Podcasts about Rosh yeshiva

The Torah in Parashat Shoftim discusses the situation of a person who had built a new house but was recruited to the army before he had a chance to live in it. Such a person would be sent home before battle. The Torah refers to this individual as האיש אשר בנה בית ולא חנכו – a person who built a house but has not done חינוך (20:5). Rashi explains: חינוך לשון התחלה – the root ח.נ.ך. means "begin." In this pasuk , לא חנכו means that the person built a new house but hasn't yet begun using it. The word חינוך , of course, is used also in reference to education. And Rashi's brief comment here sheds light on what חינוך is and how parents need to approach it. חינוך means "beginning." That is all. It means we prepare our children for the future, we get them off to a good start by teaching them how to live. It does not mean we control their lives, that we decide their lives, that we don't let them make their decisions. Controlling children is not חינוך . Education requires knowing when to let go, when to let children make their own decisions, to empower them by showing them that we trust them and have confidence in them. The founder of our nation, Avraham Avinu, is called in the Torah אברהם העברי . He is not called "Avraham the Tzadik ," or "Avraham the Holy One." He is called the עברי , which means that he came from the other side of the river. He moved to the Land of Israel, but he was from the other side of the Euphrates River, so he was called העברי . Why is this Avraham's name? Why does it matter that he came from the other side of the river? The answer is that this name expresses Avraham Avinu's most important quality – and the most important quality that we need to develop within our children. As the Midrash explains: כל העולם מעבר אחד, והוא מעבר אחד – the entire world was on one side, and he was on the other side. Avraham Avinu had confidence. He had the confidence to be different, to swim against the current, to stand alone. When the whole world was worshipping idols, he taught the belief in Hashem. When the whole world was selfish and corrupt, he taught and exemplified kindness and generosity. He followed his beliefs and convictions even when the entire world followed different beliefs and convictions. This is what our children need, especially in today's world. They need confidence. They need to believe in themselves. And one of the ways we give them this confidence and this belief in themselves is by getting involved, but not getting too involved; by setting limits, but knowing when to allow them to decide. If we pull away completely, then we are not giving our children confidence. We are conveying the message that they aren't important enough, that they don't matter enough, for us to care. But if we smother them, if we exert too much control, then we make them feel feeble and incapable. This is the difficult balancing act that parenting requires us to do. Somebody told me a remarkable story about Rav Yaakov Ruderman, the revered Rosh Yeshiva of Ner Yisrael in Baltimore, who was recognized as one of the leading Torah sages in the United States. When his wife passed away, he moved in with one of his children, and he shared a bedroom with a grandson. He walked into the room and saw posters of famous sports stars on the walls. He asked his grandson who these people were, and his grandson – embarrassed – told him. "You like them?" the great Rosh Yeshiva asked. "Yes I do," the boy replied. "Well if you like them," Rav Ruderman said, "then I LOVE them!" This is a beautiful example of חינוך , of preparing a child for adult life through empowerment, by showing them that they are valued, that their interests are important to us. When we take interest in their lives while respecting their space and allowing them to make decisions, they feel our respect and our trust, and this gives them the confidence to stand מעבר אחד , alone on one side, to resist negative influences and live according to their beliefs and values.

When the Torah warns us in Parshat Eikev about forgetting God due to arrogance, it pinpoints the exact root of that pride: accumulating great wealth and concluding, " כֹּחִי וְעֹצֶם יָדִי עָשָׂה לִי אֶת הַחַיל הַזֶּה " ("My strength and the power of my hand made me this chayil "). What does chayil mean here? Ramban explains that chayil refers to war (as in Chaylei Tzahal , the Israel Defense Forces). Under this interpretation, the verse describes someone boasting, "My success in battle was achieved through my own strength." Instead, the Torah instructs us to remember: " כִּי ה' אֱלֹהֶיךָ הוּא הַנֹּתֵן לְךָ כֹּחַ לַעֲשׂוֹת חָיִל " ("It is Hashem your God who gives you the strength to achieve military victory"). Ramban notes that while Jewish soldiers are capable and powerful fighters, they must recognize that their strength originates from God to avoid falling into arrogance. This illustrates a vital principle: although we must put in our hishtadlut (practical effort)—and we may execute it skillfully enough to veil the underlying divine intervention—we must always remember that the success remains a miracle. A striking example of hishtadlut and victory comes from modern history: the famous raid on Entebbe. Operation Entebbe (Operation Yonatan) On the night of July 3–4, 1976, the IDF executed Operation Thunderbolt, a daring commando mission that rescued 102 hostages held at Entebbe International Airport in Uganda. The crisis began when an Air France flight from Tel Aviv to Paris was hijacked by Palestinian and German terrorists and diverted to Uganda. The hijackers separated the Israeli and Jewish passengers from the rest, holding over 100 captives while demanding the release of imprisoned militants. Idi Amin's Israeli Connection Uganda's dictator, Idi Amin, welcomed the hijackers and deployed Ugandan troops to assist them. Ironically, Amin had close historical ties to Israel: Military Training: In the 1960s, Amin underwent officer and paratrooper training in Israel under IDF instructors. Israeli Contacts: During the crisis, Israeli officials attempted to leverage Amin's personal friendship with retired IDF Colonel Baruch "Burka" Bar-Lev, who phoned Amin repeatedly to negotiate the release of the hostages. However, Amin used the situation for international posturing and refused to free the captives. The Mercedes-Benz Decoy Strategy Because Entebbe was over 2,500 miles (4,000 km) from Israel, surprise was critical to prevent guards and hijackers from killing the hostages before commandos could reach the terminal. The Scheme: Israeli intelligence knew Idi Amin frequently visited the airport in a black Mercedes-Benz 600 escorted by Land Rovers. The Execution: The assault team, led by Lt. Col. Yonatan Netanyahu (older brother of Benjamin Netanyahu), loaded a black Mercedes styled to mimic Amin's official vehicle into the lead C-130 transport plane. The Assault: Upon landing under cover of darkness, the commandos drove the Mercedes and Land Rovers directly toward the terminal. The ruse bought precious time, allowing the assault force to approach the building before Ugandan guards realized what was happening. The Outcome Hostages Rescued: 102 of 106 hostages were safely evacuated. Enemy Casualties: All seven hijackers and approximately 45 Ugandan soldiers were killed. Three hostages died in the crossfire during the raid, and a fourth (Dora Bloch) was later murdered in a Ugandan hospital on Amin's orders. IDF Losses: Lt. Col. Yonatan Netanyahu was the sole Israeli military fatality. Tactical Impact: Commandos destroyed several Ugandan MiG fighter jets on the tarmac to prevent pursuit during takeoff. This 53-minute ground raid remains one of the most famous special operations in modern military history. Despite the tragic loss of Yonatan Netanyahu, the operation was celebrated as a monumental victory. I recall a student arriving at my elementary school the following week wearing a T-shirt featuring Idi Amin saluting, captioned: Kol Hakavod leTzahal ("All respect to the Israeli Army"). While the IDF displayed extraordinary bravery, preparation, and skill, we must keep the ultimate source of success in mind: " כִּי הוּא הַנֹּתֵן לְךָ כֹּחַ לַעֲשׂוֹת חָיִל " ("For it is He who gives you the strength to achieve success"). Therefore, the ultimate praise belongs to God: Kol Hakavod laHashem . As the verse states, " לִכְבוֹדִי בְּרָאתִיו " ("I created it for My glory")—the world was created so that we might recognize and reflect God's honor. We say " בָּרוּךְ כְּבוֹד ה' מִמְּקוֹמוֹ " ("Blessed is the glory of Hashem from His place") and " בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד " ("Blessed be the name of His glorious kingdom forever and ever"). Ultimately, all honor for our achievements returns to Him. That is the first explanation of chayil . A second explanation defines chayil as the amassing of financial wealth. When someone builds a fortune, they often attribute it entirely to their own acumen, leading to pride. Notice what Targum Onkelos says on " כִּי הוּא הַנֹּתֵן לְךָ כֹּחַ לַעֲשׂוֹת חָיִל ": God does not merely give you physical energy to go to work; " הוּא יָהֵב לָךְ עֵצָה לְמִקְנֵי נִכְסִין "—He gives you the ideas and insight to acquire property. You might think your business success stems from your brilliant choice of strategy, brand, or market entry, but those insights originate with God. As the verse teaches: " רַבּוֹת מַחֲשָׁבוֹת בְּלֶב אִישׁ וַעֲצַת ה' הִיא תָקוּם " ("There are many thoughts in a man's heart, but it is Hashem's counsel that stands"). The good decisions that yield your success are ultimately God's ideas brought to fruition. It is human nature to point fingers at areas that do not apply to us directly. As a rabbi who neither runs a corporate enterprise nor serves as a frontline soldier, I could easily look at businessmen and warriors and say, "What is wrong with you? Don't you realize God gives you your strength and wealth?" It is easy to lecture others on spiritual flaws when we aren't tested in those same areas. (Brief pause due to an emergency call—returning to the topic now.) Why do we find it so easy to judge others when we have no skin in the game? There is a well-known parable about a man applying to join the Communist Party. The interviewer asks: "If you had two houses, would you give one to Mother Russia?" "Of course!" he replies. "If you had two cars, would you give one?" "Without hesitation!" "If you had two coats, would you give one?" "No way." "Why not?" asks the interviewer. "Because I actually have two coats!" In theory, loyalty is effortless. When an obligation touches our actual possessions or lifestyle, our perspective shifts. So it is easy for an observer to ask why soldiers or entrepreneurs do not attribute their success to God. However, self-examination requires looking deeper. The prophet Yirmiyahu identifies three distinct areas where people take self-righteous pride (a passage read on Tisha B'Av, a day centered on the consequences of forgetting God): " אַל יִתְהַלֵּל חָכָם בְּחָכְמָתוֹ וְאַל יִתְהַלֵּל הַגִּבּוֹר בִּגְבוּרָתוֹ אַל יִתְהַלֵּל עָשִׁיר בְּעָשְׁרוֹ " ("Let not the wise man glory in his wisdom, nor the mighty man in his might, nor the rich man in his riches"). Instead, " כִּי אִם בְּזֹאת יִתְהַלֵּל הַמִּתְהַלֵּל הַשְׂכֵּל וְיָדֹעַ אוֹתִי " ("Let him who glories glory in this: that he understands and knows Me"). What did we personally construct to earn that glory? Our Sages teach: " הַכֹּל בִּידֵי שָׁמַיִם חוּץ מִיִּרְאַת שָׁמַיִם " ("Everything is in the hands of Heaven except the fear of Heaven"). As the verse states, " מָה ה' אֱלֹהֶיךָ שֹׁאֵל מֵעִמָּךְ כִּי אִם לְיִרְאָה " ("What does Hashem your God ask of you, except to fear Him"). When you close a profitable deal, recover your health, or arrive at a brilliant insight in Torah study, that clarity originates from God. Does this mean we carry no moral accountability for our actions? Of course not. God provides human beings with energy and mental capacity, but our moral choices remain entirely ours. God grants us the physical ability to speak, but whether we choose to speak Lashon Hara (derogatory speech) or refrain from it is our own moral decision. God does not compel us to sin. To understand human temptation on a deeper level: prior to Adam's sin, evil was entirely external to humanity (represented by the serpent outside of man). After the sin, evil became internalized within the human psyche. When an internal voice prompts someone to speak Lashon Hara , that voice is not divine inspiration; it is the internalized influence of the serpent ( Yetzer Hara ). God created those opposing forces to preserve free choice. We cannot blame God for our wrongdoing—we chose to listen to the temptation rather than to God's command. Divine inspiration grants us the constructive ideas for success, strength, and financial breakthrough; moral choice determines whether we obey God's laws. These three arenas of pride are visible even in early childhood. I once walked with my first-grade grandson and asked him, "What makes a kid cool in school?" He listed three traits: Athletic ability: Being good at sports. Possessions: Having cool gear (like bringing the best basketball to the playground). Academics: Getting top marks on tests. Even in elementary school, the baseline metrics of social prestige mirror the biblical categories: Sports capability represents Gibbor (strength). Possessions represent Ashir (wealth). High test scores represent Chacham (wisdom). Every individual—whether a business executive, a rabbi, or a stay-at-home parent—must recognize that achievements in these areas stem from God. The central spiritual struggle is internalizing this truth to prevent arrogance. When it comes to finance, cause and effect do not always operate linearly. Effort invested in one area often yields results from an unexpected direction. Consider the well-known story of yeshiva students who spent a day soliciting donations and returned empty-handed. The next morning, the Rosh Yeshiva thanked them for their hard work. They protested, "Why are you thanking us? We brought in no money." The Rosh Yeshiva replied, "An anonymous donor just walked in and gave a massive contribution. That happened because of the effort you put in yesterday." Your dedicated effort ( hishtadlut ) triggers divine reward, though often through channels you never anticipated. This explains the Talmudic maxim: " יָגַעְתָּ וּמָצָאתָ תַּאֲמִין " ("If a person says, 'I have toiled and I have found,' believe him"). Why does the Sages' phrase use the word "found" ( matzata ) rather than "produced" or "earned"? Because even after rigorous toil, the ultimate success arrives like a metzia (a lost object found unexpectedly). There is no automatic, mechanical correlation between our input and the output—especially in financial matters. While we easily understand this dynamic in business, how does it apply to wisdom ( Chacham ) and physical strength ( Gibbor )? When someone studies a complex topic and masters it, or adheres to a workout regimen and gets fit, they naturally feel a direct cause-and-effect relationship. Next, we will explore the challenges of strength and wisdom, and how we can avoid arrogance when taking pride in those accomplishments.

