Podcasts about rav aharon kotler

À travers des propos de Rav Aharon Kotler, ce cours explique que notre caractère peut influencer nos décisions, pour le meilleur et pour le pire...

In 1943, shortly after arriving in the United States, Rav Aharon Kotler founded the Lakewood yeshiva with a small group of approximately fifteen students. The establishment of such an institution was seen as crazy. At that time, America was not a place where people sat and learned Torah. America was a place where Jews worked and made money. If necessary, they worked on Shabbat. It definitely wasn't suitable for a European-style yeshiva. Many American Jews ridiculed and criticized Rav Aharon Kotler for starting the yeshiva. They insisted that America wasn't Poland or Lithuania, and this institution had no chance of succeeding. Today, the yeshiva has some 8700 students. There is a pair of pesukim in Parashat Behaalotecha which is marked off in the Torah scroll by unusual symbols. These symbols – two upside-down נ 's – serve as “parentheses,” setting these two pesukim apart. According to one view in the Gemara, these two pesukim are set aside because they comprise their own sefer , a separate book of the Torah. Meaning, according to this opinion, there are not five books in the Torah, but seven: 1) Bereshit; 2) Shemot; 3) Vayikra; 4) the first part of Bamidbar, until these two pesukim ; 5) these two pesukim ; 6) the rest of Bamidbar; 7) Devarim. Let's look at these two pesukim , and try to figure out why they are so special that they are considered their own ”book”: ויהי בנסוע הארון ויאמר משה: קומה ה' ויפוצו אויביך וינוסו משנאיך מפניך. ובנוחה יאמר: שובה ה' רבבות אלפי ישראל. When the ark traveled, Moshe said: Arise, O G-d, and Your enemies shall be scattered, and Your foes shall flee. And when it rested, he said: Take residence, O G-d, among the hundreds of thousands of Israel . These are the pronouncements that Moshe Rabbenu made when the aron (ark) would begin to move as Beneh Yisrael traveled, and when the ark stopped as the people encamped. Why do these pesukim form their own “ sefer ”?? In this brief section, the Torah is teaching us how the “ aron ,” our tradition, “travels” through history, how it is preserved and perpetuated. This is done through קומה , by standing tall and proud, with confidence and courage. Like Rav Aharon Kotler, we need to stand up and do the right thing, ignoring our critics and naysayers. When we do that, then ויפוצו אויביך, וינוסו משנאיך – our adversaries will “flee,” they will be silenced. I have seen this happen so often here in our community. Families were reluctant to raise their standards of Torah observance, to devote themselves more fully to religion, as they feared the comments that people would make about them, how they would be looked at, the ridicule and scorn that they would be subjecting themselves to. But they courageously made the decision of קומה ה' , to stand tall and proud, and do what they knew was right. And when they did, everything was fine. ויפוצו אויביך . Nobody said anything. To the contrary, ובנוחה – when the family “came to rest,” upon settling into its new level of commitment, שובה ה' רבבות אלפי ישראל – they earned the respect of many, and inspired others to follow their example. This is what this little “book” is about – perpetuating our legacy, our Torah tradition, by ignoring אוביך and משנאיך , those who ridicule and mock, and moving forward in the right direction, undeterred and unaffected by their murmurings. When we do this, then we end up with more respect, more admiration, and more of an influence upon our surroundings.

In 1943, shortly after arriving in the United States, Rav Aharon Kotler founded the Lakewood yeshiva with a small group of approximately fifteen students. The establishment of such an institution was seen as crazy. At that time, America was not a place where people sat and learned Torah. America was a place where Jews worked and made money. If necessary, they worked on Shabbat. It definitely wasn't suitable for a European-style yeshiva. Many American Jews ridiculed and criticized Rav Aharon Kotler for starting the yeshiva. They insisted that America wasn't Poland or Lithuania, and this institution had no chance of succeeding. Today, the yeshiva has some 8700 students. There is a pair of pesukim in Parashat Behaalotecha which is marked off in the Torah scroll by unusual symbols. These symbols – two upside-down נ 's – serve as “parentheses,” setting these two pesukim apart. According to one view in the Gemara, these two pesukim are set aside because they comprise their own sefer , a separate book of the Torah. Meaning, according to this opinion, there are not five books in the Torah, but seven: 1) Bereshit; 2) Shemot; 3) Vayikra; 4) the first part of Bamidbar, until these two pesukim ; 5) these two pesukim ; 6) the rest of Bamidbar; 7) Devarim. Let's look at these two pesukim , and try to figure out why they are so special that they are considered their own ”book”: ויהי בנסוע הארון ויאמר משה: קומה ה' ויפוצו אויביך וינוסו משנאיך מפניך. ובנוחה יאמר: שובה ה' רבבות אלפי ישראל. When the ark traveled, Moshe said: Arise, O G-d, and Your enemies shall be scattered, and Your foes shall flee. And when it rested, he said: Take residence, O G-d, among the hundreds of thousands of Israel . These are the pronouncements that Moshe Rabbenu made when the aron (ark) would begin to move as Beneh Yisrael traveled, and when the ark stopped as the people encamped. Why do these pesukim form their own “ sefer ”?? In this brief section, the Torah is teaching us how the “ aron ,” our tradition, “travels” through history, how it is preserved and perpetuated. This is done through קומה , by standing tall and proud, with confidence and courage. Like Rav Aharon Kotler, we need to stand up and do the right thing, ignoring our critics and naysayers. When we do that, then ויפוצו אויביך, וינוסו משנאיך – our adversaries will “flee,” they will be silenced. I have seen this happen so often here in our community. Families were reluctant to raise their standards of Torah observance, to devote themselves more fully to religion, as they feared the comments that people would make about them, how they would be looked at, the ridicule and scorn that they would be subjecting themselves to. But they courageously made the decision of קומה ה' , to stand tall and proud, and do what they knew was right. And when they did, everything was fine. ויפוצו אויביך . Nobody said anything. To the contrary, ובנוחה – when the family “came to rest,” upon settling into its new level of commitment, שובה ה' רבבות אלפי ישראל – they earned the respect of many, and inspired others to follow their example. This is what this little “book” is about – perpetuating our legacy, our Torah tradition, by ignoring אוביך and משנאיך , those who ridicule and mock, and moving forward in the right direction, undeterred and unaffected by their murmurings. When we do this, then we end up with more respect, more admiration, and more of an influence upon our surroundings.

Yahrtzeit Yomi #1059!! טו אייר Rav Avraham Eliyahu Kaplan רב אברהם אליהו ב״ר אברהם אליהו (1890 - 1924) ON HIS 100TH YAHRTZEIT!! ---------------------------------------------------- A little more than a century ago, 17-year-old Avrohom Eliyahu Kaplan composed an all-time classic poem titled Shakah Chamah, a ballad of mussar that speaks to the futility of life. For many years, the poor, lonely, and sick have found company in these meaningful lyrics. In truth, this young tzaddik faced personal challenges, beginning even before his birth: Avrohom Eliyahu was named after his father, who was known as the Rakover Iluy and who died a few months before he was born. Avrohom Eliyahu, a passionate and fiery young man, first attended the Talmud Torah of Kelm. After a short while, he moved on to the Slabodka Yeshiva, where he learned with great hasmadah, under the tutelage of the famed Alter of Slabodka, Rav Nosson Tzvi Finkel. Waging battle against the forces of secular Zionism and Haskalah from the time that he was a young bachur. Avrohom Eliyahu utilized his unique talents to write fearless essays and enthralling poems in the areas of Torah, Mussar, and Yiras Shamayim. A talented musician, he composed a number of mesmerizing songs, as well. One incredible story personifies his gadlus. Rav Avrohom Eliyahu was present at the Sheva Berachos of a Slabodka talmid, Rav Aharon Kotler, who married Chana Perel Meltzer, the daughter of the great Rav Isser Zalman. In honor of the celebration, Rav Aharon delivered a two-hour shtickel Torah. After he finished, Rav Avrohom Eliyahu stood up and promptly repeated the entire shtickel… in grammen form! When, years later, an incredulous talmid shared this story with Rav Yaakov Yitzchak Ruderman, rosh yeshivah of Ner Israel, he responded that it is certainly possible, as such was the brilliance of Rav Avrohom Eliyahu. Rebbetzin Ruderman, the daughter of Rav Sheftel Kramer and first cousin of Rebbetzin Kotler, overheard the conversation and shared a postscript. “Not only is it possible that it happened, but I was there! And Rav Isser Zalman's son played the violin as Rav Avrohom Eliyahu sang the grammen.” Although Slabodka emphasized gadlus ha'adam, the greatness of man, Avrohom Eliyahu composed the words to Shakah Chamah with an altogether different mindset. Drawing forth from the sobering teachings of RavYisrael Salanter, the father of the mussar movement, the lyrics portray a tormented young man infused with yiras Shamayim, who tries to wage war against the relentless efforts of the yetzer hara, yet finds his neshamah, his soul, sinking into the emptiness and darkness of the abyss. ...(for remainder of tribute see WhatsApp group) --------------------------------------------------- Share the Yahrtzeit Yomi link with your contacts!! https://chat.whatsapp.com/JimbwNtBaX31vmRDdnO3yk --------------------------------------------------- To dedicate or sponsor, please contact 917-841-5059, or email yahrtzeityomidaily@gmail.com. Sponsorships can be paid by Zelle to the same number. First come, first served. Monthly sponsorships are $540. Weekly sponsorships are $180. Daily sponsorships are as follows: Dedications (l'Zecher Nishmas, Zechus shidduch/refuah/yeshuah, etc.) are $50. Sponsorships (fliers, advertising, promotions, additional links, etc.) are $100. The cost to request and sponsor a specific Tzaddik (unlisted on the Yahrtzeit Yomi schedule) is $180. MAY THE ZECHUS OF ALL THE TZADDIKIM PROTECT US FROM ALL TZAROS, AND MAY HASHEM GRANT US, AND ALL OF KLAL YISROEL, A MONTH OF YESHUOS, NECHAMOS AND BESUROS TOVOS!!!

