded music, even during the Three Weeks. The joy is centered around the Misva, and therefore the usual mourning restrictions are eased. Still, many avoid music during the Nine Days (Rosh Hodesh Ab through Tisha B'Ab) even at a Se'udat Misva unless absolutely necessary. Summary Music is generally avoided during the Three Weeks as part of mourning the Hurban (destruction of the Bet HaMikdash). The restriction includes both live and recorded music. Leniency exists for functional uses (focus, sleep, exercise), especially before Rosh Hodesh Ab. Singing without instruments is permitted, particularly for prayer or learning. Music at a Se'udat Misva may be allowed but should be avoided during the Nine Days unless warranted.

The Torah tells us in this week's parashah, Chukat, that the nation of Kena'an waged war against Bnei Yisrael. Rashi explains that they weren't actually Kena'anim, but Amalekim who disguised themselves as Kena'anim. Their goal was that when the Jews would pray to Hashem to save them from Kena'an, their prayers would go unanswered—because in reality, the attackers were Amalek. The next pasuk says that the Jews made a neder: if Hashem would help them succeed in the war, they would donate all the spoils to Him. And indeed, the next pasuk states: וַיִּשְׁמַע ה׳ בְּקוֹל יִשְׂרָאֵל וַיִּתֵּן אֶת־הַכְּנַעֲנִי וַיַּחֲרֵם אֶתְהֶם וְאֶת־עָרֵיהֶם וַיִּקְרָא שֵׁם־הַמָּקוֹם חָרְמָה Hashem heard their voice, gave them victory, and they fulfilled their promise by dedicating everything to Him. We find a similar idea with Yaakov Avinu when he fled from Esav. He made vows to Hashem in the merit of being protected. Although in general Chazal discourage making nederim, they allow it in times of distress. The Gemara in Masechet Eruvin (64a) learns from the vow the Jews made regarding their war against Amalek the tremendous power of using one's money for mitzvot in order to receive Hashem's extra mercy. The Gemara explains that if a convert passes away without any heirs, his possessions become ownerless. If someone acquires them and suddenly becomes wealthy, that wealth is at risk due to ayin hara. But if he uses part of it for a mitzvah, like buying a sefer Torah, the mitzvah protects the rest of the wealth. Another opinion says this also applies to someone who marries a woman who brings a large dowry into the marriage; he should use part of that money for mitzvot to guard it. A third opinion adds that even someone who profits handsomely from a business deal should invest part of the earnings in mitzvot to protect the rest from ayin hara. A final opinion mentions a sofer who writes tefillin. Rashi explains that even buying tefillin helps guard the wealth. However, the Maharsha explains differently: even a sofer who doesn't make much must use part of his earnings for mitzvot. Why? Although he may not have ayin hara on him, he might think his parnasah is coming from his skill and beautiful handwriting, forgetting that Hashem is the One giving him success. That attitude— כֹּחִי וְעֹצֶם יָדִי עָשָׂה לִי אֶת הַחַיִל הַזֶּה —can itself be a danger. To counter that, he must give some of his earnings to Hashem to express true recognition that He is providing. The Maharsha explains this is why the Gemara uses the case of Bnei Yisrael's war with Amalek as a proof rather than Yaakov's flight from Esav. In war, they could have believed it was their own strength that brought the victory. But they showed they knew it came from Hashem by pledging everything to Him. And this is why the Pasuk uses the words אם נתן תתן regarding the Jewish people's vow. Meaning אם נתן -if it will look like things are happening on their own in the natural way of the world, then please Hashem, תתן - we want to recognize that you are the One giving us the victory. The Me'iri writes similarly: people with yirat shamayim constantly reflect that their success comes only from Hashem. That awareness makes them enthusiastic to use what they have in Hashem's service. May we always remember that all we have and achieve is from Hashem, and may our recognition fill us with sincere hakarat ha-tov that drives us to give back with open hearts. Shabbat Shalom.

Am I Answered?

What Makes a Difference?

What Was He Afraid Of?

Delivered on Shavuos 5785, recorded afterwards

Delivered on Shavuos 5785, recorded afterwards

Who Was He Talking To?

Why Did He Have To Run? 

Why Did He Wait?

Why Did They Rush?

How Did They Respond?

Do Malachim Have Bechirah?

Why Did He Say Zechus?

How Did They Respond?

What Did They Do?

What Is The Message?

