Podcasts about Pirkei Avot

Shame is one of the most powerful—and often misunderstood—human emotions. But what role does it play in Jewish thought and life?In this episode, we explore:Why do we feel shame? Is it just a negative emotion, or does it serve a deeper purpose?Is shame a good thing? How Jewish sources distinguish between toxic shame and healthy shame that guides us toward growth.How should we respond to shame? Practical wisdom on transforming shame into an opportunity for reflection, connection, and change.Join us as we uncover how Judaism frames shame not as something to hide from, but as a tool for personal development and a reminder of our potential.Check out my book, Living Beautifully - to bring joy, meaning, and love into your life based on the timeless wisdom of Pirkei Avot

In this episode, we explore one of the most famous teachings of Hillel from Pirkei Avot:"If I am not for myself, who will be for me? And if I am only for myself, what am I? And if not now, when?"This timeless mishna challenges us to reflect on three essential questions of life:Self-responsibility: What does it mean to take ownership of my life, my growth, and my spiritual journey?Connection and responsibility to others: How do I balance caring for myself with giving to others?The urgency of now: Why is procrastination so tempting, and how can we overcome it to live with purpose today?We'll discuss how Hillel's words remain as relevant as ever in our world of endless distractions and competing demands. You'll walk away with practical insights into finding the balance between self-care, community, and taking action in the moment.Join us as we dive deep into this short but powerful teaching that can change the way you approach your daily choices.- Check out my book Living Beautifully, for more insights to bring meaning, joy and love into your life

Elul Introspection: Breaking Through Spiritual Plateaus Welcome to our special Elul series on C hovot HaLevavot**. In this 21st introspection, we'll explore how to overcome spiritual dead ends—those moments when you feel you can't grow or develop beyond your current level. The path to spiritual growth isn't always a smooth upward climb. Sometimes we hit a plateau, a point where our current efforts seem to yield no further progress. The key is to not give up. Here's a powerful framework for breaking through these barriers. The Power of Sincere Desire and Prayer First, you must sincerely desire to grow. As the author explains, the first step is to "yiksof lo bilvav" —to desire in your heart. Let the next step in your spiritual journey be on your "wish list," constantly on your mind. Next, and most importantly, ask God for help . Pray for the ability to understand and to act. When you consistently ask God for assistance, He will eventually fulfill your needs. He will "open up the gates of understanding" and strengthen you to do what was previously beyond your capacity. This concept is rooted in the verse from Isaiah 48:17 : "I am the Lord your God, who teaches you for your benefit, who leads you on the path you should take." This verse is the source for the famous statement in the Talmud: "On the path a person wants to go, they are led." If you take the initial step, God will guide you, revealing shortcuts and insights you never knew existed. Incremental Effort, Divine Assistance This principle applies not just to spiritual growth but to all areas of life, from crafts to academic study. A teacher of geometry, for example, starts with practical problems before moving to theory. As the student masters the basics and continues to strive, God reveals the deeper theoretical principles to them. This idea is highlighted by the Gemara in Bava Batra 12b which says, "A wise man is greater than a prophet." The author applies this to all wisdom, explaining that there's a level of "prophecy" in every discipline. When you push your abilities to the maximum, God grants you a deeper, intuitive understanding beyond what you learned. This is the essence of our entire spiritual service. The Chovot HaEivarim (external commandments) are meant to awaken the Chovot HaLevavot (internal commandments). Our physical actions have the power to arouse our hearts. The verse in Devarim 30:14 says, "For the matter is very close to you, in your mouth and in your heart, to do it." This means that by doing God's will with our bodies, we will eventually be able to do it with our hearts. Since our natural human desires often create obstacles, it is through our dedicated physical efforts that God opens the gates to spiritual enlightenment. The author uses the analogy of a person planting trees. The farmer's job is to prepare the soil, water the saplings, and fertilize them. He does all he can and then relies on God to bring the fruit. You cannot neglect your responsibilities and expect a miracle. Similarly, in Avodat Hashem (service of God), if you make an earnest effort, God will grant you abilities far beyond your natural capacity. The Ladder of Spiritual Growth This concept also sheds light on the Mishnah in Pirkei Avot 4:9 : "One who fulfills the Torah in poverty will ultimately fulfill it in wealth." While this can mean a person who serves God with limited money will eventually be blessed with wealth, the author offers a deeper interpretation: One who starts with a "poverty of abilities" but makes a sincere effort, will ultimately be given a "wealth of abilities" by God. This is the entire premise of the Mesilat Yesharim's spiritual ladder, which progresses from Torah to Zehirot (diligence), to Zerizut (alacrity), and so on, ultimately reaching the level of prophecy. Each step is a prerequisite for the next, with God providing the help needed to ascend. The key takeaway is clear: God gives us help when we maximize our own abilities. If we ignore what we can do, we cannot expect divine assistance. As Rabbeinu Yonah writes in the beginning of Sha'arei Teshuvah , a person's effort leads to God giving them abilities beyond their natural ones. This is akin to God "circumcising your heart," removing the spiritual impediments that are too difficult for us to remove on our own—but only after we have done everything we can.

