Podcasts about rambam

The question has been asked: Why do we call the holiday "Pesach"? It's named after the fact that Hashem "passed over" the homes of the Jews during Makkat Bechorot . But seemingly, that is just one small detail of a much bigger picture. Furthermore, why is this the only miracle described with the term יד חזקה —Hashem's "strong hand"? And why did Hashem choose to redeem us from Mitzrayim specifically in the month of Nisan? *While the Jews were enslaved in Mitzrayim, Egypt was the superpower of the world. They made it impossible—by natural means—for the Jews to ever escape. And in the words of the Zohar, they also used כישוף (sorcery) to cast a spiritual spell, so that even in the supernatural realms, they were unable to go free. The Rambam writes in his famous Iggeret Teman that when Moshe Rabbeinu began the process of extracting the nation of Israel from Egypt, all the astrologers agreed unanimously that the Jews had no chance for independence or even to alleviate their lowly state of subjugation. The Bet HaLevi adds another dimension to the slavery. He writes in Parashat Bo that there are many dimensions to the universe. Each dimension is on a different level, but they are all connected and exist parallel to one another. For example, the existence of fire as we know it in this world is entirely different in the dimension above, and the criteria for it to burn things there are different. When Avraham Avinu was thrown into the fiery furnace and was not burned, it was a great miracle. But this was a miracle only in our eyes. In the higher dimensions, there was no miracle whatsoever. A righteous individual should not be burned by fire. In that instance, the fire in the higher dimension acted as it should normally, and in the lower dimension, the fire was forced to act parallel to the higher fire. Whenever a miracle takes place for a righteous individual, the nature of the higher dimension alters the course of events in the lower dimension—even if that violates the laws of nature in the lower one. Regarding the miracles in Mitzrayim, however, it was very different. Over the two centuries that the Jews were there, they became severely corrupted by the idolatrous and immoral culture of Egypt. In their parallel existence in the higher dimensions, their fate appeared to be sealed—to remain enslaved there for all time. There, Hashem needed to violate the laws of nature in every dimension of the universe. This is why the Torah uses the term יד חזקה when referring to these miracles—a term never used for any other miracle ever performed. Hashem did not only redeem us from physical slavery; He also redeemed our souls in the spiritual dimensions as well. Through the total overthrow of the powers of Egypt, Hashem's supremacy over the world became apparent. The Aruch HaShulchan explains why Hashem chose the month of Nisan to be the month of redemption. The Egyptians worshipped the sheep, which represents the zodiac symbol Aries—the most prominent of the twelve signs. During Nisan, that constellation rises at sunset every evening. Pharaoh relied on its ascending power to protect him from Hashem. That is why he still had the confidence to throw Moshe and Aharon out of the palace even after six plagues. Later on, knowing that the month of Nisan was about to begin, his arrogance and confidence rose to unprecedented levels—so much so that he even threatened Moshe with death if he dared come back again. In response, Hashem told Moshe, " החודש הזה לכם " : This month will be for you—the head of all months. It will be ours, because it will be proven that the so-called powers of astrology are false and that Hashem is the sole power in the universe, above and below, and that we are His treasured nation. Rav Yerucham Levovitz explains that this is why we use the name Pesach to describe the holiday. Even though Hashem performed numerous miracles, the essence of the holiday is commemorating the moment the world recognized Hashem as the only One with power. That moment took place during Makkat Bechorot , which occurred at the midpoint of the month of Nisan—when the constellation Aries was at its peak influence. At that moment, Hashem demonstrated His power and His love for Klal Yisrael when He struck down the Egyptian firstborns and passed over the homes of the Jews. Whenever we pray to Hashem, we should imagine His complete power—not just over the lower world, but over the upper dimensions as well. Even a decree that is sealed in Shamayim can be broken. In the month of Nisan, Hashem showed the world that He is the only power. From then on, Nisan became the month of miracles. May we see the ultimate salvation with the coming of Mashiach, speedily in our days. Amen. * taken from Yalkut Yosef Pesach edition English

