Podcasts about Rebbe

Send us a textThe Power and Process of Forgiveness: In this episode of From The Inside Out Podcast with Rivkah & Eda, we explore forgiveness, emphasizing the importance of letting go of past resentments to lead a fulfilling life. The discussion covers various methods of achieving forgiveness, including writing unsent letters and understanding that forgiveness is a deeply personal process not necessarily linked to others' actions. The episode touches on poignant topics like self-forgiveness, collective trauma, and the transformative effect of forgiveness, offering listeners insightful perspectives as we approach the Jewish New Year, Rosh Hashanah.EPISODE SPONSORSKEREN HASHANAEven if we resolve to give charity every day, it's easy to miss a day, to forget, or to get distracted.Imagine the opportunity to partner daily with the Lubavitcher Rebbe in giving charity. 72 years ago, the Rebbe, launched an initiative to ensure that every person has the merit of daily tzedaka-giving. The Rebbe established a special fund that would guarantee not a day goes by without contributing to charity, it is called Keren Hashana.There are many great organizations to give charity to daily…the Rebbe stated that those who wish to rely on him for their daily giving can donate to this fund. The first daily giving fund. The Idea: You donate in amounts which reflect the number of days in the coming year–this year 354–and Keren Hashana disburses the charity on your behalf -- twice every day! Once before Shachris and once before Mincha. This guarantees that you will give Tzedaka every day of the Year. It's not important how much you give, the idea is to give Tzedaka every day.In the past year alone, millions of dollars were distributed towards these social services. How is the money distributed? Where does the money go? The funds are donated through Machne Israel Chabad HQ in support of those less fortunate, single-parent households, educational subsidies for Torah education, emergency assistance, Hachnosas Kallah to holiday grants, and a host of other initiatives made possible through Chabad's global network. This past year, a significant amount of money was directed in support of our brothers and sisters in the holy land of Israel.Join with thousands from around the world and become a Keren Hashana partner. Be a giver every day and donate online at: MyKerenHashana.orgGUEST BIORabbi Yisroel Bernath, is a Chabad rabbi, relationship coach, matchmaker, and storyteller whose work sits at the intersection of soul, psychology, and Jewish wisdom. Known affectionately as “The Love Rabbi,” for over two decades he has helped hundreds of individuals and couples navigate the complexities of the human heart, from heartbreak to healing, from resentment to forgiveness.Rabbi Bernath lives in Montreal with his wife Sara and their six children.Find out more about Rabbi Bernath at TheLoveRabbi.com or on Instagram at @montrealrabbi CHAPTERS00:00 Opening and Sponsors06:12 Understanding COMMUNITYJoin the Community! Connect with us on socials to discuss Episode 101, share insights, and continue the conversations you want to have:

Many people have the custom each morning to read "Hok Le'Yisrael" – a collection of texts that includes passages from the Tanach, Mishna, Halachic works, Zohar, and other sources. "Hok Le'Yisrael" follows a regimented schedule, with different pieces of texts being recited each day. Often, the people who read "Hok Le'Yisrael" do not understand the material they read. The question arises whether a person may read "Hok Le'Yisrael" in the morning before reciting Birkot Ha'Torah. Halacha requires reciting Birkot Ha'Torah before learning Torah for the first time in the morning, but does this apply even if one reads Torah literature without understanding the text? Does this qualify as "learning" with respect to the obligation of Birkot Ha'Torah? Rav Schneur Zalman of Liadi (first Rebbe of Lubavitch, 1745-1812), in his Shulhan Aruch Ha'Rav, distinguishes in this regard between the Tanach and other texts. When one reads verses from the Torah, Nebi'im or Ketubim, this constitutes Torah learning regardless of whether or not he understands what he reads. When it comes to all other texts, however, reading them qualifies as Torah study only if one understands the material he reads. Similarly, the Mishna Berura cites the Magen Abraham (Rav Abraham Gombiner, Poland, 1635-1683) as stating that if one reads "Ezehu Mekoman" – the chapter of Mishna which is customarily read during the "Korbanot" section each morning – without understanding the text, this is not considered Torah study. This is true also of "Rabbi Yishmael Omer," the paragraph which is customarily read in the morning, listing the thirteen methods by which the Sages extracted Halachot from the Biblical text. If a person does not understand this passage, reading it does not qualify as Torah learning. This rule has ramifications with regard to Ereb Pesach, when it is customary for firstborns to participate in a Siyum celebration in order to be absolved from the "fast of the firstborn" (Ta'anit Bechorot) on this day. Hacham Ovadia Yosef writes that a Siyum is effective in absolving the firstborns of their obligation only if the person making the Siyum truly understood all the material in the Masechet (tractate of Talmud) which he completes. Simply reading the words does not suffice. The exception to this rule is the Zohar, the reading of which qualifies as Torah learning even if one does not understand what he reads – and even if he does not read the words correctly. This is the ruling of the Hida (Rav Haim Yosef David Azulai, 1724-1806) and of Rav Haim Palachi (Turkey, 1788-1868). The words of the Zohar have such power and potency that reading them has the effect of absorbing the content into one's being even if he does not understand what he reads. It is told that the Arizal (Rav Yishak Luria, 1534-1572) once advised somebody to read five pages of Zohar each day as a Tikkun (rectification) for his soul. And many have the custom to read from the Zohar Hadash each day during the month of Elul, until Yom Kippur, because the reading itself brings great spiritual benefits, even if one does not understand the text. Therefore, one who reads Zohar in the morning must first recite Birkot Ha'Torah. This exception is unique to the Zohar. Other Kabbalistic works – such as Sha'ar Ha'kavanot and the teachings of the Rashash (Rav Shalom Sharabi, 1720-1777) – elucidate and expound upon the teachings of the Zohar, and thus simply reading them without understanding what they say does not qualify as Torah learning. Returning the case of those who read "Hok Le'Yisrael," since this reading includes passages from the Tanach, one must recite Birkot Ha'Torah before reading this text in the morning, even if he does not understand anything he reads. This applies also to somebody who wishes to read Tehillim in the morning – he must first recite Birkot Ha'Torah, even though he does not understand the verses he recites, because Tehillim is part of the Tanach. In conclusion, it should be emphasized that although reading Tanach and Zohar without understanding the text qualifies as Torah study, we should always aspire to understand to the best of our ability. The sin of "Bittul Torah" (neglecting Torah) is normally defined as wasting time which could have been used for Torah, but it includes also wasting one's capabilities which could have been used to understand Torah. G-d gave us intellectual skills, the ability to comprehend, and we must utilize these powers to understand as much Torah as we can to the greatest extent possible. Today, when virtually every Torah text is available with translations and commentaries, there is really no excuse for reading any part of Torah literature without understanding the material. Summary: If one wishes to read verses from the Torah – such as Tehillim – in the morning, he must first recite Birkot Ha'Torah, even if he will not understand the text he will be reciting. This applies also to someone who wishes to read passages from the Zohar which he does not understand. Reading any other Torah text, however, does not qualify as Torah study unless one understands what he reads, and thus one who reads in the morning other Torah texts without understanding does not need to first recite Birkot Ha'Torah.

In the second of the three Berachot that comprise Birkot Ha'Torah – the series of blessings we recite each morning over Torah learning – we include a prayer that we and all our descendants should be devoted students of Torah. Some Rabbis teach that one should have special intention when reciting this prayer that his children and all his offspring should grow into Torah-committed adults. This second Beracha concludes, "Baruch Ata Hashem Ha'melamed Torah Le'amo Yisrael" – "Blessed are You, O G-d, who teaches Torah to His nation, Israel." This formulation reminds us that Hashem Himself teaches us Torah. Although we are, of course, required to invest maximum effort and exertion in the pursuit of Torah knowledge and understanding, we cannot attain any knowledge or comprehension without Hashem's assistance. Whenever we attend a class, or open a book to learn, Hashem is there with us teaching us the material, and it is only because of Him that we know all that we know and understand all that we understand. I was privileged to learn with several great Rabbis who, when they encountered a difficult passage or a difficult concept, and were struggling to understand the material, they turned to Hashem and prayed for His help. They truly understood that G-d is "Ha'melamed Torah Le'amo Yisrael," that He is the one teaching us whenever we learn. This text of the Beracha should also remind us of the great stature of Torah educators. I once visited the Skverer Rebbe together with a prestigious educator in our community, and the Rebbe turned to him and asked what he did. He replied that he teaches Torah. "You are emulating your Creator," the Rebbe said. "He is a teacher – and you're following in His ways." Teaching Torah is a special privilege, and a job which should elicit our respect and esteem – if for no other reason that a Torah educator is doing precisely what Hashem does. The final blessing of Birkot Ha'Torah concludes, "Baruch Ata Hashem Noten Ha'Torah" – "Blessed are You, Hashem, who gives the Torah." Significantly, we speak of Hashem giving us the Torah in the present tense. He did not give our nation the Torah only once, at Mount Sinai. Every time we learn, He is giving it to us anew. Each and every day, and at every moment, we have the opportunity to renew our connection to Hashem by receiving the Torah from Him. We must cherish every such opportunity and seize every moment we can to strengthen our bond with our Creator by inviting Him to give us the Torah anew.