The Value of Solitude: Insights from Sha'ar Cheshbon HaNefesh Welcome to a special series from Sha'ar Cheshbon HaNefesh , where we explore 30 introspections over 30 days. Our focus today, on day 17, is inspired by a common social scenario: you're enjoying a get-together with friends and feel the need to pause and reflect. In our current social landscape, there's often a conflict between the excitement of being with people and the benefits of being alone. While certain situations require us to be social—such as fulfilling social norms or building friendships—this introspection addresses what happens when our social interactions become excessive. Drawbacks of Excessive Socializing When a person's soul "leans" toward being with people and finding enjoyment in their company, it can become an all-consuming pursuit. The author of Sha'ar Cheshbon HaNefesh outlines 13 negative consequences that can arise from excessive socializing. Let's explore a few of the key issues: Excessive and Empty Talk: This includes endless chatter, gossip, and babbling. As the verse in Proverbs states, " In a multitude of words, sin will not cease, but one who holds back his lips is wise ." A Breeding Ground for Negative Traits: Social settings can lead to speaking negatively about others, lying, and swearing falsely. They also present opportunities for arrogance, scoffing, insulting, and general levity . This can create a lack of yirat Hashem (fear of God) and an unhealthy pursuit of honor, leading to misrepresenting oneself just to project a certain image. The Responsibility of Rebuke: Being in a group of people comes with the responsibility to offer rebuke when necessary, a mitzvah (commandment) from the Torah: " You must surely rebuke your friend. " The author identifies three forms of rebuke: Physical action: The most extreme form, like the actions of Pinchas. Verbal protest: Using words to protest wrongdoing, as Moshe Rabbeinu did with Daton and Aviram. Protest in your heart: Even if you cannot speak out, you must internally object to the negative behavior. This is a difficult responsibility to fulfill, and by being alone, a person is freed from it. Loss of Good Judgment: When surrounded by people, a person's ability to think clearly and make good decisions can suffer. We can also adopt the negative traits of others, as the verse says, " One who herds with fools will become wicked ." Ultimately, the author asserts that most sins happen among people. It "takes two to tango," whether it's sins of promiscuity, business fraud, or false testimony. The mouth, in particular, often requires a listener. The Power of Solitude The antidote to these negatives is solitude. The author calls it "one of the most powerful things that leads to good midot " (character traits). A wise person once said, "The pillar of a pure heart is the love of seclusion." In our current era of social media, where our self-worth is often tied to external validation—likes, emojis, and reactions, the idea of being alone can feel unnatural. However, as the text emphasizes, solitude is crucial for spiritual and even mental well-being because it helps us develop an inner world. We can see this principle in the lives of our greatest religious figures: Abraham, Isaac, Jacob, King David, and Moshe Rabbeinu were all shepherds. They were shepherds precisely because it gave them time alone, a period of isolation essential for personal and spiritual development. Being alone allows us to be in touch with ourselves and foster self-awareness. The Exception: Spending Time with the Wise Does this mean we should avoid all social interaction, even with talmidei chachamim (Torah scholars) and wise people? The author argues that this is a mistake. Being with righteous individuals is not a distraction but a form of "ultimate aloneness." You gain tremendous qualities from them—qualities that can be even more beneficial than being alone. As it says in Proverbs, " One who walks with the wise will become wise. " While some people avoid being with the wise to escape rebuke, the Mishnah in Pirkei Avot instructs us: "Let your house be a gathering place for the wise." This type of interaction is a constructive and valuable use of time. As the verse says, " Then those who feared God spoke to one another, and God listened ."