Whenever we involve ourselves in some project or undertaking, it's a good idea to properly appreciate the value of what we're doing, in order to sustain our zeal and motivation to accomplish and achieve at the highest standard. This is true of Shabbat, as well. The more we understand and appreciate the immense value of Shabbat, the more driven we will be to enhance our Shabbat observance and bring it to a higher level. This is especially so as we prepare for the final Shabbat of the year. Performing any mitzvah is a great privilege. While we perform mitzvot first and foremost because we are obligated to do so, we must also recognize that it is a great privilege to serve the Almighty and accrue merits through the performance of a mitzvah . And one of the greatest rewards we earn through the performance of a mitzvah is the privilege of performing additional mitzvot . This concept is powerfully conveyed through a story told by the Ponevitcher Rav about a conversation he once had with the Hazon Ish. The Ponevitcher Rav occasionally traveled to the United States to raise money for the yeshiva, and after one of his trips, he asked the Hazon Ish about a curious phenomenon that he experienced. Every so often, when he approached a prospective donor to ask for a contribution, the man would ask him to come back the next day. “I just don't understand,” the Ponevitcher Rav said. “If he wants to donate, then why doesn't he just donate, and if he does not want to donate, then why doesn't he just say so?” The Hazon Ish asked him what he thought the explanation was, and the Ponevitcher Rav said that perhaps people say this because they do not really wish to donate, and so they tell him to return the next day in the hope that he won't, or that they would not be available when he comes. The Hazon Ish, however, said that this is not correct. The reason why they respond this way, he explained, is because they need a zechut (source of merit) with which to earn the mitzvah of supporting Torah study. If a person does not feel quite ready to donate, and so he asks the Rabbi to return the next day, it is because he needs an additional source of merit, such as another prayer, or another act of kindness, before he earns the great privilege of supporting Torah. Another story that illustrates this point is told by Rav Avraham Mordechai Shapiro, a famous student of Rav Aharon Kotler, in his work Imreh Mordechai . He tells that he was once in Tel-Aviv on a Friday in the 1950s, and he happened to be in front of a small shop. A customer came to the shop and asked to buy a pack of cigarettes. The shopkeeper looked at his watch, and told the man that he could not sell him the cigarettes because of the time. He explained that his practice was not to sell cigarettes after midday on Friday, because he did not want to facilitate Shabbat desecration. Rav Shapiro overheard this exchange, and was intrigued by the shopkeeper. He was further impressed when he saw that the shopkeeper had a volume of Mishnayot – Masechet Ma'aser Sheni – open on his desk as he sat waiting for customers. He approached the man and they started talking. The man told Rav Shapiro that his name was Yaakov, and that he used to be a butcher in the city of Minsk. Rav Shapiro mentioned that he was visiting from the United States. The man then asked if he knew anything about a certain Arkeleh Sislitzer. He had heard that this young man, Arkeleh, who was originally from Minsk, had gone to the United States and became very renowned among American Jewry. He wondered if Rav Shapiro had heard of him. Rav Shapiro soon realized that the man was referring to was his esteemed Rabbi – Rav Aharon Kotler. The man proceeded to tell him that during his years working as a butcher in Minsk, he would donate a few pennies for every kilo of meat he sold to hire tutors for children who had trouble learning. There was one orphan who exhibited an exceptional intellect, and at the age of 14, he was already too advanced for any Torah learning framework available in Minsk. And, as the Enlightenment movement was very influential in the city, he feared that this boy – Arkeleh – might come under the movement's influence. So, the butcher donated the money to pay for tickets for him and for another student – whose name he did not remember – to travel to Slobodka and learn in the yeshiva there. Remarkably, this man had the privilege of sending 14-year-old Arkeleh Sislitzer to yeshiva, where he would eventually become the great Rav Aharon Kotler. Rav Shapiro told this story to Rav Yaakov Kaminetzky, who learned in Slobodka together with Rav Aharon Kotler. As he told this story, he asked Rav Yaakov if he knew the second boy whose trip to Slobodka was sponsored by this butcher. “You're looking at him,” Rav Yaakov replied. This butcher obviously had a great zechut previously that enabled him to be the one to send two young men off to learn that eventually became gedolim that changed the face of America. Enhancing our observance of Shabbat has the ability to bring us great merit. The merit of this mitzvah is very powerful, and leads us to additional privileges and opportunity to earn rewards. In 2006, the community of Lakewood, NJ was graced by a visit by Rav Aharon Leib Steinman. This was a difficult time in Lakewood, when the community was struck by an unusually large number of tragedies. When Rav Steinman visited, the people of Lakewood asked what they could do to earn merit to improve the situation. Rav Steinman answered that Shabbat is the source of all blessing in the world, and so by accepting Shabbat a half-hour early, they will earn blessing. That Shabbat, the entire community of Lakewood accepted Shabbat a half-hour early. After the first hour of Shabbat, the local Hatzalah dispatcher noticed that he had not received any phone calls, and feared that there might be a problem with the communications system. Normally, within the first hour of Shabbat, Hatzalah would receive several calls of medical emergencies, but on that Shabbat, everything was silent. He checked the network and found that everything was in perfect working order. The silence continued throughout the night, and even throughout the next day. Hatzalah did not receive a single call that entire Shabbat. After Shabbat, Rav Malkiel Kotler excitedly phoned Rav Steinman and shared with him the news. On a typical Shabbat, he said, Hatzalah receives some 40 calls, but on that Shabbat, it did not receive any. This remarkable story should reinforce our appreciation for the great privilege that we have to observe Shabbat, and for the great blessings that we earn through this mitzvah . If we are looking to end the year the right way, and to begin the new year the right way, the best thing we can do is to enhance Shabbat, by beginning Shabbat a bit early, by spending it the right way, and by making it the spiritual and serene experience that it is meant to be. If we work to raise our standards of Shabbat observance, then we will access the great bounty of blessing that Shabbat offers us, and we will see the fulfillment of the wish תחל שנה וברכותיה – “May the year begin with its blessings.”

Halacha requires lighting candles in the home before the onset on Shabbat every Friday. The Sages enacted this obligation in order to ensure the presence of "Shalom Bayit" – a sense of serenity in the home – on Shabbat. Without light, people are generally tense and anxious; the presence of light brings a feeling of calm, contentment and tranquility which characterizes the desired atmosphere we are to create in the home on Shabbat. The Shabbat candles should be lit by the woman, who recites a Beracha either just before or just after lighting the candles. It should be noted, as an aside, that both practices are acceptable. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) rules that one should light and then recite the Beracha, whereas from the Shulhan Aruch it appears that one should recite the Beracha before lighting. Hacham Ovadia Yosef follows the Shulhan Aruch's position, as did Hacham Ben Sion Abba Shaul (Israel, 1923-1998), though Hacham Ben Sion added that a woman whose mother followed the Ben Ish Hai's position should continue that practice. An interesting question arises concerning the status of electric lights with respect to this obligation. Since the purpose of this Misva is to provide light in the home, can one fulfill the obligation by turning on the electric lights in his home? Moreover, if one's home is already illuminated, how can he recite the Beracha over the lighting of the candles, which contributes a negligible amount of light to the home? Hacham Ben Sion, in his work Or Le'sion (vol. 3, p. 189, and vol. 2, 18:13), writes that one does not fulfill the obligation of Shabbat candles with electric lights because the "fuel" is not present at the time of lighting. When a person lights a candle, all the wax or oil needed to sustain the flame is already present. An electric lamp, however, is sustained by the electric current that is constantly being fed into the lamp. Since that current is not present at the time of lighting, one cannot use such a light for this obligation. Hacham Ben Sion contends that this would be analogous to an oil lamp that has just several drops of oil, and into which one slowly pours oil drop by drop. Clearly, one cannot recite the Beracha over lighting in such a fashion, since the fuel needed to sustain the flame for the required period is not already present. Likewise, according to Hacham Ben Sion, one cannot fulfill the obligation of Shabbat candles with an electric light. By the same token, one may recite a Beracha when lighting candles in a room that already has illumination from electric lights. Since those lights are not suitable for the obligation of Shabbat candles, the candles are needed for the fulfillment of the Misva, thus warranting a Beracha. Of course, if we follow this rationale, we would allow using a battery-operated light for this Misva. As Hacham Ben Sion notes, in the case of a battery-operated light all the power is already contained in the mechanism, and it would therefore suffice for the obligation of Shabbat candle lighting. By extension, then, if one has battery-operated lighting in his home, he should extinguish those lights before kindling the Shabbat lights. Hacham Ovadia Yosef, in his work Yabia Omer (vol. 9), disagrees, and rules that in principle, one can, in fact, fulfill the obligation with electric lights. Since when all is said and done electric lights have the effect of providing illumination, they suffice for this Misva regardless of the fact that the source of power is not currently present. This ruling has numerous ramifications. For example, if a person spends Shabbat in a hotel or hospital, where he is not permitted to kindle a flame, he may turn on an electric light before Shabbat in fulfillment of the obligation to light Shabbat candles. (Rav Aharon Kotler is likewise reported to have taken this position.) Similarly, if a person spends Shabbat in somebody else's home, and is given a room to which he has exclusive access, he may turn on a closet or bathroom light to fulfill the obligation of Shabbat candles. Summary: Different views exist as to the status of electric lights with regard to the obligation of Shabbat candles. Whereas Hacham Ovadia Yosef maintained that one may, in fact, fulfill his obligation with electric lights, Hacham Ben Sion Abba Shaul held that one may not fulfill the obligation with electric lights, unless they are battery-operated.