Every morning, we recite Birkot Ha'Torah – a series of blessings over Torah learning. This series consists of three different Berachot. The text of the first Beracha resembles that of other blessings recited over Misvot. We thank Hashem "Asher Kideshanu Be'misvotav Be'sivanu Al Dibre Torah" – who commanded us to study Torah. Just like we recite a Beracha over other Misvot – such as over the Misva of Sisit, the Misva of Tefillin, Netilat Yadayim, and many others – we likewise recite a Beracha over the Misva of Torah learning, which is the most important of all the Misvot that we perform. This first Beracha, then, is a standard Birkat Ha'misva – blessing recited over a Misva. In the second Beracha, we beseech Hashem to make the words of Torah "sweet" and enjoyable for us and for all Am Yisrael ("Ve'Ha'areb Na Hashem Elokenu Et Dibreh Toratecha Be'finu…"). We ask that the experience of Torah learning should be uplifting and exhilarating, and not a burdensome task that we do only because we are required to. The Rebbe of Sochatchov (Rav Avraham Borenstein, 1838-1910), in the introduction to his work Igleh Tal, laments the fact that many people mistakenly assume that enjoying Torah study undermines the sincerity of the Misva. They think if one receives enjoyment and satisfaction from the experience, then he loses the element of "Li'shmah" – learning Torah "for its sake," purely for the Misva. In their view, the highest level of Torah learning is studying without any enjoyment, without enthusiasm, learning the material solely for the sake of fulfilling the Misva. The Rebbe of Sochatchov writes that this is a grave mistake, as to the contrary, enjoyment is an integral component of the Misva of Torah learning. The Misva is not only to learn Torah – but to reach the point where learning Torah is thrilling, and a source of immense joy and satisfaction. The Rebbe of Sochatchov explains that when a person enjoys learning, then the material he learns is fully absorbed into his being, and transforms him. The Zohar teaches that when a person learns with joy and enthusiasm, this experience has the effect of empowering and emboldening his Yeser Tob (good inclination), so it can overcome his Yeser Ha'ra (evil inclination). Indeed, many stories are told of great Sages who exuded unbridled joy when learning Torah. When they arrived at a new understanding or new insight, they would erupt in song and dance to celebrate. Of course, we are required to learn even when it does not provide us with joy and satisfaction, but we must always strive to experience the joy and sweetness of Torah. Thus, in the second of the three Birkot Ha'Torah, we ask Hashem to make Torah learning enjoyable for us, so we can observe this precious Misva at the very highest level. In the third blessing of Birkot Ha'Torah, we express our gratitude to Hashem "who has chosen us from among all the nations, and has given us His Torah." Torah is the greatest of all gifts, enabling us to access the divine wisdom and connect to Hashem, and so we recite this Beracha to thank Hashem for this extraordinary gift, the privilege to study His Torah. A number of writers addressed the question of why we do not recite a Beracha after we learn Torah, just as we recite Birkat Ha'mazon or a Beracha Aharona after eating. If we recite a Beracha before we enjoy the delight of Torah learning – the way we recite a Beracha before enjoying food – then why do we not recite a Beracha afterward – the way we recite a Beracha after enjoying food? The Rashba (Rav Shlomo Ben Aderet of Barcelona, 1235-1310) answers, very simply, that the Sages did not institute the recitation of a Beracha after the performance of a Misva. They established Berachot to be recited before the observance of certain Misvot, but not afterward. There are several Misvot enacted by the Sages for which they instituted Berachot to be recited afterward – such as Megilla reading, which is followed by the Beracha of "Ha'rab Et Ribenu" – but we never find a Beracha recited after the fulfillment of a Biblical obligation. The Bet Yosef offers an additional answer, explaining that one never truly finishes learning Torah. Whenever we are not learning Torah, we are tending to our necessary affairs with the intention of returning to our Torah study as soon as possible. We don't finish learning – we only take temporary breaks and then resume our studies. Therefore, there cannot be a Beracha to be recited when one finishes learning.

*Chai Elul: Yom HaHoledes of The Baal Shem Tov and The Alter Rebbe.   This audio file includes facts and stories about Chai Elul. This file is comprised of 4 short voice files which were originally posted in our Zichronos of the Rebbe whatsapp Group. Listening time is about 26 min. Due to its length you may need to download it to a computer.  *Gut Yom Tov!* 

On this episode of “613 Books” podcast, producer Heather Dean interviews Chasidic scholar and educator, Rabbi Levi Shmotkin, author of “Letters for Life: Guidance for Emotional Wellness from the Lubavitcher Rebbe.” In the universal quest for coping with the inevitable challenges that threaten our peace of mind, and after years of studying the Rebbe's vast correspondence, conducting interviews, and sifting through the archives, Rabbi Shmotkin writes about twelve themes on emotional wellness from the Rebbe's counsel. They are clear, sensible, and sometimes surprising tools for building a strong and resilient self despite life's setbacks. Drawing from 3,000 years of Jewish wisdom, the Lubavitcher Rebbe zt”l would firmly and lovingly advise each of them how to attain inner health, harmony, and wholeness. Through poignant excerpts from letters, compelling stories, and practical takeaways, Letters for Life makes the Rebbe's wisdom accessible to all. It is an enlightening and enthralling read for any person seeking emotional equilibrium in an off-balanced world. SUBSCRIBE to “613 Books” Podcast and discover new books every week! = = = Show notes: Featured Guest: Rabbi Levi Y. Shmotkin Featured Book: Letters for Life: Guidance for Emotional Wellness from the Lubavitcher Rebbe Purchase Link: Chabad.org/lettersforlife To Purchase in Israel: https://www.sifreiorhachaim.co.il/product/letters-for-life/ To Purchase on Amazon: https://www.amazon.com/Letters-Life-Guidance-Emotional-Lubavitcher/dp/0826690149 Email Rabbi Shmotkin: lettersforlife@chabad.org Visit the website: Lettersforlife.info = = = = = = = Show Announcer for 613 Books Podcast: Michael Doniger Michael's contact info, voice-over samples, and demo: https://michaeldoniger.net/en/home/ SUBSCRIBE to “613 Books” Podcast and discover new books every week! = = = = = = = About the Lubavitcher Rebbe: The Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, is widely considered the most influential rabbi in modern history. His influence transcended sectarian and geographic borders, with people from all walks of life seeking his wisdom, comfort, and counsel. As the seventh leader of the Chabad-Lubavitch movement, he personally mentored hundreds of thousands through meetings and correspondence. The Rebbe advised world leaders and influential figures including Robert F. Kennedy, Yitzchak Rabin, Menachem Begin, and Benjamin Netanyahu. For more information, visit: https://TheRebbe.org

The Rebbe responds regarding the mikvah construction and financial challenges, asking what came of the fundraising efforts. On the idea of a donation box, he notes it was never tried locally, stressing that successful U.S. fundraising requires someone present to inspire. He concludes with blessings for a good and sweet year. https://www.torahrecordings.com/rebbe/igroskodesh/015/013/5734

The Rebbe advises patience before deciding on changes in the boy's studies, as time is needed to see the impact of yeshiva life. He emphasizes preserving youth's peace of mind, especially in today's turbulent times, and is pleased with the boy's growth. He blesses the family with harmony and true nachas. https://www.torahrecordings.com/rebbe/igroskodesh/015/013/5729

The Rebbe acknowledges the good news of improved health and prays for continued recovery. He advises consulting a doctor regarding nicotinic acid but emphasizes the main point: to strengthen trust in Hashem, the Healer of all, through which blessings are drawn more swiftly. https://www.torahrecordings.com/rebbe/igroskodesh/015/013/5730

The Rebbe notes not receiving recent updates and would appreciate direct news of their well-being and activities. He inquires about an English article on Kfar Chabad by R. Gershon Segal, asking if it appeared in Hebrew. He concludes with heartfelt blessings for a good and sweet new year, both materially and spiritually. https://www.torahrecordings.com/rebbe/igroskodesh/015/013/5731

The Rebbe praises his role as shliach tzibur and urges him to inspire with words that lead to action, especially in the Ten Days of Repentance. Requests for prayer should bring added Torah and mitzvos, a channel for blessings. The Rebbe will mention the names at the Previous Rebbe's resting place and blesses with a good, sweet year. https://www.torahrecordings.com/rebbe/igroskodesh/015/013/5732

The Rebbe notes the contradiction between seeing Hashem's blessing in the extension of his son's passport and then asking to reduce his Torah learning for a profession. He emphasizes these are prime years for Torah study, which brings true life and blessings, urging diligence and keeping the daily Chitas schedule. https://www.torahrecordings.com/rebbe/igroskodesh/015/013/5733