Icarus has so much to say to us now, a few weeks before Rosh Hashanah.According to Greek mythology, Icarus flew too close to the sun with wings made of feather and wax. The sun's heat melted the wax, and Icarus fell into the sea and drowned.In 1560, the Netherlandish master Peter Bruegel the Elder painted a masterpiece entitled Landscape with the Fall of Icarus. This painting is now displayed in a museum in Brussels. The title is so evocative. To Icarus, no story was more important than Icarus. To Icarus, his flying so high, falling so low, and meeting an untimely end in a cold sea in a cold world was all-important. It was THE story. But there is a broader landscape where the fall of Icarus was not only not the story. It was not noticed at all. There are three peasants each doing their thing, plowing, herding and fishing. They are totally absorbed in their own world. They neither see nor care about Icarus.The pathos of the painting—the desperate pain of one, utterly unseen by others—has inspired poetry by William Carlos Williams and W.H. Auden. The last stanza of Williams's poem expresses this dissonance so clearly:a splash quite unnoticedthis was Icarus drowningThe painting, and the poetry of Williams and Auden, convey the world as it is: a splash quite unnoticed. Judaism has a lot to say here. Hillel's famous teaching in Pirkei Avot is a response. Hillel would not be comfortable with the three peasants not seeing and not caring. Yes, they have their own lives to attend to. That is legitimate. But Icarus drowned. How could they not notice? In attempting to move the dial on human indifference, Hillel teaches: If I am not for me, who will be?If I am for myself alone, what am I?And if not now, when?(Pirkei Avot 1:14) This dialectic of Hillel animates our High Holiday liturgy. Take a look at Bruegel's masterpiece. Who are the three peasants today? Who is Icarus today? Where are we in the paining? Who and what are we not seeing? What are we focused on? What is our version of plowing, herding and fishing? What does Hillel say to us?

Pirkei Avot 4:2- explanation of the teaching of Ben Azzai as illustrated through the mitzvot of the Parsha (Ki Tetze)

Welcome to our special edition on חובות הלבבות, שער חשבון הנפש (Duties of the Heart, The Gate of Self-Accounting), where we are discussing the eighth principle. This section of the book acts as a practical application of the concepts discussed in earlier chapters. Here, the author explores two distinct but related concepts of יחוד (Yichud), which means "oneness." The Two Concepts of Oneness The first concept is שער יחוד השם (The Gate of God's Oneness). This refers to the intellectual and emotional understanding that God is one and there is no other. This core belief is so fundamental that it is encapsulated in the first two of the Ten Commandments: "I am Hashem, your God," and "You shall have no other gods besides Me." As Rabbeinu Asher (the Rosh) teaches, for a Jew, belief in God is not a general concept; it must be a belief in the God of the Exodus from Egypt. This means recognizing that God is in complete control, down to the smallest detail of our lives, leaving no room for coincidence or human-attributed causes. This belief in God's oneness also means understanding that He has no physical form, likeness, or limitations. Furthermore, all the titles we attribute to Him—such as merciful, loving, or just—are His exclusively. While we are commanded to emulate these qualities, their true essence belongs only to God. The second concept is שער יחוד המעשה (The Gate of Oneness in Action). This refers to the necessary oneness of our own hearts in our service to God. Our intentions must be singularly focused on serving Him for His sake alone, not for personal gain or to avoid negative consequences in this world or the next. As the Mishnah in Pirkei Avot teaches, we should not serve our Master in order to receive a reward. While a reward will certainly come, it should not be our primary motivation. The Danger of Ulterior Motives The author provides a powerful analogy to illustrate this point. I will expound on it , Imagine a husband gives his wife a fur coat. If she discovers he did it with the hidden agenda of convincing her to move, her joy would turn to disappointment. Similarly, a boss would be offended to find his employee's gift was merely a calculated attempt to get a raise. These examples highlight a critical lesson: even with human relationships, we are hurt by ulterior motives. With God, who sees the innermost secrets of our hearts and has no need for us, our intentions must be pure. We should feel a sense of shame at the thought of serving God for personal gain. This idea is central to the High Holidays, when we crown God as King. The Zohar criticizes those who approach this period with self-serving demands, "barking like dogs" for wealth or children without truly focusing on God Himself. This lesson serves as a call to action—a spiritual reset. We must shift our focus to performing mitzvot for their own sake and studying Torah for its own sake. This is the essence of the eighth principle of self-accounting.

