Podcasts about Pirkei Avot

Pirkei Avot פרק  ד through Samson Raphael Hirsch - 4 Lenses On The Self

This class explores the significance of Sivan 12, the lessons of Pesach Sheni about second chances, and the unique period in the Jewish calendar when Tachanon is omitted. It delves into Pirkei Avot's teaching to greet everyone pleasantly, examining Hillel and Shammai's approaches to kindness and boundaries. https://www.torahrecordings.com/classes/by_parsha/004_bamidbar/003_behalosecha/019

Welcome to Daily Dose of Bitachon. We are back on a regular schedule of Shaar HaBechinah , appreciating Hashem's wisdom in creation. As of late, Rabbeinu Bahya has been discussing concepts that are not specific in nature—looking at a frog or a plant—but rather focusing on the human psyche. Now, he says it is worthwhile to contemplate the fact that people agree and their hearts unite, despite having vastly different character traits, to appoint one man over themselves and accept upon themselves to serve him. They listen to his voice, obeying what he commands them to do and not to do. At first glance, we might look at this negatively. Kings, dictators—we prefer democracy. But the Chovot HaLevavot is going to show us the immense benefits of having a leader. You could apply this to democracy as well, where having a president serves a similar, though less severe, function. Let's look at the points he is making: First of all, people have very different personalities, desires, and values, yet they all agree to unite and subjugate themselves to one human leader. This did not just happen by accident. We have to thank Hashem for putting this instinct into us to seek law and order, and for giving us the understanding that the only way to achieve it is through unified leadership. It requires being unselfish and recognizing that if we don't all unite under one person, we will have chaos. Hashem implanted these intuitions within us, which is a miracle in itself. Just like a spider intuitively knows how to spin a web, humans possess intuitive instincts necessary for our survival. We understand that we need a unifying authority because, otherwise, society won't function, so we willingly trade a degree of personal autonomy for the sake of this social system. Furthermore, ויראים אותו —we fear him; והוא שומר אותם —and he takes care of them; וחומל עליהם —and has compassion toward them; ודן בצדק ביניהם —and judges them properly; ומנהיגם על מה שיש בו תקנת כולם —and he leads them in a way that benefits the masses, so they won't fall into a system of ruination and the enemy won't be able to overcome them. Again, Hashem put this into us so that we respect and fear the leader. Sometimes that fear comes from his army, and sometimes it comes from a natural place of שום תשים עליך מלך ( "You shall surely set a king over you" )— שתהא אימתו עליך , that his awe should be upon you, which is a Torah concept. This is a fundamental human instinct: a person naturally wants to feel looked after by someone stronger than themselves. We want to be relieved of the constant burden of self-protection. We want to know that someone else is taking care of the police force and the infrastructure. While a leader might occasionally do things we dislike—and in extreme situations, like the dictatorships and horrors we watch in places like Iran or Venezuela, it is far worse—at the end of the day, people accept leadership because they gain vital stability from it. He continues: if everyone were only out for themselves and focused purely on their own defense, they could never agree to build a tower or a protective wall. Therefore, their lives would be left in a state of hefker (abandonment). Hashem programmed us to prefer order, even if it is strict, over a state of total lawlessness. We see this with children as well; children thrive on structure and order. What we observe in children reflects how human beings are hardwired from the start. He continues even further: if this leader keeps the laws of the Torah and leads with true justice, the benefit is even greater. He quotes a pasuk in Mishlei (20:28): חסד ואמת יצרו מלך וסעד בחסד כסאו — "Kindness and truth protect the king, and he sustains his throne through acts of kindness." Lastly, he quotes a Mishna in Pirkei Avot, familiar to all: הוי מתפלל בשלומה של מלכות שאלמלא מוראה איש את רעהו חיים בלעו — "Pray for the peace of the government, for if not for the fear of it, a man would swallow his fellow alive." This is a very real concept. Many Siddurim include a special prayer for the government, and people recite it to this day, even living under a president. The Pele Yoetz writes that it is a Mitzvah based on this Mishna to pray for the success of the sovereign. He notes that one should be careful to answer Amen after this blessing or Mishebeirach , thereby fulfilling the Mitzvah. Rav Chaim Volozhin explains the historical context: Who said this Mishna? It was Rabbi Hanina, the Deputy High Priest, who lived through the destruction of the Second Beis HaMikdash at the hands of the Romans, who caused us so much heartache. Yet, even then, the Tanna taught us to pray for the welfare of the government. How much more so should we appreciate it when we live under a benevolent government, recognizing the absolute necessity of an established legal system. The Midrash Shmuel adds an insight in the name of Rav Moshe Alshakar regarding the phrase "swallow his fellow alive." He notes that in the animal and aquatic kingdoms, a large fish swallows a small fish; it doesn't usually destroy a fish of its own size. Human beings, however, if left without a governing authority, would swallow their own peers alive. Furthermore, normally one chews food first, but here, they would swallow them whole. That is how desperately we need governance. Once again, we see the wisdom of creation: contemplate how deeply Hashem embedded this psychological need and understanding within humanity to appoint a leader for our own preservation.

In this class we learned the difference between lower and higher levels of fear of God. We learned the quote from Pirkei Avot, “Where there is no wisdom, there is no fear, and where there is no fear, there is no wisdom.” The lower level is knowing God is watching us and following mitzvot, while the higher level is feeling humbled in God's presence and connecting to God Himself, not just His power or creations.

