Podcasts about Sadik

Welcome to our daily Bitachon series. We are now on the last lesson of Chol Hamoed. The pasuk in Bereshit 15,14 tells us וְאַחֲרֵי כֵן יֵצְאוּ בִּרְכֻשׁ גָּדוֹל / After that (referring to the 10 plagues ), we will leave with a great wealth which Rashi explains - בממון גדול with a lot of money, as it says in Shemot 12 וינצלו את מצרים/They emptied out Mitzrayim Of course, Rashi is giving the simple explanation. Rechush Gadol means a lot of money . But the Chida in his sefer Nachal Kedumim on Bereshit 15,14 quotes the Arizal that says it means they sifted out and took out the sparks of holiness that were in Mitzrayim. What does that mean exactly? So the Sefer Pri Etz Chaim Shaar Keriat Shema perek asks, why is it that every day, we have to remember Yetziat Mitzrayim more than any other of the Geulot . He says that whenever the Jewish people go to a certain place, their job is to take out the Kedusha from that place. I once heard from Rav Wolbe, that every nation has in it good qualities. When Adam HaRishon sinned, he caused the good and bad to be mixed. So there are good qualities in every nation. The Germans are very meticulous and exacting. That's nice when it comes to being perfect with Mitzvot and having the right shiurim and sizes, but it could go a little haywire when it comes to creating extermination camps and gas chambers and use it that way. The French are very romantic. That might be good for developing Ahavat Hashem but it could go in the wrong way if you misuse it, and so on. So there are sparks of holiness in every nation, and throughout our years of exile, our job is integrate the holiness of each of the nations into our ways and lift it up and take out that Kedushah. In general, it doesn't happen that we take everything out. Only when Mashiach comes will we be able to fully integrate all of those qualities into the Jewish people. But the spot of Kedusha of Mitzrayim , he says, was totally taken out. That's what it means Vayinatzlu Et Mitzrayim , the same pasuk that Rashi says they emptied out Egypt monetarily also means they spiritually emptied it out and took everything out with it. With the other Geulot , we did not have that full cleansing. And he says with that, we can understand a unbelievable concept. Why is it that it specifically says we're never allowed to go back to Egypt again? Why are we stricter about going back to Egypt than other any place? Because there's no need to go back to Egypt. We took everything out of it. So why go back? The sefer HaKatav V'HaKabbalah was written by Rabbi Yaakov Tzvi from Kallenberg, who lived from 1785 to 1865. One of the great rabbis of Germany, he was very famous for his sefer, and was one of the original fighters against the Reform. movement. He quotes his Yedidi, Marash Chen Tov in Bereshit 15,14 and concurs that when talking about leaving Egypt and taking everything out, it means taking out the spiritual wealth. He points out that when we use the word Rechush for general wealth, it says Rechush Rav, like in perek 13 of Bereshit , which means they had a lot of wealth. The term Rav usually indicates a quantitative concept and it's used for money, generally speaking. Here however, we see a strange terminology. It says Rechush Gadol , not a lot, but great . The word great is usually qualitative. Li Gadol Hashem, Ish Moshe Gadol… Adam Gadol doesn't mean he's large in weight , it means he's qualitatively great. So the great wealth , is not a lot of wealth, but qualitatively great, which is a spiritual wealth. So continuing with this theme of going from place to place and sucking out the Kedusha, the sefer Shem Gedolim also from the Chida, in the section on Sefarim in an appendix on the topic of Talmud , says, an unbelievable concept. He says in the city where there were many great Amoraim who set up the Talmud, there was a pillar of fire there twice a year. They were great Geonim. But in his times (the Chida lived about 300 years ago), the Torah had dwindled so much in that place that they didn't even know how to pray-not by heart and not from a siddur. Most of them only know how to say Ashrei Yoshveh Betecha and Shema Yisrael. They go to the Mikveh before they pray. They're quiet throughout the prayers. And when they get up to Ashrei, they all say Ashrei together. They say Keriat Shema until V'Ahavtah and that's it. He says, What's going on over here? He says, this is not a coincidence, because there was such a strong, powerful force of Torah in that place through the Limud HaTorah (which is one of the main ways we suck out Kedusha) that the Kedusha was taken out and therefore there's not that much left. Then he says, they went to Spain, and Torah moved to Spain, and then again the Torah was developing until they were sent out to a new spot. Because we didn't need it anymore. So as we leave a city, it rarely comes back to its greatness. The great Spanish golden era is no longer. Then they went to Turkey, then it went to France, Germany and it went to different places.. Every time we go from place to place, it's for one goal for us to be there and integrate into ourselves, into our ways, the qualities of that nation. Certain Jews might be very hospitable. They were more hospitable towns, and they took that Kedusha out. And he says דכל עניני ישראל הם בכלל ופרט וגם כשהאדם הולך מעיר לעיר הכל היא סיבה לברר ניצוצי הקדושה , . Every concept of the Jewish people, whether it's in general or specific, when a person goes from city to city, it's all because there's some holiness there. There's something you have to integrate into yourself. Jews are traveling all over the world and there's a reason for it. He says this is all from the wonders of the God Who's perfect in His ways. We don't know why we move from place to place but it's not a coincidence. Suddenly all the Sephardic Jews left the Muslim countries, the Ashkenazi Jews leave Europe. And we go basically to America and Eretz Yisrael. No Jew lived in America. It was new country and it introduced a new concept. There's a some Kedusha that's here and we have to take out. What is that Kedusha? I suggest ( it's my own humble opinion, I have no backing for this) that America is a melting pot. America is all about tolerance and being open-minded and so on. There are people from China with people from Argentina, Mexico and New Zealand all living together; possibly we have to integrate that (what I'll call) tolerance because when Mashiach comes, we're going to have all different kinds of Jews together. We never had Sephardim, Ashkenazim, Hasidim, all praying in the same shtiebl or Bet Knesset. We have get to know each other and reconcile with each other. That American trait might be what's necessary for us to integrate into our ways. The Or HaChaim HaKadosh, in Shemot 19,5 says the same concept. He says that if we would have been learning Torah more intensely in Eretz Yisrael, we'd have no need to search the globe to bring back the kedusha.Rather, it would be like a magnetic force that would suck everything out without even going there. Additionally, the Chida says in sefer Chomat Anach in Melachim 1, chapter 11, Pasuk 1, that that's why Shlomo Hamelech married all of those wives- they were princesses from countries all over the world, because he thought that way he would be able to avoid the Galut by taking out the Kedusha from each nation. The Bitachon lesson for us is that sometimes we get stuck in situations and we don't know why. Why did the plane divert to a certain place and land on a certain runway and sit there for an hour? Because there's some Kedusha on the runway in Virginia, and you had to say Birkat HaMazon there at that spot. Everything is planned. Everything has a reason. Everything is an opportunity for us to gain and grow from. The Ramchal in his commentary to Nevi'im on Micha on the pasuk אל תשמחי אויבתי לי כי נפלתי קמתי כי אשב בחושך ה ' אור לי / Enemy don't be happy that I fell, because I got up, I'm in the darkness. Hashem is my light, he says, we go down to Galut in order to take out the Kedusha . And he says, when the negative forces see that the Jewish people are going to Galut , they say, Wow, we're controlling the Jewish people. That's it. They think we're going to sink down further. But the evil forces don't know that we're coming down here for a Tikkun and that's why it says Don't be happy, my enemies, when I fell in Galut, I'll get up and come out stronger and get even more. . And that's an important rule. Sometimes we see people fall and drop, but they bounce back. Sheva yipol Sadik v'kam A Sadik falls seven times and gets up.