Chullin 93 – Shabbat – 18 AvBy Rabbi Binny Freedman, Rosh Yeshiva, Yeshivat Oraytaחולין דף צג, דף יומי

Unanswered Prayers and the Treasury of Jewish Tears The Message of Parashat Va'etchanan We are continuing with the theme we started yesterday—a central message from Parashat Va'etchanan. Moshe Rabbeinu prayed to enter Eretz Yisrael and was not answered. This gives us chizuk (encouragement): when we pray and feel we are not being answered, it does not mean our prayer was wasted. We are no different than Moshe Rabbeinu. Rav Aryeh Levin and the Widowed Woman Rabbi Feuer brings down a beautiful story about Rav Aryeh Levin, a man of rare compassion and sensitivity. Once, a distraught, recently widowed woman came to him, crying uncontrollably. All his efforts to console her were to no avail. Finally, the widow said she would accept consolation if he could answer one question: "Please tell me: what happened to all my tears? I prayed and prayed for my late husband. I recited chapter after chapter of Tehillim and shed thousands upon thousands of tears. My very soul flowed into those tears. Where are they? Were they all wasted?" Gently, Rav Aryeh Levin replied: "After 120 years, when you leave this world and ascend to the Heavenly Tribunal, you will see how meaningful and precious your tears were. You will discover that Hashem Himself gathered them, counted every single teardrop, and treasured it like a precious gem. There is a beautiful line that Sephardim say in Selichot: העבר חטאתי אלהי ישועתי וגם את דמעתי שימה בנאדך ('Forgive my sins, God of my salvation, and place my tears in Your flask.') This based on a pasuk in Tehillim(56:9) נֹדִי סָפַרְתָּה אָתָּה שִׂימָה דִמְעָתִי בְנֹאדֶךָ הֲלֹא בְּסִפְרָתֶךָ : "You Yourself have counted my wanderings; place my tears into Your flask—are they not recorded in Your book?" The Gemara comments on this pasuk : "Whoever sheds tears over [the passing of] a virtuous person, the Holy One, Blessed be He, counts them and stores them in His treasure house, as it is stated: 'You Yourself have counted my wanderings; place my tears in Your flask, are they not in Your book?'" (Shabbat 105b) God has a flask where He places every Jewish tear. You will discover that whenever a harsh decree loomed over the Jewish people, one of your tears came and washed the evil away, making it null and void. Even a single sincere tear is a source of salvation." Hearing this, the woman burst into a fresh flow of tears—no longer tears of sorrow and grief, but tears of courage and hope. The "Tefillah Bank" and the Power of Unanswered Prayer The Sefer Chasidim teaches that prayers that go unanswered enter a "tefillah bank." We often view an unanswered prayer as if it were thrown in the garbage, but it is actually deposited in a celestial bank to be used later. It may even work for you in ways you don't yet see. The Chazon Ish and the Returned Generation Rav Yitzchak Scheiner zt"l (Rosh Yeshiva of Kamenetz Yerushalayim) spoke in the Deal Shul on Tisha B'Av many years ago, following Rav Matisyahu Salomon zt"l . Rav Matisyahu had spoken about the remarkable spiritual renewal of the Jewish people that we are witnessing today. Rav Scheiner shared how those words struck a personal chord, recalling his own journey from public school to becoming the Kamenetz Rosh Yeshiva. He shared the following story: In 1950, the Chazon Ish asked Rav Galinsky to keep an eye on a young bochur who had left his non-religious kibbutz to learn at the Ponevezh Yeshiva in Bnei Brak. Rav Galinsky noticed this was not an isolated case; there was a steady stream of young men returning to Yiddishkeit. Rav Galinsky asked the Chazon Ish: "Why do you suppose so many children are coming back to Yiddishkeit today, leaving behind the lifestyle of their non-committed parents?" The Chazon Ish answered: "The generation that left Yiddishkeit came from religious parents. Those parents saw what was happening to their children and—for whatever reason—could not stop them. They cried lonely, bitter tears. They prayed and they fasted, but it was too late to stem the tide. However, Hashem does not forget a Jewish tear. If those sincere tears did not save their own children, they were preserved to help their grandchildren and great-grandchildren. That is why these children are returning today—because Hashem never forgets a tear." A Personal Reflection: The Legacy of a Teardrop I will share something on a personal note as well. Many years ago, in the early 1980s, I met a great Rabbi—Chacham Abraham Raful (the uncle of Chacham Yosef Raful shlit"a from Ateret Torah). He was in his 90s at the time. When he heard my last name was Sutton, he asked, "Are you related to Abraham Sutton?" That was my great-grandfather. When I said yes, he told me a story he had witnessed firsthand: "Your great-grandfather lived in Syria, but he would travel to Yerushalayim on occasion. One morning in shul, I noticed he was weeping bitterly during his tefillah. Thinking he had a terrible personal problem, I asked him, 'Mr. Sutton, how can I help you? What's wrong?' He answered, 'Nothing is wrong. But every morning when I recite Birkat HaTorah and reach the words וצאצאנו וצאצאי צאצאנו ( 'our children and the descendants of our children' ), I think to myself: My children I know, and I can guide them to the best of my ability. But my grandchildren and great-grandchildren—what can I do for them? All I can do is cry for them. So that is what I do every morning during Birkot HaShachar.'" Chacham Abraham Raful concluded: "If he has religious grandchildren and great-grandchildren today, it is from those tears." I am living proof—a product of tears shed decades ago that are still working today. And while there were tears that seemingly didn't work immediately for certain family members, in the end, even those who experienced a temporary lapse returned. The spiritual gene was awakened by those prayers. Understanding the Full Impact of Tefillah The Steipler ( Chayei Olam , ch. 28) explains that the question "Why wasn't my prayer answered?" comes from a flawed perspective. We have no idea what would have happened without our prayers. How can we say a prayer wasn't answered when it may have prevented a far worse outcome? The Midrash notes that prayer sometimes accomplishes half: When a decree was issued that all of Aharon HaKohen's children should pass away, his and Moshe's prayers saved two of his four sons. While losing two sons was a horrific tragedy, the prayer mitigated a harsh decree and saved the remaining two. Tears with a Delayed Reaction: The 100-Year Siyum Sometimes, tears have a delayed reaction even for the very person they were meant for. (Jewish Observer, Dec. '98, p. 47) A man once made a Siyum Mishnayos on Shas for his father's yahrzeit , marking the 100th anniversary of his father's arrival in America. He retold the trials his family faced and how the "Goldene Medina" (America) had eroded their Yiddishkeit. He was the youngest of nine children, and his eight older siblings had already severed their connection to Yiddishkeit. His father's last hope was him—Mordechai. On his 16th birthday, Mordechai built up the courage to confront his father before davening : "Papa, I'm not going to Yeshiva College. I'm not going to lay tefillin anymore. I'm not going to shul on Shabbos. I want to be just like my brothers, sisters, and friends." The author recalled: "I raised my hands expecting a slap, but my father stopped and began to plead: 'Motke, du bist die letzte—you're the last one. My last hope. Don't say that. Don't mean it.' I was shocked to hear my father beg. 'Papa, please,' I said. 'I don't want to learn to be a rabbi. I just want to be like everyone else.' 'So don't be a rabbi!' he cried. 'Just stay a good Jew—put on tefillin, keep kosher, keep Shabbos. Don't become like the others. It's enough that I raised eight—I don't need nine! Motke, it's enough already!' My father burst into tears. I hugged him and cried too: 'Papa, please don't cry. It makes no sense to me to be frum, but I'll try.'" For 16-year-old Mordechai, those tears were soon forgotten as he eventually drifted away like his siblings. Decades later, however, the tears returned to him. When his own son wrote to him from Jerusalem saying he had enrolled in Yeshiva Ohr Somayach, Mordechai booked a flight to Israel to talk him out of his "foolishness." But as he prepared to leave, the memory of his father's tears came rushing back—and his heart changed. At the Siyum , he concluded: "On this centennial of my father's arrival in America and on his yahrzeit, I want to say: 'America, you beat us Jews bad, but you didn't win.' And to my father: 'Papa, you were beaten badly, but you didn't lose.' "

