Podcasts about rabbi shimon bar yochai

How and why proper "self-love" is not just healthy but also the path to true emunah in Hashem.

Although widely accepted nowadays, the Zohar's acceptance came along with more controversy than you might expect.

Have any questions, insights, or feedback? Send me a text!Length of article: 1.5 pagesLength of audio: 5 minutes 55 secondsSynopsis: This is the audio version of the 1.5-page article I wrote and published on rabbischneeweiss.substack.com/ on 5/15/25, titled: Lag ba'Omer PSA: The Falsehood of Rabbi Shimon bar Yochai's Yahrzeit. Mark Twain said, “Be careful about reading health books. You may die of a misprint.” Rumors of Rashbi's death on Lag ba'Omer have been greatly exaggerated. They trace back to a misprint from 1802.Note: This is a corrected and expanded version of this morning's WITATM post. I decided to issue it as a free article today because tomorrow, on Lag ba'Omer, I'm planning to post a paid subscriber article about the Zohar that'll probably get me crucified, and I wanted to get this PSA out before I die.-----SPECIAL OFFER: I'm planning to write more on my Substack this summer than I have in the past few years, including a ton of paid subscriber posts I've been eager to publish. From now until Shavuos, for every week of content you sponsor, I'll add a full month of paid subscription access. If you're interested in sponsoring, let me know!-----If you've gained from what you've learned here, please consider contributing to my Patreon at www.patreon.com/rabbischneeweiss. Alternatively, if you would like to make a direct contribution to the "Rabbi Schneeweiss Torah Content Fund," my Venmo is @Matt-Schneeweiss, and my Zelle and PayPal are mattschneeweiss at gmail. Even a small contribution goes a long way to covering the costs of my podcasts, and will provide me with the financial freedom to produce even more Torah content for you.If you would like to sponsor a day's or a week's worth of content, or if you are interested in enlisting my services as a teacher or tutor, you can reach me at rabbischneeweiss at gmail. Thank you to my listeners for listening, thank you to my readers for reading, and thank you to my supporters for supporting my efforts to make Torah ideas available and accessible to everyone.-----Substack: rabbischneeweiss.substack.com/Patreon: patreon.com/rabbischneeweissYouTube Channel: youtube.com/rabbischneeweissInstagram: instagram.com/rabbischneeweiss/"The Stoic Jew" Podcast: thestoicjew.buzzsprout.com"Machshavah Lab" Podcast: machshavahlab.buzzsprout.com"The Mishlei Podcast": mishlei.buzzsprout.com"Rambam Bekius" Podcast: rambambekius.buzzsprout.com"The Tefilah Podcast": tefilah.buzzsprout.comOld Blog: kolhaseridim.blogspot.com/WhatsApp Content Hub (where I post all my content and announce my public classes): https://chat.whatsapp.com/GEB1EPIAarsELfHWuI2k0HAmazon Wishlist: amazon.com/hz/wishlist/ls/Y72CSP86S24W?ref_=wl_sharel

Tonight is Lag BaOmer. There is a minhag to hold a festive meal in honor of the holy Tanna, Rabbi Shimon Bar Yochai. The Maharil writes in a teshuvah that a seudah made in honor of a talmid chacham has the status of a seudat mitzvah, because it is like eating in the radiance of the Shechinah. Therefore, a meal in honor of Rabbi Shimon carries has status of a seudat mitzvah(for certain halachot). It is also a minhag to light bonfires on Lag BaOmer, and the Bnei Yissaschar explains the reason based on the teachings of the Zohar. On the day Rabbi Shimon Bar Yochai passed away—Lag BaOmer—he would not allow the sun to set before he finished revealing the deep secrets of the Torah to his students. Hashem had already decreed that Rashbi would pass away on that very day, but the Torah he wished to transmit was too vast to finish in time. Miraculously, he was able to stop the sun until he had completed his teachings. The special light that radiated from the Torah he was teaching outshone even the light of the sun. It was in the merit of this spiritual light—drawn from the hidden light, the Or HaGanuz—that the day was miraculously lengthened. This is the deeper reason why we light bonfires on this holy day. The Siddur of the Yaavetz notes that Lag BaOmer is considered a holiday instituted by the Chachamim. In the Sefirat HaOmer, Lag BaOmer corresponds to Hod shebeHod, which represents the strictest form of judgment. Yet, it is known that if a Sanhedrin unanimously rules someone guilty, he is actually exonerated. So too, on this day, harsh judgments are sweetened, and Hashem showers His chesed upon us. The Chatam Sofer writes in his derashot on the Omer that Lag BaOmer has the power of Yom Kippur within it. Throughout the generations, many people have experienced yeshuot on this day in the merit of Rabbi Shimon Bar Yochai. Sincere tefillah is always powerful—but on a holy day like this, it is even more so. A man named Yosef shared a story. One night, after finishing his learning in the beit midrash as usual, a man approached him and urged him to come to his car. The man explained that every Monday night, a local bakery gives him all of the day's leftovers, which he distributes to others. He had noticed Yosef's dedication to learning and wanted to offer some baked goods to him. Though the offer seemed unusual, Yosef went along with it. The bakery indeed had many delicious leftovers, and Yosef happily brought them home to his family. He hoped to surprise his children, but to his surprise, they asked him, "Did you bring home any baguettes?" Yosef, amazed, asked how they knew. They told him they had prayed to Hashem for it. Eagerly interrupting one another, the children shared the full story. Yosef's daughter, who was learning photography, had a project in which she wanted to photograph a baby holding a baguette. Normally, Yosef would never buy a baguette just for a photo. So instead, his daughter gathered all her siblings and asked them to pray to Hashem to send them a baguette—without having to buy it. It was a genuine tefillah, full of emunah that Hashem listens to every prayer. A few hours later, their father walked through the door with exactly what they had asked for—and even more. This story is a reminder that tefillah is powerful, even the simplest prayers for the simplest things. Let us tap into the koach of tefillah on this great day of Lag BaOmer. With the help of Hashem, may we all see blessings and yeshuot.

Shiur given by Rabbi Bezalel Rudinsky on Parshas Emor and Lag BaOmer. Shiur recorded in Yeshivas Ohr Reuven, Monsey, NY.

In the classic song of Bar Yochai there is a line which translates to "when Hashem thought to make Man, he envisioned you (Rebbi Shimon)"—what was it about Rebbi Shimon Bar Yochai which made him worthy of such a compliment?

Shmuel Luger started drinking at nine and things only got worse from there. He felt totally disconnected from Judaism, spiraling through heavy addictions, anxiety, and a deep sense of emptiness. Then a trip to Israel and one honest conversation flipped his world upside down. He didn't just get sober, he built a yeshiva for guys who don't fit the system, who are floating and forgotten. Today he has a beautiful family, he's a Rosh Yeshiva and is working on groundbreaking curriculums.His Yeshiva: https://veshachanti.com/✬ SPONSORS OF THE EPISODE ✬► Ohr Naava: Save a Young Woman. Save a World.For just $1 a day, you can help Ohr Naava provide schooling, support and chizuk to thousands of Jewish women and girls annually.Yaakov Langer here, please help...it's literally a $1 a day→ https://bit.ly/3GofiN2► BitBean: Smart Custom SoftwareReally great way to take your business to the next level.Contact Bitbean today for a FREE CONSULTATIONReach Out Here → https://bitbean.link/MeEBlY► PZ DEALS: Never Pay Full Price AgainAn epic app that tracks deals for you.Download here → https://app.pz.deals/install/iftn► Wheels To Lease: Trust Me Get Your Car With ThemFor over 35 years, Wheels To Lease has offered stress-free car buying with upfront pricing, no hidden fees, and door-to-door delivery. Call today!→ CALL/TEXT: 718-871-8715→ EMAIL: inspire@wheelstolease.com→ WEB: https://bit.ly/41lnzYU→ WHATSAPP: https://wa.link/0w46ce► Feldheim: The Top Books of The MonthUse code INSPIRE for 10% any of these books on Feldheim.com→ Common GroundIn a time when Israel needs unity more than ever, Common Ground by Rabbi Arieh Friedner is a powerful guide to deepening connection with Hashem and each other, hailed as a “beacon of light” by Rav Yitzchak Breitowitz.GET HERE: https://bit.ly/4jBdkY6→ Let Me Join Your NationExperience the timeless story of Ruth like never before in this Shavuos-ready edition from the classic Let My Nation series, featuring Rabbi Deutsch's masterful storytelling and a full Hebrew-English Megillas Ruth.GET HERE: https://bit.ly/4jBTnAu→ The Story of Rabbi Shimon Bar YochaiDiscover the inspiring story of Rabbi Shimon Bar Yochai, who found refuge in a cave and lit up the world with the Zohar, in this beautifully illustrated book for all ages (Kids LOVE this).GET HERE: https://bit.ly/3ER10EaJoin the Lchaim Book Club→ https://bit.ly/3YsHoMp✬ IN MEMORY OF ✬This episode is in memory of:• Shimon Dovid ben Yaakov Shloima• Miriam Sarah bas Yaakov Moshe✬ Donate and Inspire Millions (Tax-Deductible) ✬Your generous donation enables us at Living Lchaim to share uplifting messages globally, enrich lives, and foster positive change worldwide! Thank you!https://www.LivingLchaim.com/donateOur free call-in-to-listen feature is here:• USA: (605) 477-2100• UK: 0333-366-0154• ISRAEL: 079-579-5088Have a specific question? email us hi@livinglchaim.comWhatsApp us feedback and get first access to episodes: 914-222-5513Lchaim!

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For a 20% discount on Rabbi Ashear's new book on Parnassah click the link below and enter Promo Code - Emunah20 https://www.artscroll.com/ Books/9781422640708.html Some people say they can't pick up a siddur to pray with. They feel betrayed. They had invested hundreds of tefillot, day and night, crying out to Hashem for help, but never got what they were asking for. They weren't asking for luxuries, and they knew it was so easy for Hashem to give it to them. They don't think that they are so bad that they shouldn't deserve what they were asking for. The only conclusion they have is that prayer doesn't really work, at least not for them, so why should they bother continuing with it. It is certainly not easy to deal with disappointment, but we must know this is one of our main jobs in this world. For someone like this to say, “I trust you, Hashem. I know You hear every word that I say, and I know You love my prayers,” and he continues to pray, it would elevate him so much. The prayers from a person who has so many reasons to turn away are so valuable. Every tefila is a mitzvah in its own right, and will earn a person eternal life, especially when it's so hard for him to do. Every tefila is heard, and every tefila counts. A businessman in Yerushalayim needed $300,000 to take his business to the next level, and went to the bank to apply for a loan. The bank dragged their feet and did not give him an answer for two months. During that time, he prayed so hard for heavenly help. He went to Meron to pray by the kever of Rabbi Shimon Bar Yochai. He went to the Kotel numerous times. The day they finally called back, he was in the car, and immediately recognized the number of the bank manager lighting up on his phone. The first words he heard was, “I'm sorry, I hate to disappoint you, but we can't approve your loan.” To him, this loan was his entire future. His head started to ache, and he felt dizzy. He couldn't continue driving, so he pulled over to the side of the road. He thought of all the heartfelt tefilot that he had made. He said to himself, “ Ribono Shel Olam , what happened to all my prayers? Weren't they worth anything?” He was ready to give up on prayer altogether, but then he stopped himself, and he reminded himself of the basic principles of emunah. He said to himself, if Hashem decided not to give me this loan, that means it was the best possible outcome. He sat there for ten minutes, giving himself chizuk in emunah, and then he was ready to continue driving. As he was going to pull away, an elderly man knocked on his window, asking him for a ride. When the man got in the car, he asked if he could relate a short devar Torah . He then went on to give a mashal of how every tefila we make is heard by Hashem and connects us to Hashem. The man was floored. Exactly when he needed that chizuk , a man came into his car and asked him if he could relate that chiddush to him. That evening, he went back to the Kotel to pray, this time with deep-rooted emunah. He accepted Hashem's decision about the bank, and then he asked Hashem to give him the money in a different way. The very next morning, his accountant called and told him, he just found out that the government is giving financial backing to small businesses, but there are two conditions to get it. Number one, he had to have all the papers ready in two days. And number two, only someone with no outside financial backing qualified for the offer. Since he had just applied for the loan, he had all the papers ready, and because he was denied for that loan, he qualified for this much better offer. Nobody knows what we need better than Hashem. Sometimes all we need is just to keep praying more.

Rabbi Jacobson will discuss the following topics:MyLife 500 campaign  What does Lag B'Omer teach us today?  How does Rabbi Shimon Bar Yochai help us deal with our challenges?  Why is this day so special?  What is the source that Lag B'Omer is the day of Rashbi's Hilula?  Why can we listen to music and make weddings on Lag B'Omer?  Did the Rebbe suggest that we visit the Ohel on this day?  Is there an alternative for someone who can't go to the Ohel?  Why don't we celebrate with a parade on other special days of the year?  Why is there a custom to light bonfires on Lag B'Omer?  How could the students of Rabbi Akiva defy their teacher's cardinal rule about loving another?  Why did the students of Rabbi Akiva die in an epidemic – does not respecting another warrant the death penalty?  Why do we say Lag B'Omer, but don't say Tu B'Av?  Should we be relying on the segulos associated with Lag B'Omer?  Segulos don't seem to work for me. What should I do differently?  What can we learn from Rashbi living 12 years in a cave?  Is there a connection between Lag B'Omer and Moshiach?  Is it connected to the Zohar?  And if so, how does it relate to Chassidus?  Who was Moses de Leon, and what role did he play in disseminating the Zohar?  What do we learn from this parsha?  What is the connection between this parsha and Lag B'Omer?  Why are engraved letters higher than written ones?  What is the significance of the month of Iyar and the general time between Pesach and Shavuos? Follow-up  If Sinai teaches us the lesson of humility, why was the Torah given on a mountain altogether?  Why are we not gathering daily and holding prayer vigils and public reciting of Torah and Tehillim and tzedakah beseeching heaven to free the hostages and end this evil war?  Where are our leaders?  Bechukosei Iyar Sinai Why did the Rebbe not go to Israel? Follow-up War with Hamas 

Many people don't understand what Kabbalah and the Zohar are, and those who think they do are often mistaken. The Mashgiach sets the record straight.