In the Haggadah, the Pasuk V'nitz'ak el Hashem Elokei Avoteinu refers to the Jewish people crying out to Hashem in prayer, a moment that occurred following the death of the King of Egypt. Immediately after this, the Pasuk states, Vayishma Hashem Et Kolenu —"And Hashem heard their voices," leading to their redemption. What is the connection between the king's death and the Jewish people's cries to Hashem? The Rashbatz offers an explanation: for many years, the Jewish people had anticipated that the death of the harsh king would ease their suffering. However, when a new king arose and the oppression became even more severe, they recognized that their only hope lay in Hashem's salvation. It was at that moment of realizing that only Hashem could help them, that their prayers became earnest, and they were answered. This serves as a valuable lesson. Often, when people face challenges, they devise multiple plans in their minds to address the situation. Even as they pray, they may subconsciously rely on these plans, leading to less sincere prayers. It is crucial to recognize that no matter how many potential solutions seem available, without Hashem's intervention, none are truly meaningful. It's easy to beg Hashem for help when there are no other apparent options, but the true test comes when multiple avenues appear open to us. If, in such moments, we can pray with the same sincerity as though no alternatives exist, our prayers hold greater value. This reflects true emunah — the realization that Hashem alone controls our fate. The effort lies in the mind; we must internalize the belief that Hashem, and only Hashem, has ultimate authority over all things. A man named Jack shared an interesting story that illustrates this concept. Just before Rosh Hashanah, he received an unexpected request from his mother. She asked him to arrange for his father to be a sandak (the person who holds the baby during a Berit Milah) for a third time that year, as she had heard that performing certain actions in pairs could be a bad omen. (Note: although the Gemara suggests that performing actions in pairs might expose one to negative influences, contemporary halachic authorities no longer consider this a concern.) Jack found himself at a loss. Being chosen as a sandak is an extraordinary honor, one that is rarely given. Great Torah sages would travel great distances for the privilege of this mitzvah. Halachic authorities even rule that the sandak holds greater honor than the mohel or the father of the newborn, granting him precedence for an aliyah on the day of the Berit Milah. The Zohar HaKadosh compares the act of performing a Berit Milah to bringing a korban to Hashem, with the sandak's lap serving as the altar upon which the korban is offered. The Maharil draws a comparison between the sandak and the kohen offering the ketoret in the Beit HaMikdash, while the Migdal Oz advises striving to perform the mitzvah of being a sandak, even at great personal expense. Some even suggest that being a sandak can be a segulah for wealth. Understanding the rarity and importance of this honor, Jack realized that finding an opportunity for his father to serve as a sandak, especially on such short notice, would be incredibly difficult. After hanging up with his mother, Jack turned to Hashem in prayer, saying, "I don't know how to make this happen, but I know that only You can help me. Please grant me success." That evening, Jack attended a simcha where he was unexpectedly approached by an old acquaintance. This man asked Jack if he knew anyone who would be willing to serve as a sandak at a Berit Milah the next day for a Baal Teshuvah. Jack, astonished, immediately responded that his father would be honored to take the role. The next day, Jack drove his father to the Berit Milah, fulfilling his mother's request. This story illustrates the power of sincere prayer. While prayer is always effective, it is especially potent when we approach it with the understanding that only Hashem can grant our requests. Such prayer carries immense spiritual value. May we all strive to pray with full emunah, trusting completely in Hashem's control over our lives.

What Does Reliance Accomplish?

The Gemara states that the list Haman's ten sons should be read in one breath. The common practice is to also read the word "Aseret" (ten), which sums up the list, in the same breath as the names. The reason for this custom is to emphasize that all ten sons died simultaneously, even though they were hung one after the other. The custom is to also read the words that proceed their names, "V'et Hamesh M'ot Ish"-(and five hundred men) in the same breath, as well. The reason is that these men comprised Haman's sons' army; each son was captain over fifty men. The Shulhan Aruch (siman 690) records this Halacha with the words, "V'sarich Lomar…"- (And it MUST be read…). The Poskim debate whether Maran's language indicates that this Halacha is critical to fulfilling the obligation. That is, if one did not read the names in this manner, B'diavad-after the fact, does he have to go back and read again? In any event, Maran, in his Bet Yosef, cites the opinion of Tosafot that this Halacha is L'Hathila, but if one did not do so, he has fulfilled the Misva after the fact. From this, it can be derived that Maran's intention in the Shulhan Aruch is also only L'Hathila. This is clearly the Rema's opinion, as well. ------ Maran, in Siman 690, records another Halacha that if the reader made mistakes in pronunciation, it is not necessary to be meticulous to correct him. The Megillah does not have the status of a "Sefer"-a holy book, but of an "Iggeret"-a letter. Maran does not distinguish between levels of severity of mistakes. Thus, it seems that even if the mistake changes the meaning of the word, it Is not necessary to correct the reader. However, Maran continues and presents a "Yesh Omrim"-an additional opinion, that this leniency only applies to mistakes that do not change the meaning of the word. This is based on the incident, recorded in the Talmud Yerushalmi, in which the sages did not correct the reader who made a minor mistake in pronouncing the word "Yehudim" (Jews). This implies that the leniency only applies to mistakes that do not change the meaning. Interestingly, Hacham Ovadia rules in accordance with the "Yesh," additional opinion, that any mistake that changes the meaning of the word is critical, and the reader must go back. -------- The Bet Yosef (Siman 690) cites the incredible opinion of Rabbenu Avraham ibn Ezra (1089-1167, Spain). He holds that the Megillah was originally written without "Sof Pasuk"-periods, i.e. end of sentence punctuation. Since it was given as an "Iggeret"- a letter, it was not formally broken up into verses. Only later, Ezra HaSofer added sentence punctuation to the Megillah. Therefore, the Ibn Ezra holds that the Megillah should be read in one long flow, without stopping at the end of the Pesukim-verses. Many authorities question this opinion. Rav Shlomo Alkabes (1500-1576, Tsfat), in his Manot Levi commentary on the Megillah, argues that if the punctuation added by Ezra was not to be applied when reading the Megillah, for what purpose did he add it? On the contrary, the fact that Ezra added periods indicates that they are important and must be followed. This is how Hacham Ovadia rules. The accepted practice is to allow the reader to take a breath in between each Pasuk. SUMMARY If the reader did not read the list of Haman's sons in one breath, he does not have to go back and read it again. Reading mistakes that do not change the meaning of the word are not critical, but mistakes that do change the meaning are critical, and the reader must go back and read correctly. The reader should conform to the end of verse punctuation, and he can take a breath in between each verse.