The Rebbe notes the Rashba sefer has not yet arrived and encloses payment for shipping. He encourages adding strength in Torah, especially in its learners, as they precede all. This is the reason for spreading Chassidus broadly, even outward. He concludes with blessings for a good and sweet year. https://www.torahrecordings.com/rebbe/igroskodesh/015/013/5736

The Rebbe is pleased the Tanya project inspired many and urges continued growth, especially by preparing for Elul and Tishrei when Hashem is close. He will mention those listed at the Previous Rebbe's resting place, blesses with a good, sweet year, and cautions against difficult, draining fundraising trips. https://www.torahrecordings.com/rebbe/igroskodesh/015/013/5735

In honor of Chai Elul, birthdays of the Baal Shem Tov and Alter Rebbe, the Rebbe blesses that new vitality enter Elul—growing in Torah, prayer, charity, good deeds, and teshuvah, all hinted in “Elul.” He concludes with wishes for a good, sweet year and notes on sefarim and a requested transcript. https://www.torahrecordings.com/rebbe/igroskodesh/015/013/5743

The Rebbe advises consulting dermatologists rather than self-treatment or unverified experts. He stresses acting in Torah and mitzvos with dedication, not conditionally, since action itself brings reward. With Hashem's help, he should merit good news in health, physical and spiritual, and continue Chabad activities without disrupting study. https://www.torahrecordings.com/rebbe/igroskodesh/015/013/5737

For the Kinus HaTemimim in Kfar Chabad, the Rebbe blesses that it succeed in inspiring participants to fulfill their mission—to be active lights among all Jews, spreading the warmth of Chassidus through prayer, Torah, mitzvos, and broad dissemination, hastening the coming of Mashiach. https://www.torahrecordings.com/rebbe/igroskodesh/015/013/5739

The Rebbe addresses his feelings of loneliness, noting the contradiction since his place is suited to spread Chassidus, and one is never alone with Hashem present. He encourages reflection, using challenges to increase holiness. With Chai Elul approaching, he urges joyful service and love for others, blessing him with success and a good year. https://www.torahrecordings.com/rebbe/igroskodesh/015/013/5740

The Rebbe explains why women cover their hair rather than shave it. “Ervah” applies to married women regarding strangers, not their husbands, who may prefer natural hair. Spiritually, negative forces draw only when exposure allows it, whereas covering protects. This resolves the seeming contradiction with the Nazir. https://www.torahrecordings.com/rebbe/igroskodesh/015/013/5741

The Rebbe is glad he used vacation to strengthen education, stressing the power of unity. He supports compiling a marriage guide, noting today's complex issues and the need for clarity from later poskim, as in Shdei Chemed and Otzar HaPoskim. He will mention those named at the Previous Rebbe's resting place and blesses with a good, sweet year. https://www.torahrecordings.com/rebbe/igroskodesh/015/013/5742

The Rebbe confirms receiving the pidyon nefesh and will mention it at the Previous Rebbe's resting place. In Elul, when “the King is in the field,” Hashem's mercy is increased. He praises his work in the community, especially with youth whose future is being shaped, and blesses him with a good and sweet year. https://www.torahrecordings.com/rebbe/igroskodesh/015/013/5738

Learning In Lessons in Tanya chapter 37 we continued explaining the root souls of Yisrael 600,000 of them have ability to elevate and fix the world through Mitzvot. To comfort the soul exiled into the lowest World, Generation and Places through Doing Mitzvot like Tzadakah

Rabbi Jacobson will discuss the following topics: What should be our focus as we begin the third week of Elul?  What is unique about the month of Elul? Why is the entire month of Elul not a holiday due to the revelation of the Divine compassion during this month? Why does Elul include V'Dodi Li (from above), which seems to be primarily during the holidays in Tishrei? Why am I not seeing the blessings that I asked for from the “king in the field”? What else can I do to help reveal these blessings?Did the Rebbe say that the parable of the “king in the field” teaches us that influential people need to go into the fields to greet regular people and make sure they have everything they need physically and spiritually? Is there a correlation between the king leaving his palace and going into the field to the concept of dira b'tachtonim, the king leaving the higher worlds and dwelling in the lower worlds? If we are meeting the “king in the field” why do we wait an entire month to coronate Him? Is there a connection between Elul and education? How can an emotionally unhealthy person prepare for the New Year?What can be done about the dissonance between being extremely religious in certain areas and despicable in human relationships? What is the significance of this day? How did Chassidus come to address the abovementioned dissonance? How does Chai Elul infuse more life into Elul to help us get ready for the new year? Do we know of other “new” souls besides the Alter Rebbe? What lessons can we learn from this week's Parsha? Chai Elul Ki Tavo 

Rabbi Yosef Levin is a shliach in the Silicon Valley from before it was known as the Silicon Valley. Before that he grew up in Belfast and Sunderland and went to yeshiva in Brunoy, Kfar Chabad and Morristown. In this episode, Rabbi Levin shares his recollections of his years in Yeshiva, the hanholo in Brunoy who didn't believe there can be spoiled milk, the first hookups with the Rebbe's farbrengens, as well as his first and hardest years on shlichus in Northern California, the "valley of very dry bones."____Support this podcast at: ⁠https://www.hflpodcast.com/donate⁠___If you would like to sponsor an episode or advertise on the podcast please reach out to bentzi@yuvlamedia.com____This week's episode is brought to you by "This World Is A Garden," a new film and live concert production by Yuvla Media based on the Rebbe's first talk, Bosi Lgani.Combining beautiful cinematography with a live performance by a string quartet, this production is a meditation on hope and holding on to a vision even as time passes by.Now you can bring this groundbreaking experience of Bosi Lgani to your community.For more info please visit: ⁠https://www.yuvlamedia.com/thisworldi..⁠.____Homesick for Lubavitch is a project of Yuvla Media.Bentzi Avtzon is a filmmaker who specializes in telling the stories of thoughtful and heartfelt organizations. Business inquiries only: hello@yuvlamedia.comConnect with BentziWebsite | ⁠https://www.yuvlamedia.com⁠

Tes-Vov Elul (19:25)

התוכן בהמשך להאמור לעיל אודות "איגוד תלמידי הישיבות" – כדאי ונכון שיהי' גם איגוד של התלמידים שלמדו במוסדות בעבר. ובפרט שגם אלו שכבר יצאו מהמוסדות נשאר שמם של המוסדות עליהם, ורישומה של פעולת המוסדות הקשורים עם הרבי – הסרת הענינים הקשורים עם גשמיות וחומריות – ישאר תמיד, אפי' אם א' יתעקש בכל כחותיו לבטלו – לא תהי' ההנאה שלו בגשמיות שלימה! מצד "דמות דיוקנו של אביו נראית לו" בשעת מעשה... ובנוגע לעניננו: נכון לצרף גם תלמידים שבעבר לאיגוד, אבל באיגוד בפ"ע. ובודאי יהי' כ"ז בהצלחה רבה, ובפרט בזמנינו שהמעמד ומצב הוא ש"הלא כל הארץ הוא לפניך", ובמילא, "צא וכבוש"... לסיים את ה"פכים קטנים" שנשאר כדי לפעול את ענין הגאולה. א' השיחות דהתוועדות יו"ד שבט ה'תשי"ב ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=08-09-2025 Synopsis In connection with the earlier discussion about the Igud Talmidei Hayeshivos (association of Chabad yeshiva students) – it is fitting and proper to also make an association of former students of the Lubavitch institutions. This is especially true considering that the imprint of the Rebbe's institutions – the removal of one's connection to materialism and physicality – remains forever; even if a former student tried with all his might to rid himself of that impression, his enjoyment of physical pleasure will never be complete, because “the visage of his father's likeness will appear to him” etc. Former students should be included in the association, but it should be through a separate organization. And surely this will all be met with tremendous success, especially in our times when, “The entire land is before you,” and one must only “Go and conquer” – finishing the “small vessels” remaining and thus bringing about the Redemption.Sichah of 10 Shevat 5712 For a transcript in English of the Sicha: https://thedailysicha.com/?date=08-09-2025 לע”נ מרת חי' איידל בת ר' אברהם דוד ע"ה לעבאוויטש ליום היארצייט שלה ט"ו אלול. ת.נ.צ.ב.ה.נדבת משפחתה שי'‏*לזכות הרב משה שי' שפירא ליום ההולדת שלו החמישים י"ד אלול ה'תשפ"הלשנת ברכה והצלחה, ואריכות ימים ושנים טובות נדבת משפחת השלוחים ד'האדסן קאנטי, ניו ג'רזי

In 1897, Rabbi Shalom Ber, the Rebbe of Lubavitch opened a new Yeshiva - school for advanced Jewish learning called Tomchei Temimim. The school was unique as the first Chassidic Yeshiva that studied Chassidus in additional to the Talmud and Halacha (Jewish Law) studied in all Yeshivas.In the years since, the Yeshiva has graduated tens of thousands of students, many of whom became leaders and builders of Jewish life across the world.A fascinating discussion about the Tomchei Temimim Yeshiva and why it had such an enormous impact. 