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The mishna in Pirkeh Avot says, in the name of Rabbi Shimon Bar Yochai, that if three people sit down and eat at a table and nobody says a word of Torah, it's considered as if they ate from food that was used in the service of an idol. This is an astonishing statement. This means even if the people ate without speaking one word of lashon hara and no other forbidden speech, even if they just sat there quietly the entire meal, it's considered as if they ate the worst kind of tumah, impurity. What could be worse than idol worship? But the mishna continues, If they do speak words of Torah, then it's considered as if they ate at the table of Hashem Himself, the holiest form of eating possible. This means that to transform a meal from avoda zara to sitting with Hashem, what does it take? Someone to say one word of Torah. Rabbi Yaakov Sofer pointed out from here how powerful a word of Torah is. Sometimes people feel that they learn and learn, but they don't see any change in themselves. This mishna is coming to give them chizuk. We are inside of a physical body, and it's hard for us to feel the spiritual growth that we gain from Torah and mitzvot. But it's a reality. One word of Torah could elevate the worst form of tumah into the greatest kedusha. How much more so does it have an effect on our neshamot that are already in the holiest of realms! We don't have the eyes to see, but everything we do spiritually brings about kedusha and even physically changes things for the better. The mishnah says, every mitzvah we do creates a heavenly advocate for ourselves. If a person says a beracha properly on his food, he creates an angel. If he had spiritual eyes, he would see the angel appear right in front of him and then fly up to shamayim to be an advocate for him now and after 120. Rabbi Zamir Cohen said a study was done in Israel about the physical effects that a beracha has on a cup of water. They took seeds and put them in the same environment. Some of them were watered with water from the tap, and the others were watered with water that had a beracha said upon it. Two weeks later, they saw a major difference in the two, with the water that had a beracha clearly producing much more growth than the other one. So if the water which had a beracha said upon it affects the growth of a plant, how much more so does it do to the body of the person who said the beracha on it? If a person is, let's say, walking in the street and sees an acquaintance of his who looks sad, and he says a couple of words to cheer him up, he just created an angel who is going to help him for all eternity. The same applies to every single mitzvah that we do. The more difficult the mitzvah is, the more powerful the angel is. If a person says divrei torah at his table all the time and uses his table properly, the table itself will go up to shamayim and stand for him in his judgment after 120. Rabbi Yehuda Tzadka said on the words of the pasuk: זה השולחן אשר לפני ה ', the table itself will stand in front of Hashem to testify on the person's behalf. Everything we do matters. We may not see it now, but the effects are there and we will see them in the future. If a person utilizes his time here and learns Torah and does mitzvot, he is benefiting himself both in this world and the next.

Weekly Women's Class: This class was presented on Tuesday, Parshas Behar, 13 Iyar, 5784, May 21, 2024, at Bais Medrash Ohr Chaim in Monsey, NY. The Midrash recounts that in the second century, in the famous seaport town of Sidon, on the coast of Lebanon, there lived a married couple blessed with wealth and an honored position in the community. There was, however, a great void in their lives. Although they were married for ten years, they had no children. The couple decided to get divorced. They turned to the great Rabbi Shimon Bar Yochai for advice. He looked at the couple for a long time, and then he said to them, “I ask only one thing of you both: If you must part, then just as you wed with celebration, so should you part from each other with celebration.” They took his advice and arranged a great feast. During the evening, the husband raised his cup and said to his wife, who would soon leave, “True, this is the last meal we shall share. Before you go, look around at the treasures of this house, choose the most precious jewel your heart desires, and take it back with you to your parents' house.” The wife did not respond to his offer. Instead, she mixed and spiced the wine, and they drank a lot. The candles burned low in the room, and the husband fell asleep, overcome by heavy drowsiness. While he was asleep, the wife told her servants to lift him on a bed and carry him to her parents' house. As dawn broke, the husband opened his eyes in a daze and discovered he was in unfamiliar surroundings. Astonished, he asked, “Where am I?” “In the house of my parents,” she said. “Why?” he asked. “This is where you asked to be taken. Did you not say to me last night, ‘Take with you the most precious thing your heart desires?' To me, dear husband, there is nothing in the world more precious than you. They had found each other again. They now fully realized how strongly they loved each other. The next day, the couple of Sidon appeared again before Rabbi Shimon Bar Yochai. He prayed for the couple, and after a joyful year, they were blessed with a child. What is the message of this story? And why didn't Rabbi Shimon Bar Yochai pray for them in the first place? The story of the couple of Sidon, says the Alter Rebbe, is not only about them; it tells an eternal truth about every marriage and the enduring power of love. When the couple first came to Bar Yochai, their love for each other was conditional and goal-oriented. If the marriage was not producing a child, there was ultimately no point in it. But then as they were about to part, they discovered how deeply they loved each other. They began to celebrate the intrinsic value of love. So, the couple returned to visit the rabbi, not because they had a solution, but because they knew they wanted to be together. Paradoxically, when the couple began to understand the purity of love that has no ulterior motive, their relationship bore fruit. The class explores how our first marriages must morph into second marriages, even with the same partner, and how the setbacks and betrayals we experience are often cries of the soul for a deeper, more authentic, and more vulnerable relationship. We can grow from a superficial relationship to one in which the very relationship means more than anything else. The same is true also in our relationship with Hashem. We tell a story of the Lubavitcher Rebbe saving a marriage, even after divorce, when the husband discovered he was not a Kohen.

Lag Baomer The Gift of Mysticism Rabbi Shimon Bar Yochai passed away on Lag B'Omer, and is buried in Meron. Why is he so ‘famous'? What earned Rashbi this notoriety almost unique among his contemporaries? In this class, we will discuss two ideas about the contributions of Rabbi Shimon Bar Yochai. The first deals with redemption from the guilt of sin, which can otherwise burden and weigh down one's connection with Hashem. Then, we will delve into the secretive world that Rabbi Shimon opened for us all through the Book of the Zohar, and reveal the ladder that leads to the higher worlds. --- Send in a voice message: https://podcasters.spotify.com/pod/show/mendy-goldberg/message Support this podcast: https://podcasters.spotify.com/pod/show/mendy-goldberg/support

Rabbi Shimon bar Yochai and the Cave

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The Connection Between Rabbi Akiva's Students Ceasing to Die and the Hilulah Yahrzeit of Rabbi Shimon Bar Yochai on Lag B'omer

Walking through the ancient streets of Jerusalem, one can't help but feel a connection to the past, a thread weaving through the fabric of time. On this podcast, we're joined by Rabbi Tzvi Blachman, who brings that sensation to life as he recounts his journey from a child of Holocaust survivors to a beacon of wisdom for Israeli and American students. Amidst the city's evolving skyline, Rabbi Blachman shares how the pursuit of material achievements must be balanced with a commitment to spiritual growth and the values that have sustained Jewish culture through the ages. His stories serve as powerful reminders that in a world racing towards tomorrow, our roots need to be firmly planted in tradition.There's a moment in everyone's life that defines their path, and for Rabbi Blachman, that moment came when teaching Torah became more than a passion—it became a calling. The Rabbi's narrative takes us to the heart of his decision to dedicate his life to the sacred texts, revealing the profound influence of his early experiences and role models on his love for Torah study. He discusses the challenges that many Jewish youths face, including the seductive pull of modern Western society and the resulting struggle to maintain a strong Jewish identity. The anecdotes he shares, like the transformative encounter with a religious boy dating outside the faith, underscore the urgency of his mission to guide the next generation towards a deep-seated pride in their heritage.Our conversation shifts from the personal to the universal as Rabbi Blachman reflects on the indelible impact of the Holocaust on collective Jewish memory and the spiritual resonance of traditions like the shul balconies. We traverse the heartbreaking notion of a "spiritual Holocaust" in our time, with countless Jews drifting away from their ancestral bonds. The Rabbi also invites us to reimagine the celebration of Shabbat, not merely as a weekly pause but as the pinnacle of our spiritual week. As Rabbi Blachman recounts unexpected Torah study sessions and the teachings of Rabbi Shimon Bar Yochai, he paints a picture of a culture where acts of kindness and devotion to study are not the exception, but the fabric of everyday life. Join us for this profound exploration of faith, identity, and the timeless lessons that guard the soul of a people.This Jewish Inspiration Podcast by Rabbi Aryeh Wolbe of TORCH (Ep. #271) is dedicated to our dearest friends, Rabbi Ari & Sami Winkler!!Recorded in the TORCH Centre - Studio B to a live audience on May 29, 2023, in Houston, Texas.Released as Podcast on January 28, 2023_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area! ★ Support this podcast on Patreon ★

Walking through the ancient streets of Jerusalem, one can't help but feel a connection to the past, a thread weaving through the fabric of time. On this podcast, we're joined by Rabbi Tzvi Blachman, who brings that sensation to life as he recounts his journey from a child of Holocaust survivors to a beacon of wisdom for Israeli and American students. Amidst the city's evolving skyline, Rabbi Blachman shares how the pursuit of material achievements must be balanced with a commitment to spiritual growth and the values that have sustained Jewish culture through the ages. His stories serve as powerful reminders that in a world racing towards tomorrow, our roots need to be firmly planted in tradition.There's a moment in everyone's life that defines their path, and for Rabbi Blachman, that moment came when teaching Torah became more than a passion—it became a calling. The Rabbi's narrative takes us to the heart of his decision to dedicate his life to the sacred texts, revealing the profound influence of his early experiences and role models on his love for Torah study. He discusses the challenges that many Jewish youths face, including the seductive pull of modern Western society and the resulting struggle to maintain a strong Jewish identity. The anecdotes he shares, like the transformative encounter with a religious boy dating outside the faith, underscore the urgency of his mission to guide the next generation towards a deep-seated pride in their heritage.Our conversation shifts from the personal to the universal as Rabbi Blachman reflects on the indelible impact of the Holocaust on collective Jewish memory and the spiritual resonance of traditions like the shul balconies. We traverse the heartbreaking notion of a "spiritual Holocaust" in our time, with countless Jews drifting away from their ancestral bonds. The Rabbi also invites us to reimagine the celebration of Shabbat, not merely as a weekly pause but as the pinnacle of our spiritual week. As Rabbi Blachman recounts unexpected Torah study sessions and the teachings of Rabbi Shimon Bar Yochai, he paints a picture of a culture where acts of kindness and devotion to study are not the exception, but the fabric of everyday life. Join us for this profound exploration of faith, identity, and the timeless lessons that guard the soul of a people.This Jewish Inspiration Podcast by Rabbi Aryeh Wolbe of TORCH (Ep. #271) is dedicated to our dearest friends, Rabbi Ari & Sami Winkler!!Recorded in the TORCH Centre - Studio B to a live audience on May 29, 2023, in Houston, Texas.Released as Podcast on January 28, 2023_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area! ★ Support this podcast ★

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In this week's parashah Vayechi , Yaakov Avinu blesses his children before he passed away. When he got to Yehudah, he said, “ יהודה אתה יודוך אחיך ” One explanation of this beracha is that Yaakov was telling Yehudah, because you admitted when you were wrong, your brothers are going to admit to you that you will be their king. Another explanation given by Rabbi Shimon Bar Yochai is, יהיו כל אחיך נקראים על שמך - the Jewish people will be called by your name. We are not Re'uvenim or Shimonim . Rather, we are Yehudim . Because the purpose of every Jew is to reveal the glory of Hashem's Kingship in this world, by admitting that He is behind everything, and then thanking Him for everything He does. The word מודה means to admit and to thank. The Rishonim tell us, there is a positive commandment from the Torah that we can fulfill any time we want. It is called remembering the kindnesses of Hashem – זכרון חסדי ה ' . Rabbenu Yonah in the Sha'areh Teshuvah lists this mitzvah amongst the ten reasons why man was created. All it requires of us is to recognize that any chesed we get comes from Hashem, and then thank Him for it. Before we say the Birkot HaShahar in the morning, we should have in mind that we are recalling the great chasadim of Hashem. And besides saying the berachot , we will also be fulfilling many positive commandments from the Torah. Before we say Modim in the Amidah , we should have in mind we are fulfilling the positive commandment of זכרון חסדי ה ' . The sefer K'asher Tziva Hashem writes, it was the practice of Rav Shmuel Huminer to keep a record of every kindness that Hashem did for him, in fulfillment of this great mitzvah. Some of the things he wrote were, Hashem gave me a certain amount of money, הודו לה' כי טוב . Something collapsed and fell at my doorway, and nobody was harmed, הודו לה' כי טוב . Hashem healed the infection in my mother's hand, הודו לה' כי טוב . A shard of glass was removed from my daughter's mouth, הודו לה' כי טוב . I was standing outside and a flaming rocket flew over my head and I wasn't harmed, הודו לה' כי טוב . Every year the Rabbi would make a Seudat Hodaah in which he would reflect on all the miracles that Hashem did for him that year. There are so many kindnesses that Hashem gives every single person. If we take a moment to pause and recognize them, we could fulfill this great mitzvah numerous times. I saw a video of an Israeli soldier who had been away fighting in Gaza for more than two months. He walked into a room in which his father was learning and surprised him there. His father was so excited to see him healthy and alive. He got up and hugged him with all of his might. And then, with tears in his eyes, he said, שמע ישראל ה' אלוקינו ה' אחד . He channeled all his feelings of love towards heartfelt thanks to Hashem for giving him the pleasure of being able to hug his son. He learned this lesson from Yaakov Avinu, when he saw Yosef after thinking he was dead for 22 years. The chasadim of Hashem are endless. We have so many opportunities to fulfill this great mitzvah. It could be thanking Hashem for something so small. Whatever brings us any type of enjoyment is a reason to thank Him. It is our ability to recognize that the chasadim come from Hashem and then thank Him for them that makes us who we are, Yehudim . Shabbat Shalom.