Rav Milston's Daily Shiur on Pirkei Avot, Kayitz 5785

Rav Milston's Daily Shiur on Pirkei Avot, Kayitz 5785

Rav Milston's Daily Shiur on Pirkei Avot, Kayitz 5785

Rav Milston's Daily Shiur on Pirkei Avot, Kayitz 5785

Rav Milston's Daily Shiur on Pirkei Avot, Kayitz 5785

Rav Milston's Daily Shiur on Pirkei Avot, Kayitz 5785

Rav Milston's Daily Shiur on Pirkei Avot, Kayitz 5785

Rav Milston's Daily Shiur on Pirkei Avot, Kayitz 5785

Rav Milston's Daily Shiur on Pirkei Avot, Kayitz 5785

Rav Milston's Daily Shiur on Pirkei Avot, Kayitz 5785

Rav Milston's Daily Shiur on Pirkei Avot, Kayitz 5785

Rav Milston's Daily Shiur on Pirkei Avot, Kayitz 5785

Rav Milston's Daily Shiur on Pirkei Avot, Kayitz 5785

Rav Milston's Daily Shiur on Pirkei Avot, Kayitz 5785

Rav Milston's Daily Shiur on Pirkei Avot, Kayitz 5785

What is the single most important quality a person can hold onto in life? In this episode, we dive into the Mishnah in Pirkei Avot where Rabbi Yochanan ben Zakkai asks his students: What is the best path a person should cling to? Each student suggests something different—generosity, friendship, foresight, kindness—but Rabbi Elazar says: a good heart.Why did Rabbi Yochanan declare this the most valuable path of all? What does it mean to truly have a “good heart”—and how does that shape the way we see others, ourselves, and even God?Join us as we explore:The different answers the students gave and why each mattersWhy a good heart includes all the other qualitiesThis Mishnah invites us to reframe success—not by what we achieve or acquire, but by the quality of our inner world and how it radiates outward.

The classic teaching from Rabbi Hillel. We do a deep dive into the lessons for life. Balancing the inner self with the outer group. When to plan and when to act?Here's the song Magnificence, performed by The Stadlin Twins.

The Torah's allure is so powerful, rabbis had to warn against misusing it. Exploring the concept of "limud" (learning) unique to Deuteronomy, we uncover the rabbis' complex relationship with Torah study. From the joy of learning to the fear of misuse, the discussion spans intentionality, secular study, and the power of Torah to attract even non-believers. We delve into the debate between studying "lishma" (for its own sake) vs. applied learning, and examine how different Jewish movements approach Torah study. The rabbis recognized the profound allure of Torah study, to the point where they had to warn against misusing it for personal gain or pride… or even to make a living. We explore the emergence of the academic and scientific study of our texts as well as contemporary women's yeshivot and secular yeshivot and different rabbinic opinions on the matter, from those who believe any Torah study can lead to observance to those who fear misinterpretation. The segment provides insight into an ongoing debate within Judaism about the nature and purpose of sacred text study. We conclude with the potential for new insights to arise from diverse groups studying Torah highlighted with the fascinating Talmudic story of Rabbi Meir learning from the heretic Elisha Ben Abuya, illustrating the idea that valuable wisdom can come from unexpected sources. Key Takeaways The word "limud" (learning) appears only in Deuteronomy, signaling a shift in Torah transmission. Rabbis grappled with the allure of Torah study for non-religious purposes. The debate continues: should Torah study be restricted to believers or open to all? Timestamps [00:00:00] – The episode opens with a provocative framing: Can the Torah survive being studied like secular literature? [00:02:00] – Discussion on Tisha B'Av and the idea that Torah learning brings too much joy to be permitted on a day of mourning. [00:03:00] – Story from Rabbi Riskin about the heretic who insists he's not a goy, highlighting the irresistible pull of Torah study. [00:04:42] – Deep dive into Deuteronomy and the word “limud,” and how teaching and learning emerge in the text. [00:07:00] – Exploring Maimonides' take on the commandment to teach Torah not just to sons, but to students as children. [00:10:00] – Pirkei Avot is introduced, differentiating learning to teach vs. learning to practice. [00:13:00] – Cautionary wisdom from the sages: Don't use Torah as a tool for ego or profit. [00:17:00] – Talmudic view that learning Torah for the wrong reasons may still lead to righteous practice. [00:23:00] – Norman Lamm and others weigh in on secular vs. sacred motivations for Torah study. [00:30:00] – The closing story of Rabbi Meir and Elisha ben Abuya explores the value of learning Torah even from a heretic. Links & Learnings Sign up for free and get more from our weekly newsletter https://madlik.com/ Safaria Source Sheet: https://www.sefaria.org/sheets/667572 Transcript here: https://madlik.substack.com/