Ki Savo

התוכן הצעה להביא לידי פועל את הרעיון שכ"ק מו"ח אדמו"ר העלה בתחלת בואו לאמריקא (שמח"ת תש"א) – לייסד "איגוד תלמידי הישיבות": ההתחלה – "פון זיך", בתלמידי מוסדות הקשורים ושייכים אל הרבי ואל ליובאוויטש (הן ישיבות והן מוסדות לבנות), ותקותי שבמשך הזמן יכנסו באיגוד גם תלמידי כל שאר הישיבות; כל התלמידים זכאים להרשם (לאחרי שיקבלו ע"ע – לא בדרך כפי' – את הזכויות ואת ההתחייבויות). אלא שישנם "חברים פועלים" על אחרים (מגיל מצוות ומעלה) ו"חברים מקבלים" (שנה לפנ"ז); הפעילות צ"ל מאורגנת ע"י הנהלת המוסד, כדי שזה לא יגרם לחלישות בסדרי הלימוד, ופעילות של התלמידים תהי' בזמנם הפנוי; כדי להדגיש חשיבות הדבר צ"ל תשלום מס חבר, בשיעור "פרוטה" – פרטי הדברים יקבעו ע"י מנהלי המוסדות; הרמז בשם "את"ה" – תואר המורה על עצמותו ומהותו ית' שרק הוא נמצא בכל מקום, "נוכח". וע"י ההתאחדות האמיתית עם הקב"ה ע"י תומ"צ, נעשים גם בנ"י במצב ששייך עליהם התואר "אתה" האמיתי וכו'.ב' חלקים משיחת יו"ד שבט ה'תשי"ב ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=07-09-2025 Synopsis It is my suggestion to implement the idea raised by father-in-law, the Rebbe, upon arriving in America (Simchas Torah 5701) to establish an Iggud Talmidei Hayeshivos (“איגוד תלמידי הישיבות” – Association of Yeshiva Students). It should start from within – with students of institutions affiliated with the Rebbe and with Lubavitch (yeshivos as well as girls' schools), and it is my hope that with time students from all other yeshivos will join as well. Any student is eligible to register, provided that (without being forced) they willingly accept the privileges and responsibilities that come along with it. But there will be active members who influence others (from the age of bar and bas mitzvah and up), and passive members (starting one year before that). To ensure that the organization's activities do not interfere with the students' studies, the organization's activities should be organized by the schools' administration, and the activities should take place during the students' free time. And there should be a token membership fee, to be determined by the administrators, so that members will value their membership. The Iggud's acronym את"ה (“You”) alludes to Hashem's Essence and Core – the only being that is present everywhere. And by uniting with Hashem through Torah and mitzvos, the Jewish people, too, come to a state where the title “You” applies to them as well etc.2 excerpts from sichah of 10 Shevat 5712. For a transcript in English of the Sicha: https://thedailysicha.com/?date=07-09-2025 לע"נ ר' מנחם ב"ר ארי' לייב ע"ה דבורקן ליום היארצייט שלו י"ג אלול. ת.נ.צ.ב.ה.נדבת בנו ר' ארי דבורקן ומשפחתו שיחיו‏*לזכות הרב משה שי' שפירא ליום ההולדת שלו החמישים י"ד אלול ה'תשפ"הלשנת ברכה והצלחה, ואריכות ימים ושנים טובות נדבת משפחת השלוחים ד'האדסן קאנטי, ניו ג'רזי

Send us a textIn honor of Elul and Rosh Hashanah, we're re-releasing one of the most cherished conversations ever recorded on From the Inside Out Podcast, our 2019 interview with Rabbi Lord Jonathan Sacks זצ״ל. This was not only one of our very first episodes, it was also Rabbi Sacks' final recorded interview before his passing.[Watch the extended video podcast here: https://youtu.be/QO9LPKJvnYU] What began as a conversation about Jewish identity, morality, and mentorship, became a masterclass in faith, leadership, and the quiet power of humility. From the Rebbe's influence to his love story with Elaine, from confronting self-doubt to transforming the “I” generation into a “we” — this episode is packed with spiritual insight and deeply personal reflections.Whether you're hearing it for the first time or returning for another listen, may Rabbi Sacks' timeless wisdom inspire you in this season of renewal.Topics include:How the Rebbe changed Rabbi Sacks' lifeThe hidden strengths of self-doubtThe surprising power of WhatsApp over the pulpitElaine Sacks' role in shaping Rabbi Sacks' leadershipThe shift from an “I” to “we” societyWhy the question “Why do bad things happen to good people?” has no answerElul as a time of clearing space, not piling on resolutionsHow spiritual gifts increase when shared

Hashem Wants Me to Coronate Him as My King; But What If I'm Not Interested?This text-based class is the second of a two-part series on a historic Sicha (address) by the Lubavitcher Rebbe, given at the Farbrengen of Shabbos Parshas Shoftim, 7 Elul, 5748, August 20, 1988, published in Sefer Hasichos 5748 vol. 2. This class, exploring the essence of our relationship with Hashem, what it means to know Him in all your ways, what is the core of education, and why Elul is not desginated as a month of joy, was presented on Friday, 12 Elul, 5785, September 5, 2025, Parshas Ki Seitzei, at Bais Medrash Ohr Chaim in Monsey, NY. For much of our lives, especially our struggles, there are no clear directives in Torah on how to deal with them. So we search for people to guide us all the time, to tell us what to do. But the real essence of Judaism is to learn how to trust yourself, your true innate oneness with Hashem, and truth. This address by the Rebbe is life-changing in how we see ourselves, our children, and our relationship with Hashem, and how we step away from a trauma-based Judaism to a redemptive consciousness. View Source Sheets: https://portal.theyeshiva.net/api/source-sheets/9759

1)       For Kiddush Levono we wait until Day 7. Does that go according local time or according to the time in Yerusholayim?[1]2)      My son is travelling to Yeshiva immediately after his Barmitzva, with no Krias haTorah in between. When should I say the brocho ברוך שפטרני?[2] 3)      At Krias haTorah for Mincha on Shabbos the BalKorei showed the passage כי תצא in last week's Sedra – on the previous column. Need the brocho be repeated?[3]4)      May boxes of Seforim be placed on the floor?[4]5)      The prayer said at the opening of the Oron Kodesh on Yomtov:[5]6)      Feedback on the Onkelos of ורגלך לא בצקה, meaning shoes:[6]7)      Feedback on ובצלכנפיך נחסה ונתלונן:[7]8)      Feedback on blowing Shofar at night:[8]9)      Feedback on omitting Tachanun after sunset: What was done when the Rebbe זי"ע davened Mincha late, after spending hours at the Ohel?[9][1]  ראה בזה ס' ישראל והזמנים (הרפנס)ח"א סי' לו.[2] ראה פסקי תשובות סי' רכהאות ז.[3]  בשו"עאו"ח סי' קמ ס"ג הובאו ב' דיעות. שערי אפרים (שער ד סי"ז) מצריךלברך שנית בעמוד אחר; משנ"ב (סק"ט) מקיל.[4]  איסור הנחתספר על הקרקע מבואר ברמ"א יו"ד סי' רפס סק"ד. שם ב' דינים: ספסל,קרקע. בדעת קדושים (שם סק"ד) מתיר לישב על הספסל אם הספרים מוגבהים טפח."ואולי גם על גבי קרקע קיל בכך לצורך גדול". הכוונה במוגבה טפח בתוךכלי, כמ"ש ב'מקדש מעט'. [5] מופיע בס' שערי ציון, פראג תכ"ב. מוזכרבפע"ח. מהמשכילים שרצו לייחס הבקשה "ויתקיים בנו" לש"צ בעתמאסרו, ותחלה היתה הנוסח "ויתקיים בו". לפיההיסטורי', פרסומו של ש"צ הי' בשנת תכ"ה ומאסרו הי' בשנת תכ"ו.וא"כ הדברים בדויים.  [6] תרגום אונקלוס לעקב ח, ד: "ורגלך לאבצקה" הוא כפי הענין ולא כפי המילים - "ומסנך לא יחיפו". ראה מדרשלקח טוב עה"פ ("ורגלך לא בצקה. זה המנעל. מלמד שהיו נישאים על גביעננים. כלומר: לא בא לרגלך צוקה להתיחף... ד״א ורגלך לא בצקה. מפנישלא נתיחפה....", וראה פירוש הרא"ם שם), ומדרש אגדה (בובר) עה"פ("מלמד שהשמלה וגם המנעלים שברגליהם כמו שהיו גדלים גם הם היו גדליםעמהם".) והשווה לכי תבוא כט, ד: "ונעלך לא בלתה מעל רגלך". [וצע"קלדברי רש"י בפ' עקב: "לא נפחה כבצק כדרך הולכי יחף", איך לתווך עםפסוק דלהלן, וראה גו"א, רא"ם, שפ"ח, ועוד[. רמ"משי' גרינבוים.[7]  י"ל דבא לאפוקי משמעות ש"בצלכנפיך נחסה ונתלונן" כתוב בתורה.[8] כתוב בערוך השולחן (סי' תקפא סעי' יב)"ובלילה לא יתקעו בכל חדש אלול, אפילו להתלמד; דאין לעשות התעוררות בלילה,והתקיעות מעוררים המדות העליונות" (וראה שו"ת אג"מ ח"ד סי'כא), וכעי"ז בספר מועד לכל חי להר' חיים פלאג'י (סי' י, סעי' נא), וש"נ.בנט"ג מובא שיש שהיו תוקעין במוצאי שבת. וי"ל שעיקר המנהג הוא לפי רובימי השבוע. גם י"ל דמוצ"ש שאני.[9] בספר הליכות מנחם ע' שלב מסופר שאמרו תחנון. 