Yahrtzeit Yomi #842!! ב כסלו Rav Aharon Kotler Shislovitzer Iluy רב אהרן ב״ר שניאור זלמן קטלר העילוי משיסלאויטש (1892 -1962) ------------------------------------------------------------------------ Today's edition of Yahrtzeit Yomi featuring Rav Aharon Kotler ZTL is dedicated by Reb Yehuda Yosef Podolsky of Lakewood, in honor of the thousands of לומדי תורה of בית מדרש גבוה. ------------------------------------------------------------------------ Friends, today, 2 Kislev, also marks the 25th Yahrtzeit of Rav Aharon's devoted partner; the beloved Mashgiach, Rav Nosson Wachtfogel ZTL. Known simply as “The Mashgiach," as mashgiach ruchani of Beth Medrash Govoha, the Lakewood Yeshivah for close to half a century, Rav Nosson worked to build the yeshivah and, indeed, to build Torah Jewry in America. And of course, to build young men, thousands and thousands of them, into Bnei Torah. ------------------------------------------------------------------------ To dedicate or sponsor, please contact 917-841-5059. First come, first served. Monthly sponsorships are $540. Weekly sponsorships are $180. Daily sponsorships are as follows: Dedications (l'Zecher Nishmas, Zechus shidduch/refuah/yeshuah, etc.) are $50. Sponsorships (fliers, advertising, promotions, additional links, etc.) are $100. The cost to request and sponsor a Tzaddik that is not included on the following list is $180. Kislev Yahrtzeits!! 1. The Rebbe Recovers 2. Rav Aharon Kotler/Rav Nosson Meir Wachtfogel 3. Rav Yaakov Moshe Kulefsky 4. Nevuas Zechariah 5. Maharsha/Rav Boruch Ber 6. Rav Michoel Dov Weissmandel 7. Megillas Taanis 8. Rav Eliezer Geldzahler 9. Mitteler Rebbe 10. Rav Isser Zalman Meltzer 11. “Kislev Providence” 12. Maharshal/Bas Ayin 13. Ravina brei D'rav Huna 14. Reuven ben Yaakov Avinu 15. Rabi Yehudah HaNasi 16. 2nd Modzhitzer Rebbe 17. Alter of Novardok/Rav Shlomo Heiman 18. Bostoner Rebbe 19. Mezeritcher Maggid 20. Rav Yitzchak Hutner 21. Yom Har Gerizim/Rav Tzvi Pesach Frank 22. Rav Shalom Mordechai Schwadron 23. Galya Masechta 24. Chaggai perek 2/Sdei Chemed 25. Aruch LaNer 26. Ra'avad III 27. Pri Chadash 28. Rav Eliyahu Meir Bloch 29. Cheshek Shlomo

Welcome to Embrace Shabbat. This week's initiative is to strengthen our commitment to Hilchot Shabbat. The Mishnah teaches that when Rosh Hashanah falls on Shabbat, we do not blow the Shofar. The Gemara provides an explanation for this surprising law: because few are skilled in blowing the shofar, the Rabbis instituted this halacha to avoid one carrying their shofar to an expert to learn how to blow it properly. Despite the fact that this is a highly uncommon scenario, the Shofar is not blown. This seems incredibly strange, especially considering the fact that the Shofar is the most important and powerful tool that we use to usher in a good year for the entire Jewish people. To answer this question, we must first establish some background: The Gemara in Masechet Rosh Hashanah asks why the shofar is blown while the congregation is sitting and again while they are standing. It answers: כדי לערבב השטן , in order to confuse the Satan. Rashi explains that the Satan is confused by חיבוב מצוה , the endearment of the mitzvah. When the Satan sees the Jewish people blowing twice in order to satisfy the many opinions regarding shofar blowing, he becomes confused and his accusations are interrupted. Rav Matisyahu Solomon extends this concept of חיבוב מצוה to applying to all mitzvot throughout the year. When a person is painstakingly attentive to the details of the mitzvah, always taking care to complete the mitzvah in the best possible manner, that is חיבוב מצוה . In his Sefer Torah Lishmah (chapter 139), the Ben Ish Chai relates the following story: In Baghdad, it was difficult to procure a kosher lulav and etrog, and often there would be a singular set for the entire community to share. Throughout the holiday, people would push and shove through all hours of the day for a chance to fulfil the mitzvah of shaking the lulav and etrog. Once, someone came up with the idea of implementing a staggered schedule of times for people in the community to receive a turn with the kosher set, thus eliminating the pushing and shoving that would ensue. However, the Ben Ish Chai immediately rejected the idea. He said that the chaos is precisely what demonstrates the community's חיבוב מצוה , endearment to the mitzvah; the noise of their tumult is what provides protection for them. With this background, Rav Aharon Kotler draws a connection to explain the reason for not blowing the shofar on Shabbat. Just as there is חיבוב מצוה on a positive command, there is also חיבוב מצוה on a negative command. In the case of blowing the Shofar on Shabbat, the mitzvah of Shabbat is so dear, that a person does not want to take any chances of violating a Halacha, and therefore refrains from blowing Shofar. That חיבוב מצוה of Shabbat has the power to confuse the Satan, who becomes shocked into silence by the Jewish people's commitment and love for the mitzvah. The start of the new year is an opportune time for a person to demonstrate their חיבוב מצוה for Shabbat by committing to learning Hilchot Shabbat. In a regular year, a person can take a kabbalah upon themselves during the sounding of the shofar . This year commit to learning Hilchot Shabbat as one of your new year resolutions, whether by purchasing a new sefer, preparing a thought to share at the table, or any other undertaking related to Hilchot Shabbat. What a wonderful way to start the new year and secure a powerful defense attorney for Rosh Hashana. Have a Shabbat Shalom and a Shana Tova. May the merit of Shabbat protect us all. כי אשמרה ,שבת א-ל ישמרני If I guard Shabbat, G-d will protect me.

Parashat Maseh discusses the subject of ערי מקלט – the “cities of refuge” which were to be designated for the purpose of protecting people who killed somebody by accident. Angry relatives of the victim might want to murder the killer, and so the Torah commanded setting aside special cities where the killer could escape to and be protected from the victim's relatives seeking revenge. Included in this mitzvah is a requirement to post signs directing people to these cities. In order to ensure that the accidental killer could reach the עיר מקלט swiftly and easily, without too much trouble or delay, the authorities were to put up signs throughout the country showing the way to these cities. Rav Aharon Kotler raised the question of why there is no requirement to put up signs directing people to Yerushalayim and the Bet Ha'mikdash . Three times a year – on Pesach, Shavuot and Sukkot – there was an obligation of עלייה לרגל , to go to the Bet Ha'mikdash . People would also go there on other occasions, when they needed to bring a sacrifice. Why would the Torah make a point of requiring signs directing accidental killers to the ערי המקלט – something which, hopefully, was not needed very often – but did not require signs to help people each time they needed to go to the Bet Ha'mikdash , which happened at least three times a year? Rav Kotler gave what I believe is a very important and relevant answer. He explained that if there were no signs to the ערי מקלט , then the killer would need to ask people along the road for directions. They would then likely start asking him what happened, and he would have to tell them about how he tragically caused somebody's death. The Torah wants to minimize negative talk, and so it required placing signs, such that the killer would not have to get into this conversation. When somebody is traveling to the Bet Ha'mikdash , however, the Torah specifically wants him to speak to people and tell them where he's going. They will respond enthusiastically, wishing him a happy Yom Tov, and talking about the privilege of seeing the Bet Ha'mikdash . The Torah did not want signs directing people to the Bet Ha'mikdash so that they will ask for directions, leading to an upbeat, joyous conversation about the Bet Ha'mikdash . A crucial part of creating and maintaining a nurturing home environment, in which our children can thrive, is generating positivity and avoiding negativity. We need to try, as much as possible, to avoid negative comments and complaints, and to instead shower our children with compliments and praise. We should keep criticism to a minimum, and speak positively as much as we can. This is the kind of environment the Torah wants us to create as a nation, and this is the kind of environment that every family needs to create in their home. It is such an environment in which our children will feel safe, secure, loved, cherished and valued, a feeling which is necessary for them to grow and develop into the outstanding, accomplished people that they are capable of becoming.