Some love falls apart. Some conflict builds worlds.What makes the difference?In this episode, we explore one of the most powerful teachings in Pirkei Avot (Ethics of the Fathers 5:16–17):“Any love that depends on something—when that thing ceases, the love also ceases. But a love that does not depend on anything will never cease.”“Any dispute that is for the sake of Heaven will have a lasting outcome, and one that is not for the sake of Heaven will not have a lasting outcome.”With vivid examples—Amnon and Tamar's destructive love vs. David and Jonathan's deep bond; Korach's rebellion vs. the debates of Hillel and Shammai—this Mishnah gives us a roadmap to understand what makes relationships endure and disagreements bear fruit.Excerpted from my book, Living Beautifully - how to bring meaning, joy and love into your life based on the timeless wisdom of Pirkei Avot - gilaross.com/book

July 30, 2025Torah Smash! The Podcast for Nerdy JewsEpisode 86 - Pirkei AvigilanteTime to suit up as we take a daring dive into Pirkei Avot 1:10. From the streets to the courtroom, we unpack some of the tensions between working within the system or outside of it. We also discuss a certain red vigilante's path and how it sometimes struggles when faced by its towering opposing force. If this topic gets too heated, it may be time you left the streets of the kitchen. 00:01:46 Pirkei Avot 1:1000:05:42 Daredevil: Born Again00:14:02 A little too real00:21:17 Out of Character Arc00:25:15 Season Two Predictions00:30:36 The System or the Leader00:34:30 Barak's biggest issue with the ending00:38:47 Pirkei Avot 1:1100:44:27 The Safe Streets Initiative Share this episode with a friend: https://www.torahsmash.com/post/episode-86-pirkei-avigilanteConnect with us online, purchase swag, support us with a donation, and more at www.torahsmash.com.

Rav Milston's Daily Shiur on Pirkei Avot, Kayitz 5785

Rav Milston's Daily Shiur on Pirkei Avot, Kayitz 5785

Rav Milston's Daily Shiur on Pirkei Avot, Kayitz 5785

Rav Milston's Daily Shiur on Pirkei Avot, Kayitz 5785

Rav Milston's Daily Shiur on Pirkei Avot, Kayitz 5785

Rav Milston's Daily Shiur on Pirkei Avot, Kayitz 5785

Rav Milston's Daily Shiur on Pirkei Avot, Kayitz 5785

Rav Milston's Daily Shiur on Pirkei Avot, Kayitz 5785

Rav Milston's Daily Shiur on Pirkei Avot, Kayitz 5785

Rav Milston's Daily Shiur on Pirkei Avot, Kayitz 5785

What is the value of one's reputation. Actually, it can impact the next world! Crowns on Hebrew letters. Click here. For seminars, click here.