Welcome to our daily bitachon. One of the fundamentals of bitachon is to realize that you have a loving father in heaven that you could rely on. Reshit Chochma in Shaar HaAhava, seventh chapter, said that one of the ways that we know that God loves us is because he gave us the Torah. That's one of the biggest signs of his love for us and as Shavuot is coming, we have to think about that as well. And as it says in Devarim, כי שאל נא לימים ראשונים you're going to ask from the days of old, did anything ever happen like this? השמע עם קול אלוהים did anyone ever hear of a nation that God spoke to them? And he quotes the Zohar as saying that through Matan Torah, Hashem showed תוקף אהבתו יתברך לנו his tremendous powerful love for us like a father loves his dear son. And that's what it says in Pirkei Avot, chavivin Yisrael, dear are the Jewish people, שנתן להם כלי חמדה שבו נברא עולם we received the dear utensil through which the world was created. God used the Torah to create the world, that's his machinery, and he gave that to us. And he tells us that one of the ways to remember this is in your daily prayers that the Anshei Knesset Hagedolah, the men of the Great Assembly, established in our daily prayers. ahavat olam ahavtanu, an everlasting love you loved us, Hashem Elokeinu, Hashem our God, chemla gedola viteira you had compassion on us. And what does that compassion referring to? It's referring to the fact that he gave us the Torah. Pay attention to that. That's the way we say how do I know that Hashem loves me? From the fact that he gave us the Torah. Look at the words that it says in that beracha. Avinu, our father, ba'avur shimcha hagadol because of your great name that is attached to us. בעבור אבותינו שבטחו בך because of our fathers that rely on you and read through line by line. Avinu av harachaman, our father, our merciful father, rachem aleinu have mercy on us. And now although we're in galut, nagila venismecha bishuatcha we rejoice and be happy in your salvation. What do you mean your salvation? That God's with us in this difficulty. So when we get saved, he gets saved. ובנו בחרת מכל עם ולשון he chose us from all the nations. He's a poel yeshuot, he's constantly creating salvations we don't know about it. וקרבתנו מלכנו לשמך הגדול you brought us close to your great name, that's after the whole long story of love. And what does that mean, says the Arizal? It means you brought us to Har Sinai to give us the Torah. The Torah is shmo hagadol, the Torah is God's great name. The source for birkat hatorah is כי שם השם אקרא when I announce the name of God, havu godel Lelokeinu, give him greatness. So when you're mentioning the name of God, when you learn Torah, give him greatness and bless him. Whenever we learn Torah, the Torah is God's names, whatever that means. That means this is the essence of what we know of God. A name is what you know of somebody. The Torah is God's names, that's what we know about him is the Torah and he gave us that knowledge. And he says we continue our prayers, this is every day, after we say Kriat Shema. goaleinu goel avoteinu your savior, our redeemer, the redeemer of our fathers, till the words ga'al Yisrael he says הכל מורה על אהבת הקדוש ברוך הוא לנו . This all shows how much Hashem loves us. The miracles that he made for us, taking out of Mitzrayim, hitting the firstborn, splitting the sea. If you read these words of our prayer, not out of rote he says, for sure your heart will be aroused to a tremendous love and desire for Hakadosh Baruch Hu and want to cleave to him and pray to him. And this is an important point as a famous story that they once asked Rav David Feinstein or Moshe, I'm sorry Rav Reuven Feinstein, Rav Moshe Feinstein's son should live a long life, how did you know that your father loved you? Your father was a great rabbi, posek hador, busy with everybody. How did you know that he loved you? And he said two things that I remember that stand out. Number one was whenever we had guests over Shabbat, the greatest of people that they could be, my seat was never moved, I always sat next to my father. Number two is my father would get up early in the morning to. So when I got up I could put on those warm pants and feel warm on a cold day. That's how I knew my father loved me. So that means a child has to sometimes look for little things. Of course it's obvious your father loves you, but you want to look for the little signs, the little indicators. And that's the same thing with God. How do I know my father loves me? Well, one of the main ways we know that he loves you is he gave you the Torah. And he doesn't just give you in the past but every single day we say noten haTorah, he's giving us the Torah. So if anybody here is listening to this class, what's really happening is they're hearing words of Torah that God gave them. Every day the Torah that we hear, whether we learn or hear from others, is a gift of God. So let us think of these important lessons as we get to Shavuot, and realize that this giving of the Torah is a fatherly love. We say every single day hashivenu avinu letoratecha, bring us back our father to your Torah, vekarevenu malkenu la'avodatecha, and bring us close our king to your service. We refer to God as our father and as our king. When it comes to Torah, hashivenu avinu letoratecha, the fact that we have a Torah is an expression of God's fatherly love to us. Our service to him, that indicates the slave-servant relationship, there God is a king. But God is our father when it comes to Torah, and one of the responsibilities a father has to a son is to teach him Torah, and that's what God does. So let's appreciate that love expression that we're getting this Shavuot, like a father loves a son and gives him.

Pirkei Avot guides us to learn from our sages how to live in 2026.

The Mishnah in Pirkei Avot tells us to be very careful in the performance of even the smallest mitzvot because we do not know the true reward of any mitzvah. The Shem MiShmuel explains that when it comes to reward, Hashem does not only consider the actual deed itself. He also takes into account all of the ripple effects that result from that mitzvah. A person may do something that seems very small, but the effects of that deed can continue spreading for years. A simple smile and a cheerful "good morning" may appear insignificant. But imagine someone was feeling down, discouraged, and burdened. Then he receives a warm greeting and suddenly feels uplifted. His mood changes. His attitude changes. Perhaps he goes home happier and treats his family differently. The ripple effects of one smile could be endless. Or imagine someone donates one sefer to a shul library because that sefer once inspired him. Years later, somebody opens it, reads it, and receives tremendous chizuk. That person changes his avodat Hashem because of it. Who can imagine how many rewards continue flowing from that one deed? And there is another dimension that makes mitzvot even greater. Not only do we not know their ripple effects—we also do not know how much greater hidden deeds can become. The Gemara in Baba Batra tells us that if someone gives tzedakah in private, in certain aspects he is considered greater than even Moshe Rabbenu. Such an astonishing statement teaches us how precious hidden mitzvot are. When a person does something and nobody knows, when there is no honor, no recognition, and no praise, then the deed becomes purely for Hashem. In a book about the life of the Chafetz Chaim, it says that on one occasion his son, Reb Leib, asked him whether people who learned the Mishnah Berurah would ever truly understand how much effort he invested into every single line, making sure everything was perfectly correct according to halachah. The Chafetz Chaim replied, "What difference does it make if people know how much effort I put in? My sole intention is to bring honor to the name of Hashem, and He is the only One Who needs to know." That was the greatness of the Chafetz Chaim. He was not seeking recognition. He only cared about pleasing Hashem. We cannot imagine how much Hashem appreciates every small deed that we do. We may not receive a pat on the back in this world, but that does not mean Hashem does not notice. Every ounce of effort is seen. Every struggle is counted. Every hidden act is treasured. And every deed will be fully repaid in the next world. Sometimes, however, Hashem gives us a glimpse even here of how much He appreciates our efforts. Recently, a woman in Eretz Yisrael passed away. For forty years, every single day, she took upon herself to go to the kever of Shmuel HaNavi and make sure it was clean and properly maintained. She personally cared for it and, while there, would pray each day as well. Amazingly, she passed away on כ״ח אייר —the yahrtzeit of Shmuel HaNavi himself. Not only that, her address was 86 Shmuel HaNavi Street, and she passed away at the age of 86. Every effort she invested in honoring the kever of that great tzaddik was appreciated. Every hidden act mattered. She did not publicize what she did. Only her close family knew. We can never underestimate the value of any mitzvah, because every one is precious, every one creates ripple effects, and every one carries rewards beyond comprehension.