Wednesday 11 Nissan

Wednesday 11 Nissan

Wednesday 11 Nissan

התוכן "ביום עשתי עשרה יום [לחודש ניסן] נשיא לבני אשר". וההוראה מזה, גם בקשר לגאולה העתידה וכמ"ש במדרש בנוגע לקרבנו של אשר שנקרא כך "לשם גאולתן של ישראל כמה דתימא ואשרו את כל הגויים וכו'": "אשר" מורה על ענין התענוג, כמו "באשרי כי אשרוני בנות". ונשאלת השאלה, "באותו הזמן", כאשר "כל המעדנים מצויים כעפר", כמ"ש הרמב"ם בסיום ספרו – במה ינוצל כח התענוג של האדם? והמענה לזה היא במ"ש בהמשך – שאז "לא יהי' עסק כל העולם אלא לדעת את ה' בלבד", ובזה יהי' התענוג – "להתענג על הוי'", "עמך לא חפצתי" – כל חפצו הוא "מער ניט אַז דיך אליין". ויש לקשר זה עם מספר י"א, בחי' "אנת הוא חד" שלמעלה מעשר ספירות, וקשור עם עבודת הקטורת (המוזכר בשיעור חומש היומי) די"א סממני הקטורת שא' מהם הוא "חלבנה" כו', ועם עבודת בעלי-תשובה שהצמאון לה' שלהם דוקא הוא ב"דיך אַליין". ויה"ר שנזכה לקיום המצות באופן ד"כמצות רצונך", ולמעלה יותר – שתענוג הבורא נעשה תענוג נברא וכו', ויתקיים בפועל מה שיהודים פוסקים שצ"ל "משיח נאַו"!א' השיחות דהתוועדות אור ליום ג' פ' שמיני, י"א ניסן ה'תשמ"ה ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=09-04-2025 Synopsis “On the eleventh day [of the month of Nissan], the nasi [who brought his offering was] of the tribe of Asher.” The lesson is as follows (and it pertains even to the era of the future Redemption, as the Midrash says regarding the offering of Asher, that he was given his name “for the redemption of the Jewish people, as it says, ‘And then all the nations will praise (v'ishru) you” etc.): The name Asher signifies delight, as in the verse “for women have declared me fortunate (ishruni).” The question is, “In that era,” when “delights will be freely available like dust,” as it says at the end of the Rambam – how will man's faculty of delight be utilized? The answer lies in the what the Rambam says next, that “The occupation of the entire world will be solely to know Hashem” – this will be the delight, “to delight in Hashem,” as it says, “…and I desired no one with You on earth,” meaning that one's entire desire will be “nothing but You alone.” This also relates to the number eleven, the level of “You are One” that transcends the ten Sefiros, and which is associated with the service of the ketores (which has eleven ingredients, one of which is chelbenah, as it says in today's Chumash), and with the service of baalei teshuvah, whose thirst for Hashem is specifically for “You alone.” May it be Hashem's will that we merit to fulfill the mitzvos “in accordance with the command of Your will,” and even higher than that – that the delight of the Creator becomes the delight of the created being etc., and that we merit the fulfillment of the halachic ruling of the Jewish people that we must have “Moshiach Now.”Sichah from farbrengen of Monday night, parashas Shemini, 11 Nissan 5745 For a transcript in English of the Sicha: https://thedailysicha.com/?date=09-04-2025 לזכות ר' פנחס וזוגתו מרת נחמה דינה ומשפחתם שיחיו גניביש - לברכה והצלחה בכל מכל כל

Tuesday 10 Nissan

Tuesday 10 Nissan

Tuesday 10 Nissan

When did the custom of Eliyahu's cup at the Seder begin? (And is it the same as the 5th cup the Rambam describes?)