Rav Milston's Daily Shiur on Pirkei Avot, Kayitz 5785

Rav Milston's Daily Shiur on Pirkei Avot, Kayitz 5785

Rav Milston's Daily Shiur on Pirkei Avot, Kayitz 5785

Rav Milston's Daily Shiur on Pirkei Avot, Kayitz 5785

Rav Milston's Daily Shiur on Pirkei Avot,Kayitz 5785

Rav Milston's Daily Shiur on Pirkei Avot, Kayitz 5785

Rav Milston's Daily Shiur on Pirkei Avot, Kayitz 5785

Hillel and Shammai - the famous Torah study partners - and their timeless teaching about Aaron (the Cohen HaGadol, High Priest)

How a failed biblical uprising reveals the power of productive disagreement. Mark Friedman, author of "Come Now, Let Us Reason Together," joins Madlik to explore Judaism's embrace of disagreement. We dive into the Korach story, contrasting it with the debates of Hillel and Shammai to illustrate how Judaism values constructive conflict. Friedman connects ancient Jewish wisdom to modern philosophical concepts, drawing parallels between Talmudic discourse and Karl Popper's theories on truth-seeking. The episode challenges the notion of absolute truth in religious interpretation, advocating for pluralism within tradition. Key Takeaways Judaism celebrates constructive disagreement as a path to progress The Korach story teaches the importance of sincere, well-intentioned debate Modern philosophical concepts can illuminate traditional Jewish approaches to truth and interpretation= Timestamps [00:00] – Introduction of the theme: Judaism thrives on disagreement, not dogma. [01:44] – Mark Friedman shares his background and journey from secular Judaism to deep Torah engagement. [05:00] – Introduction to Pirkei Avot and the concept of a “dispute for the sake of Heaven.” [07:36] – Why Korach's argument failed: selfish motives vs. truth-seeking intent. [09:34] – Korach's logic vs. divine command: the flaw in rationalizing sacred law. [12:23] – Misapplied questions and the importance of framing debate with sincerity. [16:00] – Comparing the Tower of Babel to Korach: when unity becomes tyranny. [20:00] – Applying Karl Popper's philosophy of falsifiability to Talmudic pluralism. [27:00] – Why Hillel's flexibility makes his rulings endure more than Shammai's rigidity. [31:00] – Wrapping up with pluralism, tradition, and valuing minority opinions in Jewish thought. Links & Learnings Sign up for free and get more from our weekly newsletter https://madlik.com/ Come Now, Let Us Reason Together: Uncovering the Torah's Liberal Values Paperback – December 30, 2024 by Mark D. Friedman Safaria Source Sheet: https://www.sefaria.org/sheets/658585 Transcript on episode web page: https://madlik.com/2025/06/26/pluralism-in-judaism/

Avodah Zarah Bookmark Masechet Avodah Zarah is sponsored by the Talmud class of Congregation Beth Jacob in Redwood City, CA in honor of the staff of Hadran who make learning possible. "Pirkei Avot 1:6 teaches us עֲשֵׂה לְךָ רַב, וּקְנֵה לְךָ חָבֵר, make for yourself a Rav, and acquire for yourself a companion. We are blessed to have Rabbanit Michelle Farber as our extraordinary teacher, and we- Leslie, Joe, David, Sue, Helen, Batya, Adam, Alana, and Bill- are blessed to have the companionship of our learning." Today's daf is sponsored by Rabbi Lisa Malik & Prof. Adi Wyner in honor of the upcoming wedding of their daughter, Eva Wyner, who was just promoted to Director of Jewish Affairs for the State of NY in Governor Hochul’s Executive Chamber. And in honor of their future son-in-law, Reuven Rosen, who just graduated with honors from Rutgers’ MD/ Ph.D. program and who will be starting his medical residency at NYU. The Mishna says that all types of business dealings with idol worshippers are forbidden three days before their holidays. Rav and Shmuel discuss the spelling of the word used for holidays - "eidaihem" - is it with an aleph or ayin? From which verse in the Torah is the meaning of the term derived from, according to each opinion? One of the verses mentioned is the basis of a long aggada about the nations coming before God in the World-to-Come, looking to get rewarded. God reprimands them for never having kept the Torah. Various claims are made by the nations trying to justify why they didn't keep the Torah.