#215.** This took place at a pre-parlor meeting in Lakewood to benefit Mesivta Ner Moshe, under the leadership of Rav Shea Sukenik. The yeshiva's annual parlor meeting where they will display over 30 antique Seforim, manuscripts, and letters will take place Wednesday July 12, at 7:30 PM at Tiferes Bais Yaakov, 613 Oak Street, Lakewood, NJ 08701. To donate visit nermoshe.org or call 732-200-1339**Bonus episode: Live with R' Moshe Maimon discussing various antique seforim, manuscripts, and letters.We discussed a number of items including a first edition Shu't Chacham Tzvi with the haghos of Rav Yeshaya Pick (Berlin), letter to and from the Satmar Rav while still in Europe in 1938, check for life insurance from Rav Moshe Feinstein, bank loan form of Rav Aharon Kotler, and more.

Rav Aharon Kotler was a renowned Talmudic scholar and leader of the 20th-century Jewish world. He is known for founding one of the largest yeshivas in the world, namely BMG Lakewood Yeshiva in New Jersey, and for playing a significant role in rebuilding Torah study after the Holocaust. Rav Aharon Kotler was an incredible leader who impacted Judaism through his work and teachings. He inspired thousands of Jews to pursue their studies and practice their faith passionately and passionately. His legacy lives on today.Support the show SUBSCRIBE to The Weekly Parsha for an insightful weekly shiur on the Parsha of the week. Listen on Spotify or the new Jewish music and Podcast streaming platform 24six! Access all Torah talks and listen to featured episodes on our new website themotivationcongregation.org ----------------Consider sponsoring a podcast or donating to help fund our Torah outreach and distribution. You can also join our Partnership Program and help us keep creating Torah content! Click the "Support the Show" link to donate. Questions or Comments? Please email me @ michaelbrooke97@gmail.com#parsha #shortdvartorah #thetorahpodcast #motivationalmussar

Rav Aharon Kotler was a renowned Talmudic scholar and leader of the 20th-century Jewish world. He is known for founding one of the largest yeshivas in the world, namely BMG Lakewood Yeshiva in New Jersey, and for playing a significant role in rebuilding Torah study after the Holocaust. Rav Aharon Kotler was an incredible leader who impacted Judaism through his work and teachings. He inspired thousands of Jews to pursue their studies and practice their faith passionately and passionately. His legacy lives on today.Support the showJoin the WhatsApp community for daily motivational Torah content! JOIN HERE ---------------- SUBSCRIBE to The Weekly Parsha for an insightful weekly shiur on the Parsha of the week. Listen on Spotify or the new Jewish music and Podcast streaming platform 24six! Access all Torah talks and listen to featured episodes on our new website, themotivationcongregation.org ---------------- Questions or Comments? Please email me @ michaelbrooke97@gmail.com#parsha #shortdvartorah #thetorahpodcast #motivationalmussar

Rabbi Aaron Kotler, The President Emeritus of Beth Medrash Govoha, has served as the President of the yeshiva for an impressive 26 years. The son of Rav Shneur Kotler zt”l and the grandson of Rav Aharon Kotler zt”l, Reb Aaron Kotler has a deep understanding of Lakewood's rich history and how it continues to evolve.In this fascinating episode, Reb Aaron shares what it was like growing up in Lakewood in a time when even finding basic kosher food was a challenge. He returned to Lakewood in 1997 to lead Beth Medrash Govoha and has been recognized for his vital role in Our Town's remarkable growth over the years. Join us as we explore Lakewood's roots and learn more about one of its most influential figures.Episode Sponsor: Project Nasi - nasishidduch.com /  Shidduchim audio series. Navigating Shidduchim  Effectivly, Efficiantly and Gracefully —————————————————Podcast Hotline: 732.506.2600 Thank you for subscribing to Our Town! Apple Podcasts: https://podcasts.apple.com/us/podcast/our-town/id1661853310Spotify: https://open.spotify.com/show/26jkl3pgksq6PBuGBY2E9u?si=_3AWWqicQwalRXgBKpt-WwGoogle Podcasts: https://podcasts.google.com/search/our%20town%20LNNand anywhere else Podcasts are available!To watch any of our episodes as well as to get all the latest Lakewood news: LNNNews.com --For Our Town Podcast sponsorship opportunities--ourtown@lnnnews.comLNN is Lakewood's favorite source for local news and information! Join an official LNN News Group:https://chat.whatsapp.com/IR2pLWROHorD3pMDcRRTYNStatus: https://wa.me/17326083941?text=%20Subscribe

The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) discusses the custom observed by some communities not to eat Masa on Pesah if had come in contact with any liquid – which the Ashkenazim call "Gebrukst." People who observe this custom do not cook Masa or Masa meal with water or eggs, and do not put any Masa in cereal or soup. The reason for this custom is the concern that some dough in the Masa might not have been fully baked, and if unbaked dough comes in contact with liquid, it will become Hametz.The Mishna Berura writes that although one should not deride those who observe this custom, in truth it does not have any Halachic basis. He comments, "Ahazukeh Issur Lo Mehazkinan," which means that we do not suspect that products are forbidden unless there is good reason for such a suspicion. If the Masa was baked in a factory according to the proper Halachic procedures and under supervision, then there is no reason to suspect that it contains unbaked dough. This is especially so regarding the Masot baked nowadays, which are hard like crackers and many of them are almost burnt. It is highly unlikely that today's Masa has some dough which not sufficiently baked. Years ago, the Masa was thicker and softer, and there was, perhaps, some room for concern. Nowadays, however, this concern is certainly unfounded, and therefore it is indeed the custom of our community (among others) to eat "Gebrukst," and one may dip or cook his Masa in liquid as he pleases. Of course, one must ensure that the Masa he eats was baked under reliable supervision and is accurately marked "Kosher for Passover."On the first two nights of Pesah, one must eat Masa that is not only kosher for Pesah, but also is marked "Shemura Mi'she'at Kesira." This means that the entire process, from the time the wheat was harvested, was done for the sake of the Misva and under supervision. Strictly speaking, the requirement to use specifically "Masa Shemura" applies only on the first two nights of Pesah. However, the Vilna Gaon (Rabbi Eliyahu of Vilna, 1720-1797) is cited as maintaining that eating "Masa Shemura" throughout the holiday of Pesah constitutes a Misva De'orayta (a Misva from the Torah). There are therefore some people who make a point of eating only "Masa Shemura" throughout Pesah so they can observe this Misva in accordance with the view of the Vilna Gaon. Rav Aharon Kotler, the renowned founder and Rosh Yeshiva of the Lakewood Yeshiva, insisted on serving only "Masa Shemura" to the students in the yeshiva throughout Pesah, despite the extra expense entailed. He felt that if the Vilna Gaon considered it a "Misva De'orayta" to eat "Masa Shemura" throughout Pesah, then it is worthwhile to follow this practice.Therefore, it is an admirable practice to eat only "Masa Shemura" throughout Pesah, however, as mentioned, this is not required according to the strict Halacha.Summary: Although some communities have the custom on Pesah not to eat Masa that had come in contact with liquid ("Gebrukst"), it is permissible according to Halacha. On the first two nights of Pesah, one must eat Masa that is reliably certified "Shemura Mi'she'at Kesira." Some people have the custom to eat only "Masa Shemura" throughout the entire holiday of Pesah.

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In Part Two of this series on Rav Aharon Kotler, Gedalia and Rabbi Galinsky delve into the creation of Lakewood. Today, it is a bastion of Torah; how did Rav Aharon build this incredible Ir Torah from a summer zeman of 14 “bench squeezers”? They discuss Rav Aharon's legacy of Torah Umesorah and Jewish day schools as well, all of which were instrumental in making the pursuit of limud Torah lishmah a serious and legitimate endeavor in the modern age. Also: Find out why many gedolim in England are called dayan and whether the yungeleit of Lakewood ever considered a side job of canning vegetables.

In Part One of a two-part series, Gedalia and Rabbi Galinsky discuss the gadlus of Rav Aharon Kotler 60 years after the petirah of prewar Europe's youngest rosh yeshivah. Whether in his mastery of Torah or in his dealings with a simple yeshivah cook, the stories of Rav Aharon have the power to change your perspective on how to live Torah. They delve into Rav Aharon's influence in Europe and even in Eretz Yisrael, and what the world looked like throughout Rav Aharon's childhood. They discuss how Rav Aharon's gadlus and leadership allowed him to push himself beyond his nature, and ultimately, they try to quantify: Who built Rav Aharon, and how can we define the empire that Rav Aharon built?    