Welcome to our Daily Bitachon series. We are now in the Haggadah shel Pesach, in the unit of: מתחילה עובדי עבודה זרה היו אבותינו. Originally, our forefathers were idol worshippers. This part of the Haggadah is extremely important. One of the fundamentals of the night of the seder is מתחילין בגנות ומסיימין בשבח. You have to start with a negative and end with a positive. There's an argument in the Gemara in Masechet Pesachim 116a about What exactly is the negative and what's the positive? Rav says the negative is that originally we were idol worshippers. Shemuel says the negative is originally we were slaves to Paroah. According to most opinions, they both agree. That's why we mention both. The question is, what is the main point and what do we start with? Is the main point the physical subjugation or is it the spiritual subjugation? To explain in a very simple way that they both agree, the Rambam says that the most fundamental way to explain the story is to say, See the housekeeper or slave working in the kitchen We could have been like that. But that's for the simple child that doesn't understand any real depth. The deeper concept, that we were idol worshippers and Hashem took us out of because we became idol worshippers once again in Mitzrayim, is something that's a little more complex. That's not something that the average child might understand. So they're both true. And I'll add, with the poetic license, that the more advanced student is still awake and participating at the point of Mitechila .. The child who asked Ma Nishtana and got his Avadim Hayinu answer may not still be with us at this point in the Seder, at the time to start getting a little deeper. The Rambam describes the seder in the laws of Chametz and Matzah chapter 7, Halacha 4, and says so beautifully, Children, originally we were Kofrim, we were deniers. We were mistakenly after hot air and nonsense,, chasing after idol worship. That's the beginning. And we end with Discussing the true religion, that God brought us close to that, and separated us from those that strayed, and brought us close to the understanding of His Oneness. That's the piece we are discussing now. We have to understand that there is more to the story than just physical slavery and physical redemption. There is a spiritual component as well. So here we go: מתחילה עובדי עבודה זרה היו אבותינ We were strayers, we were lost. And now, says Rav Wolbe is a powerful word. ועכשיו קרבנו המקום ברוך הוא לעבודתו And now , here, right now at the Seder, God brings us closer, every single year, to Avodat Hashem. Now is the time to pause and talk about the word that's used to describe Hashem, especially at the seder: Makom מקום . Why this term of Makom ? The Nefesh HaChaim, in Shaar 3, perek 1, tells us that the concept of Makom is a place, something that holds and enables something to stand. A table is a place for a glass. If you take away the table, the glass comes crashing down. So too, Hashem is the true Place for everything. He's holding everything. If Hashem takes away His energy for even for a moment, then there's no longer a space for anything and everything will just disintegrate. As it says, You, God give life to everything. The Rambam says in the beginning of his sefer, that this is the foundation of our Emunah. If, for a moment, Hashem would stop energizing the world, the world would cease to exist. The same Nefesh HaChaim in Shaar 1, perek 16 says If the whole world, from one end to the other, would be empty for one second from people toiling in Torah, the entire world, all the world, would turn back into nothingness. He says it again in Shaar 4, perek 10, and he adds the word, Mamash / literally, I'm not exaggerating. And in Shaar 4 perek 25, he says It's enough if just one Jew is learning Torah, the world will continue. That's the power of Torah. In other words, Hashem connected us to this concept of Makom . God is the Makom of the world, but He entrusted us, and empowered us to keep that energy going. That happened with Yetziat Mitzrayim, and with Matan Torah. We became the chosen nation and we were empowered. That's ועכשיו קרבנו המקום ברוך הוא לעבודתו God connected us in this aspect of Makom . We are now empowered with keeping the world going. It's not a simple task. No wonder Hashem is constantly making sure that we're in proper shape, and doing what we're supposed to be doing-Because we are necessary! As it says (and this is a hard concept to say) תנו עז לאלהים/Give strength to God. Kal v'yachol , Hashem set up the world after He gave us to Torah, that we are giving energy and power, so to say, to God, through our Torah learning.