Avodah Zarah Bookmark Masechet Avodah Zarah is sponsored by the Talmud class of Congregation Beth Jacob in Redwood City, CA in honor of the staff of Hadran who make learning possible. "Pirkei Avot 1:6 teaches us עֲשֵׂה לְךָ רַב, וּקְנֵה לְךָ חָבֵר, make for yourself a Rav, and acquire for yourself a companion. We are blessed to have Rabbanit Michelle Farber as our extraordinary teacher, and we- Leslie, Joe, David, Sue, Helen, Batya, Adam, Alana, and Bill- are blessed to have the companionship of our learning." Today's daf is sponsored by Rabbi Lisa Malik & Prof. Adi Wyner in honor of the upcoming wedding of their daughter, Eva Wyner, who was just promoted to Director of Jewish Affairs for the State of NY in Governor Hochul’s Executive Chamber. And in honor of their future son-in-law, Reuven Rosen, who just graduated with honors from Rutgers’ MD/ Ph.D. program and who will be starting his medical residency at NYU. The Mishna says that all types of business dealings with idol worshippers are forbidden three days before their holidays. Rav and Shmuel discuss the spelling of the word used for holidays - "eidaihem" - is it with an aleph or ayin? From which verse in the Torah is the meaning of the term derived from, according to each opinion? One of the verses mentioned is the basis of a long aggada about the nations coming before God in the World-to-Come, looking to get rewarded. God reprimands them for never having kept the Torah. Various claims are made by the nations trying to justify why they didn't keep the Torah.

The Mishnah in Pirkei Avot teaches us how deeply beloved we are to Hashem — not only did He give us His precious Torah, but He also expressed His immense love by telling us just how valuable that gift is. Shavuot is a time to appreciate the Torah as our guiding light and to reflect on the responsibility that comes with such a gift. The pasuk in Tehillim states: " טוֹב לִי תוֹרַת פִּיךָ מֵאַלְפֵי זָהָב וָכָסֶף " — "The Torah of Your mouth is better for me than thousands of gold and silver pieces" (Tehillim 119:72). The mefarshim are puzzled: how can something eternal like the Torah be compared to something as finite and physical as gold and silver? One explanation is that, as physical beings, we naturally place high value on material wealth. The pasuk is providing a relatable point of comparison. To us, there is no greater earthly treasure than vast amounts of gold and silver — and yet, the Torah tells us its value pales in comparison to the Torah's worth. Hashem instilled within us an affinity for wealth specifically so we could begin to grasp, on our own terms, just a fraction of the Torah's true value. Yet, there lies a danger. Sometimes we become so enamored by the mashal that we lose sight of the nimshal — the deeper truth it's meant to teach. The Magen David explains this with a parable: A king wanted his subjects to appreciate his glory, so he adorned his officers in every province with the finest clothing, using wealth from the royal treasury. He hoped people would say, "If the officers are dressed like this, how much greater must the king be!" But instead, people fixated on the officers and forgot the king entirely. This is what happens when we glorify physical wealth and forget that it's merely a tool to help us appreciate the infinitely greater glory of Torah. Another pitfall comes when people view mitzvot as mere tools to achieve physical rewards. For example, someone may take on a 40-day acceptance to refrain from lashon hara in hopes of achieving a personal salvation. In such cases, the mitzvah becomes a means to an end — the salvation is the focus, not the growth. But this perspective is flawed. Physical rewards are minor side effects of the real reward — the mitzvah itself. No worldly pleasure could ever equal the spiritual elevation one receives from performing even the smallest mitzvah. If someone doesn't receive the outcome they were hoping for, they should still rejoice in the merit of having fulfilled a mitzvah. And if the desired outcome is granted, it should not diminish the value of the mitzvah, nor should one think it was only worthwhile because it "worked." The mitzvah brings a person closer to Hashem, elevates the neshama , and yields eternal benefit. The Chatam Sofer writes, to truly benefit from a mitzvah, one must first value it. Chazal tell us that tzitzit protect a person from sin — yet some wonder why they don't feel that protection. One reason might be a lack of appreciation for the mitzvah itself. If we don't value our mitzvot, we don't engage with them fully — and we miss out on their spiritual power. The same is true for all mitzvot. If a teacher of Torah to children understood that the world stands in the merit of what he is doing, he would never interrupt his class to check a message. If he truly internalized what the Kav HaYashar teaches — that 18,000 angels gather the words spoken by children learning Torah — he would not trade his role for anything in the world. Every word of Torah we learn is more precious than any material success this world can offer. Let us take the time to appreciate what we are privileged to do each day and thank Hashem for the indescribable zechut of sharing in His most precious gift — the Torah.