If a person hears a Beracha for the purpose of fulfilling an obligation, and he listens attentively and responds "Amen," then hearing this Beracha counts toward the required recitation of 100 blessings each day. Thus, for example, when a person hears Kiddush on Friday night to fulfill the Misva of Kiddush, those two Berachot – "Ha'gefen" and "Mekadesh Ha'Shabbat" – count as two of the 100 Berachot which he is obligated to recite each day. The same is true of the Misva over the Shofar blowing on Rosh Hashanah ("Li'shmoa Kol Shofar") and the Berachot recited over the Megilla reading on Purim ("Al Mikra Megilla," "She'asa Nissim," and – at night – "She'hehiyanu"). By listening to these Berachot and responding "Amen," one adds to his total number of Berachot recited that day. If a person recites a Beracha for others to fulfill their obligation, then, according to the ruling of Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995), this Beracha counts toward his recitation of 100 blessings. Thus, for example, if someone works as a chaplain in a hospital, and on Friday night he goes around the hospital making Kiddush for patients, all those Berachot can be counted toward his obligation. Even though he had already fulfilled the Misva of Kiddush, and he is reciting Kiddush solely for the sake of others, nevertheless, since he is, after all, reciting these Berachot, they count toward his 100 daily blessings. An interesting question arises in the case of somebody who recited the Amida, and then realized that he did not concentrate on the meaning of the words during the first Beracha. The Shulhan Aruch ruled that although we must of course endeavor to pray the entire Amida with Kavana (concentration), one fulfills his obligation even if he prayed without Kavana, as long as he recited the first blessing with Kavana. If, however, one did not concentrate on the meaning of the words while reciting the first Beracha, then he did not fulfill his obligation. Nevertheless, the accepted practice follows the ruling of the Rama (Rav Moshe Isserles, Cracow, 1530-1572) that one does not repeat the Amida in such a case, given the likelihood that he will not have Kavana the second time, either. The Poskim posed the question of whether these 19 Berachot – the blessings that comprise the Amida – can be counted toward one's required 100 daily Berachot in such a case. Seemingly, since it turns out that the person did not fulfill his obligation through the recitation of the Amida, the Berachot are considered to have been recited in vain, and thus they cannot count toward the required 100 blessings. Rav Shlomo Zalman Auerbach, however, ruled that these Berachot do, in fact, count toward the 100 Berachot. He proves this from the fact that if a person realizes during the recitation of the Amida that he did not have Kavana while reciting the first Beracha, he nevertheless continues reciting the Amida. Although he cannot fulfill the Amida requirement, as he recited the first blessing without Kavana, nevertheless, he completes the Amida. This proves that the Berachot of the Amida are not considered to have been recited in vain even if one had not concentrated while reciting the first Beracha. Rav Shlomo Zalman explains that although the person does not fulfill his obligation in this case, his prayer still formally qualifies as a valid Amida prayer. Thus, for example, the prohibition against walking in front of someone praying the Amida applies even if someone prays the Amida and did not have Kavana during the first blessing. Since the remainder of his Amida qualifies as an Amida – notwithstanding the fact that the individual does not fulfill his prayer obligation through this Amida – one may not pass in front of him. By the same token, Rav Shlomo Zalman rules, the Berachot can be counted toward the obligatory 100 blessings. Rav Shlomo Zalman applies this ruling also to the case of somebody who mistakenly omitted "Ya'aleh Ve'yabo" from the Amida on Rosh Hodesh, or recited "Ve'ten Tal U'matar" in the summer, and thus needs to repeat the Amida. Although the Amida was invalid, and the individual did not fulfill his obligation, Rav Shlomo Zalman maintained that these blessings count toward the 100 required daily Berachot. Rav Shlomo Zalman writes that if someone hears his fellow make such a mistake in his Amida prayer without realizing it, and the fellow continues the Amida, the person may not walk in front of him, as the one reciting the Amida is still considered to be praying the Amida. As in the case of one who did not concentrate during the first Beracha, the Amida still qualifies as an Amida prayer, even though the person does not fulfill his prayer obligation through the recitation of this prayer. (Regarding "Ya'aleh Ve'yabo," there is a debate among the Rishonim as to whether one who mistakenly omits this addition is considered not to have prayed at all, or has simply not fulfilled the obligation of "Ya'aleh Ve'yabo." According to one view, if one forgets "Ya'aleh Ve'yabo" at Minha on Rosh Hodesh, and he realizes his mistake only that night, when it is no longer Rosh Hodesh, he must recite an extra Amida at Arbit, even though he will not be adding "Ya'aleh Ve'yabo," since he is considered not to have prayed Minha. The other view maintains that this fellow has fulfilled his obligation of Minha, but failed to fulfill his obligation to recite "Ya'aleh Ve'yabo," and so there is no value in adding an Amida at Arbit, since he will not be reciting "Ya'aleh Ve'yabo." At first glance, it seems that Rav Shlomo Zalman's ruling was said specifically according to this second view, though in truth, it applies according to all opinions. A comprehensive analysis of this subject lies beyond the scope of our discussion here.) The Poskim offer different solutions for reaching a total of 100 Berachot on Shabbat and Yom Tob, when the Amida prayer is much shorter than the weekday Amida. The Amida prayer on Shabbat and Yom Tov consists of only seven blessings, as opposed to the weekday Amida, which contains 19. The Musaf prayer – with its seven Berachot – is added on Shabbat and Yom Tob, but nevertheless, one is left with 19 fewer Berachot – and these become 20 Berachot once we consider that one does not recite the Beracha over Tefillin on Shabbat and Yom Tob. Several of these missing Berachot are supplied by reciting and listening to Kiddush, but nevertheless, one is missing a considerable number of Berachot. The Shulhan Aruch writes that this problem can be solved by listening attentively and answering "Amen" to the Berachot recited over the Torah reading. On Shabbat morning, eight people are called to the Torah (seven regular Aliyot, and Maftir), and another three are called to the Torah at Minha – and each of these 11 men recite two Berachot. If a person listens to these Berachot and recites "Amen," he adds 22 Berachot to his total. The Magen Abraham (Rav Avraham Gombiner, 1633-1683) writes that this solution should be relied upon only if one has no other possibility of reaching a total of 100 Berachot. Preferably, one should fulfill the obligation in other ways. This is the position taken by others, as well, including the Shulhan Aruch Ha'Rav (Rav Shneur Zalman of Liadi, founding Rebbe of Lubavitch, 1745-1812), and the Mishna Berura. This was also the view taken by Hacham Ovadia Yosef in his earlier works. However, in his Hazon Ovadia, which he wrote later in life, he cites the Magen Giborim as stating that one can rely on this solution even Le'chatehila (on the optimal level of Halachic observance), and this is the Halacha. By listening attentively to the Berachot recited before and after the Haftara reading, one adds even more Berachot to his total. Hacham Baruch Ben-Haim taught us an allusion to this Halacha in the final verses of Shir Hashirim, which speak of the fruit of King Shlomo's vineyard. The Gemara tells that if someone slaughtered a chicken, and before he fulfilled the Misva of Kisui Ha'dam (covering the blood), somebody else came along and covered the blood, the person who covered the blood owes the Shohet (slaughterer) 100 gold coins. The reason, the Gemara explains, is that this person caused the Shohet to lose the opportunity to recite the Beracha over this Misva, and so he owes compensation. It thus turns out that a Beracha is worth 100 gold coins – such that the 100 Berachot we recite each day have a total value of 1000 gold coins. The verse in Shir Hashirim says, "A thousand for you, Shlomo, and 200 for those who guard the fruit." The name "Shlomo" in Shir Hashirim sometimes refers to Hashem, and thus this verse alludes to the 1000 gold coins we are to earn through the recitation of 100 Berachot each day. The phrase "and 200 for those who guard the fruit" alludes to the 20 missing Berachot on Shabbat – valued at 200 gold coins – which some people achieve through "fruit," by eating extra delicacies on Shabbat so they add more Berachot. The next verse then says, "Haberim Makshibim Le'kolech" – "friends heeding your voice," alluding to attentively listening to the Torah reading, which is the other method of reaching the required 100 blessings. Rabbi Bitan notes that in light of this Halacha, it seems that one should not respond "Baruch Hu U'baruch Shemo" to Hashem's Name in the blessings recited over the Torah reading. Since one needs to be considered as though he recites these Berachot, so he can reach a total of 100 blessings, he should listen silently without saying "Baruch Hu U'baruch Shemo." Moreover, those who are called to the Torah should ensure to recite the Berachot loudly and clearly, so that everyone can hear the recitation. The Mishna Berura writes that if one listens attentively to the Hazan's repetition of the Amida, then he is considered to have recited those Berachot, and they count toward his total of 100 Berachot. The Abudarham (Spain, 14 th century), quoted by the Bet Yosef, goes even further, saying that one is considered to have recited the Hazan's blessings by listening to them, and then, by answering "Amen," he receives credit again for all those Berachot. According to the Abudarham, then, one can be credited with 57 Berachot at each weekday Shaharit and Minha. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) finds an allusion to this concept – that listening to the Hazan's repetition counts as the recitation of Berachot – in the verse, "L'Hashem Ha'yeshu'a Al Amcha Birchatecha Sela" (Tehillim 3:9). This could be read to mean that G-d's salvation is upon those who bless Him "Sela" – who recite 95 blessings, the numerical value of "Sela." By listening to the Hazan's repetition, one is considered as though he recites 38 Berachot (19 X 2) at Shaharit, another 38 at Minha, and 19 at Arbit (when the Hazan does not repeat the Amida), for a total of 95. However, the Shulhan Aruch clearly disagreed with this opinion. In presenting the way to reach 100 Berachot each day, he makes no mention at all of the Hazan's repetition, indicating that he did not feel that this counts toward the required 100 daily blessings. Some Poskim proposed that one can be considered to have recited 100 Berachot simply by reciting the blessing of "Modim" in the Amida with concentration. The word "Modim" in Gematria equals 100, and thus reciting this Beracha properly, with Kavana, is equivalent to reciting 100 blessings. Others suggest that this can be achieved through the recitation in Shaharit, after Shema, of the phrase "Ve'yasib Ve'nachon Ve'kayam…Ve'yafeh." This clause consists of 15 words which begin with the letter Vav, which in Gematria equals 6, for a total of 90. The next two words – "Ha'dabar Ha'zeh" – both begin with the letter Heh, which in Gematria equals 5, thus adding another 10, for a total of 100. By reciting these words with this in mind, one can perhaps be considered to have recited 100 Berachot. The Shiboleh Ha'leket (Rav Sidkiya Ben Abraham, Rome, 13 th century) writes that the recitation of "En K'Elokenu" adds an additional 12 Berachot to one's total. This prayer begins, "En K'Elokenu, En K'Adonenu, En Ke'Malkenu, En Ke'Moshi'enu" – four phrases that begin with the word "En." It continues with the same four phrases but that begin with "Mi," followed by these four phrases beginning with the word "Nodeh." The first letters of "En," "Mi" and "Nodeh" are Alef, Mem and Nun, which spell "Amen." Reciting this hymn, therefore, is akin to answering "Amen," and by answering "Amen" one is considered to have recited a Beracha. These three lines, then, can qualify as 12 Berachot (as each line contains four phrases). Other Poskim, however, are skeptical as to whether this recitation is really effective to be considered as the recitation of Berachot. The Ben Ish Hai, in Parashat Vayesheb, brings a source that suggests a different way of reaching 100 Berachot: reciting seven or ten times each day the verses of "Va'yebarech David" (Divrei Hayamim I 29:10-12), which contains a Beracha ("Baruch Ata Hashem Elokeh Yisrael…") and reciting after each time the verse "Baruch Ata Hashem Lamedeni Hukecha" (Tehillim 119:12). This recitation qualifies as the recitation of 100 Berachot. This practice is recommended for women, who do not recite as many Berachot as men, and thus face a challenge trying to reach a total of 100 Berachot each day. (As we saw in an earlier installment, Hacham Ovadia maintained that women are included in the obligation to recite 100 daily Berachot.) Hacham Ovadia Yosef had the practice of smelling different fragrant items over the course of Shabbat in order to add more Berachot. One who smells Hadas branches recites "Boreh Aseh Besamim"; before smelling mint leaves one recites "Boreh Asbeh Besamim"; over the scent of a fragrant fruit one recites "Ha'noten Re'ah Tob Ba'perot"; and over perfume one recites "Boreh Mineh Besamim." By smelling different items at different points over the course of Shabbat, one can add more Berachot. One can recite a new Beracha over a fragrance after "Heseh Ha'da'at" – meaning, when he smells it again after it was no longer on his mind. Normally, if a person has a fragrant plant requiring the Beracha of "Aseh Besamim," another which requires "Asbeh Besamim," and a third whose Beracha is uncertain, he simply recites the Brachot over the first two, having mind to cover the third. However, Hacham Ben Sion Abba Shaul (Jerusalem, 1924-1998) writes that on Shabbat, one should first recite the generic blessing of "Boreh Mineh Besamim" over the questionable plant, and then recite the Berachot over the other two, in order to have the opportunity to recite an additional Beracha. Although we generally discourage unnecessarily putting oneself into a position to recite a Beracha ("Beracha She'ena Sericha"), this is permitted on Shabbat for the purpose of reaching a total of 100 blessings.