Welcome to our Daily Bitachon class. We are now on the Haggadah shel Pesach series, in the unit of Mitechila, Ovdei Avodah Zarah, Hayu Avoteinu. Originally our forefathers were idol worshipers, and Hashem brought us close to him. We quote a pasuk in Yehoshua ויאמר יהושע אל כל העם Yehoshua tells the people that going back in history,, , כה אמר יי אלהי ישראל: בעבר הנהר ישבו אבותיכם מעולם, תרח אבי אברהם ואבי נחור, ויעבדו אלהים אחרים. ואקח את אביכם את אברהם מעבר הנהר, ואולך אותו בכל ארץ כנען. J את זרעו ואתן לו את יצחק. Our forefathers lived on the other side of the river, Terach the father of Abraham and Nachor worshipped other gods, " And I took your father, Abraham, and I took him throughout the land of Canaan." V'arbe et Zaro , and I increased his seed, V'eten et Yitzchak, and gave him Yitzchak . V'Ekach/ Hashem took Abraham Avinu, throughout the land. It sounds like He was holding his hand, walking him through the land, but that's not really what happened. There were trials and tribulations. It was a lot more than just He took him, so to say, and brought him. Rav Yehezkiel Levenstein says that in life, there are many events that make things happen, whether it's a famine, or a wife being kidnapped, or a war with four kings and five kings, but what is really is going on is Ve'ekach / Hashem is taking us by the hand and bringing us step by step. V'arbe et Zaro . Now simply, V'arbe means to make many. Hashem made him have many children. But Rashi on this pasuk in Yehoshua ( 24,3) says that the word וארב V'arbe is spelled without a ה hey , and therefore could be read as V'arev , which means merivah , fights. Kama merivot v'nisyonot asiti imo . There were a lot of fights, a lot of tests, until I gave him children. So we see that Hashem is telling us a very important concept through Yehoshua. Look back at history. Look at the trials and tribulations and the tests that Abraham went through before he got Yitzhak . Why was that? Rav David Cohen quotes Rav Chaim Volozhin who tells us, in his commentary, Ruach Haim on Perkei Avot , Perel 5 Mishna 3 , that Asara Nisyonot nitnaseh Avraham Avinu / Avraham, our forefather, received ten tests. The Nefesh HaChayim asks, Why does it say Avinu here about Avraham, whereas in a previous Mishnah, when it talks about the ten generations from Noah to Avraham , he's not called Avraham Avinu ? Rav Chaim Volozhin tells us an important principle, which is that when a tzaddik toils and works on a certain middah , that Middah becomes natural for his children-with just a little bit of work, they'll get there. He says, Avraham Avinu's tests gave us a certain spiritual DNA. He says, for example, that it's natural for a Jewish person to die Al kiddush Hashem . We see that simple people have given up theirs lives, Al kiddush Hashem . Why? Because Avraham Avinu was ready to jump into the fiery furnace. Additionally, Avraham Avinu picked up and moved to Eretz Yisrael . That test, of Lech Lecha became inherited. The fact that we Jewish people say Kol Ma D'avid Rachmana L'Tav Avid/Everything that Hashem does is for the good, is because Avraham Avinu didn't question God when he had to leave the land after the famine. So we see an unbelievable concept- that Hashem purposely made Avraham Avinu go through these tests so that his spiritual genetics would be stronger, and he'd be able to pass that inheritance down to the Jewish people. This is not only true of Avraham Avinu. The Ruach Haim quotes a pasuk in Mishlei 20,7, מִתְהַלֵּ֣ךְ בְּתֻמּ֣וֹ צַדִּ֑יק אַשְׁרֵ֖י בָנָ֣יו אַחֲרָֽיו׃ / The Sadik goes in his simplicity . Fortunate are his children afterwards . According to this Nefesh HaChaim , this is a huge hiddush , that it's not just a zechut that the Sadik does something when he's 70 and it's going to help his children. That also might be true. But the Hodesh is the concept that you're bequeathing your accomplishments to your children. So, if a man gets married at 24 and went through a lot of tests before that and then has a child when he's 30 or 33 or 40, or if it's child number 8 that's born into old age, that child has in him all of the tests that the father and mother overcame. It's now built into him. So sometimes we have all kinds of tests and trials and tribulations. We don't realize what it's doing for us, and what is going into our spiritual makeup that we're going to pass down to our children. Everything Hashem does is measured. Avraham Avinu had to wait until he was 99 years old to have a child. Why did he have to wait so long? So one answer is that Hashem wants to hear the Tefilot of Sadikim . Another answer that is brought down in early sources, is that Avraham Avinu was Mekarev people, but he couldn't have a child until he had a brit milah , because he had to be perfect in that way first. And once he had a brit milah , he was somewhat separated from the rest of the world. So therefore, Hashem pushed it off as late as possible. There are all kinds of answers, but now we're hearing a new answer. Avraham Avinu had to be of that age because he went through so many tests, and then he was ready to give that spiritual DNA over to his future children, and future generations.

Transforming Primary Care: The Role of Independent Prescribing Pharmacists In this podcast, a GP hosts members from DPP Connect to discuss innovative ways of integrating pharmacists into primary care. Raheena Kasam, Mahmud, and Sadik explain their roles and the function of DPP Connect in facilitating pharmacists to become independent prescribers by matching them with GPs for practical training. They delve into the specifics of the independent prescribing qualification process, the benefits for GP practices, and the future of pharmacist roles in general practice. The conversation highlights the collaborative efforts between GPs and pharmacists, the workflow integration, and the positive impact on patient care. 00:00 Introduction to the Podcast and Guests 02:02 Overview of DPP Connect 02:40 Understanding Independent Prescribing for Pharmacists 04:04 Real-Life Experiences and Benefits 06:44 Training and Supervision Requirements 10:03 Specialization and Scope of Practice 13:59 Vetting and Onboarding Process 16:04 Getting Started with DPP Connect 16:38 Future of Pharmacists in General Practice 21:16 Conclusion and Contact Information

Die Lehre der Demut durch Ca'fer-i Sadik I Teil 2 I Die Erben des Lichts

Quella in Sudan è una guerra di cui si parla troppo poco e che sta segnando profondamente l'Africa nord-orientale. Fin dal suo inizio nell'aprile del 2023, centinaia di migliaia di cittadini sudanesi si sono riversati nei paesi confinanti, scappando da un conflitto che ha sconvolto il paese per la sua particolare violenza, causando gravi carestie e una crisi umanitaria senza precedenti.L'Egitto, in particolare, ospita il maggior numero di rifugiati: se ne contano circa un milione e duecento mila. Mentre l'Unione Europea riversa miliardi di euro nelle casse del governo egiziano per affrontare l'emergenza, un'inchiesta della Piattaforma dei Rifugiati ha rivelato abusi e deportazioni arbitrarie da parte dell'esercito egiziano. I sudanesi in Egitto, sono in una posizione delicata: sono bloccati in un limbo, senza poter tornare a casa e in un paese che speravano potesse dare conforto e sicurezza, ma che invece si è rivelato un luogo inospitale. Attraverso le storie di Ommaima, Ghofran, Samia, Sadik e Mazen voglio portare luce su un popolo dimenticato. Per tutelare l'incolumità degli autori del Laser, il loro nome non viene reso noto.