What's behind the push to integrate women into combat roles in the IDF? Is this debate unique to the IDF, or does it reflect broader issues in Israeli society? Does the prohibition of yichud apply inside a tank? How should religious soldiers navigate these challenges? Host: Ari Wasserman with Rabbi Dovid Fendel – Founder and Rosh Yeshiva of the Hesder Yeshiva in Sderot – 14:34 with Rabbi Dovid Stav – Founder and Chairman of Tzohar and Chief Rabbi of Shoham – 34:01 with Rabbi Itai Asman – co-founder of Torat Lechima, promoting Jewish identity in the IDF – 57:17 Conclusions and Takeaways – 1:14:11 מראי מקומות   

Summer Yarchei Kallah 5786Rabbi Kamenetsky is the Rosh Yeshiva of Yeshiva Toras Chaim in DenverClick ⁠⁠HERE⁠⁠ for the Mareh Mekomos or email info@stlkollel.com

Chullin 79 – Shabbat – 4 AvBy Rabbi Moshe Gordon, Rosh Yeshiva, Yeshivat Yishrei Levחולין דף עט, דף יומי

Summer Yarchei Kallah 5786Rabbi Kamenetsky is the Rosh Yeshiva of Yeshiva Toras Chaim in DenverClick ⁠HERE⁠ for the Mareh Mekomos or email info@stlkollel.com

Summer Yarchei Kallah 5786Rabbi Kamenetsky is the Rosh Yeshiva of Yeshiva Toras Chaim in DenverClick HERE for the Mareh Mekomos or email info@stlkollel.com

Chullin 74 – Monday – 28 TammuzBy Rabbi Yair Halevi, Rosh Yeshiva, Yeshivat Torah v'Avodahחולין דף עד, דף יומי

If you have ever felt like you are doing everything “right” and still feel untethered, this one is for you. We start with Parsha Matos Masei and the weight of the Three Weeks, then pivot to a modern pressure point: the moment you leave the yeshiva world and step into work, contracts, deadlines, and environments you did not choose. That transition can be bumpy, and it can quietly drain your Torah learning, your davening, and your joy if you try to muscle through it alone.We share the advice I got from my Rosh Yeshiva for staying grounded: keep learning Torah day and night, choose learning that holds your attention, and move at a sustainable pace that survives busy weeks. Then we get to the heart of the message: join a chaburah. Not a casual drop in, but a real fellowship where people know you, where your presence matters, and where healthy accountability and friendly competition pull you upward.To make it concrete, I use a real estate story about choosing a brokerage and how a bonding trip changed my view of what a team gives you. We connect that to the spiritual danger of becoming a “floater” with no consistent shul, no steady rebbe, and no anchored community, and we end with a powerful Rav Hutner story about what it means to be seen. If you want stronger Torah learning, better work life balance, and a Jewish community that actually holds you, commit to a group that would miss you.Subscribe, share this with a friend who feels untethered, and leave a review with one place you want to belong more deeply.Support the showJoin The Motivation Congregation WhatsApp community for daily motivational Torah content!------------------Check out our other Torah Podcasts and content!SUBSCRIBE to The Motivation Congregation Podcast for daily motivational Mussar!Listen on Spotify or 24six!Find all Torah talks and listen to featured episodes on our website, themotivationcongregation.orgQuestions or Comments? Please email me @ michaelbrooke97@gmail.com