Join us in our discussion as we unravel the roots of antisemitism, tracing back to the narratives of Isaac and Yishmael, Jacob and Eisav, and the pivotal moment of the giving of the Torah on Mount Sinai. Explore the spiritual dimensions that contribute to the enduring question: Why does Eisav harbor hatred towards Jacob, and how can we transcend this ingrained animosity? In this class, we examined the historical annals to identify the two general forms of antisemitism, gaining valuable insights that resonate with the challenges faced throughout history. Let's uncover the wisdom embedded in these ancient stories and draw lessons to navigate the complexities of antisemitism in our world today. Dive into Parsha Va'yishlach as we delve into the profound encounter between Jacob and Eisav. Uncover the layers of meaning behind the Torah's statement, "Eisav kissed Jacob," with insights from Rabbi Shimon Bar Yochai, who suggests that, despite an inherent animosity, a moment of genuine love was revealed. --- Send in a voice message: https://podcasters.spotify.com/pod/show/livekabbalah/message

Join Shlomo and Zevi in conversation exploring shared themes across the world's mystical traditions, the Zohar, Rabbi Shimon Bar Yochai and Lag Be'omer, the dangers of mysticism, mysticism and messianism and the urgency of intimacy for the mystics. Check out Shlomo's podcast here: Apple podcasts: https://podcasts.apple.com/us/podcast/empowered-jewish-living-with-rabbi-shlomo-buxbaum/id1537507236 Spotify: https://open.spotify.com/show/1WpjEGMISVv8Sv1tIFXQCr?si=681351231e174d04 Website: RabbiShlomo.com Instagram: @shlomobuxbaum YouTube:  @levexperience  00:00 Excerpt 00:49 What is Seekers of Unity? 05:51 What are the shared themes across mystical traditions? 11:22 Mysticism outside of Judaism? 15:32 Lag Be'omer, Rashbi, Zohar 26:16 Is there shared theology? 37:06 Dangers of Mysticism 40:38 Mysticism and Messianism 49:33 The Divine Lovers Books mentioned in this episode: Hasidism Incarnate, Shaul Magid, 2014 How Jesus Became God, Bart Ehrman, 2014 Messianic Mystics, Moshe Idel, 1992 Join us: https://discord.gg/EQtjK2FWsmhttps://facebook.com/seekersofunityhttps://instagram.com/seekersofunityhttps://www.twitter.com/seekersofuhttps://www.seekersofunity.com Thank you to our beloved Patrons: Frederique, Laurie, Joshua, Spacecowboy, Cliffton, Steve, Billy, Jackie, Andrew, Josh, Glenn, Zv, George, Ivana, Keenan, Gab, John, Victoria, Casey, Joseph, Brad, Benjamin, Arin, jXaviErre, Margo, Gale, Eny, Kim, Michael, Kirk, Ron, Seth, Daniel, Raphael, Daniel, Jason, Sergio, Leila, Wael, Simona, Francis, Etty, Stephen, Arash, William, Michael, Matija, Timony, Vilijami, Stoney, El techo, Stephen, Ross, Ahmed, Alexander, Diceman, Hannah, Julian, Leo, Sim, Sultan, John, Joshua, Igor, Chezi, Jorge, Andrew, Alexandra, Füsun, Lucas, Andrew, Stian, Ivana, Aédàn, Darjeeling, Astarte, Declan, Gregory, Alex, Charlie, Anonymous, Joshua, Arin, Sage, Marcel, Ahawk, Yehuda, Kevin, Evan, Shahin, Al Alami, Dale, Ethan, Gerr, Effy, Noam, Ron, Shtus, Mendel, Jared, Tim, Mystic Experiment, MM, Lenny, Justin, Joshua, Jorge, Wayne, Jason, Caroline, Yaakov, Daniel, Wodenborn, Steve, Collin, Justin, Mariana, Vic, Shaw, Carlos, Nico, Isaac, Frederick, David, Ben, Rodney, Charley, Jonathan, Chelsea, Curly Joe, Adam and Andre. Join them in supporting us: patreon: https://www.patreon.com/seekers paypal: https://www.paypal.com/donate?hosted_button_id=RKCYGQSMJFDRU

What can we learn from the stories of Rabbi Shimon Bar Yochai?

Who Is Rabbi Shimon Bar Yochai https://youtu.be/tJKmPRu0ipo Who is Rabbi Shimon Bar Yochai also known as Rashbi? Everyone has heard his name in the Jewish world and even in non-Jewish world. We just celebrated his Hilula by lighting a fire and learning some Torah and enjoying some food with a great group of people. But the question that we tried to answer is a question that many people perhaps never even asked. Why do we light the fire? Why is rabbi shimon bar yochai so special and so unique that he gets the rest of klal Israel to celebrate his Hilula until this day, while his rabbi, Rabbi Akiva and even Moshe Rabienu don't? What's so special about Rabbi Shimon Bar Yochai? What's so unique about him? What can we learn from him? What can we learn about him? that could affect our lives? Today, this and much more was discussed tonight in a beautiful night with beautiful people and the most extraordinary Torah of all. Enjoy it, share it and be holy.

Who Is Rabbi Shimon Bar Yochai https://youtu.be/tJKmPRu0ipo Who is Rabbi Shimon Bar Yochai also known as Rashbi? Everyone has heard his name in the Jewish world and even in non-Jewish world. We just celebrated his Hilula by lighting a fire and learning some Torah and enjoying some food with a great group of people. But the question that we tried to answer is a question that many people perhaps never even asked. Why do we light the fire? Why is rabbi shimon bar yochai so special and so unique that he gets the rest of klal Israel to celebrate his Hilula until this day, while his rabbi, Rabbi Akiva and even Moshe Rabienu don't? What's so special about Rabbi Shimon Bar Yochai? What's so unique about him? What can we learn from him? What can we learn about him? that could affect our lives? Today, this and much more was discussed tonight in a beautiful night with beautiful people and the most extraordinary Torah of all. Enjoy it, share it and be holy.

LISTEN!!!

Lag Baomer/ Rabbi Shimon Bar Yochai Thoughts

Rebbi Shimon Bar Yochai was the author of The Zohar but what is The Zohar and what even is Kabbalah?

In part 4 of the Lag Ba'Omer flash series, Charlie uncovers the life changing secret we learn from Rabbi Shimon Bar Yochai. When Rabbi Shimon comes out of the cave he doesn't see what ppl look like superficially. He sees infinite value, a piece of G-d, their essence, their character. He teaches us real respect. To respect someone means “I don't know why you're saying what you're saying and maybe we're different, but your essence is infinite. There's a piece of G-d in your soul!” That's the story of lag baomer- seeing beyond the physical. That's what he gave us in Kabbalah- the path to redemption. Lag baomer isn't the conclusion of the mourning. It's the beginning of the future! It's the new way forward. Today we have everything- strong army, Torah, money, knowledge stronger than ever. How come we don't have the temple? Maybe we haven't learned the lessons. Maybe we don't know how to balance “I don't agree with your views” with “your soul is beautiful, we're in essence one.” Today, take a moment and light a candle for rabbi shimon and ask him for help seeing the greatness in each other. ______ Thanks for listening, sharing, tagging, and reviewing! Share your comments with us on our social platforms- we love hearing your feedback. To join our Insider's Community, go to charlieharary.com/insiders To get this full series all in one place, go to YouTube Please make sure you're subscribed to our two podcasts, Unlocking Greatness and Timeless Lessons. Join our WhatsApp groups here

We find different practices among the Sepharadiim with regard to the custom to refrain from haircutting (and, for many, shaving) during the Omer period to commemorate the tragic death of Rabbi Akiva's 24,000 students. One practice follows the ruling of the Shulchan Aruch which permits haircutting from the 34th day of the Omer, meaning, the day following Lag Ba'omer. There is some discussion as to whether this position would allow haircutting already during the night after Lag Ba'omer, since in Halacha the new day begins at night, or if the prohibition continues until the morning of the 34th day of the Omer. The rationale underlying the second possibility is that the principle of "Miktzat Ha'yom Ke'kulo," which allows us to consider part of a day equivalent to a complete day, applies only in the daytime hours. Indeed, Halacha generally follows this second view, and thus those who observe the Shulchan Aruch's ruling may take haircuts (and shave, for those who refrain from shaving during the Omer) only from the morning of the 34th day of the Omer. (See Hazon Ovadya, Yom Tob, page 261.)Children, however, may take haircuts already on the day of Lag Ba'omer. Many follow the custom – which is indeed a proper custom to observe – to cut a boy's hair for the first time on the third Lag Ba'omer after his birth. Those who follow this custom may cut the child's hair on the third Lag Ba'omer, and need not wait until the next day.With regard to haircutting for women, the practice among the Sepharadim is to allow women to have their hair cut throughout the Omer period, even before Lag Ba'omer.The Arizal (Rabbi Yitzchak Luria, Israel, 1534-1572) advanced a much different approach, viewing the entire Omer period as a period of judgment and as a type of "Chol Ha'mo'ed" between the festivals of Pesach and Shavuot. He therefore held that one may not cut his hair or shave throughout the entire Omer period, until Erev Shavuot. Everyone should follow the practice he is accustomed to observing. (See Hazon Ovadya, Yom Tob, page 264.)As per Hacham BenSion it is permissible to recite the Beracha of She'hecheyanu – such as over a new suit – during the period of the Omer.From which point may a wedding be held during the Omer period?Chacham Ovadia Yosef rules that under extenuating circumstances, such as when the wedding cannot be held on a different day, one may get married on the night after Lag Ba'omer (the night of the 34th day of the Omer). Preferably, however, one should not get married until the night after the 34th of the Omer. This is indeed the Minhag. (See Hazon Ovadya, Yom Tob, page 254.)Lag Ba'omer is observed as a festive day to celebrate the great contribution of Rabbi Shimon Bar Yochai in authoring the Zohar and thereby making a profound impact upon the world. As such, even though we refrain from haircutting until after Lag Ba'omer, it is permissible to listen to music on Lag Ba'omer (assuming, of course, that the music is appropriate) only in order to celebrate the occasion. Otherwise, music is forbidden until the 34th day.Summary: Some Sephardim have the practice to refrain from haircutting and shaving throughout the Omer, until Erev Shavuot, while others permit haircutting and shaving on the day following Lag Ba'omer. Women may cut their hair even before Lag Ba'omer, and three-year-old boys may have their first haircut on Lag Ba'omer itself. One may recite She'hecheyanu during the Omer. Weddings should not be held until the day following Lag Ba'omer, though under extenuating circumstances one may get married on the night after Lag Ba'omer. One may listen to music already on Lag Ba'omer only as part of the celebration of this festive day.

Lag Ba'Omer marks the passing of the Torah Giant, and student of Rabbi Akiva. Rabbi Shimon ben Yochai revealed the Kabbalah (the deep secrets of the Torah) to the Jewish people.  After 12 years of hiding out from the Romans and learning all of the hidden secrets of the Torah, Rabbi Shimon ben Yochai emerged from the cave with his so. But everything he looked at got burnt from the intense holiness in his eyes! He returned to the cave for another year in order to integrate what he'd learned, and emerged again with the beautiful ability to see the good in others who are different from him! After a life of teaching, Rabbi Shimon Bar Yochai shared everything he had learned with his students on the day of his death, and those teachings make up the Zohar. The day of his passing was Lag Ba'Omer. What does this story also have to do with the end of the mourning time for the deaths of the 24,000 students of Rabbi Akiva and their attempt to take back the temple? Rabbi Akiva's students could not bring themselves to respect someone with different views than they had. They learned from Rabbi Akiva to “love your neighbor like yourself,” but they interpreted this to mean “you have to be like me in order for me to love you!” They couldn't respect anyone who wasn't like them! They couldn't differentiate between having respect for someone who chose to live differently from them vs. looking down and judging them. That nuance caused their destruction and the destruction of the efforts to rebuild the Holy Temple. Rabbi Shimon Bar Yochai changed this. His ability to respect someone different than him made all the difference.  But there is one more secret which this holiday is all about! ______ Thanks for listening, sharing, tagging, and reviewing! Share your comments with us on our social platforms- we love hearing your feedback. To join our Insider's Community, go to charlieharary.com/insiders To get this full series all in one place, go to  Please make sure you're subscribed to our two podcasts, Unlocking Greatness and Timeless Lessons. Join our WhatsApp groups here 

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Rabbi Stark reveals the ideas behind the various middos of the days and weeks of Sefiras HaOmer and explains how they are expressions of Torah psychology.

On the conversation about Rome between Rashi, R. Yehuda, and R. Yosi

Blood. Impurity. Rome vs. Judaism. Rabbi Shimon Bar Yochai. Demons. Israel. Sources Discussed: - Vayikra (Leviticus) 16:14 - Talmud Meilah 17a-b - Talmud Sanhedrin 107b - M'lachim II (Kings II) 5:1

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How could Rabbi Shimon Bar Yochai be so praiseworthy of working?

00:00 – The second dream of Nebuchadnezzar.03:31 – Daniel's response to hearing the vision of the tree.05:08 – The meaning of the dream.07:07 – Any type of yisurim (difficulties) can be redeemed through tzedakah (charity).10:02 – Question of whether the State of Israel should accept reparations from Germany. How should these reparations been viewed? As nothing more than partial repayment for stolen property.12:39 – Nebuchadnezzar is transformed into an animal for seven years. (Daniel 4:25-35). This occurrence is the origin of the concept of a werewolf. The Gemara describes mermaids, mermen, and other strange beings that actually did (or still do) exist.17:01 – Nebuchadnezzar is restored to human form and makes amends for his treatment of the Jews.17:36 – The death of Nebuchadnezzar and the reign of his son, Belshazzar.20:21 – The vessels of the Beis HaMikdash were used at the feast of Belshazzar. The handwriting on the wall appears.27:44 – There are four opinions in the gemara on how the handwriting on the wall was encoded: 1) Rav: in the gematria form of AtBaSH.29:10 – 2) Rabbi Yochanan's opinion: the words were written backwards. 3) Rav Ashi says the first two letters of each word were written order.29:48 – 4) The Amora, Shmuel, says the letters were written in a different order than the code presented by Rav Ashi.31:29 – Rabbi Shimon Bar Yochai ז”ל asks about the meaning of echoes in the mesifta in Shemayim .32:29 – Rabbi Shimon Bar Yochai asks for a description of Gan Eden for women.33:24 – The encoding of the handwriting on the wall as explained in the Zohar HaKodesh.37:20 – The message for all generations in these accounts is that harm done to Am Yisrael is always punished.

Rabbi Aaron Kotler was the president of the Beth Medrash Govoha (BMG), also known as the Lakewood Yeshiva. BMG has some 7,000 students and 13,000 alumni, many of whom are leaders and builders of Jewish communities worldwide. The yeshiva is the engine of growth for the community of Lakewood, N.J., helping it leap from New Jersey's 20th largest municipality to the 7th. As Lakewood has grown, Rabbi Kotler has been active in public policy matters, serving on various boards devoted to the expansion of regional health care, transportation, housing, education, and economic development. He is the son of Rav Shneur Kotler zt”l and grandson of Rav Aharon Kotler zt”l.   * SPONSOR LINK *   This episode is brought to you by "The Tannaim Series".   Published by Feldheim, The Tannaim Series takes you back to the time of the Mishna where you'll meet some of the greatest scholars and teachers in Klal Yisrael, like Rabbi Yehuda HaNasi, Rabbi Nachum Ish Gam Zu,Rabbi Shimon Bar Yochai,Rabbi Meir Baal HaNes and more ! A total of 13 books available and 8 more in production!   Great storytelling with a lively comic book format creates a learning experience that will inform, delight, and inspire children of all ages. (Includes full Gemara sources in the back of each volume!)   ON ANY ORDER OF 5 OR MORE TANNAIM SERIES BOOKS LL20 COUPON CODE AT CHECKOUT WILL TAKE OFF 20 PERCENT + FREE SHIPPING    GET YOURS TODAY!