People sometimes think, " Do I really have to work on humility? Is that an obligation? I've heard of Yirat Shamayim, But where is humility on the list of things that I have to work on?" At the beginning of the Bet Halevi's essay on arrogance and humility, he points out that arrogance is a sin. So of course you have to work on it. But there are a lot of things that are sins. Is this something that has to be at the top of my radar? Is it a priority? We hear about movements of Ahavat Yisrael/love your fellow man , and we have movements about that. There's a movement to guard your eyes, as well. But I haven't yet seen a Ga'avah movement where people say, Make Klal Yisrael Humble Again. We don't find such initiatives out there. So let's quote a pasuk in Mishleh from the wisest of men, Shlomo Hamelech, טו ( כח) לֵב צַדִּיק יֶהְגֶּה לַעֲנוֹת: /The heart of a righteous person will considers what to answer. Simply speaking, Rashi and other commentaries understand the word לענות means to answer . Rabbenu Yonah, in his commentary on Mishleh, has a different explanation.. He says the root of the word לענות is the same as ענו / humble or עני /poor Rabbenu Bachye, in his introduction, Parashat Bahar Vayikra 25:1 brings down this pasuk (as in his introduction to many, parshiot, he brings down a pasuk in Mishleh) and he says that the word laanot is the same as the term used when Hashem spoke to Paroah So said God, the God of the Hebrews, עד מתי מאנת לענות מפני / Until when do you refuse to humble yourself in front of Me . Rashi says on that word, לענות follow the Targum. The Targum says, להתכנעא which means to be to be humble . And the root of the word he says is Ani/poor . Base on this Rabbenu Yonah explains the pasuk. He says, the Sadik is always thinking of ways to humble himself. Rabbenu Bachye in that same spot says that's the defining aspect of a sadik. The sadik is someone who humbles himself. And now for Rabbenu Yona's powerful words, יש צורך למערכי לב להתמדת הצעות במחשבות להגיע אל הענוה ולאהוב את השפלות, A person must create compositions in his heart to constant ideas and thoughts to reach humility into being lowly. So Rabbenu Yonah doesn't just say it's a fleeting thought. Rather, there is a need to create compositions constantly, with new ideas on how to become humble. Rav Wolbe used to quote another Rabbenu Yonah in Shaare teshuva (Shaar ג letter 15 ( , where he's talking about the requirement to have Yirat Shamayim . And he says people that are not constantly creating compositions and thinking and understanding, the prophet says strong words about them, Rav Wolbe used to say the term, Orchim Maracha is used by Rav Akiva Eiger, one of the great giants of yesteryear, who wrote a 20-30 piece essay on a topic and called a Maracha . It's like a composition. He says, that's what you have to do for Yirat Shamayim. And I'll add that Rabbenu Yona uses the same word of Orchim Machshevot on humility . These are similar words- where in Shaare Teshuva he says, Letitbonen Tamid, here he says, hatmada/ consistent thoughts. So it may seem like it's a contradiction, to have Anava and Yirah at the same time but we can answer based on another pasuk in Mishleh 22:4. עֵ֣קֶב עֲ֭נָוָה יִרְאַ֣ת יְהֹוָ֑ה עֹ֖שֶׁר וְכָב֣וֹד וְחַיִּֽים׃ / The result of humility is fear of Hashem. The Artscroll commentary on Mishleh quotes from Siftei Chaim, that says, " Arrogance is the primary obstacle to recognizing Hashem. Such a person finds it hard to acknowledge that his abilities are gifts of Hashem for such an awareness would impinge upon his sense of self-importance. A humble person, however, knows he is a minute creature controlled by Hashem, so he automatically develops the fear of Hashem. So we no longer have a contradiction. Rabbenu Yonah is saying both are true. You need to constantly think of ways to have Yirat Shamayim and you have to constantly think it's about being humble because it's one and the same. Rav Wolbe, in his sefer Alei Shor (vol 2 Page 141) on the topic of the learning Mussar in the unit Marechet Limud Mussar/Composition on Learning Mussar, mentions sources and discusses how Mussar is not a new creation. Everything we have is tradition. He quotes from different Amoraim from the Gemara that use the technique of mussar , which is repeating to yourself important principles to penetrate your heart. He quotes from Sanhedrin7A, that when Rav, an Amora, would see a crowd of scholars following him, (fearing that he might get arrogant) he would say the following verse from Iyov 20:7 to himself: כְּֽ֭גֶלְלוֹ לָנֶ֣צַח יֹאבֵ֑ד רֹ֝אָ֗יו יֹאמְר֥וּ אַיּֽוֹ׃ If his stature rises to the heavens, he shall perish forever like his waste Rav quoted this pasuk to avoid getting haughty from all the people are following him . He reminded himself, Calm down. As high as you get, you're not going to be here forever. In a similar practice by Mar Zutra Hasida/the pious, his students would carry him on their shoulders during the Shabbat of the festival discourse when everyone would gather together He would say the pasuk from Mishleh 27:24 כִּ֤י לֹ֣א לְעוֹלָ֣ם חֹ֑סֶן וְאִם־נֵ֝֗זֶר לְד֣וֹר (דור) [וָדֽוֹר]׃ / For riches are not forever And does the crown endure for all generations? So these greatest of the greats were giving themselves Mussar, lest they fall prey to the challenge of arrogance. For a more modern story on the same topic, there is a story is in the Maggid Speaks , the original book by Rabbi Pesach Krohn, which are stories and parables of Rav Shlomo Schwadron z'l the Maggid of Yerushalayim (see page 154). Rav Isser Zalman Meltzer the great Rosh Yeshiva of Yeshivat Etz Chaim (1870 to 1953) was always careful not to write on Chol Hamoed. (People are careful not to write unless it's an emergency, or some kind of a loss or damage would be incurred if you don't write.) but he asked his nephew for a pen and ink to write something. The nephew wanted to know what the emergency is. Under pressure, Rav Isser Zalman revealed that, " On Chol Hamoed, a lot of people come to visit me. I have the ability to look into people. When I'm talking to them, I'm immediately aware of a person's virtues and faults. It hurts me to know the faults of people who come to visit me. Additionally, knowing another's faults can lead me to become arrogant. So I devised a plan: Shlomo Hamelech in Mishleh 4:25 writes, עֵ֭ינֶיךָ לְנֹ֣כַח יַבִּ֑יטוּ וְ֝עַפְעַפֶּ֗יךָ יַיְשִׁ֥רוּ נֶגְדֶּֽךָ׃ / Let your eyes seek honesty and your brows search straightforwardly before you. Now the word lenochach which here is used for honesty , is usually translated towards yourself . So now there's a new meaning. Let your eyes seek yourself. In other words, look at yourself. See your own faults instead of the fault of others. I always keep this pasuk in front of me on a small piece of paper as people are talking to me. It helps me avoid Gaava. But now I can't find that slip of paper. It's an emergency. I have to write this down now, lest I fall into arrogance." Many years after Rav Isser Zalman passed away, Rav Shlomo Schwadron was sitting in the Succah of Rav Isser Zalman's son-in-law on Chol Hamoed and he told over the story. Rav Isser Zalman's daughter, who was listening to the story as well, left the Succah and came back with a smile on her face and a sugar bowl in her hand. She said, " This is the sugar bowl my father kept on his table and on the sugar bowl was etched this pasuk עֵ֭ינֶיךָ לְנֹ֣כַח יַבִּ֑יטוּ וְ֝עַפְעַפֶּ֗יךָ יַיְשִׁ֥רוּ נֶגְדֶּֽךָ׃ He kept it in front of him, but in a hidden way, to give himself this message. This is how the Greats became great, by constantly looking for ideas to humble themselves.