The Midrash at the beginning of this week's parasha Pinchas says, אמר הקב"ה בדין הוא שיקבל שכרו – Hashem said that Pinchas deserved the reward he was getting for the act he performed. The mefarshim ask the question, doesn't everybody who does a mitzvah deserve the reward that comes as a result of performing it? Why is the Midrash singling out Pinchas, saying that he deserved his reward? The sefer Vaveh HaAmudim quoted an answer given by the sefer Zichron Yitzchak - even though everyone who does a mitzvah deserves reward for it, most of the time, there is some type of praise or honor that the person gets as a result of the performance of that mitzvah which takes away some of the reward. Receiving praises from others or being acknowledged for a deed reduces the full amount of the reward of that mitzvah. Hashem may still give the person the reward but it is no longer called "fully deserved". Pinchas however did not only not receive praises for his actions, he was even ridiculed for them. Therefore, he can be called deserved of the reward that he was getting. On one occasion, somebody from Rav Shach's family saw the Rosh Yeshiva with tears in his eyes. At that time, he was very old. The family member asked the Rosh Yeshiva what was wrong and if he could offer his assistance. Rav Shach replied he was thinking about what he was going to bring with him to the Heavenly Court after he leaves this world. The family member then pointed to the sefer Avi Ezri that was open on the table, a four volume masterpiece written by Rav Shach as a commentary of the Mishneh Torah of the Rambam which is used in every yeshiva throughout the entire world. Rav Shach replied, "Yes, it is a good sefer , but I got too much recognition from it. It's value has been diminished." A relative of the Chofetz Chaim once came to the Rabbi to ask him if he should travel to America to help collect money for a yeshiva that was struggling financially. The Chofetz Chaim told him he should go and he even gave him a beracha for success. The day the relative was leaving, he came back to the Chofetz Chaim to get a departing beracha . The Chofetz Chiam gave him the beracha and then told him, "Hashem gave us a Torah with 613 mitzvot in it. Due to our sins, we lost the Beit HaMikdash and according to my calculation, there are only 271 mitzvot left that we can perform nowadays - 77 positive commandments and 184 negative commandments. I felt that it was my obligation to clarify these 271 mitzvot for Klal Yisrael and therefore, I just wrote a sefer explaining each one of them. I want this sefer to have success. I want it to be completely leshem Shamayim . I need somebody to sponsor it, but I have three conditions: #1 – his name should not appear on the sefer , #2 – he himself should ask that his name doesn't appear on the sefer , and #3 – only one person should give the entire sum. Please try to find someone during your travels abroad." The man traveled by boat to America. After a few weeks, he arrived in New York but developed a very strong cough there and a doctor advised him to spend some time in a warmer climate in Florida. When the man arrived in Florida on Thursday, he had no idea where he was going to stay. To his surprise, there was a religious Jew waiting on the platform there. He introduced himself as Yerachmiel, saying he stands there every Thursday warning Jews who arrive not to go to certain "kosher" hotels and shuls that were not really reliable and were run by the wrong people. Rav Yerachmiel invited him for Shabbat and he enjoyed it very much. After Shabbat, he asked Yerachmiel about the yeshiva he was collecting for, as well as the new sefer being put out by the Chofetz Chaim. But he forgot the conditions that the Chofetz Chaim gave him. Yerachmiel said he would love to sponsor the sefer , but on 2 conditions: #1 – he would be the only sponsor, and #2 – his name wouldn't be on the sefer . The man then realized this was min haShamayim , the same conditions the Chofetz Chaim asked for were offered by this man. Decades later, after the Chofetz Chaim had already left this world and Rav Yerachmiel had married off all his children, Rav Yerachmiel's entire family moved to Israel. One day, his son-in-law, who was at that time a big talmid chacham , was walking in Bnei Brak and that relative of the Chofetz Chaim saw him and recognized him. He called him over and said, years before this, his father-in-law sponsored the Sefer HaMitzvot of the Chofetz Chaim. The talmid chacham had no clue that his father-in-law did that. When he told his father-in-law about it, Rav Yerachmiel turned pale and started crying out loud. He said, "I can't believe this was told to you. I gave a lot of tzedaka in my lifetime, but I got so much honor from it. There was one thing that I felt consoled by – sponsoring this sefer that nobody knew about, just me and Hashem and one other person. Now, what am I going to come with to Olam Haba ?" Mitzvot are great, but when we do them without any recognition, they become infinitely greater. Shabbat Shalom.

Chullin 65 – Shabbat – 19 TammuzBy Rabbi Binny Freedman, Rosh Yeshiva, Yeshivat Oraytaחולין דף סה, דף יומי

It is incumbent upon observant Jews to always appear well-kempt and dignified. Nowadays, this applies to all observant Jews. As representatives of the Torah, we all bear the obligation to look respectable in order to reflect positively on the Torah. An observant Jew must not walk about with stained clothing, scuffed shoes, or a foul odor. People who encounter a religious Jew who appears this way lose respect for the Torah, and reach the conclusion that the Torah does not encourage self-dignity. In fact, the Sages teach (Shabbat 114a) that if a Torah scholar has "Rabab" – dirt – on his garment, then he is deserving of death, because he misrepresents the Torah. I had the privilege of knowing Rav Chaim Kreiswirth (1918-2001), the Chief Rabbi of Antwerp who frequently visited Israel. He was a towering spiritual giant, who mastered the entire Talmud. I saw him once take out a pocket mirror and comb before getting out of a car, to groom himself. He explained that the windows were open during the trip, and his hair and beard became disheveled. He therefore made sure to groom himself so he looked presentable before getting out of the car. Another example that I personally witnessed was the time when I went with a group of students to the home of Rav Chaim Brim (1922-2002) in Jerusalem, for a Torah class, after which we wanted to take a group picture with him. He did not allow the picture to be taken until he first straightened up the room and made sure he looked presentable. He wanted to ensure that people who looked at this picture would not see him unkempt or his home untidy. Hacham Ovadia Yosef, in Yehaveh Da'at, addressed the question of whether or not it is acceptable for a man to use a mirror. The Gemara teaches that a man should not use a mirror, as this is something that women do, and is considered vanity for men. Nevertheless, Hacham Ovadia ruled that nowadays it is specifically a Misva for men to use a mirror to ensure that they look presentable and thereby make a Kiddush Hashem (glorification of G-d's Name). Rav Yissachar Frand (contemporary) shared that when he traveled with his Rosh Yeshiva, Rav Yaakov Ruderman (1900-1987), to fundraise, and they would pass through the train station, Rav Ruderman would have his shoes shined in order that he would look presentable when meeting with the donors. Just as an observant Jew must dress in a dignified manner, he must conduct himself in a dignified manner. This includes eating neatly and patiently. Needless to say, this applies to both men and women. Women must dress not only modestly, but also respectably so they appear dignified. Earlier, we noted the Gemara's teaching that a Torah scholar with a "Rabab" – stain – on his clothing is deserving of death. An alternate reading of this teaching has been suggested, based on the Gematria of the word "Rebab" (204), which is the same Gematria as the word "Sadik." The Gemara thus perhaps refers to a scholar who "wears" piety on his clothing, who shows himself to be more righteous than he really is. Just as it is wrong to appear unkempt and undignified, so it is wrong to appear greater and holier than one actually is. One who projects a false impression of piety is also deserving of death, as he deceives people in an effort to earn their respect and admiration. Finally, a Torah scholar should wear neither very expensive clothing, nor very cheap clothing. He must appear respectable, but should not appear as though he wastes large amounts of money on costly attire.

Chullin 52 – Sunday – 6 TammuzBy Rabbi Moshe Gordon, Rosh Yeshiva, Yeshivat Yishrei Levחולין דף נב, דף יומי

Lkovod Gimmel Tamuz the Chabad Rebbe Zya Hilula helps us learn Rav Tzaddock HaCohen Pri Tzaddick on the Parsha to Engrave on our Hearts the Torah & Holyness so we can elevate ourselves, our eating on Shabbos and all of Humanity. The reality of Fixing all (the original sin) with the Light of Truth amen vamen. Cover pic Family Bar Mitzvah with Rav Yeshua Gerzi the Pilzner Rebbe in RBS beginning a needed new Rosh Yeshiva position for Elul, together with Mashgiach Soulful Flow TBA ? Eli G… Did you See their worthy campaign?Here's a link for your 10 $ or more donation opportunity.Charidy.com/Breslov/rbsUnity Inspires Projects - United Souls 63, AI - Why Unity of Souls, A Living Framework & The Sacred Reversal to Experience the Divine?! https://open.substack.com/pub/eligoldsmith/p/unity-inspires-projects-united-souls-313 #unitedsouls #unity #living #reversal #divine

The recent annual convention of TRADITON's publisher, the Rabbinical Council of America, was a wonderful opportunity to showcase the work of our journal of Orthodox Jewish Thought. Our editor Jeffrey Saks had a chance to conduct a session with Itamar Rosensweig, whose “Reconceiving Conceptualism” opens our recently released Spring 2026 issue. The essay is an argument for method in Torah study as part of the pursuit of knowledge. Rosensweig asks if and why the so-called conceptual method (a.k.a. Lomdus) is typically favored in our own learning and teaching because it's somehow more “authentic” and “true”? Saks inquired what Rosensweig set out to do in the essay and touched on pedagogical and practical suggestions for ways to more effectively implement Lomdus and utilize its tools in our shuls and schools. This was of particular relevance to the rabbis and educators in attendance, many of whom raised questions and offered gentle pushback throughout the discussion. In fact, the essay has already generated a healthy amount of response and we hope to be publishing some of that in the near future. Watch a video of this discussion on YouTube. Rabbi Dr. Itamar Rosensweig is a Rosh Yeshiva and associate professor of philosophy at Yeshiva University, a dayyan at the Beth Din of America, and rabbi of the Merion Shtiebel. The conversation was recorded by TorahAnytime at the RCA Convention in Suffern, NY, on May 11, 2026. The post Reconceiving Conceptualism appeared first on Tradition Online.