Beatie Deutsch is the Israeli national champion in the marathon and half marathon. As a mother of five young children, she has learned to apply her training to the real marathon of life. Beatie took up running just four years ago and recently went pro with the goal of qualifying for Tokyo 2020 and representing Israel in the Olympics. More than anything else, her journey has empowered her to dream big and keep pushing, a message Beatie is passionate about sharing with other women.   Mrs. Deutsch is someone who has "given it all up" in order to keep Shabbos. In this episode she talks about the beauty of tznius and more. She's worked with adidas, nike and more.   * SPONSOR LINK *   This episode is brought to you by "The Tannaim Series".   Published by Feldheim, The Tannaim Series takes you back to the time of the Mishna where you'll meet some of the greatest scholars and teachers in Klal Yisrael, like Rabbi Yehuda HaNasi, Rabbi Nachum Ish Gam Zu,Rabbi Shimon Bar Yochai,Rabbi Meir Baal HaNes and more ! A total of 13 books available and 8 more in production!   Great storytelling with a lively comic book format creates a learning experience that will inform, delight, and inspire children of all ages. (Includes full Gemara sources in the back of each volume!)   ON ANY ORDER OF 5 OR MORE TANNAIM SERIES BOOKS LL20 COUPON CODE AT CHECKOUT WILL TAKE OFF 20 PERCENT + FREE SHIPPING    GET YOURS TODAY!

00:00 – Archival recording of the LaG B'Omer shiur of 5735 (1975).04:32 – How does the Zohar HaKodesh protect the Jew in every generation?13:35 – Rebbe Nachman's explanation of the debate in the gemara (Shabbos 139a) about the Torah being forgotten.21:53 – How can a regular person living now connect with the light of the Torah and tzaddikim?24:26 – Rabbi Rosenfeld introduces an archival recording of the LaG B'Omer shiur of 5733 (1973).29:13 – [Recording becomes more audible.] Gahl Eyd – mound of stones – Gahl is LaG.31:11 – The gemara (Shabbos 139a) states that the Torah will be forgotten, so how can Rabbi Shimon Bar Yochai contradict this? Hashem assures Am Yisrael that He will “forget” the Egel HaZahav – sin of the Golden Calf.*36:32 – חַדֵּ֥שׁ יָמֵ֖ינוּ כְּקֶֽדֶם – “renew our days as in previous time” (Eicha/Lamentations 5:21). The power of beginnings.37:04 – Rabbi Shimon Bar Yochai achieved the same Ohr Panim – radiance of face – as Moshe Rabbeinu.39:38 – The power of Rabbi Shimon Bar Yochai's ability to remember is renewed every LaG B'Omer. Rebbe Nachman of Breslov said “Now I am here, too, to add to this power.”

Yoshi Falber is the CEO of The Chessed Fund, and has extensive experience in fundraising and business development, having worked in both non-profit and for-profit sectors. Previously, he was VP of Sales and Marketing at the Chesed Fund.   After experiencing success in marketing for major motion pictures, and projects in the music and fashion industries, his passion and purpose became the development and success of great causes within the Jewish community. He was previously Director of Education of Southern NCSY, Director of Marketing, Alumni Affairs, and Special Projects at Ohr Somayach International, and CMO at the Chesed Fund.   Originally from New York, Yoshi has lived in 5 countries and now resides in Florida with his wife and children. ____________________________________ This episode is brought to you by Touro University! To learn more about how you can excel at Touro University, Visit Touro.edu/more ____________________________________ This episode is brought to you by Bridge Credit Solutions! If you're looking for a reputable credit repair company that can clean your credit within 6-60 days or your money back, Bridge Credit Solutions is your choice.    Serious Inquiries Only https://api.whatsapp.com/send?phone=12126602991&text=Hi,%20Im%20interested%20in%20more%20information.%20Saw%20on%20MM%20 ____________________________________ This episode is brought to you by "The Tannaim Series". Published by Feldheim, The Tannaim Series takes you back to the time of the Mishna where you'll meet some of the greatest scholars and teachers in Klal Yisrael, like Rabbi Yehuda HaNasi, Rabbi Nachum Ish Gam Zu, Rabbi Shimon Bar Yochai, Rabbi Meir Baal HaNes and more! A total of 13 books are available and 8 more are in production! Great storytelling with a lively comic book format creates a learning experience that will inform, delight, and inspire children of all ages. (Includes full Gemara sources in the back of each volume!) ON ANY ORDER OF 5 OR MORE TANNAIM SERIES BOOKS MP20 COUPON CODE AT CHECKOUT WILL TAKE OFF 20 PERCENT + FREE SHIPPING    GET YOURS TODAY!  

We continue with another quote from the Pele Yoetz's sefer Orot Elim, where he quotes from the Midrash Raba in Beresheet , “ Rabbi Shimon Bar Yochai saw a hunter hunting birds, when he heard, from the heavens, an echo come out and say it should be captured, and it was captured. And if it was said that he should be saved, then he was saved.“ Rabbi Shimon Bar Yochai was able to hear the heavenly echoes, and he noticed that it was no coincidence that sometimes the hunter caught his prey and sometimes his prey escaped , and it was due to the echo that said , this one should be caught and that one should not be caught. He said, “ A b ird cannot be c aptu red without God deciding. Surely, the soul of a human person won't be caught without it being decided.” We learn two lessons from this. One is Hashem 's hashgacha on every individual . No one can do anything to any body without God decreeing it. But even more so, it shows us that even when it comes to animals, God is making the decisions. Some people think there is a question of whether animals have Hashem's hashgacha, but of course , God is Mashgiach on everything- Nothing can happen without God willing it to be. The Pele Yoetz continues and says , “ How many great levels does a man reach, that this Emunah is steadfast in his heart ? If you have th is Emunah steadfast in your heart, that everything is happening because it was decreed from above, you will reach great levels. We mentioned not long ago , from Rabbi Ades, that every time something goes wrong , you should imagine that there was a heavenly echo directing the action. And when something happened to me, Rabbi Ades used this concept. I was in a hotel in Israel . We were leaving to the airport , and the taxi was coming, so I made sure to check out and pay all the incidental charges. But it turn ed out that without my knowledge, somebody charge d something to my room. I was getting into a discussion with the lady behind the desk, and it took me 15 minutes to clarify the situation . I was getting frustrated , so I use d this mashal to share with Rabbi Ades. He said, “ Imagine if an angel had c ome and whispered into the lad y's ear, “ Cause this man a hassle ,” would i t still bother you ? Of course not. It was decreed from heaven. If we could live our lives like that , we would reach tremendous levels of Emunah, and many good qualities would come out of it. The Orot Elim continues, “ But people that believe have been cut off.” Meaning that we don't have people like that anymore . God , in His mercy , should plant, in our hearts, this Emunah. So even two hundred years ago, the Pele Yoetz was complaining that this level of Emunah is no longer there. In his Sefer Pele Yoetz, on the topic of Emunah, he writes a similar concept. He says that there is an Emunah from which many great levels come out. That is to believe in God's hashgacha on every single little detail. You don't bang your finger unless it was decr eed from above . Whether it comes from God or people - p eople are only messengers from God, and God is the one that makes things happen. He says, If this is your attitude, you will not get upset, you'll be calm, you will not hate people, you will not flatter people, you won't have vengeance, you won't bear a grudge you won't ove r- tax yourself when it comes to getting things that you want, because you believe that everything is coming from Hashem. God is righteous and just. T here are no inequities. Everything He does is for our own good. When you ac cept everything that God does with happiness , you won't get upset about the way He brings us things.. A nd all of these wonderful qualities come out of this Emuna. He says belie f in God‘s hashgacha is from the 613 Mitzvah and it's one of the constant Mitzv ot that we fulfill every single second of the day - just by thinking , but even more so , you should say it with your mouth , “ I believe that every detail of my life is being controlled by God, and nothing happens on its own. Everything is happening from Hashem. ” One of these things that happen from Hashem in my life happened recently . I was zoche to be involved in a book called Daily Dose of Bitachon . It is based on the classes that were given on this very platform. We started a few years ago with Hovot Halevavot's Shaar Bitachon, someone transcribed them, they were further worked on by Artscroll, edited by the esteemed editor and my father in law Rabbi Nosson Scherman. Out came this wonderful book, sponsored by dear friends of mine, the Azrak family, in memory of their mother Diane a'h, and in honor of their father Marvin y'lt. And the book just came out! I didn't do anything! Somehow Hashem made it all happen. We really have to believe that. We don't do anything. Hashem does everything. As Rav Wolbe writes in the beginning of his Sefer, “ This was done with God's help, in the merit of the masses.“ He used to say his words only came out because people were listening, And their merit, Has hem sent it to him. So all the people receiving this lesson have a portion in this book , and you have the opportunity to buy it at a special discount. Click on th is link, https://www.artscroll.com/Books/9781422632154.html or go to artscroll.com and type in the words SIMHA to get a 15% discount. (The new book Living Shabbat for Children, volume 2 , written by the great author Mrs Goldie Golding, is also available using the same discount code.) Enjoy! And Have a wonderful day.

These two rabbis, two of the most important of the sages from the time of Jesus, have some things to teach us related to the sermon today, in particular, loving one another, that I thought worth sharing. I hope you enjoy their story and get something from it. I made a mistake in telling about Rabbi Simon bar Yochai, I said he and his son came out of the cave after 12 years and then God sent them back for 1 month. It was actually an additional year.

Join Rabbi Tzvi as he discusses the Holiday of Lag BaOmer, who was Rabbi Shimon Bar Yochai, and why do so many people visit his grave.

65. Rabbi Shimon Bar Yochai

This episode is also available as a blog post: http://melavamalkastories.com/2022/05/25/the-life-of-rabbi-shimon-bar-yochai/

Lag BaOmer: It's a day for celebrations… parties, music, bonfires, barbecues. What exactly are we celebrating, though? Among other things, Lag BaOmer is the day when we remember the Talmudic sage Rabbi Shimon bar Yochai. So who exactly was Rabbi Shimon bar Yochai? Well, for one thing, he was the man who, according to the Talmud, almost burned the world to a crisp. Oh, you've never heard that story? Do you want to hear it? It's a good one… and it just may hold the key to understanding Lag BaOmer.Looking for Rabbi Fohrman's course on Shavuot? Check it out here.Celebrating Shavuot: What's So Exciting About Getting a Bunch of Laws?Into the Verse is a project of Aleph Beta, a Torah media company dedicated to spreading the joy and love of meaningful Torah learning worldwide. For our full library of over 1,000 videos and podcasts, please visit www.alephbeta.org. 

Lag BaOmer is the day that marks the Yahrtzeit/Hillula of Rabbi Shimon Bar Yochai, one of the great Sages of the Mishnaic Era. In celebration and recognition of Rabbi Shimon's accomplishments and stature, the custom is to make it a mini-holiday. But of course, Rabbi Shimon was not the only transcendental Sage of that time. His teacher […]

Lag BaOmer is the day that marks the Yahrtzeit/Hillula of Rabbi Shimon Bar Yochai, one of the great Sages of the Mishnaic Era. In celebration and recognition of Rabbi Shimon's accomplishments and stature, the custom is to make it a mini-holiday. But of course, Rabbi Shimon was not the only transcendental Sage of that time. His teacher […]

The Shefa Chaim writes, one of the reasons a person's emunah may be shaky is due to the ploys of his evil inclination. Chazal have taught us that the study of Torah breaks the evil inclination, and that will enable a person to have more clarity in his emunah. Chazal tell us when Hashem created the world, he put a special light into the world, which gave people the ability to see from one side of it to the other. However, since the people were unworthy of it, Hashem hid it away for the future. He also hid it inside the holy Torah, and when a person learns Torah with purity, for its own sake with no ulterior motives, he will be able to utilize this light, and see things that other people can't. This does not only mean he will be able to see things on the other side of the world. It also means he will be able to see things in the upper worlds as well. So writes the Shefa Chaim in his sefer Torat Hamoadim. We have witnessed with our own eyes Rav Chaim Kanievsky zt"l, who learned Torah purely day and night for his entire life. And thus, he was able to see things that other people couldn't. I heard a story which took place during the time when there was a lot of talk about herpes and circumcision. A man told that he wanted the mohel to do the milah with metztiza b'peh which is the preferred way. Although his father and father-in-law, who were both doctors, were against it, they agreed to let him do what he wanted. A couple of days after the milah his baby was sick. It was confirmed that the baby indeed contracted herpes, and he was told to rush the baby to the hospital. The man was so scared for his child, and he was also worried about the potential for Chilul Hashem which may arise when this became public knowledge. His rabbi told him to consult with Rav Chaim Kanievski regarding how to proceed. When Rav Chaim heard the question, he said they should make believe they didn't know that the child has herpes. They should not take him to the hospital. He assured them, the baby would be fine. The man's rabbi then asked him to ask Rav Chaim if they should inform the mohel that he has herpes. Rav Chaim reiterated, consider it as if nothing happened. Don't tell anyone anything, and everyone will be fine. And of course, they listened to the rabbi, and Baruch Hashem, everyone was fine. The baby was fine. The mohel was fine. And no other babies were affected. How was Rav Chaim able to take that kind of responsibility in a case of life and death? The Torah gave him the ability to see what was happening on the other side of the world, where the question came from. He was able to see there, and beyond. He was able to see things that nobody else could. A man by the name of Baruch Ben Yigal is the father of Amit Ben Yigal hy"d, a 21 year old soldier who was murdered in 2020 during an operation in an Arab village. Amit was Baruch's only child, his entire world. After Rav Chaim passed away, Baruch told his moving story of when he personally met the rabbi after his son was murdered. He was introduced to Rav Chaim as the father of a hero in Israel, Rav Chaim patted him on his face, and began to cry. He said, you should know your son is sitting closest to Hashem's throne in Shamyaim, and he is together with Rabbi Shimon Bar Yochai and Rabbi Akiva. Rav Chaim was not told that this soldier died on Lag Baomer, and here he was saying, he's sitting with Rabbi Shimon. When Baruch left the rabbi's home, he stopped off at a gas station to fill up his car. While there, someone approached him saying, "I know that you are the father of Amit Ben Yigal. I want you to know, I had a dream about your son. And I saw him sitting closest to the throne of Hashem together with the Rabbi Shimon and Rabbi Akiva." Baruch was astounded. He immediately raised his hands towards heaven and asked Hashem what he wanted him to do. It was such a clear sign that Hashem was talking to him. How did Rav Chaim know where this man's son was in Shamayim? The אור הגנוז, which came from the Torah that he learned, enabled him to see across this world, as well as what's going on in the upper worlds, just as the Shefa Chaim wrote. We all have access to the same Torah. The more we learn it with purity, the more access we will have to the אור הגנוז.