Shislovitzer Iluy רב אהרן ב״ר שניאור זלמן קטלר העילוי משיסלאויטש (1892 -1962) (from our archives)

I read a story about a man named Reuven who is a singer who leads a band and plays at semachot for a livelihood. On one occasion, he was hired by the mother of the bride to play at her daughter's wedding. As they were setting up their equipment at the wedding hall, another band came in lugging all their equipment. Reuven asked them what they were doing there. And they replied they were hired to play there. Reuven asked who hired them and they said, the baal hasimcha , the father of the bride. What happened was, the father told his wife to take care of the music but he had forgotten about that, so he hired someone as well. Now they were at a standstill. The baal hasimcha apologized and asked if one of them would give in and let the other play, and he would give a small compensation to the one who gave in for their troubles. The two singers agreed to work it out on their own. Reuven told the other group he was there first and therefore they should leave. The other group said in response, they came there to play, and they were not leaving. One of the people from Reuven's group pulled Reuven over to the side and said he knows the singer of the other group has a daughter in the hospital and their medical bills are very high. “Maybe we should let them play because he needs the money more,” he said. Reuven was moved and immediately told the other group he wanted them to play and they were going to leave. The other group then changed their tune and said, “No, we want you to play.” They also knew that Reuven had a large family and needed the parnasa very much. They proceeded to go back and forth, each telling the other group that they wanted to give in. Then they decided they would all play together and just split the money in half. So instead of a four or five piece band, they now formed a nine piece band. When the baal hasimcha saw what they were doing, he said, “I'm sorry, I can't afford to pay both groups.” They said, “Don't worry about it, we're going to play anyway.” The music that night was on another level. There was such joy in the hall and everyone was commenting on how great the band was. They played as though they had been practicing together for years. One man in the crowd said out loud, “What a waste of money it is to get such a large band,” but he had no idea of all the self-sacrifice that was involved in that group standing up there that night. The music went up to Shamayim and gave so much nachat ruach to Hashem because of the great sacrifice that each side was willing to give in. The zechut of giving in and avoiding machloket is very big. A man once went to Rav Shteinman complaining about his neighbor. Rav Shteinman told him, “Turn away and give in.” The man came back another time and said, “It's getting much worse.” Rav Shteinman then told this man, “Give in again. There is no limit to giving in.” And the Rabbi proceeded to tell him a story to give him chizuk . He said when Rav Itzele from Ponovitch left the Slobodka Yeshiva, the Saba from Slobodka began looking for a replacement to be the Rosh Yeshiva. He asked Rav Isser Zalman Meltzer if he would take the position, although at that time he was very young. Rav Isser Zalman was worried that his widowed mother-in-law would feel bad if her son, who was much older and qualified, didn't get this job. So he asked if both he and his brother-in-law, Rebbe Moshe Mordechai Epstein could both take the position together. And his request was accepted. After a few years, it was clear that these two great Rabbis had very different styles of learning and it wasn't good for the yeshiva at large to have them both be serving as the Rosh Yeshiva. So, Rav Isser Zalman gave the position over totally to his brother-in-law and he ended up starting a new yeshiva elsewhere. That yeshiva eventually moved to what today is known as the famed Lakewood Yeshiva. Rav Isser Zalman went on to become a towering Torah scholar and every bet midrash in the world uses his masterpiece on shas called Even HaEzel . In his new yeshiva's location, he merited to find Rav Aharon Kotler as his son-in-law. Rav Shach also learned in that yeshiva and developed a close connection to Rav Isser Zalman. A major part of the Torah world that exists today emanated from Rav Isser Zalman Meltzer. He gave up a very prestigious position to honor someone else and he only gained as a result. We never lose by being mivater .

Confused about the whole gadlus ha adam/ anavah dynamic? Not sure whether your sense of self is coming from a healthy place? Rav Aharon Kotler ztl has the answer... Check it out!

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!

Rav Moshe Feinstein, zatzal , writes in his sefer Igrot Moshe , the same way we have an obligation to give ten percent of our earnings to charity, so too a Torah scholar is obligated to dedicate ten percent of his learning to teaching and helping others. When someone takes away from his own learning to help other people, in the natural way of the world, presumably, he will not be able to accomplish as much as he could have had he used all that time for himself. However, when it comes to avodat Hashem, it does not matter what seems natural. Just like when a person gives away his money to tzedaka , Hashem blesses him with more, so too when a person takes away time from himself and gives it to others. Hashem gives that person extra siyata d'Shamaya in his own life and in his own learning. Rav Moshe Feinstein was known to be available for anyone who needed, especially when it came to giving piskei halacha . He attended weddings almost every night, sometimes several times in one night. Yet, he was still able to master every facet of Torah and become the Gadol HaDor . His sensitivity towards other people's needs only gave him more siyata d'Shamaya in his learning. On one occasion, Rav Moshe was meeting with Rav Aharon Kotler and Rav Yaakov Kamenetzky behind closed doors while distinguished rabbis were waiting outside to find out the outcome of the deliberations of these great Gedolim . There were many weighty she'elot that they were deliberating over. Suddenly, in the middle of the meeting, Rav Moshe apologized to his colleagues and stood up to leave. He said he had an important wedding he needed to attend and he dashed out to the car in which his student was waiting to take him there. When Rav Moshe arrived at the wedding, the excitement in the hall rose to a pitch. The posek hador had arrived. Everyone gathered to greet the Rabbi, including the chatan's father. Rav Moshe shook his hand and explained that he came on behalf of the kallah's side. “You merited a truly precious treasure,” Rav Moshe told the beaming chatan . “A wonderful kallah she is, make sure you value her.” Normally, Rav Moshe would wish the people at a wedding mazal tov and then leave, but this time he deviated from his usual custom. He remained there for a long time, giving berachot to all those who waited on the line to shake his hand. Afterwards he danced with the chatan and then praised the kallah with more accolades to him. Just before he left, the Rabbi asked for the kallah to come over to him. He wished her a mazal tov and added his heartfelt berachot . When Rav Moshe and his student returned to the car, the student asked whose wedding was so important that the Rav felt it necessary to leave an emergency meeting with the other Rabbanim to attend. Rav Moshe smiled and went on to relate the story behind it. A few days earlier, a young girl had knocked on the Feinstein's door, pale and hesitant. As soon as she entered the room, she broke out crying, asking if she could speak to Rav Moshe. When she was sitting before the Rabbi, she explained that she had grown up in a poor family from Yerushalayim and had gotten engaged to a boy from America. The wedding was going to be in New York and her family couldn't afford to fly in. They managed just to purchase one ticket for her. “I'm all alone,” she cried. “I have no family here. The chatan's side is going to wonder what's wrong with me. They may even think that my family rejected me.” Then she made a bold request. “Maybe the Rav would attend my wedding? Then no one would care about the absence of my relatives.” Rav Moshe's eyes lit up. “Of course, I'll be happy to come by,” he said. The talmid was impressed by Rav Moshe's kindness. Then he asked why the rabbi stayed and felt the need to personally bless the kallah . The rabbi replied, “I knew after the wedding she would find out that I came. But during the wedding, she may have been troubled the whole time, wondering if I did come, so I decided to reassure her so that she would be happy during the entire wedding.” Look at the sensitivity of the Gadol . Rav Moshe taught us to give some of our time away to helping others, especially when it comes to helping in Torah study. He himself exemplified this principle. We never lose by giving, we only gain more.

We are going to take a break from the Bet HaLevi, in order to remind ourselves of the important principles that one is supposed to think about during a time of war, when Jewish people are suffering. There is a story told about the Chafetz Chaim, when he was an older man. One night, his wife woke up and saw that her husband wasn't in bed. She got scared, and went to look for him. She found sleeping on the cold, muddy floor. She was shocked and wondered what had happened. Did he fall out of bed? When he woke up, she asked him what happened and he explained that it was wartime, and there were Jewish soldiers in foxholes, in danger. How could he sleep in his comfortable bed, with his comfortable pillow? As it says about Hashem, “ Imo Anochi B'Tsara/ Hashem is with us when we are in pain . Hashem's revelation to Moshe Rabbenu was in the burning bush. Why? Because when the Jewish people were suffering, Hashem dwelled in a bush. There is an important principle in our religion called Noseh B'Ol Havero/ To carry the yoke with your friend. It might not make any sense to the outsider, because if you aren't doing anything to help, what is the sense in that? But Middot-wise, if someone else is suffering, how can you enjoy yourself? It is a lack of empathy. We don't necessarily have to do what the Chafetz Chaim did, but everybody, on their level, has to have a little bit of feeling for what is going on, and not just remain complacent. Another example of this concept was when Rav Aharon Kotler would not put sugar in his tea or coffee during war time. He didn't fast, or skip the coffee, but it was just a little something, a reminder. Maybe on our level, when we buy ice cream, we can skip the chocolate chips… whatever it may be. A person is supposed to be aware and cognizant that our fellow brethren are suffering in a dangerous, precarious situation. And we have to pray for them, of course. Many shuls are saying extra Tehilim and extra prayers. We should all have our brethren on our minds.