On this episode of 11 on Eleven, we dive into Tottenham's poor performances in the league with special guest and Spurs fan Sadik. Plus, we break down Michael Oliver's controversial decisions in the Arsenal game (again!) and debate the latest twists in the Rashford transfer saga. #tottenham #machesterunited #arsenal #11oneleven

Welcome to our class on Perek Shira . Today's song is the Song of the Zarzir . There are actually two Zarzirs in Perek Shira . One of them showed up in the list of birds as a starling , and today's Zarzir , among the animals, is translated as a greyhound . What is the song of this zarzir ? זַרְזִיר אוֹמֵר. רַנְּנוּ צַדִּיקִים בַּיְיָ לַיְשָׁרִים נָאוָה תְהִלָּה: (תהילים לג א) Sing joyfully, righteous people, because of Hashem. For the upright, praise is befitting. What does this song have to do with the greyhound? The greyhound is known from a pasuk in Mishleh 30,29 שְׁלֹשָׁ֣ה הֵ֭מָּה מֵיטִ֣יבֵי צָ֑עַד / There are three that step securely. Mishleh is describing certain animals that are powerful, and one of them is called the Zarzir Motnaim/thigh-belted greyhound, meaning that the greyhound has very strong thighs and powerful legs. They're able to reach speeds of 40 miles an hour, and they're used as hunters. Most people know greyhounds as the symbol of the Greyhound bus company, because they claim they move fast. But greyhounds are historically known as hunting animals. They would hunt rabbits and different small creatures. So what do we learn from the greyhound? The greyhound chases and runs and sweats for what? Not for itself. It doesn't eat those rabbits or whatever the prey may be. It works for its master, for its owners riding on the horses. And he's sweating away, chasing and proud to bring the prey to his owner. So the greyhound symbolizes a selfless servant, working for his master. That's the difference between the term Sadik and Yashar . A Sadik is someone who does what's right, even though he might have some ulterior motives. The Yashar , who's straight and upright, is doing things totally for his master. And that's why the pasuk says, Or Zaruah L'Sadik / the light is planted for the Sadik which means right now, he's not doing it totally for the sake of his master. He is not enjoying the work for itself. He's waiting for something in the future. So the light is planted for the Sadik. But the Yishreh Lev, those who are upright of heart, they have simcha , they have happiness right now because right now they're like that selfless greyhound who's serving and working for his boss. That's why the song of the greyhound is רַנְּנוּ צַדִּיקִים בַּיְיָ / the righteous will sing joyfully to Hashem because they're looking forward to what they're going to get. לַיְשָׁרִים נָאוָה תְהִלָּה: (תהילים לג א) / But the upright, they're deserving of praise because they're doing it for selfless reasons. So the message of the greyhound is, Be like me. Work hard for your Master selflessly. Rav Chaim Kanievsky adds another reason the greyhound sings this song: In the Yerushalmi in Shevi'it , chapter nine, Halacha א Rav Shimon Bar Yochai tells that when he was captured, he was listening outside his cave one day and he saw hunters. And every time a bird was captured, he heard a heavenly echo say it should be captured. And when the bird escaped capture, he heard an heavenly echo that said, have mercy on it. So the greyhound is privy to the Hashgacha of Hashem- he knows what he can and can't capture. Therefore he sings a song of, Sing to Hashem because you sadikim know what's going on. You could rely on Hashem and you know nothing evil will happen. So the greyhound is giving us some inside information: that in the end everything happens with Hashem's Hashgacha. It's interesting that the greyhound has two different pesukim that are brought down. Another one is Yeshaya 61,9, וְנוֹדַ֤ע בַּגּוֹיִם֙ זַרְעָ֔ם וְצֶאֱצָאֵיהֶ֖ם בְּת֣וֹךְ הָעַמִּ֑ים כׇּל־רֹֽאֵיהֶם֙ יַכִּיר֔וּם כִּ֛י הֵ֥ם זֶ֖רַע בֵּרַ֥ךְ יְהֹוָֽה׃ Their offspring will be known amongst the nation and their descendants among the people, all who see them will recognize them, for they are the seed that Hashem has blessed. This refers to the future, when the Jewish people will stand out from amongst the nations and everyone that sees them will say, Wow, look how special these people are. Rav Shmuel Kimchi says that this pasuk is befitting of the greyhound, because it's a loyal, dedicated servant to its master, as the Gemara says, The dog knows its master. As we know, dogs are man's best friend. People don't have the same relationship with their cows or their donkeys or their camels. Dogs know who their masters are. You walk inside the door and he is licking your feet. The Jewish people have that trait as well. We also recognize our Master, more than any other nation. And just like the dog is clear, and knows who its master is, walking together every day, so too the Jewish person stands out because he's praying and connected to his Creator, to his Master. Therefore, the second song of the greyhound is that the Jewish people be recognized and outstanding for their connection to Hashem.

Join us on the 11 on Eleven Podcast with Sadik and Big Fish as we draft an XI with players out of position, placed where they're second-best suited. Creative picks, laughs, and wild lineups await—don't miss it!

Welcome to Daily Bitachon. We're back to our series on Perek Shira / the Song of Creation , and we are up to the Date . תָּמָר אוֹמֵר צַדִּיק כַּתָּמָר יִפְרָח כְּאֶרֶז בַּלְּבָנוֹן יִשְׂגֶּה / The Sadik/righteous one blossoms like a date-palm tree, like a cedar tree in Lebanon blossoms The first thing that we see from this pasuk is that the Sadik has two qualities. He's palm tree-like and he's cedar tree-like . The Gemara in Taanit 25 A says that there are qualities that the palm tree has, that the cedar doesn't, and vice versa. The date-palm tree yields beautiful, wonderful, fruit, but it doesn't as good a root system, with the same endurance as the cedar tree. On the other hand, the cedar tree doesn't produce fruit. But the Sadik has both the positive qualities of the date palm tree and the positive qualities of the cedar tree. Firstly, the Ben Yehoyada in Pesachim 53A says that to pick the dates from the date-palm tree, one must go up very high. They're far from the hands of man, which symbolizes that when a person does good deeds, his reward is high up and protected. This is similar to what the Gemara tells us about King Munbaz in Bava Batra 10. When he gave much money for charity, the people said, " Your forefathers gathered money in their treasure houses and you're spending it?!" His answer was, " My forefathers created treasure houses down here. I'm creating treasure houses above." That's symbolized by the very tall date tree with the payload high up. So too, the Sadik should visualize that his reward is primarily in the future. That's one aspect. The Midrash Raba in Bamidbar 3,1 adds many other factors- Firstly, the palm tree offers shade, and so too, the sadik protects people. Additionally, the palm tree has many different varieties of dates. So too, the Jewish people include many different types of people. Furthermore, it says every part of the date-palm used is for positive things: We eat the dates, we use the Lulav from the palm tree to praise God and we use the other parts of the date-palm tree for our Scach , wonder of wonders! **The timing of this lesson is a miracle, because today is Erev Succot-we stopped at the song of pomegranate for Rosh Hashanah- and here we are up to the the date, talking about the Lulav and scach !** So too, the Jewish people have nothing that goes to waste. All of them are used in the larger picture. The Midrash adds something very interesting. It says that the date tree has a certain mating interest, which we don't understand. We think trees have no feelings or no emotions. But we know everything has more depth than we can understand today. Science now knows that trees grow better when exposed to music. Plant output varies based on external stimuli, which science does not yet understand. But the Midrash, from way back when, tells us that there's a certain mating interest within a date tree. Rav Tanhuma tells of a certain date tree in one town and wouldn't produce any dates so they grafted it onto a different tree but that wasn't successful. Then, somehow, like Shlomo Hamelech was able to understand the talk of trees, Rav Tanhuma knew that there was a certain tree that this palm tree wanted to be grafted to. So they put it on that tree, and it produced! Again, we don't understand this scientifically, but we trust our midrashim . And so too, the Jewish people, deep down, have a desire for God. Whatever you try to graft onto it, it's not going to accept, it until it gets what it really wants. Because, deep down, the Jewish person wants to connect to Hashem . That's the symbolism of the date-palm tree, and that's also part of the reason we use a Lulav- it's tall and it's the indicator of the Sadik k'Tamar Yifrach. That's our wonderful song of the Date Palm Tree. Have a wonderful day and have a wonderful Sukkot.