00:00 – Yizavel has Navos murdered so that her husband, King Achav, can take possession of his land. The death of Achav.22:55 – The Maharshah encounters an incarnation of Achav.24:07 – Story of Rabbi Shimon Bar Yochai z”l killing an incarnation of Achav named Yehuda ben Gerim. This account shows how Hashem allows atonement for even the worst sins and every person a chance to return to Him, even if it takes many lifetimes, chas v'shalom (may Hashem protect).29:50 – The reign of Achaziah, son of Achav.35:56 – Introduction to the departure of Eliyahu HaNavi to enter Olam Habah (the Next World) alive. Only nine people left this world without experiencing death.

Series: Be'erot, Love & Relationship with God. Synopsis: The beginning of Yitzchak's love is in binah, Yaakov's love is in the experience of G-d through Shema Yisrael and Baruch Shem K'vod, etc.   Episode Transcript: …[Thanks to] a great convergence of events, that we can meet on Yud Tet Kislev, I'm very happy about that, in the context of where we were holding last time, I guess thanks to your question, we continued farther than the class had actually ended… [I want] to touch some of what the Admor HaZakeyn offered as a teaching on two experiences of longing for G-d, which are reflected in two aspects of being a bride, being the kallah of Hakadosh Baruch Hu. The word itself means two different things. It means both longing, as in kaltah nafshi, and also it means a absolving, as in kilayon. These are two movements of the soul in pining for G-d, and those are the two meanings of the word, kallah, which is being reflected in the way Knesset Yisrael is living the love of G-d throughout Shir Hashirim. And if I recall correctly, we saw that the movement between these two kallot actually creates a song in the vibration and the oscillation of these two movements. Like if I begin to move my hand quickly enough to begin to produce a sound—like when you hit a guitar string—this vibration produces sound and song, so the song that's produced is the Song of Songs, and the root of all song, is this oscillation between the complete abnegation of the soul and G-d, the ratzo, and the shov, coming back here to live in this world, with the consciousness of the longing for G-d, which is the other aspect of kallah. We primarily have been talking about Yitzchak, and I wanted to go back to that to briefly remind us of how Yitzchak's experience of how all is G-d was a very profound reflection of something which is called the aspect of the yechid, “no other than.” He is the only one. “He is the only one” led Yitzchak to be able to, so to speak, insist upon G-d's forgiving us. Because G-d, you know, we're just a pile of ashes. You are our life. And when Your life is removed from us, we're still a pile of ashes, and even that is generous. Giving us even that level of reality in which G-d has, so to speak, removed Himself from us. And so Yitzchak pointed at the end of time to HaKadosh Baruch Hu and says to Him, “Of course you must give them mechilah.” That was something that we try to take into an avodah for ourselves, and we a little bit jumped the gun on it because really Yitzchak is the bechinah of mechila that HaKadosh Baruch Hu is mochel us, and looking at us as being the chalal that he has so-to-speak vacated, but hasn't really vacated. Yitzchak, though, in his return to the experience of human reality, becomes the greatest lover, ironically, and this we spoke about in a previous segment of these teachings, that Yitzchak is the first appearance of love between people, whereas Avraham Avinu is the love of G-d, and has apparently very little to do with love between people. He has to do with chesed between people, but that's something else. Yitzchak is the first appearance in the Chumash of love for his wife. And the Chumash describes that he loves his wife. Now it's crucial to realize that in Parshat Chaya Sarah, the profound story about him going to get his wife, is that…when Yitzchak is out in conversation, “v… besadeh…” He takes Rivka into the tent of his mother, Sarah, vayikach et Rivka, and he takes Rivkah, vayikach, that very first word that G-d used when G-d acted upon man in that primordial moment, when G-d had to take man with kind words and temptation. Vayikach. Et Rivka vtehilo l'ishah. Note, first it says Vayeviehah… he brought her into his mother's tent, Sarah's tent, then Vayikach… what's new? What's changed? Now he's in the kichah and all that means, her heart being there also, not just her having come there. Vatehih lo l'ishah, a third level, she's now become his woman, v'yiahvehah, and he loved her. V'nachem… that he is consoled over the loss of this mother. So there is much to say about these verses, but I just want to point out that in our context, that really what's happened is Yitzchak's return to this worldly consciousness comes through binah. That binah is the aspect of differentiated and separated-out thinking. Whereas chochmah is the whole picture, so to speak, binah is separated out and progressive thought. So hear this: When Yitzchak returns from the experience of there's nothing but G-d, so ironically, the one who it's hard to identify the love of G-d with, because we also saw that his experience of G-d is of deveikut, is a full and utter communion in which there's nothing other than G-d, when he is in his shov of coming back, passing through as we'll explain momentarily how that works, so then he's just totally astounded at the fact that there's people here, there's separate realities here, there's a mamashut, a substance to all of this, and he lives with complete reverence for each individual expression of life and material in this world. It's so marvelous. It's such a pele, and he knows that as G-d's great love. Because there's absolutely no reason why there would be anything here at all. Only G-d's ahavah, that there should be here a materialized reality in which people would experience their lives as separate and disparate and other, so to speak, than G-d. And so he has ultimate and complete respect for that. It's ironic: with G-d, it was complete deveikut, and the love there, it's barely present because for there to be love, there needs to be a lover, but he's complete mitateha, yachid, but in his shor he comes back and sees every person as a yachid, as an absolutely and utter uniqueness, like with G-d, his experience of G-d is yachid, so his experience of every other human being is yachid, of uniqueness, and that's why Yitzchak is called “yechidecha” at the opening of the Akeidah. Because he knows ultimate uniqueness, because he's touched ultimate uniqueness in G-d, who is the ultimate unique One, there is no other like Him, for there is no other reality like him at all. So you hear this? How the same word has the power to be nothing but Him, and there's nothing but you. I'm sure that the most loving words a person can say are, There's no one but you. Do you hear that? So Yitzchak lives that and embodies that and actually becomes entitled, yechidecha, it's the third (first?) time that word appears in the Torah. And therefore when he meets his wife, he can say to her, you're my only one. And he takes her into the tent, which is the tent of binah, because now rather it being the vision of chochmah, in which the all, in which Avraham Avinu, on the right side of the chart, the expansiveness, the gedulah. On the left side, is where love appears in the aspect of yachid. The mother love. Mothers far more than fathers have this connection with the child in which every child experiences the mother like being toward him as you're my only one. This is a real aspect of mother love. It's an aspect of specificity that comes from the left side, so to speak, the gevurah side of the chart. That's why binah is the place of the hamtkah of din. Din can be separated into dividing, but when it goes up into binah, as we saw in hanotain lsechvey binah, it becomes connective. You're my only one, and we live as a connective tissue between us. Because mother have the experience of child as having been yereh imah. Chazal say that a child in embryo is like a limb of the mother. She has had the experience of the connective tissue, so to speak, and now when she expels him in contraction, and that is what it's called in English, the translation of the tzimtzum, and that's what they should have called it, instead of hitkabtzuyot, the should have called it tzimtzum. Then the contractions, then she expels him, and forces him out to take his place in the world, and continues to see him as you're my only one. You know those moments after birth, the mother's looking at the child, she says you're my only one. I don't think that there's any moment that can compare to that. And it's a good thing that B”H most of you shouldn't have to be drugged after giving birth. To be aware and conscious and look into that child's eyes when he has that experience of I'm the only one. It really is, and that Chazal really say, make sure that your child nurses from the left side first. Why? Because it's the place of binah, (It's also where your heart is) So that binah, comes down through gevurah and ends in hod. All that side ends in hod. And this is very clear to those of you who have been enjoying these explorations since last year, but I can include everyone, and that is that Aharon is hod because he is the ultimate lover of the briot. Aharon ohev et habriot. So that the Zohar asks a deep question, and the mefarshei Hazohar wonder. Some places in the Zohar it says that the root of love is chesed. And in other places in the Zohar it says that the root of love is binah. So the mefarshim wonder, hmmm, where is the root of love? So I want to claim that the root of love of G-d is in chesed. And that the experience of the oneness of reality is all in kinship with Him, but the root of love of man is in binah, because that's where the expelling of an other into standing on his her own two feet happens, and it comes down into individuation in gevurah, and the appreciation and gratitude and ability to be makir tov, which is in hod, which is why we [incomprehensible–Aharon as so much the man who is called in English he's] ---people, he empowers them, and that's how he brings people to forgiveness is that he empowers them… When Yitzchak meets Rivkah, so the place he takes her, so that it not be just the place of din, which is the place of her on the camel, if you remember… Now he takes her into the place of his mother, which is binah, and there he loves her. So the Zohar actually states mefarshim in the Chumash, that the place of the beginning of love is in binah. That's the love of another person. So Yitzchak finds consolation for the love that he had with his mother, in which in her eyes, of course, he was the only one, and in fact he was the only one, he gets consolation by being the only one in her eyes, and can give her the only one being in his eyes. In fact, he is the unique among the avot, never marries anyone else, never sleeps with anyone else. Only Rivkah. Only her. That's the bechinah of yechidcha. And in terms of the divine experience, it comes from the experiencing G-d as yechido shel olam. Even the shel olam is stating too much. Yechid. Even very dear things about Yitzchak which I want to return to the Baal Hatanya for guidance in, for the rather odd phenomenon of “from yachid we go to echad”, meaning from Yitzchak, we go to Yaakov Avinu. And we want to come to know more of Yaakov Avinu's experience in his relation to G-d which is different from that of Avraham Avinu, and different from that of Yitzchak, and it has to do with something which the Torah describes as when he's leaving Israel, and he has to go into galut but he's still in Israel, and it's called vayifgah bamakom. That he hits the place. And the rabbis say, boy did he ever hit the place! M'komo shel olam. He hit the place of the world which is G-d. (Getting a text) It continues in the passage we have been reading about the two kallot. And these two madrigot, and it tells us that the first bechinah, of kallah, is limsor nafsho l'echad, which means, shma lashon havanah, to understand, which is contemplating the greatness of G-d, how He is one, before, after, what he's talking about is what we've been calling yachid, in which that something is there is no change in G-d, there is only Him. Atah hu ad she …. Halom… etc. ayn elokim, there is no elokim who hides me. So, don't ever (book Him? ) be mechalael name, don't ever empty out the world from My Presence. The second bechina is kalta nafshi she hi lashon tchukah v' ahava. The second aspect of kallah—I'm just reviewing what I said at the beginning of the shiur--is the longing and the loving, which is called bitul hayesh. There is a yesh, there is a reality, and it's completely given over eleh she mevatel et atzmo…it seeks to come into deveikut with G-d, but it still continues to maintain its own entity. V'lachen, And therefore we find, in reading Kriyat Shema, we stop after the mesirut nefesh of Shema Yisrael in which there's nothing other than You, G-d, and V'ahavta, in which we say, V'ahavta Hashem elokecha, with Baruch Shem Kevod Malchuto L'olam Vaed, which is called yechid atatah, the lower unificiation. That is to say, because there is still a reality of separate entity, which is now completely devoting itself to Him in love. And know that G-d is the Source of all life which is here in the world of all the creatures. Then He points out that it says on the one hand, Biladai, ein elokim, outside of Me there is no multiplicity of forces, havayah…I am the Source of all of those apparently different forces which hide me away like the shell on the snail hides the snail in his house, which is part of him, so they're no different from one another. And Baruch Shem Kevod Malchuto L'olam Vaed is the experience of there being other and separateness but which is is always being given its life by G-d. Then the love comes from yesh mi she ohev, there is one who loves. Whether you follow that or not is fine, with or without. The point is that we have a depiction here of a process which is complete bitul of in love, in Shema Yisrael, and then Baruch Shem, there is a drawing down of His name, which means that there is someone outside Him who can call Him, that's the Shem and that's the malchut. A speaking, malchut actually means the cutting out of the twenty-six letters, or the twenty-six which is the name of G-d, havayah, mal means to cut. Malchut is to cut (inaudible) to enunciate the name of G-d as one who stands outside of Him, Baruch Shem…Vaed. It's down here in this world forever—as long as this world is—and then Vahavta et…and then you come to love Him. Now the first one who said, Baruch Shem Kevod Malchuto L'olam Vaed was Yaakov Avinu. And it happened when his children were in Egypt, he was going to tell them about how it would be at the end of time, and he was about to start prophesying about how it would be at the end of time, and the prophesy disappeared from him. All of a sudden it went black. And so he looks at his kids and he says, wow, maybe there's something about you that's stopping me from being able to describe the end of time. So you know what they say to him? They say, Shema Yisrael, listen Yisrael, Hashem Elokeinu Hashem Echad, we know there's only one G-d, so he says, Baruch Hashem. But he doesn't only say Baruch Hashem, he says Baruch Shem Kevod Malchuto L'olam Vaed. That's the first time those words were spoken according to chazal. And that means that Yaakov Avinu is the realization of Baruch Shem Kevod Malchuto L'olam Vaed…. Then what he's allowing for is v'ahavta… he's the one that's going to allow now for the love of G-d, because yesh she ohev. There's someone here who says Baruch Hashem, and who can call G-d by his name, and celebrate His name, and His malchut, the enunciation of different realities, and long for Him and love him. So Yaakov Avinu is the one who allows for that type of love to appear which is the love of the experience of G-d…. So how does that come about? Let's go back to a story we hear from the Chumash and start from there. Are you wondering something? (What kind of love exactly?) The longing for G-d. That is the kallah that is the kallah of longing. Yaakov Avinu introduces that into the world with the words Baruch Shem Kvod…Vaed, creating a separation between us and one and it results from this passage from binah and gevurah now coming into tiferet. The point is that we now will have introduced into reality compassion and rachamim because we can now ask G-d to have mercy on us, compassion on us in our distance from You. I have compassion on myself in my --- and now this experience of the gap and the distance becomes a source and root for the experience of compassion and the compassion of love. A love of caring, a love of responsiveness, a love which includes within it the overall connection of oneness of Avraham Avinu and the separate existence that Yitzchak introduces into the world from the perspective of human beings, but also the experience that there's nothing other than G-d, which is the experience of Yitzchak, and now that's going to produced by now merging and separating, an opening to rachamim. Now before I explain this, I'll just give you a very abstracted model right now. I want to point out to you a most fascinating thing: When we say Ashrei, we're actually following through a certain process which is being described there, of the coming of the connection of G-d to the worlds through the sefirot. You may or may not have noticed that there are ten times during Ashrei that the name “Havayah” is spoken. Do people know this? This is a good thing to know. And the Arizal reveals that those ten times are k'neged those sefirot. Count them and watch. (This next part is amazing!—DG) Ashrei yoshveh….Kachah lo—that's just the way it is, keter, that's the way reality is, as G-d meets His world. Thilah David…I'm drawing some of your name down into the world. Every day I'm bringing down bracha, now we're starting to open up. Gadol Hashem… I can't know You except by complete surrender to You. It's completely overwhelming, Your greatness, that's chochmah. …eiyn choeker…I can't be choeker at all. Dor l'dor… but what happens is all the generations, each one adding praises to G-d, eventually I suppose we'll have a lot of them, but in the context of infinity you can't have enough generations for the praise to Him to be spoken, but nevertheless we're going to open up generations, we're moving out towards binah. Hadar k'vod….and then we get to Chanun v'rachum, that's binah, meaning that You, G-d are chanun v'rachum, You're full of mercy, we've spoken already about tiferet, and we'll see how that's so, but she's is the origin of it, as having a rechem, as being an imah and binah, as being very patient as things work themselves out. Then Tov Hashem.. that's chesed. Yoduchah… everyone bows before Him and gives thanks to Him, and is m'vatel themselves before Him, that's gevurah. And then finally, as we continue to go down, so we get to the next time that the word of G-d's name is spoken, is Somech…. That is tiferet. Somech…k'fufim. Those who might have fallen as a result of the intense demand of gevruah, I'm raising you back up, I have mercy on you, I'm connecting you back to mother, and I'm raising you back up. That's tiferet, and that's the middle line. And that's when the mercy of the mother becomes revealed and the child who has fallen, she picks him up. You've fallen down from the overwhelming demand of gevruah; mother comes and picks him up. It's the hamtakah of gevurah that can knock you down, it's just too overwhelming, like the accountability, the demands, the expectation on me that gevurah can be, then the sweet mother of binah raises the child up, that's the rachamim that begins in binah, then it comes to expression in tiferet which is going to becomes embodied by Yaakov Avinu. So Yaakov Avinu's experience of G-d, is one in which his awareness of G-d is the one who is the unified and energizing life force that it within all things. And now I want to give a little about how we see this. It's quite amazing. You know, Chazal talk about Yaakov Avinu's whole process of his leaving Eretz Yisrael. And the truth is, Yaakov Avinu's leaving introduces something new into the world, and that is going to sleep. Yaakov is the first one who the Chumash describes as going to sleep. He goes to sleep on his way out of Israel, and he begins to dream. Now, when he begins to sleep (Question: Doesn't Avraham and Adam go to sleep?) There are other people, like Avraham and Adam, who have been put to sleep, but Yaakov Avinu is the first one who actually lies down and goes to sleep, of his so to speak own choosing, and chazal describe that as something which G-d wanted to happen. The Gemara describes how Yaakov Avinu went to Haran, and he says, Wow, I passed the place where my ancestors prayed. I'm going back there. So he turns around and he starts to go back, but it's getting late, so Hakadosh Baruch Hu does a miracle and he makes space shift and snap!, before you know it, he's at Har Hamoriah, he's at the place of the Akeidah, he's at Yerushalayim, so he gets there and he prays, and then he want to leave. So the Gemara goes on and G-d says, Wait a minute, this person has come to my hotel, and he's not going to sleep here? And so about that it says, Ki va hashemesh…He actually extinguished the sun, and Yaakov Avinu went to sleep, so he didn't mapil alehem tardeymah like Adam and Avraham, but it was really important to G-d that Yaakov Avinu go to sleep. And we find that Yaakov Avinu actually achieved a madrega in being about to walk. Vyisah et raglav. In the morning he picks up his legs and begins to walk as a result of his having gone to sleep there. And there's even a midrash that says, ki telech…that when you walk assuredly, that's az telech… that's Yaakov Avinu. Why? Because “vshachavtah…” when you went to sleep, you had a really sweet sleep. As the pasuk says in Tehillim, keyn yitein…sheyna, he gives the one He loves sleep. There's this G-d, like, sleep, sleep, sleep. He loves it, that you should sleep. And then, they say an amazing thing. That G-d speaks to Yaakov