Ashi Taragin had every reason to stay in yeshiva. He grew up breathing Torah. His father is Rabbi Reuven Taragin. His mother is Rebbetzin Shani Taragin. He made a Siyum HaShas at his Bar Mitzvah.Yet he didnt choose a career in Chinuch.Today he's an ER doctor at Sharei Tzedek, a lawyer, a mohel, and a sofer. He's also the unofficial rav of the emergency room, fielding end-of-life shailos in real time. And he still teaches Torah — but entirely on his own terms.In this episode, Ashi breaks down his version of the Rambam model: why financial independence from Torah makes your Torah better, what it means to be a baal habayis as a zechut rather than a compromise, and why he thinks sitting and learning all day isn't what Hashem put you here to do.Make sure to check out our newsletter and subscribe: ShtarkTank.org

There is a time-honored tradition to remain awake throughout the night of Shabuot and read the special "Tikkun Lel Shabuot" text that is printed in the Mahzorim. Hacham Ben Sion Abba Shaul (Israel, 1924-1998), in his work Or Le'siyon (vol. 3, 18:11), discusses the importance of this custom and presents numerous laws and guidelines relevant to the proper observance of this special occasion (listen to audio clip for precise citation). First, he mentions that even learned men who prefer studying Gemara must set aside their Talmudic studies in order to read the text of the Tikkun Lel Shabuot. If time remains after they complete the Tikkun, they may then study other material that they find more enjoyable. In Yeshivot, Hacham Ben Sion writes, students should follow the instructions of their Rosh Yeshiva in this regard. He also emphasizes that one should read the Tikkun even if he does not understand some sections of the service. Even if one plans to remain awake throughout the night, he should nevertheless recite the Keri'at Shema Al Ha'mita before Hassot (midnight as defined by Halacha). Already after Hassot, one may recite all the morning Berachot, with the exception of "Al Netilat Yadayim" and Birkot Ha'Torah. One should make a point to use the bathroom at some point before morning in order to be able to recite "Asher Yasar." At the point in the pre-dawn hours when it is uncertain whether Alot Ha'shahar (daybreak, the first appearance of light in the eastern sky) has occurred, one should discontinue his Torah learning. He should instead either immerse in a Mikveh or sing songs of praise until Alot Ha'shahar. After Alot Ha'shahar, one should wash his hands in preparation for prayer, but without reciting a Beracha. He then must recite Birkat HaTorah. Hacham Ben Sion cites in this context a passage in the work Sha'ar Ha'kavanot, which comments that whoever remains awake and diligently involves himself in Torah study throughout this night is guaranteed to survive the entire next year and to avoid all harm. Nevertheless, one should make a point of studying "Li'shmah" – with the proper motivation, out of sincere love for and commitment to Torah learning, and not to receive reward. Hacham Ben Sion also warns that sitting idly or engaging in meaningless chatter is no better than sleeping. It is therefore imperative to ensure to spend the entire night engrossed in Torah learning, and not in any other activities. In particular, one must avoid idle conversation inside the synagogue. Hacham Ben Sion also cites a comment from the Zohar that emphasizes the importance of studying with joy and fervor, in reward for which one is blessed with seventy blessings. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) similarly stressed the importance of studying on this night with great enthusiasm and what he termed "purity of heart." Furthermore, on the festival of Shabuot God decrees how many "Hiddushim" (new insights) each individual will be privileged to develop during the coming year, which is determined based on the level of one's intensive study on Shabuot. Hacham Ben Sion writes that when we speak of Shabuot as "the day of the giving of the Torah," we refer not merely to the historical event of Matan Torah, but rather of the process that is renewed each year on this day. God grants a person on Shabuot the ability to think of new Torah insights, and one must therefore pray on Shabuot for Torah knowledge and the wisdom to understand to the best of his soul's capability, and also try to think of "Hiddushim" during his study on Shabuot. During the day of Shabuot, too, one should try to minimize his sleeping in order to spend as much time as possible involved in Torah learning. Every moment spent learning on Shabuot earns a person reward, and one must not squander this opportunity. In fact, there were great Rabbis who would not sleep at all on Shabuot; after remaining awake throughout the night, they would simply continue learning through the day of Shabuot. The Hid"a (Rav Haim Yosef David Azulai, 1724-1806) likewise advises against indulging in sleep on the day of Shabuot. He also emphasizes that one must ensure not to fall asleep during the prayer service. Finally, one should also devote himself to Torah study with extra vigor and diligence during the "Sheloshet Yemeh Hagbala" – the three days of preparation prior to Shabuot. Just as in the wilderness Beneh Yisrael were instructed to abstain from relations and prepare themselves for three days prior to Matan Torah, so must we increase our efforts to learn Torah and minimize our physical indulgence during these three days. Hacham Ben Sion writes that the level of inspiration one receives from the experience of Shabuot depends on the amount of effort he exerted during the three previous days to prepare for this great experience.

The Rebbe advises a Rosh Yeshiva who is considering whether to continue his demanding role or focus solely on personal Torah study. He encourages him to remain in his position, emphasizing the communal merit and spiritual benefits, and reminds him of three daily study practices. https://www.torahrecordings.com/rebbe/igroskodesh/015/010/5528

The Bneh Yissachar writes that the greatest tzedaka of all tzedakot is providing someone who is poor in the mind with knowledge. If a person is lacking in understanding of what life is all about or who Hashem is, or if he has a problem that is weighing down upon him, if someone will give him the words that he so desperately needs to hear, that is the greatest form of tzedaka . The sefer Divreh Elokim Chaim brings a hint to this concept from a pasuk in parashat Behar , the first of this week's two parashiot . The pasuk says וכי ימוך אחיך – if your brother is impoverished – והחזקת בו – give him chizuk . The simple meaning of the pasuk is talking about someone who is impoverished monetarily, but on a different level, it can also be referring to someone who is impoverished in his mind, a few words of chizuk can benefit him so much. Everybody could use chizuk , and if we are able to give people chizuk , we should. A compliment or just a nice word could accomplish more than we could imagine. Even people that we think don't need to hear compliments, they do. The compliments that we give to people can have an impact on their life decisions. Rabbi Aharon Tusig told over a story, which took place many years ago, which he heard from a prominent Rosh Yeshiva in Israel. The Rosh Yeshiva said, when the yeshiva that hired him asked him to be the Rosh Yeshiva, he told them he would do it on one condition – that he would not be involved in any of the monetary aspects of the yeshiva. He only wanted to be a part of the spiritual part of the yeshiva. They agreed and, baruch Hashem, for years the Rabbi never had to raise any money. But one year, they were struggling a lot and one of the board members asked the Rabbi if he would please make an exception and travel abroad to collect funds that the yeshiva so desperately needed. The Rosh Yeshiva saw the situation was dire so he agreed to go. The Rabbi went and had a driver take him around to potential donors. On one of those trips, the driver asked the Rabbi if he minded if he pulled off the highway to find a convenience store to buy a drink, as he was very thirsty. The Rabbi said, "Sure, no problem. I'm also thirsty. I'll come in with you." When they got off the highway, they saw a kosher restaurant and pulled up in front and went inside. When the Rosh Yeshiva walked in, one of the waiters there asked if he wanted a table. Then, after a brief pause, the waiter said to the Rabbi, "Rosh Yeshiva, do you recognize me? I'm so-and-so. I used to learn in your yeshiva." The Rosh Yeshiva couldn't believe his eyes. He asked in astonishment how he ended up in this place. In the words of the Rosh Yeshiva, "I was sure with your diligence and brain power, you were going to become one of the great Rosh Yeshivas of the next generation." The man replied, "Rabbi, this is the first time I ever heard you say that you think that about me. I didn't know you thought I had that kind of potential." The Rosh Yeshiva replied, "What do you mean? I have your name in my notebooks with questions that you asked when we were learning Masechet Pesachim together. I never showed you that?" "No," replied the young man. The Rosh Yeshiva then said, "You were always so diligent in your studies and you always seemed to be enjoying your learning so much, I guess I didn't think you needed to hear compliments." The young man asked the Rosh Yeshiva if it's too late for him to come back. The Rosh Yeshiva replied, "It's never too late." So the young man said, "Rosh Yeshiva, if you will learn with me one-on-one for two weeks and get me back into the learning, I will come back to the yeshiva and rededicate myself to Torah." And so it happened. The Rosh Yeshiva concluded the story by saying, "Today, that student of mine lives in Ashdod and he is from the greatest talmidei chachamim in that city." He thought he was traveling abroad to collect funds at that time. In reality, the yeshiva got into financial crisis just so the Rosh Yeshiva would go and find that gem of his and bring him back to Torah. We should never underestimate the power of giving somebody chizuk or giving somebody a compliment. It's the greatest form of tzedaka . It will motivate people and it will engender love. Shabbat Shalom.