We both didn't know what to expect going into this… Our own personal situations and duties surrounding this weekend left our schedule a bit chaotic, and after having to reschedule a couple times, we finally found a place to spontaneously make it happen before Sadik returned to New York from his quick yet productive trip to LA.  @SadikHadzovic1  However, out of the 100 conversations I've filmed in the last 2 years, this quickly rose to my personal top 3. From the breadth and depth of its content, including personal things Sadik brought up that he's never publicly talked about along the last 11+ years of his competitive journey… this somehow turned into an insane therapy session to say the least - for both of us. There seemed not a category of bodybuilding, competing, nor the perspectives, duties & obstacles of life as a man, a husband, and a father - that wasn't touched. Sadik let us deep into his psyche, and it's obvious he has legions more to offer than ‘just' a multi-show winning pro bodybuilder.Thanks for your Q&A's btw. Some of y'all ask some crazy questions but we definitely enjoyed themPlease share this episode if you liked it. To support the podcast, the best cost-free way is to subscribe and please rate the podcast 5* wherever you find your podcasts. Thanks for watching.To be part of any Q&A, follow trensparentpodcast or nylenayga on instagram and watch for Q&A prompts on the story  https://www.instagram.com/trensparentpodcast/Watch The Podcast:https://www.youtube.com/channel/UCqgN2kieCEHwZ9M-QFBxfCgPharma TRT, GH analogs, peptides, IGF-1, var troche, fat-loss/hair-loss treatments, etc | HRT Men's Health Optimization: https://transcendcompany.com/patient-intake-form/?ls=Nyle+NaygaHuge Elements Line (astragalus, citrus bergamot, etc): https://hugesupplements.com/collections/elementsCode 'NYLE' for 10% off - proceeds go towards upgrading content productionHuge Supplements (Protein, Pre, Utilize, Vital): https://hugesupplements.com/?aff=165Support code 'NYLE' 10% offYoungLA Clothes: https://www.youngla.com/discount/nyleYoungLA For Her: https://www.youngla.com/collections/all-products-1/For-HerCode ‘NYLE' to support the podcastLet's chat about the Podcast:Instagram: https://www.instagram.com/trensparentpodcast/TikTok: https://www.tiktok.com/@transparentpodcastPersonalized Bodybuilding Program:  https://www.nylenaygafitness.com#podcast #mentalhealth #humanoptimization #holistic #health #hrt #connection #story #discipline #fitness #ifbbpro #npc #bodybuilder #bodybuilding #selfimprovement #workout #gym #nutrition #mensphysique #classicphysique #love #discipline #relationships #tren #workout #gym #trt #hormones #discipline #gear #steroids #bodybuilding #peptides fitness trt hormones workout gear trensparentTimestamps:00:01:25 - Milking table00:05:29 - Joesthetics00:09:07 - Frank Zane00:11:30 - How did you get into competing?00:23:04 - Evolution of men's physique00:29:51 - Hybrid division00:30:55 - "Cockroach details"00:33:04 - Best preps00:40:32 - "How're you feeling?"00:42:01 - What was different in this prep that helped you bring your best?00:43:18 - Chris Aceto00:49:24 - Carrer save00:53:18 - YouTube comments01:02:21 - Male beauty pageant01:07:07 - Tristan Lee01:09:40 - What are the highest and lowest calories your calories have gone?01:12:22 - Tren dosage01:17:11 - Do you regularly follow any health protocols like scans, angiograms, or other tests?01:18:18 - Q & A01:20:50 - What changed gear-wise when moving from men's physique to classic?01:28:13 - Managing prep, work & family01:34:13 - What's the worst cycle you ever ran?01:36:11 - Life without a coach01:37:55 - Aged A