This week I have three stories for you. The first is about a Holocaust survivor and the Tosher Rebbe's extraordinary wisdom, the second about a father's unwavering faith in his son, and the third shares memories of my teacher Reb Sholom z"l on his yahrzeit 10th of Elul. If you're enjoying these Chassidic stories, please take a quick moment to buy me a coffee. https://ko-fi.com/barakhullman Thank you! I deeply appreciate your support! Also available at https://soundcloud.com/barak-hullman/the-rebbe-would-tell-you-where-you-needed-to-be To become a part of this project or sponsor an episode please go to https://hasidicstory.com/be-a-supporter. Hear all of the stories at https://hasidicstory.com. Go here to hear my other podcast https://jewishpeopleideas.com or https://soundcloud.com/jewishpeopleideas. Find my books, Figure It Out When You Get There: A Memoir of Stories About Living Life First and Watching How Everything Falls Into Place and A Shtikel Sholom: A Student, His Mentor and Their Unconventional Conversations on Amazon by going to https://bit.ly/barakhullman. My classes in Breslov Chassidus, Likutey Moharan, can be found here https://www.youtube.com/@barakhullman/videos I also have a YouTube channel of ceramics which can be found here: https://www.youtube.com/@thejerusalempotter

The Rebbe advises that while travel may help health, moving abroad is costly and uncertain. Relocating within Eretz Yisrael suffices to improve matters. He notes the importance of distancing from opposition to Chassidus, increasing in Torah and mitzvos, and says he will mention them at the Ohel for blessings in accordance with their needs. https://www.torahrecordings.com/rebbe/igroskodesh/015/013/5722

The Rebbe urges N'shei uBnos Chabad to prepare a detailed program to utilize the special days of mercy and joy in Tishrei to their fullest. He stresses the great importance of planning ahead to ensure these days are used in the most fitting way, and concludes with blessings for success and good news. https://www.torahrecordings.com/rebbe/igroskodesh/015/013/5724

The Rebbe acknowledges the pidyon nefesh and advises exploring modern treatments, noting expert doctors in Switzerland. He cautions against making conditions with Hashem, stressing instead active engagement in Torah, mitzvos, and tzedakah, while praying for blessings in children, health, and livelihood. https://www.torahrecordings.com/rebbe/igroskodesh/015/013/5725

The Rebbe blesses the chassan that his marriage be the beginning of a true Chassidic home, and that his work with students bring success. He expresses surprise that only a “part” of a maamar was reviewed, urging that the full maamar be learned and repeated, especially within the first month of marriage, and encouraging others in similar situations. https://www.torahrecordings.com/rebbe/igroskodesh/015/013/5726

The Rebbe advises not to alter the standard tnaim text, yet not to insist if no matter of Yiras Shamayim is involved, and to clarify objections. Remaining in innocence depends on diligence in Torah and mitzvos. Regarding studies, he should consult school leadership, who seek his good, and follow their guidance, with Hashem's blessing for success. https://www.torahrecordings.com/rebbe/igroskodesh/015/013/5727

he Rebbe notes that opposition to his study and teaching of Chassidus shows success. He should respond with greater strength, spreading Torah's light with warmth and peace, without magnifying obstacles. Every Jew inwardly seeks the inner Torah, and this hastens Mashiach. https://www.torahrecordings.com/rebbe/igroskodesh/015/013/5728

Rabbi Jacobson will discuss the following topics: What should be our focus as we begin the second week of Elul?  How can Elul practically help us in our daily struggles? Since we can do teshuva in the “blink of an eye” why do we need thirty days of Elul and ten days of teshuva? How do we apply the Alter Rebbe's example of the “king in the field” in our daily lives? What did the Rebbe add to this example? Is there value in just wanting to be better, even if no action is taken? How can we ensure that we are creating the proper containers in Elul to receive the Divine blessings? Can we tap into Elul's energy all year round? How does sof maaseh b'machshava techila relate to the month of Elul as the last month of the year leading into the new year? What personal and global lessons can we learn from this week's Parsha in how to fight our life battles? How do we explain the Torah allowing taking a “beautiful woman” captive during war? What are the practical applications of remembering what Amalek did to us? Can we apply Amalek to the war against Hamas? Why aren't more religious Jews joining this war? Why are sin offerings brought in the holy temple relevant for us to read today, as well as after the geulah when evil will be eradicated? Are we davening properly? What impact should prayer have on us and our emotional intelligence? How can we make davening a more transformative experience? Ki Teitzei Prayer What can Chassidus teach us about trichotillomania (hair pulling)? As a non-Jew, will learning Hebrew and studying Torah make my life happy? 