Explore how faith and questioning can coexist after tragedy. Rabbi David Aaron shares how to connect with God through pain, showing that true faith isn't about having all the answers but about sensing divine presence through love and kindness.The conversation highlights why questioning suffering can reflect faith, how to hold space for grief while still embracing joy, and the challenge of reconciling God's power with a world that feels chaotic. It also introduces a Kabbalistic view of God as the ultimate good, beyond full understanding yet present in every act of compassion.Along the way, it addresses misconceptions about divine anger, emphasizes living with empathy and purpose, and offers simple ways to feel a daily connection to something greater—helping you find meaning and presence even in the darkest moments.Rabbi David Aaron, is a visionary educator who offers a life-changing view about Hashem and Torah living. Rabbi Aaron serves as Rosh Yeshiva of Yeshivat Orayta, which offers an inspirational and comprehensive approach to Torah. Students at Orayta develop leadership skills and become philosophically equipped to cope with the challenges of living a Torah life in a Modern World.Rabbi Aaron is the author of several best–selling books including Endless Light, Seeing G-d, Living a Joyous Life, The Secret Life of G-d and The G-d Powered Life. He has reached millions through appearances on national media.He received his Semicha in 1979 from Yeshivat ITRI and studied under the tutelage of HaGoan HaRav Shlomo Fischer z'l. He lives in Jerusalem with his wife, Chana, and seven children.https://www.rabbidavidaaron.com/https://www.instagram.com/davidaaron613/Join us on Whatsapp:⁠⁠Click here to join⁠ the Listening to Understand WhatsApp community⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ where we share exclusive information about episodes and topics discussed on the show.⁠Click here to listen to us on ⁠⁠⁠⁠⁠⁠⁠⁠⁠iTunes⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Comments or Suggestions?⁠⁠We'd love to hear from you. Email us at:⁠ ⁠⁠⁠listeningtounderstandshow@gmail.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Sponsored by: ⁠SwagMyGear.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Get your custom printed & promotional swag, logo t-shirts, hoodies, hats, bottles and other gear, perfect for business & corporate branding & events, family gatherings, Bar & Bat Mitzvas, parties and weddings all printed with your logo or message.⁠⁠⁠Click here & Get $55.00 off your order today⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ with coupon code MATANA

The Rambam, in Hilchot Talmud Torah (3:12), writes that one cannot achieve success in Torah learning if he learns in a relaxed manner, and only when learning is convenient and comfortable. Like anything else in life, a person excels only through persistence, diligence, and hard work. "Dabbling" in Torah will not result in Torah scholarship – just like "dabbling" in any other field will not lead to mastery or excellence in that field. There are no shortcuts to achievement in Torah study. Rav Mordechai Gifter (1915-2001), Rosh Yeshiva of the Telz Yeshiva in Cleveland, would say that a lot of students want to learn the entire Shas in one night – and also manage to sleep eight hours that night…and to learn while sipping soda… Quite obviously, this is not how it works. A person can succeed in Torah learning only if he is prepared to put in the time, work and effort, and to learn even when conditions are far less than ideal. This includes learning even when one feels tired. Although a person should certainly sleep as much as he needs, he should ensure to use the rest of his time for Torah learning, and not for sleeping beyond what he needs for his physical and emotional wellbeing. Many sources emphasize the particular importance and value of learning Torah during the nighttime hours. In fact, the Gemara (Erubin 65a) states explicitly that the nighttime period was designated specifically for Torah learning. And the Rambam writes in Hilchot Talmud Torah (3:13): "Even though it is a Misva to study both during the day and at night, it is only at night that a person acquires the majority of his wisdom. Therefore, whoever wishes to merit the "Crown of Torah" should be careful with all of his nights, not wasting even one of them on sleep, eating, drinking, idle chatter, or the like—rather, [spending them] in the study of Torah and words of wisdom." The Rambam concludes: "And any house in which the words of Torah are not heard at night will be consumed by fire." If one's "fire" – his passion, his excitement and energy – is directed somewhere else other than Torah, then his home runs the risk, Heaven forbid, of being consumed by fire. The Torah tells (Bereshit 28:11) that when Yaakob was leaving Eretz Yisrael, and he reached the site where the Bet Ha'mikdash would be built, he went to sleep ("Va'yalen Sham"). The Midrash comments that Yaakob slept there – but did not sleep at all during the fourteen previous years, which he spent learning Torah in the yeshiva of Shem and Eber. The commentators explain that this cannot mean that he literally remained awake for fourteen years. Rather, it means that during that period, Yaakob never actually went to sleep in a bed. When he needed to, he put his head down, or found a place to lie so he could get the small amount of sleep that he needed. In order to achieve in Torah learning, one must be prepared to sacrifice physical comfort, and to keep his sleep to a minimum. A different passage in the Midrash tells that King David would go to sleep at nightfall, but he kept a musical instrument by his bedroom window, that served as a kind of "alarm clock." At Hasot (midnight), the wind would blow the strings, producing music, and David would wake up to learn Torah. The Yeser Ha'ra (evil inclination) would try to convince him to go back to sleep, saying that kings normally enjoy the luxury of sleeping late, as they do not have to rise early for work like the commoners. But David would ignore the Yeser Ha'ra and spend the rest of the night engrossed in Torah study. The Gemara (Sukka 26b) instructs that if a person needs to sleep during the day, he should sleep for only a brief amount. Elsewhere (Erubin 65a), the Gemara relates that Rav Hisda's daughter asked why he slept so little, and he replied that soon – after his passing – he would have plenty of time for sleep… Our limited time here in this world should be used productively, and not wasted on excessive rest and relaxation. The Midrash Tanhuma (Parashat Noah, 3) warns that in order to succeed in learning the intricate material of the Torah She'be'al Peh, one cannot aspire to wealth and luxuries; the only way to excel in Torah learning is by sacrificing physical and material comforts. Similarly, Tana De'beh Eliyahu Zuta (14) warns that excessive eating and sleeping leads to "poverty" in the area of Torah knowledge. Normally, when a person stays up late at night and sleeps only the minimum that he requires, he is likely to appear the next day pale, drained, and bleary-eyed, and might not be very pleasant to look at. However, the Gemara (Hagiga 12a) promises that if a person spends his night learning Torah, Hashem "casts a cord of Hesed" over him. This means that he will have a certain "charm" the next day, earning people's admiration and favor despite his fatigue. In a different passage (Sanhedrin 71b), the Gemara teaches that when the righteous sleep, they and the entire world suffer a loss. As the Sadikim spend their time productively, involved in meaningful pursuits that benefit them and the entire world, they and the world lose as a result of the time they spend sleeping. (Conversely, then, when the wicked sleep – and thus are not engaged in their sinful behavior – they and the entire world benefit from their inactivity.) The Gemara in Masechet Menahot (110a) teaches that scholars who spend their nights learning Torah are considered as though they offer sacrifices in the Bet Ha'mikdash. And in Masechet Tamid (32b), the Gemara states that if a person learns Torah at night, the Shechina accompanies him wherever he goes. The Talmud Yerushalmi (Ta'anit 3a) cites Rav Ada Bar Ahaba as avowing that he never slept an entire night, as he always rose early to learn Torah. The Reshit Hochma ( Rabbi Eliyahu de Vidas, 1518–1587) writes that when one learns Torah at night, he is not seen; his study is private, without publicity and fanfare, and this lends it a very special quality. Since he learns secretly, he is worthy of having the hidden secrets of the Torah revealed to him. An especially stern passage appears in Abot De'Rabbi Natan (29:3), warning that if a person is awake at night and not involved in Torah learning, "he would be better off had he been strangled at birth." Rabbenu Yona (Spain, 1200-1263) writes that if a person stays awake at night learning Torah, then he obviates the need for Yisurin (punishments). Since he subjects himself to the discomfort of remaining awake to learn Torah, this counts for whichever kinds of suffering he needs to experience. This is alluded to by the verse in Tehillim (94:12), "Ashreh Ha'geber Asher Teyaserenu Y-ah U'mi'Toratecha Telamedenu" – "Fortunate is the man whom G-d punished, and teaches him from his Torah." This can be read to mean that a person is fortunate if he receives his punishments by immersing himself in intensive Torah learning, exerting hard work and effort. Rabbenu Yona further notes that Moshe Rabbenu did not sleep at all throughout the forty days he spent atop Mount Sinai receiving the Torah – setting an example of minimizing sleep for the sake of Torah learning. If, Rabbenu Yona adds, a king invited someone to his treasury to collect as many riches as he could for a specific period of time, this man would certainly not sleep at all during that time, and would use every moment he could to collect riches. We, too, should use as much of our limited time in this world as we can for Torah learning, collecting spiritual "riches," rather than waste our time indulging in physical comforts. Rav Besalel Ashkenazi (Israel, 1520-1592) writes that in his youth, he spent his nights engaged in Torah study, often learning throughout the night without sleeping. He also occasionally skipped meals. It was through this sacrifice of physical comforts for Torah learning that he achieved Torah scholarship. The Reshit Hochma writes that his esteemed mentor, Rav Yosef Taychik (1465-1546), did not sleep in a bed for forty years, and would instead sit on an elevated piece of furniture with his legs dangling, such that he would not stay asleep for an extended period. He rose every night at midnight and spent the rest of the night learning Torah. And a disciple of Rav Yehonatan Eibshutz (1694-1764) testified that throughout the years he spent learning under him, Rav Yehonatan never slept in a bed, and instead dozed for brief periods in his chair. Rav Chaim Brim (Jerusalem, 1922-2002) related that the Hazon Ish (Rav Abraham Yeshaya Karelitz, 1878-1953) was once found sleeping on his bed in the wrong position – with his feet on the side where the head was supposed to be. The people told him to turn around, and he said, "If I had the strength to turn myself around, I would learn another Tosafot." The Hazon Ish continued learning Torah until he had no strength left, not even to turn his body around. Rav Haim Palachi (Turkey, 1788-1868) wrote that if a person could see into the future, to the time when he would be in the grave, and understand the extent of the regret he would experience for not having used his time properly, he would never waste time, and he would minimize his sleep in order to spend more time learning Torah. Rav Palachi added that a person who rises at midnight to learn Torah earns the status of a "friend" of Hashem and of the Nation of Israel, and he will be spared punishments that befall the rest of the world. The Reshit Hochma notes that when rising at midnight to learn Torah, one should be driven solely by his genuine love for Hashem, and not by any ulterior motives. Only if his intentions are pure will he reap the precious rewards for learning Torah at night. The Reshit Hochma says that as a teenager, he devoted himself entirely to Torah study, engaging in virtually no other activities. The Peleh Yoetz (Rav Eliezer Papo, 1785-1828) urges us to train ourselves to sleep fewer hours and to learn Torah even when we feel drowsy, in order to maximize the amount of time we have to devote to Torah. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) discusses the great value of learning Torah in the predawn hours, adding that one's intentions should be for the sake of Hashem, and not to earn reward. The Tchebiner Rav (1881-1965) had the practice on Shabbat afternoons of testing schoolchildren on their Torah studies. One Shabbat afternoon, a boy knocked on his door, but there was no answer, as the Rabbi was sleeping. The youngster continued knocking until the Rabbi answered. The Rabbi gently told the boy that if nobody answers the door on Shabbat afternoon, this usually means that the people in the home are asleep. "I didn't think that the Rabbi slept on Shabbat afternoon!" The Tchebiner Rav committed to never sleep again on Shabbat afternoon, acknowledging that this was the expectation of a sage of his stature. From all these sources, we see the importance of learning Torah even when one feels tired, and that we must try to push ourselves to achieve to the best of our ability rather than spend our free time relaxing and learning only when it is easy and convenient.