Pirkei Avot is one of the earliest classic Jewish works of ethics. Pirkei Avot is a collection of inspirational teachings and life-lessons from the sages of the Mishnah (0-200 CE). It was written as part of the Mishna over 1,800 years ago.  There is a widespread custom to study Pirkei Avot on Shabbat afternoon of the weeks between Passover and Shavuot.A fascinating discussion about Pirkei Avot. why it was written and some of its important lessons. 

This class explores the significance of the sixth chapter of Pirkei Avot, the transformative power of Torah study regardless of motive, and the value of individuality within Jewish unity as highlighted in Parshas Bamidbar. It offers practical insights on embracing one's unique role with joy and trust in Hashem. https://www.torahrecordings.com/classes/by_parsha/004_bamidbar/001_bamidbar/015

Part of the mitzvah of honoring Hashem is honoring the people He created in His image. Imagine a man speaking words of praise to a king, while at the same time spitting on a picture of that very king. That is what it is like when a person dishonors others—it is a direct lack of respect toward Hashem Himself. We are currently mourning the deaths of Rabbi Akiva's 24,000 students, and the question is striking: how could such great Torah scholars have lacked proper respect for one another? The Chafetz Chaim makes an eye-opening observation. Rabbi Akiva taught: ואהבת לרעך כמוך זה כלל גדול בתורה —a person must love his fellow as himself. This mitzvah means we must treat others the way we want to be treated. The students of Rabbi Akiva were working on humility. They did not seek honor for themselves, and they minimized physicality. As a result, they did not feel the need to give honor to others either. They misunderstood that true humility does not mean withholding honor—it means elevating others. Rabbi Akiva's teacher, Rabbi Eliezer HaGadol, taught: יהי כבוד חברך חביב עליך כשלך —a person should value his friend's honor like his own. But after the tragedy, Rabbi Akiva taught his new students with a deeper emphasis: a person must treat his friend even better than himself. From this came the teaching: יהי כבוד חברך כמורא רבך ומורא רבך כמורא שמים —one should honor his friend as he fears his rabbi, and fear his rabbi as he fears Hashem. This means that honoring another person is, in essence, an expression of honoring Hashem. Rabbi Akiva himself later said: חביב אדם שנברא בצלם —man is beloved because he was created in the image of Hashem. If a person would pass us on the street and we ignored him, and then someone told us that this was the top student of the Gadol Hador, we would likely run back to greet him properly. The truth is, we should feel that way about every person, because each one carries the image of Hashem within him. Rabbi Yerucham Levovitz made a remarkable observation from the following halachah. During Keriat Shema, when we are praising Hashem, we are not allowed to even gesture or signal with our hands—even for the sake of a mitzvah. Imagine a case where someone walks into the shul during Shema selling etrogim, and if we do not signal to him to wait, no one in that shul will have an etrog for Sukkot. Even then, we are not allowed to make a gesture. And yet, if someone greets us and would be offended if we do not respond, we are permitted to answer him. What do we see from here? That honoring another person is so significant that it takes precedence even at a moment when we are directly praising Hashem. It would be a contradiction to honor Hashem while causing embarrassment to one of His creations. When we give kavod to another person, we are giving kavod to Hashem. Pirkei Avot teaches: "Who is honored? One who honors others," and it brings the pasuk: כי מכבדי אכבד —those who honor Me, I will honor them. The connection is clear: when a person honors others, it is considered as if he is honoring Hashem Himself. As we prepare for Matan Torah and the upcoming חג of Shavuot, we remember that the Torah was given when the Jewish people stood in unity. Now is the time to strengthen ourselves in giving honor and respect to others. We must recognize that every person is deserving of dignity. When we honor others, we are honoring Hashem—and in turn, Hashem will honor us.

Pirkei Avot פרק ג through Samson Raphael Hirsch - The Philosophy of the Table: Mortality, Meaning, and the Yoke of Burdens

This class explores Parshas Emor and Pirkei Avot chapter four, focusing on the teaching to eagerly pursue even 'light' mitzvahs. We discuss the value of enthusiasm in mitzvah observance, how each mitzvah leads to more, and the deeper reward of connecting with Hashem. https://www.torahrecordings.com/classes/by_parsha/003_vayikra/008_emor/015

*Pirkei Avot פרק ב* through Samson Raphael Hirsch Torah as a Way of life, and a This-Worldly Vision of reward books and poverty

Parashat Sh'mini [Leviticus 9-11] features the strange story of Nadav and Avihu, and the even stranger haftarah from 2 Samuel [6:1-7:17], as well as the levitical version of the dietary laws [there is a close parallel in Deuteronomy 14]. We found ourselves recording during Chol Ha-mo'ed Pesach, wondering whether we should talk about the parashah, or something else, since the last 2 days of yom tov are still in front of us. In addition to parashat Sh'mini, we also begin reading Pirkai Avot this Shabbat, and continue to do so for the remaining Shabbat afternoons before Shavuot. Some will continue reading Pirkai Avot until just before Rosh Hashanah. Pirkai Avot is a charming little book, unlike any other tractate in the Mishnah. We hope you enjoy our conversation! We would be curious to hear from you about your favorite mishnah in the tractate. In the meanwhile, both the United States and Israel continue to be at war with Iran. We keep close to our hearts the soldiers in the United States Armed Forces and the Israel Defense Forces, may they be removed from harm's way. And, we keep in mind, too, the innocent civilians everywhere, may they soon find a true measure of peace. Mo'adim le-simchah. Chag Same'ach. Shabbat Shalom.

Pirkei Avot פרק א Through Samson Raphael Hirsch on divine origin, the danger of moral posturing, the sanctity of the home and marriage, and the democratization of Torah learning

The best-known of the rabbis from 2,000 years ago had surprising and cautionary words to say about being a good person. Was he responding to "bad" role models. How does Hillel differ from leaders of theocracies in our day? And why does Hillel deserve to have institutions named for him in modern times?