We are now in our special Rosh Hashanah Musaf series. We up to our 9th pasuk of Zichronot , a pasuk that really stirs the heart- Yirmiyah 31,19, where Hashem says, הֲבֵן֩ יַקִּ֨יר לִ֜י אֶפְרַ֗יִם אִ֚ם יֶ֣לֶד שַׁעֲשֻׁעִ֔ים כִּֽי־מִדֵּ֤י דַבְּרִי֙ בּ֔וֹ זָכֹ֥ר אֶזְכְּרֶ֖נּוּ ע֑וֹד עַל־כֵּ֗ן הָמ֤וּ מֵעַי֙ ל֔וֹ רַחֵ֥ם אֲֽרַחֲמֶ֖נּוּ נְאֻם־יְהֹוָֽה׃ My dear son Efraim (referring to the Jewish people) He is a child of My delight. When I speak about him, I mention him again . Therefore, My insides are stirring. Mercy will have mercy upon him, Ne'um Hashem. The Midrash Tanhuma in Tetzaveh chapter one, tells us, When is a child dear to his father? In the days of old (and maybe for some, more recently) fathers did not really connect with their children while they were infants. Once they started to talk, they would start talking and connecting with them, at about 3-4 years old. So too, Hashem says, I look at this child like a father who has a son that he enjoys playing with and starts to connect to him. 'That's how I look at the Jewish people.' This refers to Hashem treating us as children throughout our history. The midrash in Batei Midrashot , a collection of midrashim , says that Hashem treated us like a child from the beginning. He took us on the clouds of glory, like the famous mashal of Rashi, of a father walking around with his son on his shoulders. Every step of the way, Hashem treated us like His only child. The Chida in sefer Rosh David in Parashat Behar says this pasuk of Ben Yakir Li Efraim, brings out the concept that we are children of Hashem. A child can never become a non-child. A marriage, heaven forbid, can end in a divorce, but the parent-child relationship is always there. A child can always come back. That is the special love that Hashem has for us. What does it mean, When I speak about them, I continue to mention them? The Chida in sefer Nachal Kedomim in Bamidbar 8,19 tells us there is a pasuk where Hashem mentions the Jewish people five times in one pasuk, to show how much He loves them. He mentions them the amount of times of Hamisha Humshei Torah (this is brought down in Rashi) and the Chida says that when someone dislikes somebody, he can't even mention their name. But when you like somebody, you keep saying their name. Just saying someone's name can be a term of endearment. There are people that are careful not to call another woman by their first name because that in itself is an endearment. There are offices where they're careful to say Mrs Cohen not , Hi, Shirley. There's something about mentioning someone's first name, that suggests a connection. So Hashem says, I'm talking about the Jewish people, I could just say ' them ,' but I don't want to say ' them .' I want to keep on saying Yisrael , Yisrael …I love them so much. I just love saying their name. The Chatam Sofer offers a very beautiful thought, another diyuk in this pasuk ( the more we understand the pasuk, the more we arouse ourselves and our prayers are better). He asks, Why the double terminology? מִדֵּ֤י דַבְּרִי֙ בּ֔וֹ זָכֹ֥ר אֶזְכְּרֶ֖נּוּ / Remember , I will remember him again, רַחֵ֥ם אֲֽרַחֲמֶ֖נּוּ I have mercy on him. I'll have mercy on him. Why the double Lashon ? The Chatam Sofer, in his sefer Torat Moshe on Rosh Hashanah, cites the Zohar that there are two days of Rosh Hashanah. The first day is a stricter judgment, which is really for the sadikim who can get by on their own. The second day is for the people that can't really get by their own. They're necessary as part of the larger picture. We could have a great Sadik but he needs 20 students. So the Sadik is judged on day one but the students are judged on day two because we need them there to create the class (this a simple mashal I'm using to make the point). When Hashem judges us, He looks at everyone on the first day, and says, I think that person would do better on the second day. That's what means zachor ezkerenu. Remember, I'll remember. It means I'll save him for tomorrow . And there's a double mercy because I'm having mercy on him on day one by deciding to judge him on day two when he can have more mercy. This shows how Hashem wants us to pass this test. Finally, the Chafetz Chaim, in his sefer Chomat HaDaat chapter eleven where he is bothered by the wording of the pasuk- Haben yakir li efraim/For him, he's my beloved one , Im Yeled Sha'ashu'im / If he a child of my delight Why does it say If ? What does that mean? To explain, thr Chafetz Chaim gives a mashal of a great rabbi who came to a a town. He's 80 years old, and he meets a young man, thats about 30. And he says, " Come pour some wine for this boy ." And they ask him, " You're a great rabbi, you're a gadol hador. Why are you getting so excited about this young man?" And he says, " This young man is my student. I see how great he became. I'm so excited with my student. I taught him so much. We learn together and I love him! The Chafetz Chaim says the same is true with us. Who is our teacher? We say every single day, Hamelamed Torah L'AmoYisrael . God taught us the Torah . Not only that, as we're learning Torah, God's talking with us. The Chafetz Chaim says, that is what it means that Hakadosh Baruch Hu says, " He's My beloved son. " When? Im Yeled Sha'ashu'im. If he's the son of My Torah. The Torah is called Sha'ashu'im . David Hamelech says it's a delight . It says the Torah is called God's plaything . God's delight . So when a person learns Torah, yes, he does other mitzvot, but God says, I am the One that taught him the Torah. I'm learning with him now, and when he learns , we have a special connection. The father and son connection is strengthened. That's why the Nefesh HaChaim says, when we say Hashivenu Avinu L'Torahtecha/ Return us God to your Torah , it says God, our Father/Hashivenu Avinu . It's the father's responsibility to teach his son Torah, and God is our Father. It's His responsibility to teach us Torah. Like a great Rosh Yeshiva that loves his students. He sees his students 20-30 years later and they still have a special bond- I learned with him. That is how Hashem feels for the person that is involved in His Torah. Of course, everyone is Banim atem Hashem, we are all Hashem's children . Yet we say in HaYom Harat Olam, Im Kibanim, Im Kavadim. Some are treated like sons and some are treated like servants. The more that we are connected to the Torah and the learning of the Torah, the more we have that concept of sons. This is such a wonderful, beautiful pasuk.

In this episode of the **11 on Eleven Podcast**, we're excited to welcome Tottenham fan and podcast favorite **Sadik McLovin**! We dive into Tottenham's 1-0 loss to Arsenal at White Hart Lane, analyze Liverpool's narrow 1-0 win over Nottingham Forest, and hear Sadik's rankings of the best Premier League strikers. We also wrap up with a lively Q&A session. Tune in for insightful football discussion and lively debate!

Las dudas de Arcelor persisten en Asturias. Los sindicatos insisten que que hay que hacer cumplir con las inversiones prometidas, y trabajar en Europa para garantizar unos precios de la electricidad y la energías limpias más competitivos. Es uno de los asuntos que tratamos hoy con el empresario Raimundo Abando, el sindicalista Alberto Rubio y el activista Miguel Angel Fernández. En la entrevista de Asturias al Día hoy conversamos con la escritora asturiana Ana García de Loza sobre su libro “La hija de Sadik”.

Las dudas de Arcelor persisten en Asturias. Los sindicatos insisten que que hay que hacer cumplir con las inversiones prometidas, y trabajar en Europa para garantizar unos precios de la electricidad y la energías limpias más competitivos. Es uno de los asuntos que tratamos hoy con el empresario Raimundo Abando, el sindicalista Alberto Rubio y el activista Miguel Angel Fernández. En la entrevista de Asturias al Día hoy conversamos con la escritora asturiana Ana García de Loza sobre su libro “La hija de Sadik”.

Watch Rabbi David Sutton - A Path To A Meaningful , Positive, and Meaningful Elul & Yamim Noraim https://itorah.com/browse-lectures/all/all-speakers/personal-growth-midot-/midot-perseverance/all-languages/2024-09-08 Welcome to our special miniseries on pesukim of Musaf Rosh Hashana . We are now in Zichronot , the section of Hashem remembering us. As before, we have ten pesukim in this topic. Our first pasuk is: וַיִּזְכֹּ֤ר אֱלֹהִים֙ אֶת־נֹ֔חַ וְאֵ֤ת כׇּל־הַֽחַיָּה֙ וְאֶת־כׇּל־הַבְּהֵמָ֔ה אֲשֶׁ֥ר אִתּ֖וֹ בַּתֵּבָ֑ה וַיַּעֲבֵ֨ר אֱלֹהִ֥ים ר֙וּחַ֙ עַל־הָאָ֔רֶץ וַיָּשֹׁ֖כּוּ הַמָּֽיִם׃ Vayizkor Elohim et Noach/Hashem remembered Noach ( when he was stuck on the Teva ) and all the wild and domestic animals that were with him on the Teva . And God passed His spirit over the earth, and the waters calmed down . Rashi says the the words Vayizkor Elokim indicate Midat Hadin. Did the Midat Hadin remembered him for the good? The answer is that the Din turned over into mercy . Through the prayers of the Sadikim , Hashem turns it over to the good. That's the beauty of this, and we read it on Rosh Hashanah because we want to show Hashem's justice turning into mercy. Every one of these pesukim is chosen and weighed to give a very important message. Chizkuni adds a beautiful point. What did He remember? The next words are Chaya and Behema , meaning that Hashem remembered that Noach took care of all the animals on the Teva; Noach did acts of kindness. And it says kindness is not just reserved for human beings, as we see from the story of Rabbenu HaKadosh, who was held accountable for not having mercy on a sheep that was going to slaughter. The judgment was later turned for the good when he had mercy on some cats that were in the barn. It says there, God has mercy on all creations . When you have mercy even on animals, that can arouse God's mercy. Another point on what it means that Hashem remembered Noach and what was with him on the Teva is from the Psikta D'Rav Kahana, one of the early midrashim. In psikta ט it says Hashem remembered Noach , and because He was saving Noach, he also saved those that were dependent on him, which is another important point, that Rabbi Dessler speaks about. Sometimes a person might not deserve to survive on his own, but because he's needed in the world of the Sadik or the righteous, he merits it that way. That's another way that Hashem's Middat Harachamim works- people around this person need to survive for him. That's a powerful message. Another important message is from the Zohar- (vol one, page 69 B): When there is justice in the world a person is not supposed to have his name remembered Above. You're not supposed to stand out, because if you stand out and your name is remembered Above, they focus on your sins and supervise you. The source for this is the famous Isha Shunamit, who Elisha went to on the day of Rosh Hashanah, when God is judging. Elisha told her ( Malachim 2,4). Do you have anything to say to the King (Hashem) Should I tell Him anything on your behalf? She answered, No , B'Toch Ami Ani Yoshevet/I'm amongst my people. I don't want to be singled out Anytime someone makes himself singled out, that's not good. We want to be part of the people. That is why she eventually merited having a child. That's what it means to be a part of your people. It means identifying with the Jewish people. It's not about me on Rosh Hashanah. The Zohar continues and says about Noach, that the world was in judgment. Where was Noach during the Mabul when the world was in judgment? He was in the Teva . He was undercover. He was hidden. Once the judgment passed and the waters subsided, then Vayizkor Noach. Now we remember his name, after everything calmed down. So we see that the rabbis who wrote the prayers put this pasuk in to remind us that we're supposed to stay undercover . We're not supposed to stand out. Undercover doesn't mean that you go incognito and sit in the back of the shul. Rather, it's a mindset of being amongst my people . Conversely it says the Satan remembered Iyov on Rosh Hashanah, because he wasn't keeping what we call a low profile. That low profile attitude is important on Rosh Hashanah. That's another lesson that we have in this pasuk. The pasuk says וַיַּעֲבֵ֨ר אֱלֹהִ֥ים ר֙וּחַ֙ עַל־הָאָ֔רֶץ וַיָּשֹׁ֖כּוּ הַמָּֽיִם׃ God brought us wind on the earth, and caused the waters to become subdued . The Alshech says something beautiful here. It says the word Elohim, meaning this wind came like a tornado wind. So seemingly, it was a bad thing, but since Hashem's justice turned into mercy, this tornado wind actually benefited them by causing the waters to subdue. So, when a person, through his tefillah , causes Hashem's justice to turn into mercy, the justice itself becomes beneficial.