How does coming to Israel for yeshiva and seminary affect a student's mental health? When do difficult emotional feelings cross the line from normal struggles to something that should be addressed? Should a student who believes another is emotionally unstable report that behavior to the school administration? What are the key similarities and differences in how boys and girls experience stress, anxiety, depression, or other emotional pressures? Host: Ari Wasserman, author of the newly published, revised and expanded book Making it Work, on workplace challenges and Halachic Q & A on the Job with Rabbi Yitzchak Schwartz – Posek, Rosh Yeshiva & Rav, Givat Ze'ev, Israel – 8:50 with Dr. Jacob Freedman – psychiatrist, speaker and author – 29:43 with Dr. Shmuel Harris – psychiatrist, author and founder and director of Machon Dvir Institute, Yerushalayim – 29:43 with Rabbi Dr. Dovid Fox – Dayan, forensic and clinical psychologist, Director of Crisis and Trauma Services for Chai Lifeline – 1:02:35 with Mrs. Debbie Fox – clinical social worker and author of Seminary Savvy – 1:02:35 Conclusions and takeaways – 1:40:40 מראי מקומות   

Rabbi Kestenbaum, author and Rosh Yeshiva of Yeshiva Gedola Ohr Yitzchok in Passaic, NJ, discusses the importance of refining our middos to best prepare for marriage and long lasting relationships. Rabbi Kestenbaum is the author of Olam Hamiddos. Hosted by Anna Krausz.

Numerous sources emphasize the great importance and value of answering to Kaddish. In Masechet Berachot (6b), the Gemara teaches that when Hashem comes into the synagogue and sees that there are fewer than ten men present, "Miyad Hu Ko'es" – He immediately becomes angry. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) raised the question of why the Gemara adds the word "Miyad" – "immediately." What is added by telling us that G-d's anger is aroused instantly? The Ben Ish Hai answers by suggesting that "Miyad Hu Ko'es" means that Hashem grows angry because of "Yad" – the letters Yod and Dalet. The letter Yod equals 10, alluding to the minimum of ten Kaddishim which one should hear and respond to each day, and Dalet equals 4 – referring to the four recitations of Nakdishach which a person should hear and respond to each day. When people do not come to the Minyan, Hashem becomes angry – even though the people can pray privately, because they cannot respond to Kaddish or Nakdishach. The Gemara in Masechet Sota (49a) states that although the world's condition has been worsening progressively since the Bet Ha'mikdash was destroyed, it is sustained in the merit of the "Yeheh Shemeh Rabba" response to Kaddish, and of the recitation of the Kidusha De'sidra (a section of the U'ba Le'sion prayer). Moreover, the Gemara in Masechet Shabbat (119b, according to one version of the text) teaches that if a person was deemed worthy of seventy years of suffering, he can have the decree rescinded in the merit of responding "Yeheh Shemeh Rabba" with all his strength. The Gemara further states that the merit of this response can bring a person atonement even for the sin of idolatry. Another passage there in the Gemara teaches that if a person responds "Yeheh Shemeh Rabba" with all his strength, the gates of Gan Eden are opened for him. Similarly, the Sefer Hasidim (Rabbenu Yehuda Ha'hasid, Germany, 1150-1217) writes that one who regularly responds "Amen" in this world earns the privilege of doing so also in the world to come. This is alluded to in the verse in Tehillim (89:53), "Baruch Hashem Le'olam Amen Ve'amen" ("Blessed is G-d forever, Amen and Amen"). The phrase "Amen Ve'amen" alludes to the response of "Amen" both in this world and the next. Another important source is the Gemara's teaching in Masechet Berachot (3a) that when Jews gather in the synagogue and declare, "Yeheh Shemeh Rabba," Hashem exclaims, "Fortunate is the king whose subjects praise him this way!" The Bet Yosef cites the Zohar as explaining that Kaddish is recited in Aramaic, instead of Hebrew, because it has the unique power to oppose the Kelipot ("shells," the harmful spiritual forces). We use the inferior language, Aramaic, so we can attack the Kelipot in their language, as it were, and this has the effect of eliminating the forces of evil from the world. Tosafot (Shabbat 119b) cite a story from the Midrash about Rabbi Yishmael Kohen Gadol, who was shown how the dreadful punishments that are decreed upon Beneh Yisrael are avoided in the merit of the response of "Yeheh Shemeh Rabba." And the Zohar states that the sign of a great Torah scholar is if he fervently looks for opportunities to respond to Kaddish. If a person rushes out of the synagogue before the final Kaddish, then even if he is a scholar, he cannot be considered a true Talmid Hacham. The Gaon of Vilna (1720-1797) writes that those who answer "Yeheh Shemeh Rabba" will be spared the suffering from the upheavals that will occur before the arrival of Mashiah. The Mishna Berura cites a passage from the Midrash describing Hashem's reaction when Jews assemble to learn Torah and then recite Kaddish – He turns to angels and exclaims, "See how My children praise me!" Importantly, however, Rav Moshe Zakuta (1625-1697) writes that one must respond "Amen" with Kavana (concentration). If a person answers mindlessly, without paying attention, then he is included, Heaven forbid, in G-d's warning, "U'bozai Yekalu" – that those who disgrace Him will be shamed (Shemuel I 2:30). It is told that Rav Mordechai Gifter (1915-2001), the esteemed Rosh Yeshiva of Telz in Cleveland, once traveled with eight students to Toronto for a wedding. They were altogether nine men, and thus could not form a Minyan, but they assumed that they would have time upon arriving in Toronto to join a Minyan for Minha. As it happened, however, the plane made an emergency landing in some small town between Cleveland and Toronto. The group needed to recite Minha there, despite not having a Minyan. To their astonishment, a worker in the airport approached them as they were starting to pray and informed them that he was Jewish and wished to join them. He could not even read Hebrew, but he told the group that he wanted to recite Kaddish, and he needed their help. They made a Minyan, and helped him recite Kaddish. Afterward, Rav Gifter spoke to him and asked why he, a Jew without any religious background, wished to pray and recite Kaddish. The man explained that his father passed away several days earlier. The night before he met this group in the airport, his father came to him in a dream and told him he needed him to recite Kaddish for him. The man asked his father how he could recite Kaddish, as he lived in a town without a Jewish community. "Don't' worry," his father said, "tomorrow I'll send you a Minyan so you can recite Kaddish." This story demonstrates how everything happens for a purpose, and that nothing is random – but additionally, it teaches us the importance of Kaddish, and the great benefit it brings to the soul of the deceased when the children recite Kaddish.