Avinu, and He said, Haretz asher.. the land you're lying down on –he's the first one to do that—I'm going to give this to do and to all of your progeny. So, there's a kashiah in the verse: What? That's all? Just the land you're lying down on? That's pretty chintzy, I mean Avraham Avinu was getting as far as he can walk, and Yitzchak was getting as far as he can see. And Yaakov Avinu is going to get the land that he lies down on (laughing). So Rashi says, No, G-d actually condensed the entire land of Israel right underneath him. This is why, the Rabbis say, Avraham Avinu, he gets a limited heritance as far as he can walk, as the verses indicate it's a Gemara in Shabbos, and Yitzchak gets a limited inheritance, but Yaakov Avinu? He gets an inheritance without boundaries. How does Yaakov Avinu get an inheritance without boundaries? Because he's touching it all. It all condenses right under him. It becomes one place, which is what happens when he puts his head down to rest. All the rocks are saying, “Oh, he's putting his head down to rest! I want to be the one, I want to be the one…” Until they all just merge into just one rock. Same thing. He's touched the place. Vyifka b'makom. which is how the pasuk describes his arriving there. He's “hit the spot”—that's Yaakov Avinu. So that Yaakov Avinu is the one who most intensely relates to the inner core of reality, I'm explaining, in which the externalities of it are there, but he's relating to is unity aspect. So he'll see the place. He hits the place, it has substance, it hasn't lost substance like by Yitzchak. But, nor is it like Avraham Avinu, in like, “it's all substance,” but it's one substance. In Yaakov Avinu, it's all one substance, but there's one underlying reality which is maintaining it all in its presence. And so when he touches that he touches all places. He hasn't lost distinction or delineation, but nor is he experiencing distinction or delineation as dividing things in a way which is they're not all one. So I'll try to give you a clearer sense of things. You have a body. And it's got a lot of stuff going on inside of it right now. You have billions of cells that are taking, giving, moving, dying, being born. All kinds of organs and processes. Unbelievable what's going on inside of you right now. And it's impossible for you to relate to all of those details, except by a unity consciousness, which is I'm one organism, then you're relating to them all. And you know, on some level, you know every single thing going on inside your body right now, not consciously, because that would be completely overwhelming. On some level of awareness your brain knows every single thing that's going on inside your body right now. It's got to, because it's running the show and we know that. If there's any brain damage, chas v'shalom, so different functions inside the brain will cease to function. Or you can excite them by touching different parts of the brain, or giving the brain different kinds of sounds. Now they do things things, trying to imitate different types of brain waves inside your head, and different things start happening to you. What is that? So that means, you mean everything going on inside your body, but you don't know it, that's because there's a unity consciousness which is holding it all. Now get this, folks, and that is that the whole world is one man. (Here you begin channeling real magical moments—DG) This is the teaching of the kabbalah from the idra, of Rashi. The first thing that G-d made is— and making is already too material a language—the first thing that G-d made is Adam Kadmon, the primordial man. Which unfortunately, since Darwin, sometimes conjures up images of someone with a bat and a rock, swinging someone by her hair. But let's get that picture out of our heads right now. Adam Hakadmon is the first realization of the beginnings of a reality which will be outside of G-d, so to speak, and that is tzelem elokim. Everything that is in the universe on spiritual levels or physical levels is Adam HaKadmon. Everything is as one man. And you can see this, just look outside the window, and my gosh, once you get into a consciousness of Adam, the world is Adam, so then just seeing the sky as the skull and the clouds are like brain matter, and the trees, if you look at the prime form of a tree, it's like branching lungs, it's really what trees are doing—how the vegetable kingdom functions— and the animals are like the slinking digestive tracts that are processing all the stuff, and the Rabbis say, it's a midrash in Kohelet Rabah, the world has eyes, and ears, and a mouth, and hands, and arms, and a chest, and a heart, and legs…it's all a human being. (Amazing insights! –DG) And it is, folks, it is—it's just a matter of vibrating the right frequency. Just look at a tree and let your lungs connect to that, look at the sky and the stars as those bright points of insight and understanding. And look at the clouds, and you'll see it looks just like brain matter, it really does. You don't have to be that imaginative. You just have to shift into that consciousness of the unity of it all. Now, how do you experience that? Is it one place in which all has been abnegated and lost into a perfect unity of things? We're way out of Yitzchak because there's nothing there. But even with Avraham Avinu, in which everything is one and the same, so to speak, there's an experience of all that, in which you see the tree and you see the clouds, and you see it all and it's all one. And therefore there wouldn't be nothing that you would touch in that reality which wouldn't in some sense be everything all at once because it's all one organism. Are you touching me when you touch me here? Are you also touching my toenail? Well, in one sense, no, you're just touching me on my wrist. But in another sense you're also touching me on my toenail. I mean, everyone knows that. Try start spinning a little needle here or putting a little pressure on, and all of a sudden things will start happening in my body because it's all one. And that's the way it is. All of reality is that way. You press that table, and something's going on in Timbuktu because you're doing that. Vyifga b'makom, you're touching the place. And those are the only people who really touch the place. But they touch m'komo shel olam because they're touching the place of the world, so they're touching everything when they're touching the place. That's Yaakov. So a guy can say to him, You know where you're lying down? That's the place, because now you're sleeping. What does it mean to be sleeping? It means you've left ego-consciousness in which all you are able to see are different parts of things as separate entities. But when you sleep, you're not losing the experience of the different aspects, you're just entering into them from a different access point. It could be equivalent to your subconscious, whatever that means on whatever level, knowing everything going on inside your body right now. Imagine tapping into that. By the way, this is the best way for you to access and know something of what it means for G-d to know everything. You mean He knows all of us? He knows all of us, and what's in our thoughts, and in our minds, and in our hearts, and digestive systems, each one of us, and but not just the people in the room, but everyone in the community here, and everyone in Gush Etzion, and everyone miles and miles around, everyone on the globe, billions of people right now, and everyone who's ever been in time, and that's just this one speck of a planet, talk about all the constellations, and he knows all that at once. Come on, how do you know all that at once? You can't follow all that at once, can you? Well, you're doing it right now, with every single thing that's happening in your body. That's why Yaakov Avinu is also the source of hashkafah. Of the divine providence and the divine knowing. So, this is something new. Yaakov Avinu is on the place, and it's all there. And so G-d says, ufaratzata. That's how G-d tells Yaakov Avinu, You will have it all. Ufaratza…. Kedma. Not like Avraham Avinu, and not like Yitzchak, who had very specific inheritances. By the way, of course, there's no other place where this could be happening but Jerusalem, where he is lying down, (The belly-button of creation, the only place—DG) which is why Rabbi Shimon Bar Yochai says, you know, what it says later in the Chumash, ki lo vatem…you haven't come to the resting place, and you haven't come to the inheritance place, hahamenucha, the resting place, that's Yerushalayim. The nachalach, that's Shilo…Ah, you can rest there, you can really rest. The truth is, the only way you can be in that place is by resting. Because as soon as you start moving around, okay, welcome back, start moving around, come out of the sleep. There's actually a mitzvah when you bring a korban to Yerushalayim, there's a mitzvah linah, the Gemara Rosh HaShanah, daf tet, You can't come to Yerushalayim and not go to sleep, you'll miss the whole thing! That's why no one ever said, When he came to Yerushalyim, Makom tzar mi lalun. There's not enough place here to sleep. Of course there's enough place for everyone to sleep in Yerushalayim. If you go to sleep. That's the only condition, of course. Mamash, it's a halachah. (Long reflective silence). So, a most interesting thing happens in Yaakov Avinu. If you look at the mitzvah of loving G-d, it says, V'ahavta et Hashem elokecha…m'odecha. b'chal lvavcha, the sefarim say, that's Avraham, he's given over his heart to G-d, and his love for others is really non-existent. He does chesed with others out of his love for G-d. B'chal l'vavcha. Out of his love for G-d. That's Avraham. Yitzchak, b'chal nefshecha, dies for G-d, gives up his life for G-d, b'chal nafshecha… even notel et nafshecha. even if he takes your life away, so there won't be a lover left, I'll be dead. That's Yitzchak. But Yaakov Avinu is b'chol m'odeach, What does b'chol meodecha mean? So the Rabbis teach, that's with all of your mammon, your money, your possessions. So they ask, What? After you've given up your life, now you're telling me about giving up my possessions? I mean, what's more important, my life or my possessions? Right, your money or your life? What was this guy's name, this old Jewish comedian --Jack Benny, who probably none of you ever heard of -- he had almost every show, this self-deprecating Jew thing, so a mugger would come to him, and say, “Your money or your life!” and he would go, “Hmmm, let me think about that.” So the Rabbis actually say, So what's going on here? So there are some people who actually love their lives more than their money, and there are some people who love their money more than their lives. So the people who love their money more than their lives, they have to be told also, you have to give up your possessions for G-d. Okay, that's good, but still the order of the verse has this as being the ultimate. Seems wrong, right? It shouldn't have been the ultimate, it should have been becausehol m'edodecha ub'chol nefshacha. (How is it the ultimate?) Because it's the end of the verse. You're asking the same question the Admor HaZakeyn asked, after you've been in yachid, and there's nothing other than Him, I'm back, here I am! and I love you, and I long for you. But you were just completely at one with him. What are you coming back for? What's going on here? But that's exactly what the verse says, B'chol nafshecha uvchol meodecha. All of a sudden you've got a meod. You know what meod is? It's the same letters as Adam. (Sounds of amazement) Here I am, with all my possessions, with all my self-hood, with all my creativity, my meod. The more than what you gave me, so to speak, the creativity that I've generated. Like the Rabbis said, tov meod, G-d saw and said, Hm, the Yetzer Harah's pretty good, it's very good, meaning it's beyond the givens, it's when you make yourself into something, that's the meod, that's when Adam becomes the meod, it's really a lot, and that is Yaakov Avinu. You know how I know it's Yaakov Avinu? Because in last week's parshah, Yaakov Avinu is about to meet Esav in VaYishlach, and he says, Just wait a second, I'm going back to pick up these pachim k'tanim, these little vessels that I left behind. So the Rabbis say that in the thick of night, at the risk of his life, he goes back to get his pachim ketanim and he starts wrestling with the angel of Esav. That's the scene when he's left alone. Vayivater 'yAvraham Avinukov l'vado. Why was he left alone? Because he went back to get these little flasks. So you know what Rashi says about that? The tzaddikim, they love their money more than they love their bodies. Oh man, really? Yeah. Because his creative investment in creation, his personal realization of what he worked for and what he made out of all the givens of life, he's not going to give that up. That's his mammon. That's his meod. It's both a real thing and a symbol. You might be willing to appreciate this more if you imagine a painter. (Whispering) He painted this most glorious painting. It's beautiful. This is mamash his eternity in this. This is what he's brought to the world. This is what he's gifted the planet with. It's marvelous. And everyone who looks at it just realizes that there's been someone who's walked this planet who's this glorious creature. What a creation that person is! And then becomes aroused to know the beauty of G-d and the one who has created it. And now, imagine that person being told, “Either we will slash you or the painting.” Where does that go? It's not so pashut. And imagine someone who loves the Creator so much as sees the embodiment of the Creator in what he has done being asked that question, what should he give up? Okay. That at least touched something of what that would be in the meod, but thank G-d we're not asked to do that by G-d. But what we are asked is to devote all of that to Him—that's meodecha, In other words, to be real, creative, unique, separate people of substance, and to love G-d through that, that's not loss of self of Yitzchak, or “we're all one” of Avraham Avinu, it's my piece, my little piece in this reality I have now embedded into the organism of all of creation. My little piece, my little, little piece, I'm devoting it to the organism of Adam HaKadmon. I'm not viewing it as some separate particle just flowing free-style into space; it's got the makom of the world that it's part of. I'm devoting it to G-d. I'm devoted it to the totality. I'm not losing it. It's like my real and specific and different entity connected to the all. That's bechol meodecha. In full and real love in which it's all connected. This is why the Ramchal teaches that the triangle is the form of the sefirot when they're in their perfection because there's a third that binds them together, that's Yaakov Avinu. As opposed to when they're one on top of each other, which is Esav, which is hierarchy in which one is seeking to overcome the other. But this consciousness of “we're all one organism”, it's all one reality, that's the consciousness of Baruch Shem Kvod Malchuto L'olam Vaed, which is is echad, as opposed to yachid. It relies on yachid, it relies on seeing each as a different independent creature. But it ends with echad, we're all one interconnected and forming one human being, which is Adam Kadmon, who is the image of G-d. (Sounds of someone weeping in the background.) And this is why I want to tell you something very beautiful. And that is the statement, bishveil li nivrah haolam the world is created for me, whereas by Adam HaRishon, it's all created for me, but by Yaakov Avinu, it will come through as a shvil, a path, bishvil li nivrah haolam. I once had this experience. I taught once the mishnah in Sanhedrin, about bishvili..olam. The Mishnah asks, Why was Adam created alone? And the answer was, so that everyone could say, Bishvili..olam, that's what the mishnah says. Then the mishnah goes on and says, so every time you kill a person you've killed the whole world. So it looks like we said the same thing again, it's just that one is positive and one is negative. But I think there's a deeper thing here. The only way I intuited that it needs to be taught is, for everyone in the room to say bishvili…olam at once, because everyone was bothered by that. That sounds egotistical, the whole world was created for me? So you're to serve me, and all of this is just to serve me? But you're saying the same thing, right? So who's this cup for? (Grabbing cup) “Bishvili nivrah haolam--No, bishvili nivrah haolam, No, bishvili—“ That's the way most of the world walks around. Until everyone is saying bishvili and then they becomes one organism saying bishvili nivrah haolam in which I have my particular path which is being expressed through my specific expression of it in which I am embedded in the overall reality of echad. So Yaakov Avinu's love of G-d comes from his realization of his selfhood in a way in which he is enthralled with G-d as being the life force which unifies all of this together into one organism. That's his experience. And therefore he'll always have deep compassion on every part of creation that it should find its right place in that organism. That'll be his prayer. And that's why his prayer is called in the Chumash vayifka bamakom, that's when Yaakov Avinu was m'taken maariv, the Gemara says. Vyifka bamakom. Everything should have its place. When things are in their right place, the organism functions right. But they need to know what they're there for. Like, if my eye undoes its being an eye—Hey, I don't want to just be an eye, man, that's too little for me just to be an eye. I want to be a nose and a mouth too. Then we start running into trouble. This is a compassionate stance in the sense of I'm seeking for you that you should have your place. Do you understand a compassionate stance? If there's a poor person, to be compassionate toward him is saying, I just want you to live. This is zokaf k'fufim, that we saw in Ashrei, that's tiferet. You're beautiful just as you are, which is Yaakov Avinu. But the real beauty of you is in your embedded context. Ah, then you're really beautiful. One note is very beautiful. But it's far more beautiful when there's a symphony playing and there's a harmony to it, and there's whole reality that it's a part of. That's the real perception of beauty. A kind of connectivity to G-d in which G-d is making it all beautiful. Because he's the makom, allowing everything to be itself. By being in the embedded context of all. It's a balance. I know I live this very much. I'll make it really pragmatic. I don't want to do anything if it's not going to be everything. To do this particular thing, to teach Chassidut on a Tuesday morning in Berot, I mean there's a big world out there. I mean, what is this? Nothing compared to everything. So why bother getting up to do it? Why bother? So that the picture of the all can be completely debilitating. So I'm going to stay in my room, I'm just going to do my own thing. I can't do anything. So I'm just going to stay in my own room, and do my own thing. Well, what's that? And we wobble between these spaces. I do. And the ability to say bishvili, derives from binah, and I'll teach you something really deep from Kabbalah, that nativ is from chochmah, which is the vision of it all, and shvil is in binah, the Arizal teaches, but suffice it to know that shem havayah in all of its permutations adds up to the word nativ. And all of the permutations of shem ekyeh, which is shem binah, add up to shvil. Ehyeh, that's in the first person, me speaking. I am experiencing G-d as saying, ehyeh, I will be. That connection up, which then produces later rachamim, But they all becomes shvil, so that creation can say bishivil…But we have everyone else in the room saying, bishvili…olam ,too, Baruch shem.. vaed. Your great malchut, how beautiful it is, how blessed it is. And that's the higher place, that's what the Baal Hatanya, wants to say, that's the one that G-d really wants, is when we're souls in bodies and connected to His life flowing through it all, uniting it all and being one organism. That's after the experience of Yitzchak, of yachid, is the experience of echad. It's all one and I love you, G-d And I'm devoting all of my uniqueness, all my possessions, all the things I've made to the participation in the one organism which is ki vyachol, You. A person who lives that, everything he touches is part of the all, it is the all. And that is exactly what the Ramchal teaches at the end of in the Mesilat Yesharim when he says, the kadosh, which is Yaakov Avinu, everything he eats, touches, sees, becomes part of the sanctifies reality of G-d. But he's not not seeing it, He's seeing it. He's seeing it and having the deepest connection with it that could be. (Long silence). The Rabbis say that Yaakov Avinu had the beauty of Adam Harishon before he sinned. When Adam HaRishon was Adam ha Kadmon, he extended from the ends of the universe to the ends of the universe. Yaakov Avinu had that. Beauty. Now you can get a taste of what it means to be a taam also. Perfection, I'm not trying to manipulate anything. Not trying to distort any reality so that it comes out how I want it to. Taam with what it is. But something I do want to tell you, and it leads to where I hope it will introduce something in a workshop-type orientation. Yitzchak is the one who can demand, so to speak, mechila from G-d, so Yaakov Avinu will introduce compassion that we'll have on one another. And I believe that it works something like…and that is, by virtue of my knowing that we're all part of this one organism, so you've come into my life, and you did something really annoying, you like, walk by my car, scratched it, and didn't even give a hoot. Al tidag, yiheh b'seder. Don't worry about it. Let's say. I'm dealing with my car right now, it's the first time I have like a nice car, already smashed it twice. So where will the forgiveness come from? Where will the mechila come from? Not G-d giving me mechila, but my mechila for the person who just walked by, it will come from the consciousness of our one organism. You are there for a reason, and it's all part of the picture.