7 takeaways from this study Discernment is essential: Chametz (unleavened bread) is not just a food issue; it pictures learning to distinguish between pure and corrupt teaching, truth and error, so we aren't “going from one guru to the next” without a biblical standard. You must know the true God to test prophets/teachers: Deuteronomy 13 and 18 show that it's not enough to see if a word “comes true.” If someone leads you after another god, you must recognize that counterfeit. That means you must truly know who Adonai is and what He's like. Creation and our bodies testify to a Creator and design: The built‑in sensors and feedback mechanisms in our bodies (hunger, blinking, reflexes, etc.) parallel the order and control systems in a factory or construction site, pointing to intentional design, purpose, and planning — not randomness. Biblical preparation is about being fit to approach God: Clean/unclean, consecrating before Sinai, preparing before Jericho — all underscore that holiness is about being fit to approach God's presence, knowing what spaces and behaviors are set apart and which are not. Counting the cost means re‑evaluating what ‘strength' really is: Parables of Yeshua (Jesus) of the tower and the king (Luke 14) show that our own resources and calculations are unreliable. True “strength” is having the right leadership — God's leadership — to carry our life's “project” through to completion, even when our estimates and circumstances change. We must balance diligent preparation with “the one thing needed”: Mary and Martha illustrate the tension between necessary preparations and the danger of being “distracted with much serving.” Yeshua commends choosing His presence and His word as the “good part,” warning against letting even good works eclipse the LORD Himself. “Fences”/traditions must not replace God's commands: While “fences around the Torah” (Avot 1:1) can be helpful to keep us from crossing God's boundaries, they become dangerous when taught as if they are God's own commands (Mark 7; Deuteronomy 4:2, boundary stones). We must honor both God's holiness and His actual words, not elevating human tradition to divine status. One of the central terms in this season is חמץ chametz, usually translated “leaven” or “leavened product.” During the Days of Unleavened Bread, Israel removes chametz from the house and eats מצה matzah, unleavened bread, for seven days (Exodus 12–13; Deuteronomy 16). The basic instruction is clear: “For seven days you shall eat unleavened bread, but on the first day you shall remove leaven from your houses.” Exodus 12:15 NASB 1995 This command implies more than simple housecleaning. To obey, a person must know what chametz is and be able to distinguish it from matzah. That physical distinction reveals a deeper spiritual one. In the same way, believers must distinguish (Deuteronomy 13; 18; 1Corinthians 5): Good teaching from bad teaching True prophets from false prophets The true God from impostors Without that standard, we can drift from one “guru” to another, relying only on personal agreement — I like this one, not that one — instead of testing what they hear against the Word of God. Thus, chametz vs. matzah becomes a living parable of discernment. The act of removing chametz before Passover trains hearts to separate pure teaching from corrupt “leaven,” echoing Yeshua's warning about “the leaven of the Pharisees” (Matthew 16:6; Mark 8:15). Knowing the true God: Testing prophets and teachings Scripture does not simply say, “If a prophet's word comes true, accept him” (Deuteronomy 18). It adds a crucial second test: If that prophet or dreamer leads people after another god, he fails the test, regardless of signs or fulfilled predictions (Deuteronomy 13:1–5). For that test to work, people must actually know who the true God is, the God of Israel. Otherwise, they will follow any persuasive voice that sounds spiritual or miraculous. YouTube is full of useful and harmful teachings. On any given topic, there may be mutually contradictory explanations. Without a standard, everything dissolves into a big gray mess. Discernment, then, means: Comparing every word to the revealed character and instructions of God Testing “the spirits” (1John 4:1) rather than drifting from teacher to teacher Recognizing that not all spiritual-sounding messages are from the God of Israel This is part of being spiritually “unleavened” (1Corinthians 5:6–8). Tahor and tamei: Fit and unfit to approach the Presence In Leviticus, טהור tahor and טמא tamei is often translated “clean” and “unclean.” But these terms could be better translated this way: What is fit to approach God's presence What is not fit to approach His presence These categories are not random. They train Israel to recognize the difference between common and set-apart (holy), between everyday spaces and those set apart for use. Just as there is a distinction between chametz and matzah, there is a distinction between: What is suitable for being near God's presence. What is not suitable. Learning to make those distinctions is part of being prepared. It shapes how people live, where they go, and what they do, especially when they are drawing near to the Holy One. The body’s feedback sensors as evidence of the Designer To illustrate how preparation and discernment reflect God's design, we can look to the human body and everyday work. The body carries built-in sensors and feedback systems: Hunger signals a need for food. Discomfort or pain warns of overload or harm. The blink reflex resists a finger or object entering the eye. These mechanisms function as internal feedback devices, much like: A builder's tape measure, level, and square A factory's control systems and sensors A craftsman's tools for checking alignment and spacing In a factory or workshop, nobody believes things just randomly happen into order. Tools and measurements establish whether something is straight, level, or properly spaced. The same logic applies to creation. The intricate feedback systems in the body and the ordered design in nature point toward a Creator who plans, prepares, and sets standards. In this light, the call to distinguish between clean and unclean, chametz and matzah, holy and common, aligns with how the Creator made the world. There is a way things are meant to go — and a way they are not. Examples of preparation in Scripture: Ants, towers and kings Several biblical passages that highlight preparation, wisdom, and “counting the cost.” First, the book of Proverbs points to the ant: Go to the ant, O sluggard,Observe her ways and be wise,Which, having no chief, officer or ruler,Prepares her food in the summerAnd gathers her provision in the harvest. Proverbs 6:6–8 NASB 1995 The ant prepares diligently in the right season. By contrast, the “sluggard” waits, drifts, and fails to act. This image underscores the wisdom of recognizing seasons and responding appropriately, rather than living passively. Yeshua in Luke 14:28–33 speaks of: A man who wants to build a tower but first must calculate if he can finish A king who considers whether his army of ten thousand can meet an enemy with twenty thousand, or must instead seek terms of peace Yeshua concludes: “So then, none of you can be My disciple who does not give up all his own possessions.” Luke 14:33 NASB 1995 At first glance, this sounds like a non-sequitur. The examples seem to call for careful calculation and resource management, yet the conclusion is total surrender. Here’s a suggestion for resolving this tension: What if the real “cost” is far higher than anyone can accurately calculate? What if one's own resources, strength, and foresight are simply not enough? Recent history and personal experience show that estimates for the cost of a construction project can be upended by: Inflation Supply chain breakdowns Hostile public opinion and opposition Unexpected setbacks Many ambitious projects — unfinished hotels, abandoned