Rebbe explains the two languages used by the Previous Rebbe to describe the uniqueness of Chai Elul

Send us a textYour will make things easier. The purpose of the Challenge is to reveal your essential strengths in a way that permeates your life.Support the show

Elliot R. Wolfson is a scholar of Jewish studies, comparative mysticism, and the philosophy of religion and lives today in a suburb of S. Barbara, California. He is also the author of, "Open Secret: Postmessianic Messianism and the Mystical Revision of Menahem Mendel Schneerson."In this episode, we discuss his upbringing in Brooklyn and his first encounters with Chabad and Chassidus, his decision to leave the yeshiva for academia and his constant returning to the works of Chabad Chassidus.We discuss the limits of language, the limits of those limits, and the companionship one finds at the edge of this study.____Support this podcast at: ⁠https://www.hflpodcast.com/donate⁠___If you would like to sponsor an episode or advertise on the podcast please reach out to bentzi@yuvlamedia.com____This week's episode is brought to you by "This World Is A Garden," a new film and live concert production by Yuvla Media based on the Rebbe's first talk, Bosi Lgani.Combining beautiful cinematography with a live performance by a string quartet, this production is a meditation on hope and holding on to a vision even as time passes by.Now you can bring this groundbreaking experience of Bosi Lgani to your community.For more info please visit: ⁠https://www.yuvlamedia.com/thisworldi..⁠.____Homesick for Lubavitch is a project of Yuvla Media.Bentzi Avtzon is a filmmaker who specializes in telling the stories of thoughtful and heartfelt organizations. Business inquiries only: hello@yuvlamedia.comConnect with BentziWebsite | ⁠https://www.yuvlamedia.com⁠

Parshas כי תצא – Rabbi Dovid Dubov – From the Rebbe's Father, Reb Levi Yitzchok זצ״ל

One of the Berachot we are required to recite each morning is "She'lo Asani Goy," in which we thank Hashem for making us Jews. We have the great privilege of having been chosen to build a special relationship with G-d, and so the Sages instituted a Beracha to express our gratitude for the gift of being part of G-d's chosen people. There is considerable discussion and debate among the Poskim as to whether this text of the Beracha is indeed the correct text. The Zecher Yehosef (Rav Yosef Zecharya Stern, 1831-1903) noted that the term "Goy" – which means "nation" – is used even in reference to the Jewish People, as in the verse in Dibreh Hayamim I 17:21), "U'mi Ke'amcha Yisrael Goy Ehad Ba'aretz" ("And who is like Your nation, Israel, a singular nation on earth"). Accordingly, the Zecher Yehosef claims that the wording of this blessing was changed by the Church to "Goy" so that it would not be offensive to Christians. The Shulhan Aruch Ha'Rav (Rav Schneur Zalman of Liadi, founding Rebbe of Lubavitch, 1745-1812), among others, maintained that the proper text for this Beracha is "She'lo Asani Nochri," substituting the word "Goy" with "Nochri," which means "gentile." The Zecher Yehosef disagreed with this practice, arguing that the word "Nochri" technically means "foreigner," referring even to somebody from a different family or land, and does not necessarily refer to non-Jews. It is reported that the Hafetz Haim (Rav Yisrael Meir Kagan of Radin, 1839-1933) recited this Beracha as "She'lo Asani Obed Kochabim U'mazalot" – specifying that we are not worshippers of foreign deities. Others, however, dismissed this opinion, noting that there are many gentiles who do not worship foreign deities, and we are thankful also for not being among them, for being part of the Jewish Nation. In any event, common practice is to recite the text "She'lo Asani Goy." The explanation might be that although the Jewish People collectively is sometimes called a "Goy," this term used in the context of an individual refers specifically to a gentile. Hence, when we say "She'lo Asani Goy," we mean that Hashem did not make us a non-Jew. The Sedeh Hemed (Rav Haim Hizkiya Medini, 1834-1904) recited the text "She'lo Asani Goy Ke'goyeh Ha'arasot" – "who did not make me a 'Goy' like the nations of the other lands," in order to specify foreign nations. This is not the commonly accepted practice, though one certainly may recite this text, for even if the phrase "She'lo Asani Goy" is correct, adding the words "Ke'goyeh Ha'arasot" does not undermine the Beracha's legitimacy. The Bayit Hadash (Rav Yoel Sirkis, Poland, 1561-1640) raises the question of why this blessing is formulated in the negative form, thanking Hashem for not making us gentiles, rather than thanking Hashem for making us Jewish. One answer, as the Bayit Hadash brings, is based on the Gemara's sobering comment in Masechet Erubin (13), "No'ah Lo La'adam She'lo Nibra Yoter Mi'she'nibra" – "It would have been preferable for a person not to have been created, rather than to have been created." As life presents us with so many opportunities for failure, a person would have been better off having never been brought into this world. As such, it would be incorrect to thank Hashem for "making us" a certain way. The Bayit Hadash rejects this explanation, and suggests a different answer – that if we said "She'asani Yisrael," thanking Hashem for creating us as Jews, we would then be unable to recite the next two blessings – thanking Hashem for not making us a servant ("She'lo Asani Abed") and for not making us a woman "(She'lo Asani Isha"). The term "Yisrael" implies a free, Jewish man, and thus includes the next two Berachot. Hence, the Sages formulated this blessing in the negative form – "She'lo Asani Goy," so that we would be able to recite two additional blessings thanking Hashem for our freedom and for making us male. The Taz (Rav David Segal, 1586-1667) suggests a different answer, explaining that the text "She'asani Yisrael" would give the mistaken impression that only Jewish males have value and significance. Although we are thankful for being Jewish and for being male, we certainly do not believe that those who aren't Jewish, or Jewish women, are unimportant or do not have crucial roles to play in the world. For this reason, the Sages chose not to formulate the blessing as "She'asani Yisrael," and chose the negative form, instead. The Poskim debate the question of whether a Ger (convert) recites this blessing. The Rama (Rav Moshe Isserles, Poland, 1530-1572) maintained that a convert does not recite this Beracha, since he cannot say that Hashem made him a Jew, as he was born a gentile. The Bayit Hadash understood the Rama to mean that a Ger recites instead, "She'asani Yehudi" – "who has made me a Jew." However, the Bayit Hadash disputes this opinion, arguing that it was the convert himself, and not G-d, who turn him into a Jew, as he was born a gentile and then made the decision to become a Jew. Hacham Bension Abba Shaul (Jerusalem, 1924-1998) refutes this challenge, noting that Hashem enabled the convert to become Jewish by establishing the process of conversion. It is thus indeed appropriate for a convert to thank Hashem for "making" him a Jew by making conversion a possibility and assisting him along this process. A different view is brought by the Magen Abraham (Rav Abraham Gombiner, 1633-1683) – that a convert should recite the Beracha "She'asani Ger" – "who made me a convert." The verb "A.S.A." ("make") refers to the motivation to convert, as evidenced by the verse in the Book of Bereshit (12:5), "Ve'et Ha'nefesh Asher Asu Be'Haran" ("and the souls which they made in Haran"), which refers to the idolaters whom Abraham and Sara influenced to convert to monotheism. Others suggested that a Ger should recite the blessing, "She'hichnisani Tahat Kanfeh Ha'shechina" – "who has brought me under the wings of the Shechina," which refers to the process of joining the Jewish Nation. Others maintained that a Ger recites the standard Beracha of "She'lo Asani Goy," because he thanks Hashem for the fact that he is now a Jew. According to Kabbalah, this blessing thanks Hashem for restoring our Jewish soul in the morning, and this is relevant also to converts. Hence, according to this opinion, converts recite the same text as those who were born Jewish. In practice, however, the Hida (Rav Haim Yosef David Azulai, 1724-1806) maintained that a convert should not recite "She'lo Asani Goy" or any variation thereof, noting that the Bet Yosef appears to concur with this ruling. Later Poskim also noted that given the differences of opinion on this subject, we apply the famous rule of "Safek Berachot Le'hakel" – that we do not recite a Beracha when it is uncertain whether it is warranted. Instead, a convert should recite "Baruch Ata She'lo Asani Goy," omitting Hashem's Name. If a woman converted to Judaism while she was pregnant, it is uncertain whether the child has the status of a gentile or of a regular Jew. The child in this case was conceived when the mother was a gentile, but was delivered after she became a Jew, and it is questionable whether the child's status is determined at conception or at birth. Therefore, this child when he grows up should not recite the Beracha of "She'lo Asani Goy," given the different opinions that exist. All opinions agree that a convert recites the Beracha of "She'lo Asani Abed" and (in the case of a male convert) the Beracha of "She'lo Asani Isha." The Mishna Berura explains that a convert must thank Hashem for having been given the opportunity to be free and to be a man, an opportunity which he would not have had if he had been born as a servant or a woman. These three Berachot – "She'lo Asani Goy," "She'lo Asani Abed," and "She'lo Asani Isha" – are to be recited in this sequence. One first thanks Hashem for making him a Jew, then for making him a free person, as opposed to a slave, and then for making him male. A gentile, of course, is not bound by the Torah's commands at all, whereas a servant has already begun the process of becoming a Jew, and is obligated in some Misvot. And a woman, of course, is a full-fledged Jew, though with fewer Misva obligations then men. These three Berachot, then, follow a specific sequence, proceeding gradually from more general to more specific. The Magen Abraham ruled that if a person recited these Berachot out of order – reciting "She'lo Asani Isha" first – then he can no longer recite the other two blessings. The Beracha of "She'lo Asani Isha," as mentioned, is the most specific, and it thus naturally includes the other two. Meaning, once a person thanks Hashem for making him a man with numerous Misva opportunities, he in effect thanks Hashem also for not making him a gentile – who has no Misva obligations – or a servant – who has relatively few Misva obligations. This resembles the situation addressed by the Poskim where a person recited the Beracha of "Zokef Kefufim" – thanking Hashem for the ability to stand up straight – before reciting the Beracha of "Matir Asurim," which thanks Hashem for the ability to move our limbs. According to some opinions, the person in this case can then not recite "Matur Asurim," because the ability to move our limbs is included in the ability to stand up straight. (This is, in fact, the Halacha.) By the same token, the Magen Abraham writes, a person who recited "She'lo Asani Isha" before reciting "She'lo Asani Goy" and "She'lo Asani Abed" does not then recite those two blessings. However, the Mishna Berura cites the Elya Rabba (Rav Eliyahu Shapira, Prague, 1660-1712) as disagreeing with this ruling, and maintaining that the Berachot of "She'lo Asani Goy" and "She'lo Asani Abed" may be recited even after "She'lo Asani Isha." The Taz explains that the Beracha of "She'lo Asani Isha" does not necessarily cover the other two blessings, because a servant and a gentile have certain advantages over a Jewish woman, in that they have the possibility of becoming a full-fledged Jewish male. Therefore, even after reciting "She'lo Asani Isha," one still has reason to thank Hashem for not making him a servant or a gentile. Hacham Ovadia Yosef, in Halichot Olam, cites a large number of Poskim who follow this second opinion, that "She'lo Asani Goy" and "She'lo Asani Abed" may be recited after "She'lo Asani Isha." (These include the Elya Rabba, the Taz, the Peri Hadash, the Mateh Yehuda, the Shulhan Aruch Ha'Rav, the Peri Megadim, Rabbi Akiva Eger and the Shalmeh Sibur.) Therefore, as this is clearly the consensus view, this opinion should be followed, and one who mistakenly recited "She'lo Asani Isha" before "She'lo Asani Goy" and "She'lo Asani Abed" may still recite those two Berachot. Summary: A Ger (convert), who was not born Jewish, should not recite the full text of the Beracha of "She'lo Asani Goy," and should recite instead, "Baruch Ata She'lo Asani Goy," omitting Hashem's Name. The Berachot of "She'lo Asani Goy," "She'lo Asani Abed" and "She'lo Asani Isha" should be recited in that specific sequence. Nevertheless, if one recited one of the later blessings first, he still recites the others.