In Chapter 7, the Rambam rearranges the order of the narrative, for philosophical/theological reasons

Monday 9 Nissan

Sunday 9 Nissan

Monday 9 Nissan

התוכן בענין חביתי כהן גדול [כמ"ש בשני דפ' צו] כותב הרמב"ם שאם "מת כהן גדול בשחרית אחר שהקריב חצי העשרון ולא מינו כהן אחר מביאין היורשין עשרון שלם עבור כפרתו". עפמ"ש הרגוצו'בי שמנחת חביתין שמביאין היורשין אינו הקרבן שלהם אלא של הכה"ג, יובן א) זה שהיורשין יכולים להביא החביתין מיד והרי הם "אוננים" או "אבלים" ו"אבל אינו משלח קרבנותיו". ב) מה שמשמע [מזה שהמשנה משנה מלשון הכתוב "בניו" וכותבת ש"יורשין" מביאין הקרבן] שכל היורשין, גם אלו שמצ"ע אינם ראויים להביא מנחת חביתין, כגון כהן חלל או בן בתו שהוא לוי או ישראל, יכולים להביא כאן את החביתין עבור הכה"ג. ג) מכל זה יובן מקורו של הרמב"ם שכותב שהחביתין שמביאים היורשין הם "עבור כפרתו" של הכה"ג.משיחת מוצש"פ צו ה'תשל"ח ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=07-04-2025 Synopsis Regarding the Kohen Gadol's chavitin (as discussed in sheini of parashas Tzav), the Rambam writes: “If the Kohen Gadol died in the morning after he offered half of an isaron and another Kohen Gadol was not appointed, the heirs should bring an entire isaron for his atonement.” But (1) how can the heirs bring the chavitin that day, if they are mourners, who “may not send their offerings”? (2) The fact that the Mishna departs from the wording of the verse and says “his heirs” rather than “his sons” indicates that it may be brought by any of his “heirs,” including those unfit to bring a chavitin offering, such as a chalal, or a grandson of the Kohen Gadol who's a Levi or Yisrael. How can they bring the chavitin for the Kohen Gadol? (3) What is the Rambam's source for the idea that the heirs bring it “for his atonement”? All of this can be explained based on the Rogatchover's explanation that the minchas chavitin brought by the heirs is not theirs, but rather the Kohen Gadol's.Excerpt from sichah of Motzaei Shabbos Parashas Tzav 5738 For a transcript in English of the Sicha: https://thedailysicha.com/?date=07-04-2025 לזכות ר' משה הכהן בן רוזה חנה שי' ליום ההולדת שלו ט' ניסן – לשנת ברכה והצלחה, ואריכות ימים ושנים טובותנדבת אביו ‏ר' אברהם הכהן שי'‏

Sunday 8 Nissan

Sunday 8 Nissan

Hadran on the Rambam (and the Completion of Tractate Ketubot): "And the Tree of the Field Shall Yield Its Fruit (Leviticus 26:4) – Literal or Figurative: An Explanation of Maimonides' View that in the Future, the World Will Follow Its Natural Course, Even Though the Resurrection of the Dead Constitutes a Renewal of Creation."