I was speaking to a crowd of people who gathered in the zechut of a young woman who was diagnosed with stage 4 cancer, lo alenu . Afterward, the woman requested to speak to me. She thanked me for the words of chizuk , which were aimed at getting the crowd to make a kabala in her merit. Then she said, baruch Hashem, she herself did not need any chizuk . She has been learning emunah for many years and because of it, she is rock solid. She said she is going to utilize this time to get even closer to Hashem and appreciate her life even more. Then she said she wanted to share some words of chizuk for others to realize how valuable their kabalot and deeds really are. About ten years ago, her grandmother passed away and her father was lamenting the fact that he would no longer be able to communicate with his mother. Then he got chizuk from some words he read in the sefer Ahavat Chesed from the Chofetz Chaim. There, the Rabbi was discussing the subject of helping those who have already passed on. He said not to spend large amounts of money on monuments or the like, but rather to use the money for zechuyot for the niftar or the nifteret . That is the way in which we will truly help them. Her father then spoke to the entire family, telling them that the way they could all still communicate with his mother was by doing good deeds in her merit. He then gave them a mashal to bring out the point. He said he once heard that when the Mirrer Yeshiva was on the run, escaping from the Nazis, Rav Aharon Kotler was working feverishly to send packages to them to help them survive. The Rabbi did not know if those packages were actually reaching them or perhaps they were being dumped into the ocean, but he did not stop working on their behalf. Later on he was told by those boys that the packages, indeed, enabled them to survive. The father said, “Similarly, we do mitzvot and good deeds on behalf of those who passed away. We don't know if our deeds are reaching them but one day we are going to see how much each and every deed actually did benefit them.” This woman was inspired by her father's speech and she took the initiative to organize something the entire family would do to raise the neshama of her grandmother. Every year two weeks before the yahrzeit , she would send fliers to the entire family, requesting that each day they would each give two different people either a compliment or lift up their spirits, as well as give a small amount of tzedaka l'ilui nishmata . This went on for four years. In the fifth year, she saw her grandmother in a dream. Her grandmother was saying she was going to come eat with her that Shabbat. She then went to her closet to pick out her Shabbat clothing but she said she couldn't see the clothing. She kept searching and saying, “I can't see the clothing. I can't find any of my clothing.” Then she said she wouldn't be able to eat with her because she didn't have any Shabbat clothing to wear. The woman woke up troubled by the dream. She related it to a rabbi who told her that clothing in the Next World represents a person's deeds. She must have been saying that she is lacking certain deeds. That is when the woman realized it was already just one week before her grandmother's yahrzeit and she forgot to send out the papers reminding everyone to do the deeds in her zechut . She then appreciated how much her family's actions were really benefiting her grandmother in the Upper World. There is so much that goes on that we can't see. We must never underestimate how special our mitzvot are. We may not be able to see their effects now but one day we will see how valuable each and every one of them really are.

Why did Yaakov want to marry Rachel over Leah? The approach of Rav Aharon Kotler to the unique midah of Silence of Rachel Imeinu.

The famous Haftara read on Shabbat Shuba – the Shabbat in between Rosh Hashanah and Yom Kippur – comes from the Book of Hoshea, and begins with the prophet calling to the people, "Return, O Israel, unto Hashem your G-d, for you have stumbled through your sin" (14:2). Hoshea then instructs us how to embark on this road of repentance: "Kehu Imachem Debarim Ve'shubu El Hashem" – "Take with yourselves words, and return to G-d" (14:3). Rav Aharon Kotler (1892-1962) explains that these "words" are the words of the Torah. In order to properly repent, one must devote time to the study of Torah. In truth, this is stated explicitly in the Midrash (Yalkut Shimoni, 935), which teaches: "If a person stumbled upon a sin for which he liable to death at the hands of G-d, what shall he do so he may live? He should involve himself in Torah. If he was accustomed to reading one page, he should read two pages; to learn one chapter, he should learn two chapters." The Midrash tells us that one can avoid the repercussions of his wrongdoing by increasing the amount of time he spends learning Torah. Why is Torah learning a crucial component of Teshuba? The Rambam famously lists the four elements that comprise the process of repentance – discontinuing the sinful behavior, remorse, confession, and committing not to repeat the sin in the future. All these stages are readily understandable, as they relate to the sin itself. But how does this additional component – Torah study – relate to the process of Teshuba? The answer can be found in a well-known Mishna in Pirkeh Abot (3:6) which teaches that whenever somebody learns Torah, the Shechina (divine presence) is with him. Each and every time we open a Torah book, or listen to a Torah class, G-d is present. We are all very enthusiastic when we have the privilege of meeting with a famous Sadik for five minutes; but in truth, every time we learn Torah, we are together with G-d throughout the entire period we spend learning. He is right there with us each and every time we study Torah. Sin creates distance between us and G-d. It severs the connection between us. We all become frazzled when we are somewhere without a Wi-Fi connection, or without cellphone reception. But losing our connection with G-d is much more serious. G-d is the source of all blessing and goodness in our lives; when we lose our connection to Him, we lose our connection to everything that we need and want. Teshuba literally means "return." As we cited earlier, Hoshea calls to us and pleads, "Return, O Israel, unto Hashem your G-d." Teshuba is the process of rebuilding our connection with Hashem after having severed that connection through our misconduct. As we think about the way we need to grow and improve during this period of repentance, let us include as well as resolution to increase the amount of time we devote to Torah learning. Our efforts to "return" to G-d, to rebuild and enhance our connection with Him, must include a commitment to Torah learning, which brings Hashem into our lives and brings us closer to Him. Let us make Torah study an important part of our Teshuba process during this season, and we will, please G-d, be worthy of being inscribed in the Book of Life and of being blessed with a year of joy, success and prosperity, Amen.

We are now in the month of Elul. In PreWar Europe, there was a great Yeshiva, the Yeshiva of Kelm, which was led by the great Rabbi, Rav Simcha Zissel Ziv, also known as the Elder of Kelm. He was one of the foremost students of the father of the Mussar movement, Rav Yisrael Salanter. Many great rabbis came from his Yeshiva. Rav Aharon Kotler, Rav Yerucham Levovitz, the Michtav M'Eliyahu, Rav Dessler, Rabbi Eliyahu Lopian… all of them and many other rabbis of the Mussar world came from the Slobodka Yeshiva, which had its origins in the Yeshiva of Kelm. And on the front door of the Kelm Bet Midrash, for the entire month of Elul, a sign was hung, with two words at the top הערה נוראה An Awesome Awakening And the message of the sign was the following: The main focus of Rosh Hashanah is making Hashem King . When we look into the world of flesh and blood, ( we see that ) the kingdoms of humans can only function if there is unity among the ranks. Civil war, a divided cabinet or an inability to create a government can result in anarchy. Furthermore, we are supposed to use physical kings and kingdoms in order to learn about the kingdom of Hashem. That is why Hashem made physical kings- as a mashal for His kingdom. Thirdly, on Rosh Hashanah, Hashem wants us to anoint Him as King; to accept Him as King over us. But we can only do that if we have unity. One of the pesukim that we read on Rosh Hashanah says, “God will be King over the Jewish people when when the leaders are united.“ But God doesn't just want external unity. He wants internal unity. That requires us to accept this upon ourselves, as he writes, “It is a responsibility to work the entire year on the positive commandment of Veahavta LeRe'echa Kamocha/loving your friend like you love yourself.” And by working on the Mitzvah of loving your friend like you love yourself, we will have unity and be able to crown Hashem as King. And if, God forbid, we have hate in our hearts for anybody, how then can we not be embarrassed to say that we want Him to be King over the world; if we ourselves are uprooting our kingdom with our actions? Therefore , he says, we must dedicate ourselves to loving our fellow Jew, all year long, but especially during Elul.”

Beginning a new What if series on Jewish topics.With a premise that significant alternate fiction is built on assiduous research and knowledge of the persons and milieu, Rabbi Kivelevitz states that he and Rabbi Bechhofer have to be steeped somewhat in the ideas and personage under discussion. As both of them as teen agers, were exposed to the Torah of Rav Elchanan Wasserman, his hashkofos, and martyr's death ,the speculation as to how America would have been different had he remained here from 1938 onwards seemed a project they could tackle.Bechhofer claims that due to his hardline views as evidenced by his not allowing students to accept visas in 1939 offered by Yeshiva University and H.T.C.,and the harsh rhetoric of the Ikvasa Demeshicha, and his forceful personality he would have constricted the scope of Yeshiva life, and attacked aggressively institutions that would have allowed bochurim to attend college.Kivelevitz describes Rav Elchanan as the prime figure to crystallize the modern concept of Daas Torah,as is apparent in the famous letter of Rav Eliyahu Dessler.As he could claim to be the historical extender of Rav Chaim Brisker in learning,the Chofetz Chaim in Torah Hashkapha and Rav Chaim Ozer in communal leadership,figures such as Rav Aharon Kotler,Rav Moshe Feinstein and Rav Eliezer Silver would have been rendered less consequential by the alternate reality Rav Elchanan.While Bechhofer might be correct that Rav Elchanan seemed to be one that would ban any unnecessary use of English in Yeshivos, Kivelevitz reveals that the great Rosh Yeshiva actually was proficient in a few languages and kept abreast of scientific advancements of the day.The Rabbis discuss which work of Rav Elchanan can be considered his most important, Bechhofer believes that the Maamar Al HaEmunah has been the most influential, while Kivelevitz quoting Rav Moshe Heinemann,lists the Kovetz Haoros as demonstrating brilliance, the Divrei Sofrim showcases a Rosh Yeshiva treading into unusual territory that plumbed the nature of fealty to Rabbinic law. See acast.com/privacy for privacy and opt-out information. This podcast is powered by JewishPodcasts.org. Start your own podcast today and share your content with the world. Click jewishpodcasts.fm/signup to get started.