housing developments — testify to miscalculated cost and ignored realities. Similarly, in history, smaller forces sometimes defeat much larger ones because of better leadership, not numbers. In spiritual terms, the key question becomes: Who is truly leading the project of a person's life? Discipleship in Yeshua requires acknowledging that only His leadership can carry that “project” through to completion. Giving up “all possessions” is about recognizing that personal strength, wealth, or planning cannot substitute for God's guidance and power. Consecration before Sinai and Jericho Two major biblical events demonstrate preparation and consecration preceding a dramatic work of God: Sinai and Jericho. At Sinai In Exodus 19:10–15, Israel approaches Mount Sinai after the Exodus. God commands Moshe (Moses): Consecrate the people today and tomorrow Have them wash their garments Be ready on the third day, when Adonai will descend on the mountain Set bounds around the mountain and warn the people not to go up or touch it Recognize that the mountain has become holy because of God's presence The people must: Treat this time and place as different from every other day Restrain curiosity and impulse — no “going up to see what's happening” Keep themselves and their animals under control This scene parallels the original Passover night, when Israel had to remain inside their homes, with blood on the doorposts, while the destroyer passed over (Exodus 12). In both cases, God's instructions mark a sharp line between: Life and death Protection and judgment Obedience and presumption Being “prepared” here means being set apart (קדוש kadosh or קדש kadash) according to God's word, not personal intuition. At Jericho Similarly, before Israel confronts Jericho, Joshua says: “Consecrate yourselves, for tomorrow the LORD will do wonders among you.” Joshua 3:5 NASB 1995 The battle plan is unlike any other siege: The people walk around the city once a day in silence On the seventh day, they circle it seven times Then they shout, and God brings the walls down (Joshua 6) Their role is not to engineer the outcome, but to prepare inwardly and obey outwardly. God's presence and power accomplish the victory. Once again, preparation is less about stockpiling resources and more about consecration and trust. Mary and Martha: Overprepared or underfocused? To balance the emphasis on preparation, let’s look at the familiar story of Martha (מרתה Marta) and Mary (מרים Miryam) in Luke 10:38–42. As Yeshua visits their home: Martha busies herself with “many preparations” and serving Mary sits at Yeshua's feet, listening to His word Martha appeals to Yeshua to rebuke Mary and make her help Yeshua answers: “Martha, Martha, you are worried and bothered about so many things; but only one thing is necessary, for Mary has chosen the good part, which shall not be taken away from her.” Luke 10:41–42 NASB 1995 Interpreters through history — from John Chrysostom to Augustine and Basil the Great — have seen in Miryam's posture: Diligence and steadfastness in listening Humility, like low valleys receiving water A picture of choosing what is most important in God's presence Not all preparation is unwise. Rather, this account exposes the danger of becoming so absorbed in necessary tasks that one misses “the one thing necessary.” Expectations, especially on women in many cultures, could Miryam's choice seem almost forbidden, even though Yeshua affirms it. We see contemporary debates in Israel over those who devote themselves full-time to תורה Torah study versus those who serve in the armed forces. Both preparation for defense and devotion to God matter, yet balance and priorities must be considered. The core question remains: Has preparation — even religious preparation — begun to overshadow the presence of the Messiah Himself? Fences around the Torah: Helpful or harmful? A prominent idea in Jewish tradition is the building “fences around the Torah” (פרקי אבות 1:1 Pirkei Avot). These fences are extra safeguards, designed to keep people from getting close to violating a command. This can be praiseworthy. For example: In matters of kashrut (dietary laws, Leviticus 11), traditions sometimes extend beyond the written Torah to ensure that people do not even approach a forbidden boundary. In some cases, this is like moving the protective boundary the LORD called for around Mount Sinai farther back, to prevent accidental trespass (Exodus 19). However, Yeshua highlighted a danger in enforcing fences in Mark 7: When washing hands before eating (extrapolated from the Torah command for priests to wash their hands before entering the Ohel Moed (Tent of Meeting, the Tabernacle) became a widespread tradition, some treated it as if it were a divine command for everyone, not just priests. Yeshua's disciples did not always follow this traditional washing, which prompted criticism. Yeshua replied that teaching human traditions as if they were God's commandments violates the principle of not adding to or subtracting from God's word (Deuteronomy 4:2). Scripture warns against moving boundary stones (Deuteronomy 19:14), both literally and figuratively. Claiming “Thus says the LORD” where He has not spoken is a serious overreach (like moving Heavens boundary stones), even when the underlying practice seems wise or pious. Therefore, the balance looks like this: Honor Torah and its מצוות mitzvot (commandments) as God's revealed boundaries. Recognize and even appreciate helpful traditions as traditions, not as equal to Torah. Avoid judging others as disobedient to God when they may only be differing on human fences, not divine commands. This itself is an act of discernment, another way of separating “unleavened” truth from the “leaven” of elevating human rules to divine status. Unleavened days as a fast: Prepared on the inside The Days of Unleavened Bread are a kind of fast: Not a fast from all food, but from chametz — foods that are leavened. This physical abstaining pictures a refusal to “take in” certain influences, teachings, or attitudes. The narrative of the Exodus clarifies the journey: God brings Israel out of Egypt, the house of bondage. God leads them to the mountain, to meet the One who redeemed them. From the mountain, God leads them toward the land, the place He designates as home. So the goal is not merely self-denial or self-control. The goal is movement from bondage to true home, guided by the Lord. Egypt is no longer home. The wilderness is not the final destination. The journey aims for the land of freedom and promise. In real life, this journey involves both expected and unexpected events. Fires, disasters, or sudden loss can destroy carefully stored supplies and plans. Some people collapse when they lose everything; others, though grieving, still stand because their inner preparation is rooted in relationship with God, not possessions. The most important preparation is not material but relational. Whether someone has a well-stocked “go bag” or nothing left, if that person is “prepared on the inside,” walking with Yeshua, that person remains the same person before God. Here, then, are ways to see the meaning of this season: Chametz vs. matzah trains discernment. Clean vs. unclean (tahor vs. tamei) teaches what is fit to approach God. Sinai and Jericho show the need for consecration and obedience. Towers, kings, and barns warn about miscalculated cost and misplaced security. Mary and Martha reveal the priority of Yeshua's presence over even good service. Fences around the Torah caution against confusing human tradition with God's voice. Heaven calls us to truly prepared, not merely outwardly organized but inwardly aligned with the God of Israel through Messiah Yeshua. Thus we’re ready for whatever He brings and wherever He leads. The post Prepared on the inside: Why our relationship with God matters more than our supplies (Exodus 12; Luke 14) appeared first on Hallel Fellowship.