Today, the fifth day of Av, is the Yahrzeit of Rabbenu Ha'ari, Rabbi Yishak Luria (1534-1572, Tsfat). Last night in Tsfat, thousands of people came to his grave to pray and perform Tikunim. Therefore, it is appropriate today to study a teaching of the Ari. When one learns the Torah of the Sadikim on the day they passed away, the lips of that Sadik move in his grave. It is a Zechut to activate the Sadikim from the grave to extend their influence over those who study their teachings. Until the Ari, the teachings of the Kabbala were hidden from most of the world. He was the one who revealed these secrets of the Torah. The Gaon of Vilna said that at the end of time, these secrets will be revealed on an even broader scale. Today, Baruch Hashem, there is a greater awareness of these concepts. Today, we will study one subject that even regular people like ourselves can undertake. It is not only for Kabbalists. We will uncover one of the "Kavanot"(esoteric intents) taught by the Ari. Performing a Misva with these Kavanot adds new "flavor" to the Misva and prevents it from becoming a mechanical act, performed by rote. Even if a person can only achieve one out of ten Kavanot, he should not feel that it is "all or nothing." Every additional Kavana transforms the Misva exponentially. Furthermore, doing so opens the heavenly gates to bring down a Shefa (Heavenly abundance) for our Neshama. The Kavanot unlock hidden treasures, and we are the beneficiaries. In Sha'ar HaKavanot, the Ari discusses the mystical intents of immersing in the Mikveh on Ereb Shabbat. Going to the Mikveh on Ereb Shabbat is a very important and powerful practice. It may sound like a difficult undertaking, however, it is really quite fast and simple. Anyway, we tend to waste time on Friday. We should utilize a few minutes and go to the Mikveh. When a person immerses on Ereb Shabbat, the Kedusha of Shabbat can already be seen on his forehead. While a layman can't detect it, Sadikim like the Baba Sali, could see one thousand lights radiating from him. The Ari reveals the Kavana to be used before immersing, while immersing and after immersing. While standing in the water, before immersing, one should focus on the Divine Name "EHYH," which has the numerical equivalent of 151, the same as the word "Mikveh." This has the Segula to help a person control his anger, as the Hebrew word KaAS (anger) also has the numerical equivalent of 151, the same as Mikveh and the Divine Name. There is a deep connection between this specific Divine name and the Mikveh. The word "EHYH" literally means, "I will become." The Mikveh is the gateway for a person to become a new person by purifying himself of his past transgressions and leaving his old self behind. Also, the name "EHYH" is associated with a certain spiritual realm known as "Ima" (mother). Just as the mother cleans and diapers the soiled baby, while the father generally plays with the child after he is already clean, so too the purifying power of the Mikveh draws on this spiritual force of "Ima." The next step is to spiritually prepare the waters of the Mikveh for immersion. The Ari reveals that one should have Kavana to immerse in the "NaCHaL Elyon" (the supernal river), which refers to the heavenly Mikveh capable of purging the soul of its impurities. The details of the Kavana consist of focusing on the four configurations of the divine name YHVH and the three configurations of the divine name EHYH, in addition to the name YH, which represents the "secret of Shabbat." Through a sequence of combinations and permutations, these names form the numeric equivalent of the word "NaCHaL," (river) which is 88, and the word MaYiM (water), which is 90. This Kavana actually fills the earthly Mikveh with the Heavenly water of the Nachal Elyon. After that, one should have intention that all of this is "L'ChVOD Shabbat", in honor of Shabbat. Each part of this phrase has mystical significance and is connected to the divine names associated with the Mikveh. Upon emerging from the water, the Ari teaches not to dry oneself with a towel. The Mikveh water remaining on the body is "holy water of the Shabbat." Let the body absorb them, and the holiness of the water will remain with him. The Ben Ish Hai says that if this is too difficult, because of the cold or because it is uncomfortable, one may dry his body, but leave one area undried, preferably his arms, to absorb the water. When he leaves the Mikve, he should say the Pasuk "Im Tashiv M'shabbat Raglecha, Asot Hefsecha B'Yom Kadshi etc." It is not proper to recite the Pasuk while still in the dressing room in the presence of undressed men and without a head covering. Therefore, he should wait until he actually exits the Mikveh room. The proper time for using the Mikveh on Ereb Shabbat, according to the Ari, is from the fifth hour of the day, one hour before Hasot, after reading "Shnayim Mikra V'Echad Targum" (The weekly Torah portion twice, with one reading of the translation). Of course, if a person cannot go at this time, it is better to go earlier than not to go at all. One who practices the Kavanot for immersion on Ereb Shabbat experiences a qualitatively different level of immersion than everyone else. It's a different Shabbat.