At the Kever of Rabbi Shimon Bar Yochai by Avraham Arieh Trugman

This week we explore the controversy regarding Rabbi Dr. Norman Lamm zt”l's speech at the RIETS centennial dinner regarding Torah learning and the cave of Rabbi Shimon Bar Yochai.

The Poskim discuss whether it is permissible to order a non-Jewish taxi service to pick one up immediately after Shabbat. Obviously, the non-Jewish driver would have to violate the Shabbat in order to reach the address on time. The question is whether his driving on Shabbat is considered Melacha done for the Jew, which is prohibited to benefit from.Rav Yishak Yaakov Weiss (1901-1989), in his Minhat Yishak (Vol. 6:25) was asked a similar question with regard to calling a non-Jewish driver on Friday to pick up Jews who spent Shabbat in Meron at the tomb of Rabbi Shimon Bar Yochai. He concluded that it is prohibited to do so. This strict ruling was questioned by other authorities, including Rav Shelomo Miller. They rule that it is permitted based on the Mishna Berura (Rav Yisrael Meir Kagan, 1839-1933, 276:27). The Mishna Berura cites the opinion of the Taz (Rabbi David Segal, Poland, 1586-1667) who permits instructing a non-Jewish maid to wash dishes, which is intrinsically a permitted act, even though she will have to turn on the lights in the kitchen to do so. He reasons that the Jew has no direct benefit from the light; it was her prerogative to turn them on, and she did so for her own benefit. The Mishna Berura applies this leniency to sending a non-Jewish messenger on a mission on Shabbat, even though he will kindle a candle to illuminate his path. Based on these precedents, these Poskim are lenient and permit ordering the taxi for Mosei Shabbat, since the Jew did not direct him to drive on Shabbat; he is doing so for his own benefit. This lenient opinion is the accepted Halacha. However, one must exercise caution not to accidentally order a Jewish driver. It is possible that the Minhat Yishak was strict on this issue, because he was dealing with a case where the taxi company charged for the drive to the Jew on Shabbat. In such a case, the time driving on Shabbat constitutes an integral part of the service provided to the Jew.SUMMARY: It is permitted on Friday to order a non-Jewish driver to pick one up immediately after Shabbat.

Rethinking Scripture Podcast - Episode 16: The Resuscitation of Lazarus (John 11)September 27, 2021 - Host: Dr. Gregory HallIn John chapter 11, several questions arise out of how Jesus handles the death of his good friend, Lazarus. But a logical look at the assumptions we have, about this chapter, may cause us to rethink what we thought we already knew about  Lazarus' new lease on life.Referenced Resources:Links to Jewish thoughts on lingering souls:https://reformjudaism.org/glimpses-afterlife - Zunz dates it to the middle of the 7th century.https://en.wikipedia.org/wiki/Leviticus_Rabbah  - The Encyclopaedia Judaica and Jacob Neusner date it to the 5th century.The Zohar, which is one of the texts that make up the Kabbalah, is composed of the teachings of Rabbi Shimon Bar Yochai, who was a second-century Talmudic mystic. After being passed along by oral tradition for centuries, the Zohar was finally published in the late 13th century. The belief that the soul lingers for three days after death seems to have emanated from the texts that make up the Kabbalah, notably the Zohar. (https://en.wikipedia.org/wiki/Shemira)In his book "Jewish Views of the Afterlife," Simcha Paull Raphael says: "Immediately following death, there is a period known as Hibbut Ha Kever, pangs of the grave. During this period, the soul is confused, lingers around the body and tries to go back to his home to be with his loved ones. After this, there is a maximum period of 12 months in Gehenna, which is a realm described as fiery, where the soul is purified of its sins." After the twelve-month period, it is believed the soul rests permanently in the afterlife. (https://classroom.synonym.com/jewish-belief-that-the-spirit-lingers-for-three-days-12087774.html)Regarding Jesus needing to name Lazarus specifically.A quaint Puritan writer said that if Jesus had not named Lazarus when He shouted, He would have emptied the whole cemetery! (Warren W. Wiersbe, The Bible Exposition Commentary, vol. 1 (Wheaton, IL: Victor Books, 1996), 337.)Jesus shouted only three words: Lazarus come out! Augustine once remarked that if Jesus had not said Lazarus' name all would have come out from the graves. (Edwin A. Blum, “John,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 315.)MAXIMINUS [The Arian; 360-65...frequently argued w/Augustine]: For all the dead, most beloved, would have arisen out of their graves [on hearing] that one voice if he had not called out that single name. Therefore he spoke in particular, “Lazarus, come forth.” … It is also in this singular name that he called, I say, that we see in a single instance what is to be understood more generally of all in the future. SERMON 14.3.(Elowsky, J. C. (Ed.). (2007). John 11–21 (pp. 29–30). Downers Grove, IL: InterVarsity Press.)Show Music:Intro/Outro - "Growth" by Armani Delos SantosTransition Music - produced by Jacob A. HallPodcast Website:RethinkingScripture.comThe John Study Resources: https://rethinkingscripture.com/john-study-resources/ Sister site: RethinkingRest.comSocial Media:Facebook: https://www.facebook.com/RethinkingScripture Twitter: @RethinkingStuffInstagram: rethinking_scriptureYouTube Channel: https://www.youtube.com/channel/UC6YCLg2UldJiA0dsg0KkvLAPowered and distributed by Simplecast.

How was the mitzva of arava performed in the Temple? Where were the aravot taken from? What did they say at the ceremony? What did they do differently when the last day fell on Shabbat? Rabbi Yochanan ben Broka had a different tradition regarding the custom and instead of arava they used palm branches and placed them on the sides of the altar. What was the height of the aravot that were placed near the altar? Why? The gemara brings several different drashot on the verse "isru chag… on the corners of the altar" One of the drashot was said by Rabbi Yirmiah in the name of Rabbi Shimon Bar Yochai and the gemara quotes several statements made by Rabbi Yirmiah in the same of Rabbi Shimon Bar Yochai. In some of them, R. Shimon Bar Yochai talks about his greatness and that of his son. He speaks of them as if there are no others like them and the gemara raises a question on this from other sources, including one that mentions the 36 righteous people in every generation. Do we make a bracha on a lulav every day of the holiday? What about Sukkah? What are the different opinions?

How was the mitzva of arava performed in the Temple? Where were the aravot taken from? What did they say at the ceremony? What did they do differently when the last day fell on Shabbat? Rabbi Yochanan ben Broka had a different tradition regarding the custom and instead of arava they used palm branches and placed them on the sides of the altar. What was the height of the aravot that were placed near the altar? Why? The gemara brings several different drashot on the verse "isru chag… on the corners of the altar" One of the drashot was said by Rabbi Yirmiah in the name of Rabbi Shimon Bar Yochai and the gemara quotes several statements made by Rabbi Yirmiah in the same of Rabbi Shimon Bar Yochai. In some of them, R. Shimon Bar Yochai talks about his greatness and that of his son. He speaks of them as if there are no others like them and the gemara raises a question on this from other sources, including one that mentions the 36 righteous people in every generation. Do we make a bracha on a lulav every day of the holiday? What about Sukkah? What are the different opinions?