Rabban Gamliel taught us 2,000 years ago that a personal relationship with God, one of mutual consideration, was crucial

Rabbi Moshe Kurtz serves as the Rabbi of Congregation Sons of Israel in Allentown, PA. He is the author of Meoros Moshe (Aleh Zayis, 2025), a Pirkei Avot anthology of scholarship and stories about HaGaon HaRav Moshe Feinstein zt”l. Rabbi Kurtz writes about contemporary and Halachic issues in forums such as the Journal of Halacha and Contemporary Society (RJJ Journal), OUTorah, The Lehrhaus, Torah Musings, and Jewsih Action. He hosts the the As I Walk Through the Valley podcast, and is currently working on writing a book based on unpacking the Iggerot. Gems:Education is an area of Halacha that is very important that nobody asks questions about.Never give up on a child!When there is a child who is disturbing the class, remove him from the class and pair him with an older student, if possible.Jewish education is not just about giving over information, and it also can't just be experiential. Jewish education needs to be conveyed through a Rebbe/Talmid relationship, this is how the mesorah is passed down.There needs to be respect for Rebbes.Learning Torah and Jewish education needs to be first and foremost, and everything else revolves around it.Educators must exude that the Torah is our life and length of our days, we must feel it deeply that we live for.Is the Torah driving our agenda, and are we being that example to our students?Parents have an obligation to educate their chilren.Though keeping Torah and Mitzvot are hard, it shouldn't be a question whether parents are going to observe them, and children pick this up.What's the message we're telling our children?Impress upon children the importance of being an honest, upright Jew.There are certain things we do even when we don't feel like it, or don't like to do it.What is the will of Hashem? *Rabbi Daniel Korobkin*Joanna PowersParenting On PurposeThis course will help you better understand your child and build a deeper connection.AmazonWe receive a small commission for any items purchased through my Amazon link.TikvahTikvah focuses on Classical Jewish Education.Disclaimer: This post contains affiliate links. If you make a purchase, I may receive a commission at no extra cost to you.Support the show

One of our responsibilities in this world is to care about our fellow Jew and to do whatever we can to help bring them closer to Hashem. Hashem yearns for a relationship with all of His children, and there are so many who do not even know who He is. At times, a person may feel disheartened. He may have tried again and again to influence others in a positive way and yet has not seen any results. The yetzer hara whispers that perhaps his efforts are accomplishing nothing. But the truth is exactly the opposite. The Mishnah in Pirkei Avot teaches: לא עליך המלאכה לגמור ולא אתה בן חורין להיבטל ממנה . It is not upon you to complete the work, but neither are you free to desist from it. Our responsibility is not to produce results. Our responsibility is to make the effort. Results are never in our control, but effort always is. And in the eyes of Hashem, it is the effort that matters most. If a person is fortunate enough to see the fruits of his labor, that is a gift. But very often, those fruits are not seen until much later—sometimes even generations later. The Gemara tells us that in the zechut of the forty-two korbanot that Balak brought, he merited to have Ruth as a descendant. Although his intentions were not pure, he still performed an act that had value, and that act bore fruit years later in a way he could never have imagined. A person's actions always accomplish something, even if he never sees the results. Every effort to bring another Jew closer to Hashem is infinitely precious. When those efforts are done לשם שמים , there is even greater blessing placed upon them. The Gerrer Rebbe had an extraordinary love for Shabbat and worked tirelessly to inspire others to observe it. One of his initiatives was to have women in the community distribute Shabbat candles with matches on Fridays to anyone willing to take them. One day, a completely non-observant couple passed by, and a woman offered them candles for Shabbat. Not wanting to offend her, they took four candles, implying they would use them for two weeks, although in truth they had no intention of lighting them even once. They placed the candles in the backseat of their car and drove away. The husband worked as a tour guide. A few days later, he was leading a group of wealthy tourists to explore a large cave. As they approached the cave, he turned on his flashlight—only to discover that the battery had died. Panic began to set in. He feared the group would be upset and that it would cost him financially. Then he suddenly remembered the candles in his car. He ran back, retrieved them, and divided the group into smaller sections, giving each group a candle to hold. The experience turned out to be far more beautiful than anyone had expected. The soft glow of the candles created an atmosphere that was far more powerful than a simple flashlight. The group was so impressed that they gave him a very generous tip and spoke enthusiastically about the experience. That night, the man began thinking about those candles. He felt that they had brought him unexpected blessing and wanted to understand more about them. He approached a religious Jew and asked about the significance of Shabbat candles. He was told that they bring peace into the home, as light allows a person to function calmly and pleasantly. The man responded that he already had electricity and did not need candles. The other Jew explained that Shabbat candles are not just about light—they create a special atmosphere that honors the sanctity of Shabbat. He invited the man and his wife to join him for a Shabbat meal. They accepted. Experiencing the beauty of Shabbat—the warmth, the singing, the divrei Torah—made a deep impression on them. That single experience became the beginning of a journey that eventually led them to become fully observant. All of this came from a simple act—handing out a few Shabbat candles. That one small effort ultimately brought back not only a couple, but generations that would come from them. We never know the impact of even the smallest action. A word of encouragement, a smile, an invitation, a simple act of care—each one has the potential to change a life. It is not our role to see the results. It is our role to act. Hashem takes those actions and brings them to fruition in ways far beyond what we can imagine.

A surprising nugget of advice regarding authority figures... and written by the top authority 2,000 years ago.