Rabbi Jacobson will discuss the following topics: What should be our focus as we begin the month of Elul?  What is unique about this month? What journey did Moshe take on Rosh Chodesh Elul? How do we recreate that journey in our lives? Why does the name Elul, adopted from Babylonian, carry so much weight?  Is there a connection between Elul and hilula? What are the thirteen divine attributes of mercy, how are they more revealed in this month and how can we benefit from them? Why do we blow shofar during this month? Why don't we begin on the 15th of Av? What did the Rebbe suggest we do during Elul to ensure we have a sweet and successful new year? What personal and global lessons can we learn from the judges and law enforcers we appoint at our gates? What are these gates referring to? Why did the kohen speak to the troops before they went to war? Why is sorcery prohibited? What can we learn from eglah arufah? Can it be applied to the responsibility of those that allowed October 7th to happen? How can we learn Chassidus not just conceptually but as a practical guide for life? What is Ahavas Hashem and how is it expressed in our daily lives? Shoftim Is Chassidus impacting our lives? What takes precedent – mental health or religious commitment? What is Zionism? How should we relate to people of other faiths? 

Rabbi Binyomin Scheiman grew up in Brighton Beach and is the shliach today in Des Plaines, Illinois.In this episode we discuss his introduction to Lubavitch as a young teenager and his very gradual immersion into this new way of life.We discuss his work today as a shliach who focuses on helping Jewish prisoners in the Illinois prison system and running camps for young Lubavitch children: the differences between these two groups and the similarities. ____Support this podcast at: ⁠https://www.hflpodcast.com/donate⁠____This episode is sponsored by "Beyond Breadwinning," a new twelve hour course by Rabbi Dr. Dovid Brownstein that helps bochurim and young men approach shidduchim and marriage with intention.Next course is in person in Crown Heights over Labor Day Weekend. Visit https://www.beyondbreadwinning.com to reserve a place and use code "ELUL85" for a 33% discount.____If you would like to sponsor an episode or advertise on the podcast please reach out to bentzi@yuvlamedia.com____This week's episode is brought to you by "This World Is A Garden," a new film and live concert production by Yuvla Media based on the Rebbe's first talk, Bosi Lgani.Combining beautiful cinematography with a live performance by a string quartet, this production is a meditation on hope and holding on to a vision even as time passes by.Now you can bring this groundbreaking experience of Bosi Lgani to your community.For more info please visit: ⁠https://www.yuvlamedia.com/thisworldi..⁠.____Homesick for Lubavitch is a project of Yuvla Media.Bentzi Avtzon is a filmmaker who specializes in telling the stories of thoughtful and heartfelt organizations. Business inquiries only: hello@yuvlamedia.comConnect with BentziWebsite | ⁠https://www.yuvlamedia.com⁠

In this class, Rabbi Bernath drew a powerful line from Hitler's Germany to Hamas today, using a hidden diary entry of the Lubavitcher Rebbe dated September 11, 1941. The Rebbe reflected on why kosher fish require both fins and scales, teaching that these symbolize two essential traits for Jewish life: ambition (fins) and integrity (scales).-Nazi Germany had ambition without integrity — brilliance used for destruction.-Radical Islam represents integrity without ambition — piety warped into death and stagnation.-The Jewish mission is to embody both: to live with moral armor and to harness our talents fully, so we don't just survive, we shine.The lesson is timeless: G-d doesn't only want us to be “good”; He wants us to transform the world with goodness, courage, and light.Key TakeawaysIntegrity without ambition leads to stagnation or fanaticism.Ambition without integrity leads to brilliance that destroys.A kosher life = both: moral protection (scales) + bold drive (fins).Jewish history and today's crises prove: our task is to shine with values intact.G-d calls us not only to resist evil, but to increase Torah, life, and light.#Israel #Hamas #Judaism #Torah #TorahPortion #TorahLessons #BibleStudy #Bible #Morality #Jewish #chabad #Rabbi #Rabbiyisroelbernath #yisroelbernath #fins #scales #October7 #Kosher #koshersigns #LightOverDarkness Sign up for "The Forgiveness Lab" HERE: theloverabbi.com/eventsFit, Healthy & Happy Podcast Welcome to the Fit, Healthy and Happy Podcast hosted by Josh and Kyle from Colossus...Listen on: Apple Podcasts SpotifySupport the showGot your own question for Rabbi Bernath? He can be reached at rabbi@jewishndg.com or http://www.theloverabbi.comSingle? You can make a profile on www.JMontreal.com and Rabbi Bernath will help you find that special someone.Donate and support Rabbi Bernath's work http://www.jewishndg.com/donateFollow Rabbi Bernath's YouTube Channel https://www.youtube.com/user/ybernathAccess Rabbi Bernath's Articles on Relationships https://medium.com/@loverabbi