Discussing the irony of certain conecpts in the world and tying it all together to gain a perscpective on seeing the core of truth

Rabbi Shimon Bar Yochai teaches about the most beautiful crown

The Zohar, the great Kabbalistic work of Rabbi Shimon Bar Yochai, makes a fascinating comment. It states that two great Jewish women, Tamar and Ruth, merited having the Messiah, Mashiach, come through their lineage because they both did kindness with those that had deceased. What did Tamar and Ruth both do that merited them to be the Matriarchs of the lineage of Mashiach? Join me as we explore the inner meaning of this Zohar, as well as other fundamental concepts, such as the role of man in this world and why did G-d create an imperfect world? Happy Listening! Rabbi Moshe thethinkingjew.com To sponsor a podcast or make a tax-deductible donation to support this podcast and DATA of Richardson: https://thethinkingjew.com/support-us/ Feel free to reach out with any questions or feedback: thethinkingjewpodcast@gmail.com Sources: Zohar, Vol. I, 118b, linking Tamar and Ruth with King David and Mashiach - https://www.sefaria.org/Zohar.1.188b.2?lang=bi&with=all&lang2=en Story of Tamar in Genesis Chapter 38 - https://www.sefaria.org/Genesis.38?lang=bi&aliyot=0 Megillah of Ruth - https://www.sefaria.org/Ruth?lang=bi Deuteronomy 25:5-10, discussing the Mitzvah of the Levirate Marriage, Yibum - https://www.sefaria.org/Deuteronomy.25.5?lang=bi&with=all&lang2=en Rabbeinu Bachya, Deuteronomy 25:9, Yibum is a great merit for the soul of the deceased - https://www.sefaria.org/Deuteronomy.25.6?lang=bi&aliyot=0&p2=Rabbeinu_Bahya%2C_Devarim.25.9.4&lang2=bi&w2=all&lang3=en Isaiah 11:9, Mashiach will make G-d known to the world - https://www.sefaria.org/Isaiah.11.9?lang=bi

I think the title is enough of a description...

There is a strange debate between Beit Shammai and Beit Hillel about which came first: Heaven or Earth. Rather than trying to resolve it, Rabbi Shimon Bar Yochai and his son Rabbi Eliezer dismiss the entire premise of the disagreement. Rabbi Dunner delves into this fascinating if rather obscure topic, sharing a Nesivos Sholom that reveals how the debate is fresh and relevant, offering us practical guidance in the service of God.

As we celebrated Lag B'Omer last week, we explore a famous Talmudic story about Rabbi Shimon Bar Yochai and his spiritual journey in a cave following a death sentence from the Roman Emperor. Join us as we discuss why and how we question everything on this week's episode of Minhag Monday! --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

The unspeakable tragedy of Lag B'Omer at Meron has left a void in our hearts and lives...how do we pivot and make something productive from this?!?!?! By following the example of Rabbi Akiva, the teacher of Rabbi Shimon Bar Yochai whose yahrtzeit we celebrate on Lag B'Omer....

On Lag B’Omer, we celebrate the light of Torah that Rabbi Shimon bar Yochai illuminated the world with. On this day, the anniversary of his death, he revealed to his students the greatest secrets of Torah and told them to proclaim it a day of celebration. While Rabbi Shimon was hiding in the cave, he had the zechut to learn Torah with Eliyahu HaNavi, until he eventually became one of the greatest sages of all times. Throughout the generations, hundreds of thousands of Jews have received yeshuot from Hashem by praying at the kever of Rabbi Shimon. How did he become so great? He himself told his son-in-law it was because of the difficulty involved in his learning Torah day and night in a dark cave, buried in sand to the point that his skin became filled with cracks. Hashem did not make a miracle for him there and provide him with luxurious accommodations to help him learn better. Hashem knew it was going to be the toil and difficulty that would make Rabbi Shimon who he was meant to become. We can only imagine the dreariness of him being trapped in a cave, worried for his life, not knowing if he’ll ever be able to get out of there. Rabbi Shimon was forced to flee there because the Romans wanted to kill him after someone spoke lashon hara about him to them. When people find themselves in unfavorable circumstances that seem to be caused by others, it is only natural for them to think, “It’s not fair. Why do I have to be stuck like this? If that person would have kept his mouth shut, my life would have been different. Everything would have been so much better.” Rabbi Shimon could have easily gone into despair, bemoaning his fate, concentrating solely on somehow getting out of there. If he would have prayed all day and all night asking Hashem to get him out, it would have been understandable, but he would not have become the person he was destined to become. Yes, he prayed his three tefilot a day asking for his yeshua , but the rest of the time he used to grow in Torah. For thirteen years, he was not able to sit in a sukkah on Sukkot or shake the lulav and etrog . He was not able to eat matzah on Pesach, he was not able to make Kiddush and eat the seudot on Shabbat. He did not have the ability to pray with a minyan, no Kaddish , no chazara , no birkat kohanim , no reading from the Torah. He was not even able to hear Parshat Zachor or Parshat Para . He could have complained, telling Hashem, “All I want is to leave so that I can do Your mitzvot .” But Rabbi Shimon understood if that is where Hashem put him, then until he gets out, that is the place he needs to be in to do his job in this world. If someone has been trying to get married, or have children, or become healed from an illness, of course they should continue praying hard and doing the necessary hishtadlut to receive their yeshua . But if they haven’t been answered yet, all it means is, for now, their job is to serve Hashem without having what they are asking for. A day of avodat Hashem in hard times is like a hundred days when times are easy. Yes, we should always continue to pray and try to get what we need, but what will define a person is how he conducts himself before the yeshua comes. If we are able to rise to the occasion and put forward our full efforts in a happy state of mind, although it’s very difficult to do, we will be able to look back later and say, “Those days are what made me the person I became. Those days were the ones that elevated me the most.” We hope everybody’s tefilot are answered and that they eventually receive all the yeshuot they are hoping for, but before the yeshuot come, we must take advantage of the opportunity in serving Hashem without them. Shabbat Shalom.

A stampede at a pilgrimage in Israel has killed at least 44 people and LAPD police arrest five suspects in theft of Lady Gaga’s bulldogs This is TRT World’s Daily News Brief for Friday, April 30th. *) Israel pilgrimage stampede kills at least 44 people A massive stampede at a densely packed Jewish pilgrimage site has killed at least 44 people in northern Israel. The incident occurred at the tomb of Rabbi Shimon Bar Yochai in Mount Meron, where mainly ultra-Orthodox Jews flock to mark the Lag B’Omer holiday. Closed last year due to coronavirus restrictions, this year's pilgrimage was expected to be a celebratory event for Israel. *) India posts record daily rise in Covid-19 cases of 386,452 The first US emergency aid has arrived in India as it grapples with a devastating surge in Covid-19 cases. The Covid-ravaged country posted another record daily rise of more than three-hundred-and-eighty-six thousand (386,000) new cases and more than 3,400 deaths. The country is in deep crisis, with hospitals and morgues overwhelmed, and an oxygen shortage that is expected to continue well into May. *) Pentagon preparing for Taliban attacks during US withdrawal The Pentagon is preparing for possible Taliban attacks on US and coalition forces as they withdraw from Afghanistan. All US and other foreign forces were to have departed Afghanistan on May 1 under last year’s deal between the Taliban and the Trump administration. President Joe Biden decided the final but delayed withdrawal by September 11. The Taliban see the delay as a violation of the agreement. *) Kyrgyzstan says death toll in clashes with Tajikistan rises to 13 Kyrgyzstan has said it evacuated 11,500 people in the aftermath of border clashes with Tajikistan that claimed 13 lives. Kyrgyzstan's health ministry said the country had suffered 134 casualties "including 13 fatalities", with two of the injured in a serious condition. Fighting between the two countries began on Thursday as their militaries exchanged fire at the border over a water source, with a ceasefire announced the same day. And finally ... *) Five charged in violent abduction of Lady Gaga's bulldogs In Hollywood, police have arrested five people over the February abduction of Lady Gaga’s two bulldogs and the shooting of a dog walker during the theft. Four of the suspects are known street gang members, while the fifth was the woman who said she had found the dogs and safely returned them for a reward. The two bulldogs were dropped off unharmed at an LAPD station on February 26 and delivered to the musician's representatives two days after they were snatched. And that’s your daily news brief from TRT World. For more, head to trtworld.com.

On Lag B’Omer, we celebrate the light of Torah that Rabbi Shimon bar Yochai illuminated the world with. On this day, the anniversary of his death, he revealed to his students the greatest secrets of Torah and told them to proclaim it a day of celebration. While Rabbi Shimon was hiding in the cave, he had the zechut to learn Torah with Eliyahu HaNavi, until he eventually became one of the greatest sages of all times. How did he become so great? He himself told his son-in-law it was because of the difficulty involved in his learning Torah day and night in a dark cave, buried in sand to the point that his skin became filled with cracks. Hashem did not make a miracle for him there and provide him with luxurious accommodations to help him learn better. Hashem knew it was going to be the toil and difficulty that would make Rabbi Shimon who he was meant to become. We can only imagine the dreariness of him being trapped in a cave, worried for his life, not knowing if he’ll ever be able to get out of there. Rabbi Shimon was forced to flee there because the Romans wanted to kill him after someone spoke lashon hara about him to them. When people find themselves in unfavorable circumstances that seem to be caused by others, it is only natural for them to think, “It’s not fair. Why do I have to be stuck like this? If that person would have kept his mouth shut, my life would have been different. Everything would have been so much better.” Rabbi Shimon could have easily gone into despair, bemoaning his fate, concentrating solely on somehow getting out of there. If he would have prayed all day and all night asking Hashem to get him out, it would have been understandable, but he would not have become the person he was destined to become. Yes, he prayed his three tefilot a day asking for his yeshua , but the rest of the time he used to grow in Torah. For thirteen years, he was not able to sit in a sukkah on Sukkot or shake the lulav and etrog . He was not able to eat matzah on Pesach, he was not able to make Kiddush and eat the seudot on Shabbat. He did not have the ability to pray with a minyan, no Kaddish , no chazara , no birkat kohanim , no reading from the Torah. He was not even able to hear Parshat Zachor or Parshat Para . He could have complained, telling Hashem, “All I want is to leave so that I can do Your mitzvot .” But Rabbi Shimon understood if that is where Hashem put him, then until he gets out, that is the place he needs to be in to do his job in this world. If someone has been trying to get married, or have children, or become healed from an illness, of course they should continue praying hard and doing the necessary hishtadlut to receive their yeshua . But if they haven’t been answered yet, all it means is, for now, their job is to serve Hashem without having what they are asking for. A day of avodat Hashem in hard times is like a hundred days when times are easy. Yes, we should always continue to pray and try to get what we need, but what will define a person is how he conducts himself before the yeshua comes. If we are able to rise to the occasion and put forward our full efforts in a happy state of mind, although it’s very difficult to do, we will be able to look back later and say, “Those days are what made me the person I became. Those days were the ones that elevated me the most.” We hope everybody’s tefilot are answered and that they eventually receive all the yeshuot they are hoping for, but before the yeshuot come, we must take advantage of the opportunity in serving Hashem without them. Shabbat Shalom.

Rabbi Shimon Bar Yochai died with the words "Chayim- life." Some die because life leaves them. Some die because they are so elevated and close to the source of life, that they move into a different and eternal realm of life. Rabbi Shimon Bar Yochai revealed on his deathbed the deepest secrets of the Torah. His death was an act of life. He reached the pinnacle of life possible, to the point that his dying word was life. A Jew can connect to Hashem with such a strong connection that he can never sever his ties from life. Rabbi Shimon Bar Yochai physically died, but spiritually, his death was a kiss of eternal life.

A continuation of our discussion regarding Rabbi Akiva and Rabbi Shimon Bar Yochai

In this class Rabbi Shlomo discusses Lag B'Omer and what it is all about. We explore the life of Rabbi Shimon Bar Yochai and how his teachings spread to the world and evolved over the centuries. We speak about the place of Kabbalah in Jewish study and why there has been a movement towards greater Kabbalistic study in recent years.

Lag Baomer. Rabbi Shimon Bar Yochai

rabbi ari mandel goes into an explanation of lag beomer and the connection rabbi akiva has to all torah in the graph we see that moshe rabiunu thought rabbi akiva should give the torah so rabbi ari mandel show the connect rabbi akiva has to all facets of torah his student was very important part of kabala and was that without him the tora would not have survived. Rabbi ari mandel passes on the tradition of doing something for rabbi shimon bar yochai on his yahrtsiet and getting it back in spades

Rabbi Shimon Bar Yochai/Lag Ba'omer

Rabbi Shimon Bar Yochai 2 - פרשת אחרימות וקדושים by Rabbi Benjamin Lavian

Rabbi Shimon Bar Yochai 1 - פרשת אחרימות וקדושים by Rabbi Benjamin Lavian

Listen!!!

This is presented by Rabbi Y. Gordon of Kollel Menachem in Melbourne, Australia

Rabbi Shay Tahan is the Rosh Kollel of Kollel Shaarei Ezra located in the center of Flatbush. He is also […]

Why does it take so long to get a haircut on Lag B'omer? Because of all the barber queues.... I think I dined out on that joke for about 6 months. But seriously, what is this day about? It is referred to in various places for various reasons. It is surely not enough to say that 'hooray, Rabbi Akiva's students stopped dying'. Indeed, as my Rebbe R' Moshe pointed out, they only stopped dying because there was none left to die! And, taking into account Shabbos and Yom tov, there would have been around a thousand funerals going on each day. Eerily germane to out current situation. Hardly a cause to celebrate - and muted at best. No there must be something more. Something in recognising כבוד - respect (the discerning ones will already note the numeric depth here). See it in others, have it in yourself. Ascribe it to Heaven (You will find part of the secret of the Omer itself here too - we give G-d the Omer and He gave us the same, every day in the desert). You will see where the Source of it all is. Then you will begin to understand the light that was revealed by one of the survivors (or successors, depending on when they became his students) - Rabbi Shimon Bar Yochai. The day of his passing revealed to us huge secrets of the Oral Law - on the day which signifies the Torah Shel Baal Peh and כבוד at its maximum - Hod she'behod.

What draws thousands of Jews of all colors and flavors to be in Meron by Rabbi Shimon? Is there some secret? How can we connect to the experience? Come join us as we explore the wonder of Rabbi Shimon and the holy chevra! The Brothers also share some of their stories and connection with R' Shimon and Meron. Hang around and you might learn some great tips on how to connect to Lag b'Omer this year from your own home ... Enjoy!!

The Persona of Rabbi Shimon bar Yochai - Document for Daf 33 by Simon Wolf

May 6, 2018. Special guest Motti Nederlander joins the Rabbi in studio. Topics discussed are as follows: Sanctifying God's name written and oral Law, samaritans and the written law, Lag Ba'Omer, Rabbi Shimon Bar Yochai; bonfires, bows and arrows, a new segment called you had a bad day. Also, the word of the week! (Audio Broadcast)

Who Was Rabbi Shimon Bar Yochai (Lag Baomer 5778)

This class, by Rabbi YY Jacobson, was presented to Jewish women in Melbourne, Australia, on 25 Iyar 5771, May 29, 2011. It explores the methods of marriage in Judaism, and the two paths of passion vs. commitment in building a relationship. It explains the story and reincarnations of Ruth, and the story of an infertile couple who came to Rabbi Shimon Bar Yochai. It explains the difference between masculine and feminine Judaism and the need for both.