R Y Eibeschutz may possibly have been the the Rosh Yeshiva with the greatest number of students in history! This letter gives an insighthttps://thechesedfund.com/rabbikatz/support-rabbi-katzz-podcast

What practical strategies can help us reduce phone usage and establish healthy boundaries? Does someone need to stop usage fully or can partial solutions be effective? What behaviors can we change in as little as thirty days? Does it last? Host: Ari Wasserman, author of the newly published, revised and expanded book Making it Work, on workplace challenges and Halachic Q & A on the Job with Rabbi Elyada Goldvicht – Rav of KLR in Raanana, Rosh Yeshiva of Semichas Chaver – 8:04 with Rabbi Duvi Rubin – Rav of Kehillas Ohr Yisrael, Baltimore – 8:04 with Mr. Richard Simon – author of Unplug: How to Break Up with Your Phone and Reclaim Your Life – 35:19 Conclusions and Takeaways – 56:52 To sign up for the Headlines “30-day Phone Challenge”: https://chat.whatsapp.com/EAGHMhEm2mQ4ilA7FTNXby To donate for Rav Zev Leff's Haggada Set - https://pay.banquest.com/mchonkisveiravzevleff;  for donations in Israel https://nedar.im/BGEu; for more information contact Shimon Leff at  leffshimon@gmail.com

An individual who, Heaven forbid, suffers from a physical impairment or disability may be counted toward a Minyan. The concept of a Minyan is rooted in the fact that the Shechina resides among an assembly of ten Jews, and this includes Jews with physical impairments. Therefore, if a person is unable to hear, or is unable to speak, he may be counted toward a Minyan. If, however, a person is both deaf and mute – unable to hear or speak – then he may not be counted toward a Minyan. The reason is that in the past, such a person could not be taught, and thus unfortunately would remain ignorant. He thus has the same status as a child or a mentally challenged adult, who cannot be counted toward a Minyan. The question arises whether this Halacha applies nowadays, when, Baruch Hashem, educational methods are available to teach people who can neither hear nor speak. (In fact, there is a yeshiva in Toronto for students who are both deaf and mute, and the Rosh Yeshiva is himself a deaf-mute.) Many Poskim maintain that if a deaf-mute has been taught and now has the ability to read, write and function like an ordinary person, then he may be counted toward a Minyan. Others, however, disagree. In light of this dispute, Rav Yisrael Bitan ruled that an educated deaf-mute can be counted toward a Minyan for all parts of the prayer service which do not include the recitation of Berachot. Thus, for example, if he is one of ten men, they may recite Kaddish and Barechu, but the Hazzan should not repeat the Amida, since the blessings of the Amida will be considered in vain according to the opinion that an educated deaf-mute cannot be counted. Rav Bitan writes that in such a case, the Hazzan should recite the Amida aloud while the congregation recites it silently, so they can recite Nakdishach. The Torah may be read in such a case, but the Berachot may not be recited. Another question arises regarding the status of a deaf-mute who is able to hear through cochlear implants. Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995) maintained that since this individual can hear, he is like a regular person and can certainly count toward a Minyan according to all opinions. Rav Moshe Feinstein (1895-1986), however, disagreed. He argued that a person's status depends on his physical capabilities, and an artificial device allowing him to hear does not change his status. Therefore, even if a person can hear with the help of a cochlear implant, in Rav Moshe's view, he is still considered deaf. However, even according to Rav Moshe, if a deaf-mute receives a cochlear implant and then learns how to speak, he is no longer considered mute, and so he can be counted toward a Minyan. Summary: A person with a physical impairment, or who is deaf or mute, can be counted toward a Minyan. A deaf-mute, however, who can neither speak nor hear, cannot be counted toward a Minyan. If he is educated, then it is questionable whether he can be counted toward a Minyan, and so if he is the tenth man, Kaddish and Barechu may be recited, but not the repetition of the Amida, due to the possibility of the blessings being in vain. In such a case, the Hazzan should recite the Amida aloud while the congregation recites it silently, so they can recite Nakdishach. If the person can hear with cochlear implants, then according to one opinion he is not considered deaf, whereas others maintain that he is still a deaf-mute, unless he has learned to speak.

An individual who, Heaven forbid, suffers from a physical impairment or disability may be counted toward a Minyan. The concept of a Minyan is rooted in the fact that the Shechina resides among an assembly of ten Jews, and this includes Jews with physical impairments. Therefore, if a person is unable to hear, or is unable to speak, he may be counted toward a Minyan. If, however, a person is both deaf and mute – unable to hear or speak – then he may not be counted toward a Minyan. The reason is that in the past, such a person could not be taught, and thus unfortunately would remain ignorant. He thus has the same status as a child or a mentally challenged adult, who cannot be counted toward a Minyan. The question arises whether this Halacha applies nowadays, when, Baruch Hashem, educational methods are available to teach people who can neither hear nor speak. (In fact, there is a yeshiva in Toronto for students who are both deaf and mute, and the Rosh Yeshiva is himself a deaf-mute.) Many Poskim maintain that if a deaf-mute has been taught and now has the ability to read, write and function like an ordinary person, then he may be counted toward a Minyan. Others, however, disagree. In light of this dispute, Rav Yisrael Bitan ruled that an educated deaf-mute can be counted toward a Minyan for all parts of the prayer service which do not include the recitation of Berachot. Thus, for example, if he is one of ten men, they may recite Kaddish and Barechu, but the Hazzan should not repeat the Amida, since the blessings of the Amida will be considered in vain according to the opinion that an educated deaf-mute cannot be counted. Rav Bitan writes that in such a case, the Hazzan should recite the Amida aloud while the congregation recites it silently, so they can recite Nakdishach. The Torah may be read in such a case, but the Berachot may not be recited. Another question arises regarding the status of a deaf-mute who is able to hear through cochlear implants. Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995) maintained that since this individual can hear, he is like a regular person and can certainly count toward a Minyan according to all opinions. Rav Moshe Feinstein (1895-1986), however, disagreed. He argued that a person's status depends on his physical capabilities, and an artificial device allowing him to hear does not change his status. Therefore, even if a person can hear with the help of a cochlear implant, in Rav Moshe's view, he is still considered deaf. However, even according to Rav Moshe, if a deaf-mute receives a cochlear implant and then learns how to speak, he is no longer considered mute, and so he can be counted toward a Minyan. Summary: A person with a physical impairment, or who is deaf or mute, can be counted toward a Minyan. A deaf-mute, however, who can neither speak nor hear, cannot be counted toward a Minyan. If he is educated, then it is questionable whether he can be counted toward a Minyan, and so if he is the tenth man, Kaddish and Barechu may be recited, but not the repetition of the Amida, due to the possibility of the blessings being in vain. In such a case, the Hazzan should recite the Amida aloud while the congregation recites it silently, so they can recite Nakdishach. If the person can hear with cochlear implants, then according to one opinion he is not considered deaf, whereas others maintain that he is still a deaf-mute, unless he has learned to speak.

Rabbi Reuven Feinstein, Rosh Yeshiva of Staten Island and one of the Gedolei Hador, looks back on his childhood growing up in the Bronx, just blocks from Yankee Stadium - where he was beaten for wearing a yarmulke and learned early what it meant to live with emunah and dignity. In this raw and moving conversation, he shares memories of his father, Rabbi Moshe Feinstein, the Gadol Hador, describing a home with no ga'avah, no pretense - just Torah, humility, and love. He speaks about antisemitism in 1940s America, the lessons of parenting, leadership, and humility, and how his father's approach to Torah learning and chesed shaped generations. From stories of the Shabbos table, to his views on mental health, modern challenges, and faith under pressure, this interview is a living portrait of Torah greatness, Jewish resilience, and quiet strength in a world that often forgets both.PLEASE Daven for Rav Reuven: Shalom Reuven ben Shima✬ SPONSORS OF THE EPISODE ✬► Iyun Halacha: Revolutionary Learning ProgramLooking to learn Hilchos Muktzeh, Aveilus, or Mekach Taus on your own schedule with a real structured program? Yeshivas Iyun Halacha gives you clear written shiurim, supportive Rabbanim, review materials, and new sections starting now, including Shabbos this week and Aveilus and Mekach Taus coming soon.See more here:→ https://iyunhalacha.org/► Wheels To Lease: #1 Car CompanyFor over 35 years, Wheels To Lease has offered stress-free car buying with upfront pricing, no hidden fees, and door-to-door delivery.→ CALL/TEXT: 718-871-8715→ EMAIL: inspire@wheelstolease.com→ WEB: https://bit.ly/41lnzYU→ WHATSAPP: https://wa.link/0w46ce► United Refua Healthshare: Spend Less, Save More, Get CareImagine healthcare that puts you first - and can save you thousands.Enroll here→ https://bit.ly/3MD9RN9→ 440-772-0700→ Eli's Kosher Money Episode: https://www.youtube.com/watch?v=jnNaMEumWQg&t=4s► Woodmont College: Smart FutureThe right way to take your career seriously.More here→ https://bit.ly/43Vn8Xs_____________________________________✬ IN MEMORY OF ✬This episode is in memory of:• Miram Sarah bas Yaakov Moshe• Shimon Dovid ben Yaakov ShloimaThis episode is for the speedy recovery of:• Yaakov Dov ben Pnina and all the victims• Yosef Chaim ben Devorah Chaya Golda#iftn Lchaim.

How common are controversies over leadership in the Litvish yeshiva system? Is the Ponevezh controversy unique? What were the main points of the machlokes and how did they develop? Who halachically owns assets donated to a yeshiva — the Rosh Yeshiva, the fundraiser, or the institution itself? When, if ever, may a yeshiva bring a dispute to secular arbitration or secular court rather than to Beis Din? Host: Ari Wasserman, author of the newly published, revised and expanded book Making it Work, on workplace challenges and Halachic Q & A on the Job with Professor Benjamin Brown – Professor at Hebrew University, expert on contemporary Haredi society – 6:49 with Dayan Shlomo Cohen – Dayan and author of the two-volume work Pure Money – 29:08 with Rabbi Pini Dunner – Rov in Beverly Hills CA, historian and lecturer – 45:54 Conclusions and takeaways – 1:10:30 מראי מקומות