Shapell's Mashgiach Rabbi Fyvel Shuster discussion about maneuvering the different paths within Torah Judaism includes: Oz Almog's article about Sefardi baalei teshuva; the Talner Rebbe's and Rav Aharon Kotler's visits to Gerrer Rebbes; Rav Shuster's encounters, with an acquaintance on Simchat Torah and with a visiting gadol from Israel; and Rav Schoonmaker's Phillips screwdriver analogy.

One of the most energetic and at the same time eccentric characters on the Jewish scene of the post war was Rabbi Mordechai Elefant (1930-2009). Growing up in New York in the 1940's he became a student of both Rav Aharon Kotler and Rav Leib Malin. Moving to Israel in the 1950's, he forged a connection with the Rav Velvel Soloveitchik - the Brisker Rov and with other leading rabbis of the day. He immediately threw himself into a lifelong objective of building and fundraising for Torah institutions. The nucleus of what was to become his ITRI Yeshiva began in the Romema neighborhood of Jerusalem. He would later build a small neighborhood there aptly named Kiriyat Itri. The Yeshiva itself eventually settled in its permanent campus on the outskirts of the Beit Safafa neighborhood following the Six Day War. Renowned for his fundraising talent, political connections with Israeli politicians like Moshe Dayan and Teddy Kollek, United States politicians like Hubert Humphrey and Gerald Ford, his eccentricities and antics, and most of all his boundless energy and desire to build Torah.   Subscribe To Our Podcast on:   PodBean: https://jsoundbites.podbean.com/   Follow us on Twitter or Instagram at @Jsoundbites You can email Yehuda at yehuda@yehudageberer.com

Sponsored by 20 Minute Daf. Check out 20minutedaf.com for a clear and concise daily daf yomi shiur.   As the Yeshiva in Kletzk grew, a building was built and dedicated and Rav Aharon had to travel to the United States to fundraise. Aside from being the youngest and yet one of the most prominent Roshei Yeshiva at the time, he also rose to be among the leadership of the Polish Agudas Yisroel, participating in the third Knessia Gedolah in Marienbad in 1937.  With the outbreak of the War, Kletzk fled to Vilna along with most other Yeshivas at the time. Ultimately settling in Yanova, with the Soviet takeover of the Baltic States in the summer of 1940 the Yeshiva dispersed to several Lithuanian shtetls with Rav Aharon and the largest group in Salock. By the end of 1940 the Sovietization of Lithuania made it difficult to maintain the continuation of the Yeshiva. Rav Aharon felt that he'd be able to accomplish more from the outside headed out of the Soviet Union in February 1941, arriving in Penn Station in New York City in April of that year. Though he threw himself full time into the rescue work of the Vaad Hatzalah, Rav Aharon emerged as an overall rabbinical leader on the American Orthodox scene. In 1942 Rav Nosson Wachtfogel along with a group of like minded friends, founded a kollel in White Plains, NY, eventually inviting Rav Aharon Kotler to serve as its head. With the move a year later to the resort town of Lakewood, New Jersey the American Torah world would be transformed forever.   Subscribe To Our Podcast on:   PodBean: https://jsoundbites.podbean.com/   Follow us on Twitter or Instagram at @Jsoundbites You can email Yehuda at yehuda@yehudageberer.com

Though he came from an illustrious rabbinic family, Rav Aharon Kotler (1891-1962) was faced with the challenge of being orphaned from both parents as a child. After a brief stint in Krinik, he arrived in Minsk where he formed a lifelong friendship with Rav Yaakov Kamenetsky and Rav Reuven Grozovsky. With his arrival in Slabodka, he enjoyed a closeness with the Alter of Slabodka, while also attending the shiurim of Rav Baruch Ber Leibowitz in the other Slabodka Yeshiva. His marriage to Rebbetzin Chana Perl, the daughter of Rav Isser Zalman Meltzer, firmly ensconced him in a career as a teacher of Torah. After an initial commencement as a Rebbi in Slutzk, the Soviet takeover and repression forced him to cross the border and reestablish the Yeshiva in Kletzk in 1921.   Sponsored by 20 Minute Daf. Check out 20minutedaf.com for a clear and concise daily daf yomi shiur.   Subscribe To Our Podcast on:   PodBean: https://jsoundbites.podbean.com/   Follow us on Twitter or Instagram at @Jsoundbites You can email Yehuda at yehuda@yehudageberer.com

The most Jewish place outside of Israel? The center of the universe? Boro Park seems to be the epicenter of Jewish life in many ways. As it developed pre war, it was an out of town upscale neighborhood for those distancing themselves from Manhattan and Williamsburg. The original shuls like Shomrei Emunah, Temple Beth-El, Anshe Sfard, Bnei Yehuda and others grew at the time. Eitz Chaim Yeshiva and the Shulamis school for girls were the first schools of its kind in the neighborhood, and in the case of the latter in the entire country. Slowly the neighborhood attracted different kind of crowd. The Chernobyl Rebbe established the first chassidic shtiebel in the 1930's. After the war, Rav Avraham Joffen opened the Novardok Yeshiva, Rav Aharon Kotler became a neighborhood resident and a group of Mir students from Shanghai established the Mir Minyan on 16th Ave & 54th St. Moshe Koussevitzky was the Chazzan at Beth-El during this time.  It wasn't long before the Chassidim began arriving in ever greater numbers. The Munkatch court was revived there, and the Bobover Rebbe arrived in the late '60's from Crown Heights. Novominsk, Sighet, Ger, Belz, Spinka and dozens of other dynasties had their headquarters, the Rebbe or at least a shtibel in the neighborhood.  Mendelssohn's Pizza, Biegeleisen's sforim store, Maimonides Hospital and the shopping of 13th Ave all became fixtures of Boro Park and into the realm of legend. Rav Moshe Sherer's efforts to rehabilitate the neighborhood in the late 1970's led to further growth and expansion. Great poskim like Rav Menashe Klein, Rav Moshe Bick, the Debrecen Rov and many others called Boro Park home. A comprehensive list of the people and places in Boro Park's storied history would be too vast, and a small peek into the sights and sounds of the neighborhood will suffice.   Subscribe To Our Podcast on:   PodBean: https://jsoundbites.podbean.com/   Follow us on Twitter or Instagram at @Jsoundbites You can email Yehuda at yehuda@yehudageberer.com

The most Jewish place outside of Israel? The center of the universe? Boro Park seems to be the epicenter of Jewish life in many ways. As it developed pre war, it was an out of town upscale neighborhood for those distancing themselves from Manhattan and Williamsburg. The original shuls like Shomrei Emunah, Temple Beth-El, Anshe Sfard, Bnei Yehuda and others grew at the time. Eitz Chaim Yeshiva and the Shulamis school for girls were the first schools of its kind in the neighborhood, and in the case of the latter in the entire country. Slowly the neighborhood attracted different kind of crowd. The Chernobyl Rebbe established the first chassidic shtiebel in the 1930's. After the war, Rav Avraham Joffen opened the Novardok Yeshiva, Rav Aharon Kotler became a neighborhood resident and a group of Mir students from Shanghai established the Mir Minyan on 16th Ave & 54th St. Moshe Koussevitzky was the Chazzan at Beth-El during this time.  It wasn't long before the Chassidim began arriving in ever greater numbers. The Munkatch court was revived there, and the Bobover Rebbe arrived in the late '60's from Crown Heights. Novominsk, Sighet, Ger, Belz, Spinka and dozens of other dynasties had their headquarters, the Rebbe or at least a shtibel in the neighborhood.  Mendelssohn's Pizza, Biegeleisen's sforim store, Maimonides Hospital and the shopping of 13th Ave all became fixtures of Boro Park and into the realm of legend. Rav Moshe Sherer's efforts to rehabilitate the neighborhood in the late 1970's led to further growth and expansion. Great poskim like Rav Menashe Klein, Rav Moshe Bick, the Debrecen Rov and many others called Boro Park home. A comprehensive list of the people and places in Boro Park's storied history would be too vast, and a small peek into the sights and sounds of the neighborhood will suffice.   Subscribe To Our Podcast on:   PodBean: https://jsoundbites.podbean.com/   Follow us on Twitter or Instagram at @Jsoundbites You can email Yehuda at yehuda@yehudageberer.com

Rabbi Kivelevitz and Rabbi Worch argue if the myriad structured learning programs are actually inhibiting true striving and "taavas haTorah".The pair discuss what Chazal mean by "kevias ittim" along with referencing the R"i HaZaken,Rabbeinu Yonah,The Beshtand Rav Chaim Brisker and Rav Aharon Kotler.זצוק"ל זי"עRabbi Kivelevitz puts a cheery positive spin on the lack of Shavuos Mishmorim this year with a lesson that he believes can strengthen us for the future.Rabbi Worch finds himself defending the status quo in extolling the scope of Jewish learning that is happening throughout the world,and is surprised by Kivelevitz's withering critique,and insinuation that the Gedolei Yisroel are acting in blatant self interest.Please leave us a review or email us at ravkiv@gmail.comFor more information on this podcast visityeshivaofnewark.jewishpodcasts.org See acast.com/privacy for privacy and opt-out information. This podcast is powered by JewishPodcasts.org. Start your own podcast today and share your content with the world. Click jewishpodcasts.fm/signup to get started.