What if I told you the Talmud's greatest secret for surviving a crisis isn't fighting harder—it's assuming the exact opposite of what you think is true? In this special Purim episode of Madlik Disruptive Torah, Geoffrey Stern and Rabbi Adam Mintz explore the Megillah's phrase וְנַהֲפוֹךְ הוּא (ve-nahafoch hu) — "everything was turned upside down" — and ask what it means after Purim, in a world facing crisis and uncertainty. Key Takeaways Reversal Is a Mindset, Not a Miracle. Crisis Is an Invitation to Rethink the Paradigm. Argue Hard. Stay Together. Timestamps [00:00] Purim Eve Tension [00:43] V'nahafoch Hu Mindset [01:57] Meet the Hosts [03:20] Esther Texts Reversal [05:01] Greenberg on Paradox [07:15] Turn It Over, Pirkei Avot [09:18] Talmudic Opposite Logic [14:55] Cafe Hafuch and Disagreement [18:31] Purim Rule Breaking [21:44] Kuhn and Paradigm Shifts [25:26] Startup Nation Debate Culture [28:26] War Reality and Prayer Links & Learnings Sign up for free and get more from our weekly newsletter https://madlik.com/ Sefaria Source Sheet: https://voices.sefaria.org/sheets/711758 Transcript here: https://madlik.substack.com/  

Ta'anit Esther marks the 40th Yahrzeit of Rav Moshe Feinstein zt”l. Those old enough to remember his passing no doubt recall the feeling of colossal loss for the Gadol and Posek HaDor. But, now, four decades on, we must also consider his enduring legacy for Jewish life and law. To help us out with that our editor, Jeffrey Saks, catches up with R. Moshe Kurtz — the rabbi of Cong. Sons of Israel in Allentown, PA, and the author of Meoros Moshe, which anthologized R Feinstein's teachings on Pirkei Avot. Our readers also know him as the author of our “Unpacking the Iggerot” column at TraditionOnline.org.The post Rav Moshe's Legacy first appeared on Tradition Online.

Discover how Parshat Mishpatim reveals a hidden danger in the laws that seem to "make sense" — and why treating civil laws as mere common sense undermines the Torah's divine blueprint. This week's Torah portion challenges a blind spot that affects even the most committed Jews: prioritizing one half of the luchot (tablets) over the other.Through Rav Yitzchak Huttner's profound insight on the covenant blood divided by an angel, the Sfas Emes on why rational-seeming laws are a divine gift, and the Bartenura's surprising explanation of Pirkei Avot, this episode unpacks why the Torah insists that ethical laws and ritual laws carry identical weight from Sinai.For Torah students, spiritual seekers, and anyone navigating the balance between being a good person and a committed Jew — this Torah podcast episode offers eye-opening Jewish wisdom on faith (emunah), character development (middot), and practical spiritual growth. Featuring an unforgettable true story about a $10,000 decision that transformed two lives.Weekly Torah commentary exploring Jewish spirituality, Torah teachings, and biblical insights for the modern Jewish community.

The pasuk says in this week's parashat Shemot, וַתֵּתַצַּב אֲחֹתוֹ מֵרָחֹק לְדֵעָה מַה־יֵּעָשֶׂה -לוֹ Simply, this refers to Miriam, Moshe's older sister, who was standing by watching what would happen to him when he was put into the Nile River. Rabbi Menashe Reizman quoted the Midrash which explains that this pasuk is referring to the Shechinah, standing there watching from afar. The Midrash proves from other pesukim how every word in that pasuk is a reference to the Shechinah. The Maharsha, Masechet Sotah, explains the Midrash is teaching us that although Moshe being thrown into the river seemed like an act of destruction, the ways of Hashem are very far from us. Miriam had a prophecy that the savior was going to be born, and this looked like a nullification of that prophecy. However, this was actually the way in which the prophecy became fulfilled. It was through this that Moshe was raised safely in the palace by the daughter of Pharoah. It also teaches us that although this took place when the harshest slavery began, it appeared that Hashem was so distant, but He was right there standing with them. During their darkest time, Hashem was making the greatest miracles—causing the daughter of Pharoah to go down to the Nile at the exact time Moshe was placed there, and then making the miracle of her arm stretching out to reach him. Rabbi Reizman pointed out that the Torah only devotes six pesukim to discussing all of the slavery in Mitzrayim. Right after that, begins the story of the redemption—how Moshe was born and how he became the go'el. Even the pesukim that speak about the throwing of the babies into the Nile mention Miryam and Yocheved, the mother and sister of the go'el. Perhaps one explanation of this is that we are not meant to dwell too much on the difficulties that we are given. It is hard for us to comprehend how pain and suffering could possibly be good for us, and therefore it is incumbent upon us not to analyze the details too deeply, but rather to trust in Hashem. When Hashem called to Moshe from the burning bush, the pasuk says that Moshe was afraid to look. Hashem appeared to Moshe in a thorn bush, symbolizing עִמּוֹ אָנֹכִי בְצָרָה -He was with us during that hard time. Moshe did not see all the harsh slave labor because he was in Midyan. The Mefarshim explain that here Hashem began showing Moshe the suffering that the Jewish people were going through, but Moshe was afraid to look because he did not want to lower his level of emunah and potentially have questions on the way Hashem was dealing with them. One of the harshest decrees was that Pharoah was killing 150 babies every morning and another 150 every evening, bathing in their blood because he had tzara'at. When Moshe heard about this, along with the fact that Jewish babies were being built into the walls as bricks, he asked Hashem what they did to deserve this. Hashem told Moshe that all of those babies were from previous generations and were receiving their tikkun. It was all chesed, meant to purify them. Hashem told Moshe that if he really wanted, he could save one—and Moshe did. That one baby-Micha- brought about the worst destruction. He was the one who took the Shem Hashem that Moshe used to bring Yosef's aron out of the sea, threw it into the fire when the Jews were waiting for Moshe to come down from Har Sinai, and caused the Egel(golden calf) to emerge alive. Until today, we are still suffering from the effects of the Egel. He later made an idol when they entered Eretz Yisrael, causing countless tragedies to befall the Jewish people. He was also known as Nevat, the father of Yeravam, who caused the exile of the Ten Tribes. That destruction came from just one of those babies. The Lev Aryeh writes that all those who perished in Mitzrayim were neshamot from earlier generations that returned for a tikkun—the generations of the Mabul, Dor HaPelagah, and the people of Sedom. The Mishnah says in Pirkei Avot, אַל תִּסְתַּכֵּל בַּקַּנְקָן אֶלָּא בְּמַה שֶּׁיֵּשׁ בּוֹ (Avot 4:20) The Lev Aryeh explains homiletically that this also refers to the tragedies in Mitzrayim. The word קן has the numerical value of 150. Do not look at what happened to the 150 babies in the morning and the 150 babies in the evening; rather, look at who those people really were—resha'im who needed a tikkun. Hashem is always standing near us, but He appears to be afar because His ways are so far beyond our understanding. Everything He does is chesed. We do not have the ability to comprehend His ways in this world, but we do have the ability to trust in Him. We should not dwell excessively on the difficulties; rather, we should believe that everything is chesed done out of love. And if we have that emunah, then we will be considered people who are truly loyal. Shabbat Shalom

Forgiveness sounds noble—but what does it actually require of us? And is it even possible in situations of deep hurt or betrayal?In this episode, Gila Ross explores forgiveness through the powerful story of Yosef and his brothers, weaving together Torah sources, human psychology, and uncomfortable real-life questions. This conversation challenges easy answers and invites us to think more honestly about accountability, repair, and healing.What forgiveness really means — and what it doesn'tIs forgiveness possible in extreme situations?Yosef and his brothers as a case studyHow forgiveness is earnedCheck out my book, Living Beautifully - how to bring more meaning, joy and love into your life based on the timeless wisdom of Pirkei Avot.