Why does the Haggadah begin by reminding us that our ancestors were idolaters?What is the secret sin of Avraham Avinu, and why did he ask for it to remain hidden?This shiur explores the tension between freedom and servitude, the esoteric struggle with idolatry in every generation, and how the Torah guides us through an annual Exodus that is far from over.Uncover true liberation develops from avodah itself.us #slavery #sacrifice #death #avrahamavinu #AbrahamWhy does the Haggadah begin by reminding us that our ancestors were idolaters?What is the secret sin of Avraham Avinu, and why did he ask for it to remain hidden?This shiur explores the tension between freedom and servitude, the esoteric struggle with idolatry in every generation, and how the Torah guides us through an annual Exodus that is far from over.Uncover how true liberation develops from avodah itself.0:00 The overall structure of the Haggadah: https://www.youtube.com/watch?v=J7p74lusVF8&t=1s1:00 The question the Haggadah is answering: Why is the past relevant to today?2:45 The two narratives the Haggadah tells: We were once slaves, and Hashem freed us; we once served idols, and now we serve Hashem6:00 The first narrative explains freedom from slavery; the second narrative explains the purpose of slavery itself8:00 The exile in Egypt as a result of Avraham's doubt; Jewish history as recurring opportunities to recognize Hashem through redemption from suffering16:30 The wicked son doesn't understand that there are moments in history that are crucial for long-term destiny25:45 Both narratives involve escape from servitude, but the second narrative involves escape from one form of servitude to another: from serving idols to serving Hashem30:00 Rambam and Avodas HaKodesh argue whether Avraham himself worshipped idolatry32:45 Avraham Avinu was worried about the idol worship he engaged in as a youth, and Hashem promised him that his sin will disappear like the evaporating dew35:00 The verse written awkwardly to conceal the fact that Avraham worshipped idolatry40:30 The influence of idolatry on the Torah and on how we worship Hashem; the Guide of the Perplexed on sacrificial worship43:00 The purpose of the Torah is to make worship easy45:20 The psychological need that people have for servitude48:00 The link between freedom and being familiar with Hashem53:15 Because we struggle with serving idols, we require servitude directed to Hashem57:30 Why monotheism is the key to achieving world peace59:40 Will the Torah forever contain an element of servitude?1:01:30 The meaning of Avraham Avinu's concern about the idol worship he engaged in as a youth1:08:00 The Torah will never change, but sacrifices will eventually not involve the element of servitude1:08:45 The Rambam's reason for mitzvahs are dynamic and can change over time: https://open.spotify.com/episode/0XAcZW9hUZHAEoteTjjmQL1:13:40 When the Messiah comes, we will find new reasons for the mitzvah of sacrifices, such that they won't involve the element of servitude1:16:15 Every year, we undo somewhat the inclination to idolatry and servitude within ourselves1:20:00 Chad Gadia as explaining why we didn't bring the korban pesach1:22:00 Why the suffering in exile makes us opposed to bringing sacrifices1:23:30 Hashem killing indicates that death is not an evil1:25:00 Sacrifices will not involve an element of servitude when death is viewed as a good that Hashem himself effectsThis lecture is a project of the Jacob Lights Foundation

The Rambam's opinion on the days of Moshiach.

The Rambam's opinion on the times of Moshiach.

Have any questions, insights, or feedback? Send me a text!Length: 1 hour 43 minutesSynopsis: Last night (4/4/25), in our Thursday night women's shiur, we explored a question posed to me by two of my students (shout out to Moshe and Shmarya) about a song found at the end of most Haggadot: “Is there an inherent problem with saying Adir Hu?” The concern is that, on the surface, Adir Hu seems to exemplify the type of excessive adjectival praise condemned by R' Chanina in Berachos 33b. Our session was more of a “Machshavah Lab”-style exploration than a formal shiur: we learned the Gemara, raised a bunch of questions, and then turned to the poskim—with the Rambam leading the minority view, opposed in various ways by the Tur, Beis Yosef, and Shulchan Aruch. We also looked at the Rambam's stricter formulation in the Moreh ha'Nevuchim, noting what seem like major inconsistencies in his position. We concluded with a summary of why, according to everyone except the Rambam in the Moreh, it's halachically permissible to sing Adir Hu. It was a fun adventure that left us with plenty of juicy questions and problems to think about over Pesach and beyond!-----מקורות:אדיר הואברכות דף לג עמוד ברמב"ם - משנה תורה: ספר אהבה, הלכות תפילה וברכת כהנים ט:ז; א:א-דטור אורח חיים קיג:טבית יוסף שםשולחן ערוך שםרמב"ם - מורה הנבוכים א:נטרמב"ם - משנה תורה: ספר אהבה, הלכות ברכות י:כד-----The Torah content from now until Erev Pesach has been sponsored by Yehudis Korn l'zecher nishmas Moshe ben Yeshayahu Yehuda.-----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

Parshas Vayikra: Essence Over Ego Why does the Torah forbid yeast and honey in offerings, but require salt? The Rambam teaches it's to distance us from idol worship. But the Lubavitcher Rebbe reveals something deeper: yeast and honey represent ego and external sweetness, while salt represents truth, humility, and inner essence. When we approach G-d, we don't need performance—we need presence. We prepare for redemption not by adding more, but by returning to who we truly are. The most powerful offerings come not from ego, but from essence. In honor of Eretz Yisroel – May G-d protect our brave soldiers and return all the hostages in Gaza immediately. Listen now: ParshaPerspective.com