In a rambling conversation,the Rabbis discuss the comments of Rav Yaakov Moshe Hillel and Rav Ephraim Wachsman that find the system in place for young frum persons to arrange dates Halachically unacceptable.Shidduch resumes that lay out the basic facts of the prospect(age,schooling,ambitions,friends and Hashkafah)are expected to include a photograph that will highlight the person's attractiveness.When these are passed along ,especially in our cyber-world,this causes unnecessary Histaklus by male parties,and results in a degradation to the modest young women who find themselves having to submit a "beauty shot" or risk not finding a Chasan.Rabbi Kivelevitz asks Rabbi Bechhofer what steps he feels can be taken to correct the problem.They discuss the awkward ways matches have proceeded since the Lithuanian/Non Chasidic communities became more acculturated to Western ideas of general appearance and romantic notions.Bechhofer mentions the letters written by Rav Avraham Eliyahu Kaplan to his Kalah before their marriage,as well as those written by a young Rav Aharon Kotler to his bride to be,Chana Perl Meltzer.He also reveals the real reason so many Litvisha bochurim did not marry until they were into their late twenties or thirties.Rabbi Kivelevitz attempts to link this to the refusal of so many Litvish women,many married to Talmeidei Chachamim, to properly cover their hair .He also cites the dating customs of religious youth in America in the 1940's and 50's,and Rav Moshe Feinstein's insistence that there be a mixed young person's table at his own daughter's wedding in order to facilitate the socialization necessary to lead to happy marriages.The co-hosts disagree if there will be a lasting effect from the enforced isolation which has forced couples to meet through ZOOM in a way that is actually giving the young person images of a possible intended without artifice and trappings .Bechhofer refers to Vogue Magazine's recent cover ,as indicative of the trend,yet believes things will revert to what they were when normal social interactions are sanctioned.Please leaveusa review or email us atravkiv@gmail.comFor more information on this podcast visityeshivaofnewark.jewishpodcasts.org See acast.com/privacy for privacy and opt-out information. This podcast is powered by JewishPodcasts.org. Start your own podcast today and share your content with the world. Click jewishpodcasts.fm/signup to get started.

The Great Blessing and Merit of Shabbat Whenever we involve ourselves in some project or undertaking, it's a good idea to properly appreciate the value of what we're doing, in order to sustain our zeal and motivation to accomplish and achieve at the highest standard. This is true of Shabbat, as well. The more we understand and appreciate the immense value of Shabbat, the more driven we will be to enhance our Shabbat observance and bring it to a higher level. This is especially so as we prepare for the final Shabbat of the year. Performing any mitzvah is a great privilege. While we perform mitzvot first and foremost because we are obligated to do so, we must also recognize that it is a great privilege to serve the Almighty and accrue merits through the performance of a mitzvah . And one of the greatest rewards we earn through the performance of a mitzvah is the privilege of performing additional mitzvot . This concept is powerfully conveyed through a story told by the Ponevitcher Rav about a conversation he once had with the Hazon Ish. The Ponevitcher Rav occasionally traveled to the United States to raise money for the yeshiva, and after one of his trips, he asked the Hazon Ish about a curious phenomenon that he experienced. Every so often, when he approached a prospective donor to ask for a contribution, the man would ask him to come back the next day. “I just don't understand,” the Ponevitcher Rav said. “If he wants to donate, then why doesn't he just donate, and if he does not want to donate, then why doesn't he just say so?” The Hazon Ish asked him what he thought the explanation was, and the Ponevitcher Rav said that perhaps people say this because they do not really wish to donate, and so they tell him to return the next day in the hope that he won't, or that they would not be available when he comes. The Hazon Ish, however, said that this is not correct. The reason why they respond this way, he explained, is because they need a zechut (source of merit) with which to earn the mitzvah of supporting Torah study. If a person does not feel quite ready to donate, and so he asks the Rabbi to return the next day, it is because he needs an additional source of merit, such as another prayer, or another act of kindness, before he earns the great privilege of supporting Torah. Another story that illustrates this point is told by Rav Avraham Mordechai Shapiro, a famous student of Rav Aharon Kotler, in his work Imreh Mordechai . He tells that he was once in Tel-Aviv on a Friday in the 1950s, and he happened to be in front of a small shop. A customer came to the shop and asked to buy a pack of cigarettes. The shopkeeper looked at his watch, and told the man that he could not sell him the cigarettes because of the time. He explained that his practice was not to sell cigarettes after midday on Friday, because he did not want to facilitate Shabbat desecration. Rav Shapiro overheard this exchange, and was intrigued by the shopkeeper. He was further impressed when he saw that the shopkeeper had a volume of Mishnayot – Masechet Ma'aser Sheni – open on his desk as he sat waiting for customers. He approached the man and they started talking. The man told Rav Shapiro that his name was Yaakov, and that he used to be a butcher in the city of Minsk . Rav Shapiro mentioned that he was visiting from the United States . The man then asked if he knew anything about a certain Arkeleh Sislitzer. He had heard that this young man, Arkeleh, who was originally from Minsk , had gone to the United States and became very renowned among American Jewry. He wondered if Rav Shapiro had heard of him. Rav Shapiro soon realized that the man was referring to was his esteemed Rabbi – Rav Aharon Kotler. The man proceeded to tell him that during his years working as a butcher in Minsk , he would donate a few pennies for every kilo of meat he sold to hire tutors for children who had trouble learning. There was one orphan who exhibited an exceptional intellect, and at the age of 14, he was already too advanced for any Torah learning framework available in Minsk . And, as the Enlightenment movement was very influential in the city, he feared that this boy – Arkeleh – might come under the movement's influence. So, the butcher donated the money to pay for tickets for him and for another student – whose name he did not remember – to travel to Slobodka and learn in the yeshiva there. Remarkably, this man had the privilege of sending 14-year-old Arkeleh Sislitzer to yeshiva, where he would eventually become the great Rav Aharon Kotler. Rav Shapiro told this story to Rav Yaakov Kaminetzky, who learned in Slobodka together with Rav Aharon Kotler. As he told this story, he asked Rav Yaakov if he knew the second boy whose trip to Slobodka was sponsored by this butcher. “You're looking at him,” Rav Yaakov replied. This butcher obviously had a great zechut previously that enabled him to be the one to send two young men off to learn that eventually became gedolim that changed the face of America . Enhancing our observance of Shabbat has the ability to bring us great merit. The merit of this mitzvah is very powerful, and leads us to additional privileges and opportunity to earn rewards. In 2006, the community of Lakewood , NJ was graced by a visit by Rav Aharon Leib Steinman. This was a difficult time in Lakewood , when the community was struck by an unusually large number of tragedies. When Rav Steinman visited, the people of Lakewood asked what they could do to earn merit to improve the situation. Rav Steinman answered that Shabbat is the source of all blessing in the world, and so by accepting Shabbat a half-hour early, they will earn blessing. That Shabbat, the entire community of Lakewood accepted Shabbat a half-hour early. After the first hour of Shabbat, the local Hatzalah dispatcher noticed that he had not received any phone calls, and feared that there might be a problem with the communications system. Normally, within the first hour of Shabbat, Hatzalah would receive several calls of medical emergencies, but on that Shabbat, everything was silent. He checked the network and found that everything was in perfect working order. The silence continued throughout the night, and even throughout the next day. Hatzalah did not receive a single call that entire Shabbat. After Shabbat, Rav Malkiel Kotler excitedly phoned Rav Steinman and shared with him the news. On a typical Shabbat, he said, Hatzalah receives some 40 calls, but on that Shabbat, it did not receive any. This remarkable story should reinforce our appreciation for the great privilege that we have to observe Shabbat, and for the great blessings that we earn through this mitzvah . If we are looking to end the year the right way, and to begin the new year the right way, the best thing we can do is to enhance Shabbat, by beginning Shabbat a bit early, by spending it the right way, and by making it the spiritual and serene experience that it is meant to be. If we work to raise our standards of Shabbat observance, then we will access the great bounty of blessing that Shabbat offers us, and we will see the fulfillment of the wish תחל שנה וברכותיה – “May the year begin with its blessings.”