Not the "holy man" on the mountain... a holy life is a balance of Torah study and career

"The future won't judge us by our plans--it remembers us by our presence." — Lee Brower "Recognize regret early enough to choose again." — Lee Brower “In the end, the memories we cherish most are not of the things we have done, but of the people we have loved.” — Dieter F. Uchtdorf “The day is short, the task is great, and the time is now.” — Pirkei Avot

Today is the Yahrzeit (the anniversary of the passing) of Rabbi Joel Teich z"l - our Zaida (grandfather). This conversation is in honour of his legacy. Link to study text.

How do we light candles, sing songs of gratitude, spin the dreidel, and eat latkes - in the shadow of devastating loss and tragedy?This episode begins with that tension. On one end of the world, the beautiful celebration of Chanukah at Bondi Beach was shattered by an antisemitic attack. We remember moments when Jews lit Chanukah candles in places like Bergen-Belsen, clinging to meaning when there was almost nothing left.We reflect on the haunting video of Hersh Goldberg-Polin, and on Viktor Frankl's insight that “those who have a why to live can bear almost any how.” Chanukah does not ask us to ignore suffering. It asks us to hold light and darkness together - to choose meaning, resilience, and hope, even when life feels unbearably fractured.Check out my book Living Beautifully - how to bring meaning, joy and love into your life based on the timeless wisdom of Pirkei Avot. https://amzn.to/4aYmuwp

Stories and insights for Hanukkah. Guests: Leah and Zohar Bowman

A revolutionary idea!

We open with the deceptively simple question: If gratitude is so obviously good, why do so many of us struggle to express it? What emotional resistance sits underneath?In this thought-provoking episode, we explore one of the most transformative middot: gratitude. Why is it so hard to simply say thank you - to people, and even to Hashem? Through surprising Torah stories, deep psychological insights, and powerful questions for self-reflection, we unpack the real inner work behind gratitude.Check out my book Living Beautifully - how to bring meaning, love and joy into your life based on the timeless wisdom of Pirkei Avot - now available as Audiobook as well as hardback and Kindle - https://amzn.to/48mOUNW

Guidance for a world that is out of balance

Here's a rabbi who grew up amongst great teachers, and his message is... "silence"

Words of wisdom from a Jewish leader in a new global geo-political shift... 2,000 years ago!

Rabbi Shamai is known for his strict and orderly rulings. And yet, this teaching seems so friendly! Click here to view the original text.

A woman once related that her daughter had been married for a few years without being zoche to have a baby. It was a stuggle that she herself could not fully relate to, yet she suffered deeply through it together with her daughter. It was painful to watch other family members and friends have babies so easily, one after another, while her daughter remained empty-handed. After several visits to their regular doctor, they turned to a specialist who identified the issue and devised a treatment plan. The process, however, included invasive and painful testing that needed to be performed at precise times of the month. Because of the upcoming holidays, they were forced to postpone the treatments, which was disheartening. She tried to remain positive, encouraging her daughter to stay optimistic and reminding her to trust in Hashem. Of course, they prayed together constantly for the best outcome at the best time. Then, out of nowhere, her daughter required emergency surgery related to the same issue. The surgery delayed things even further. She was devastated. She didn't want to be sitting in a hospital beside her daughter recovering from surgery—she wanted to be there with her daughter in the delivery room, holding her newborn baby. The frustration was mounting, and her emunah was wavering. Her daughter came home to recuperate, but seeing her in pain only deepened her struggle. Anticipating long months of testing and treatment ahead, she didn't know how she could continue. In her desperation, she sought the advice of a respected rebbetzin. She poured out her heart, explaining how hard it was to keep her faith strong and to support her grown daughter through such a difficult challenge. The rebbetzin listened, then offered advice that seemed almost outrageous. She said firmly, "You must thank Hashem for the surgery." That was all she said—no elaboration, no explanation. The woman was stunned. Thank Hashem for surgery? For delays? For pain? She thought to herself: I want to thank Hashem for blessings, not for setbacks and suffering. Still, she decided to follow the advice. Every day, as she prayed, she began to thank Hashem—not only for the good, but for the surgery, the delays, and the process itself. At first it felt strange, even forced. But gradually it became easier. It reminded her of the lesson her children had once learned—that true emunah means accepting Hashem's will as one's own, even when it doesn't align with our plans. Slowly, her heart shifted. She began to sincerely and wholeheartedly accept Hashem's will, thanking Him again and again. And then, the miracle came. Just one month later—without a single test, without a single medication—her daughter was expecting. They were stunned. Overjoyed. Beyond words. Not only had Hashem granted them the child they so longed for, but He had spared them the agonizing process of IVF. A few months later, she attended a shiur and heard a line from Pirkei Avot that resonated with her to the core: "When you accept Hashem's will, He will make your will His will." In that moment, she realized the truth of what had happened. Once she truly thanked Hashem and embraced His will, Hashem embraced hers. Today, Baruch Hashem, they have their miracle baby. Every single day they treasure her presence and appreciate the blessing she brings to their family. The lesson was clear and life-changing: thanking Hashem even for the difficulties, and accepting His will even when life doesn't go as we hoped, is among the most powerful forms of avodah. The more heartfelt and sincere the thank-yous are, the more transformative they become. At the very moment a person experiences difficulty, that challenge is truly the best possible thing for them. However, that does not mean that going forward it won't be best to get what he is hoping for. Thanking Hashem for whatever happens has the power to turn hardships into salvations and to open the gates for wondrous outcomes.

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

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)

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 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.

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.