We are now in Perek Shira . Today's pasuk is the song of Gehenom . It comes from a perek in Tehilim 107,9, where it says, כִּֽי־הִ֭שְׂבִּיעַ נֶ֣פֶשׁ שֹׁקֵקָ֑ה וְנֶ֥פֶשׁ רְ֝עֵבָ֗ה מִלֵּא־ טֽוֹב׃ / You satisfied a thirsty soul, and a hungry soul you filled with goodness. Simply speaking, this pasuk is in the chapter of Tehilim that talks about the four people that need to say HaGomel . It starts with words Hodu L'Hashem Ki Tov, Ki L'Olam Hasdo. The first of the four groups of people are those that are in the desert. They're hungry, they're thirsty, they cry out to God, Please save us , and God puts them on the right path and gets them to the Ir Moshav . Hodu L'Hashem Ki Tov, we say, and we praise Him for His kindness, and the wonders he does to people. And here we say, כִּֽי־הִ֭שְׂבִּיעַ נֶ֣פֶשׁ שֹׁקֵקָ֑ה וְנֶ֥פֶשׁ רְ֝עֵבָ֗ה מִלֵּא־ טֽוֹב because He took this thirsty, hungry soul and fulfilled it. That's the simple meaning. Alittle further on it talks about the people of Mitzrayim , because the four events that happened at Gomel happened to our forefathers as they left Mitzrayim . The sefer Bigdei Srad, in his commentary on the Haggadah shel Pesach, offers a deeper explanation. He says this refers to the lost souls that want to come closer to God, who have made mistakes and are crying out to God, ‘ Please purify us, put us in the right place. 'And these were the souls of the generation that left Mitzrayim, that they had reached the 49th level of Tumah , crying out to God. God took them out, put them on the right path, and got them to the final end goal of dwelling in the right place and getting to Olam Haba. That's why the sefarim say that this is the pasuk of Gehenom . The Chatam Sofer, in his Likutim , says that the pure soul is yearning for water. What water ? The spiritual waters from Above. It's yearning for Olam Haba but it has sinned, and now it needs to purify itself in Gehenom . Gehenom sings the song, “ I did my job. I took these souls that were yearning for God and I purified them and got them to their final destination .” So, although Gehenom is not something we like, it's an understanding. Gehenom is singing because it's a part of the cleansing process. We yearn to come closer to God and Gehenom is part of that. The sefer Sifsei Sadik , in Parashat Vaera , says similarly: Why wait until Gehenom? Cry tears in this world. Purify yourself here and understand that the world's challenges here are going to get us purified. There's a famous story where the Gaon Vilna was teaching his students from a tractate brought down in the sefer Reshit Chochma called the Masechet Gehenom, which describes all of the horrors of Gehenom . One of his students was so moved by it that he became depressed. He couldn't get out of bed. It got back to the Gaon of Vilna that the student was not learning, because he was so down and out from the descriptions of the horrors of Gehenom. So he went and told him, “ I left one thing out. I forgot to tell you that suffering in this world is a powerful cleanser that prevent you from all that.” That's the song of Gehenom- it's the song of all suffering, to understand that ultimately, the goal of the suffering is really to give water and food to the starving soul, to get us to Olam Haba, to get us to those delicious foods that we're yearning and so thirsty for. The Mabit, in his commentary to Perek Shira takes a slightly different approach. The pasuk says the word Nefesh twice, and he says there are two souls. There's the Nefesh Shokekah , which he explains as the soul that was yearning and filled its yearnings up from the worldly pleasures. That's the השְבִּיעַ נֶ֣פֶשׁ שֹׁקֵקָ֑ה which refers to the wicked person that fulfilled all his desires in this world in a sinful matter. And there's also the וְנֶ֥פֶשׁ רְ֝עֵבָ֗ה , the Sadik is called the hungry soul because he did not fulfill his desires in this world. He held back, and because he held back in this world, he's going to end up in the next world. So Gehenom is singing the song of self-control. Those people that did not control themselves in this world have to purify themselves in the next world. And those that do control themselves in this world are eventually the וְנֶ֥פֶשׁ רְ֝עֵבָ֗ה , that hungry soul that did not partake of all the forbidden delicacies in this world, and will be filled with the delicious goodness and delicacies of the next world.

We continue in Perek Shira, and we are up to the song of Gan Eden גַּן עֵדֶן אוֹמֵר Gan Eden says . עוּרִי צָפוֹן וּבוֹאִי תֵימָן הָפִיחִי גַנִּי יִזְּלוּ בְשָׂמָיו יָבֹא דוֹדִי לְגַנּוֹ וְיֹאכַל פְּרִי מְגָדַיו: (שיר השירים ד טז) Awaken the northern wind and come, the southern wind; blow into my garden and let the fragrances flow, let my beloved one come into my garden and eat the delicious fruit. The term garden is mentioned here, and and that's where Gan Eden comes in. And what are these winds ? There are a number of interesting midrashim about this. Midrash Rabba in Shemot 19,5 tells us that when Moshe Rabbenu gave the command to the Jewish people to do the Brit Milah, and then they could eat the Korban Pesach , many of them did not want to do a Brit Milah and so they would not be able to eat the Korban Pesach. They were willing to accept that consequence. But then Hashem caused the winds to go through Gan Eden, and the winds brought the smell of Gan Eden which connected itself to the Korban Pesach, as it says, עוּרִי צָפוֹן וּבוֹאִי תֵימָן They smelled the fragrance of Gan Eden and could not control themselves, and therefore did the Brit Milah in order to eat from the Korban Pesach because they couldn't control themselves. So, we see here the concept of הָפִיחִי גַנִּי blow your wind. The wind should blow through Gan Eden and cause the people to smell the smell of Gan Eden. Furthermore, the Rabbenu Avigdor Cohen Sedek, in his commentary on Shir Hashirim tells us that in the future, the Sadikim will not need to have any fragrances on them, because the northern wind will bring the smell of Gan Eden, as our pasuk says, עוּרִי צָפוֹן And in the future, this northern wind will cloak the righteous with the smell of Gan Eden. Now, lest one say that this was in only the past by the Korban Pesach, or that this is in the future, when Mashiach comes, Rav Chaim Volozhin, in his sefer Ruach Chaim on Avot (chapter six, first Mishna) says, Whenever a person involves himself in a mitzvah down here, the Ruach of Gan Eden surrounds him right here. And he's protected by this spirit of Gan Eden. It's just that we don't smell it here. And then it goes up and, and it becomes part of Gan Eden. So, there is a concept of the smell of Gan Eden, and this is what our pasuk is telling us, to realize and appreciate it. This is the song that Gan Eden sings and the song that we have to sing to appreciate that every mitzvah is beautiful and has a wonderful fragrance, only we can't smell it. We have to believe in it. When Yaakov Avinu walked into his father, it says, the smell of Gan Eden came with him. There are two stories I'd like to share about the smell of Gan Eden and how real it is. Story number one: Many years ago in Europe they were digging up a Jewish graveyard in order to make room for a highway, and they found a body that was intact and buried in a priest's clothing. This was very odd as it was almost hundred years after death, and also because it was buried in priestly clothing. The grave diggers did some research and found someone who had heard why: Many years prior, there was a man who was a Gabbai Sedaka- he collected charity for people. One Friday afternoon someone needed money. He had exhausted all of his usual sources and didn't know what to do, so he decided to try his luck with a wealthy man who was not religious at all, He knocked on the door. The man was drinking and partying with his friends, while the Gabbai made his appeal. The man answered in a drunken state, “ We're going to march through the city. If you lead our parade wearing a priest's clothing, I will cover all the expenses that you need.” The man had no choice. He put on the priestly robes and marched through the town, bearing the insults as he passed through the town square. People were on their way to the Mikveh on Friday afternoon, and they saw this Gabbai with all these drunks, wearing a priest's clothing. They yelled at him and insulted him, but he got the money. He gave it to the needy person, went home, took off the priest's clothing, threw it in the attic and forgot about it. Years later, the Avnet Nezer, a great Sadik, came to town and said, I smell the smell of Gan Eden in this town . He followed his nose to this man's house, up to the attic, and found the priest's clothing. He asked him for the story. After hearing the story he said, “ Because of that great act that you did, L'Shem Shamayim, the smell of Gan Eden is on this clothing. When you pass away, make sure to be buried in those clothes. That will protect you and take you straight to Gan Eden.” The smell of Gan Eden is real. It's here, and people with a nose can smell it. And now, lest one say those stories only happened in Europe a hundred years ago, this second story happened in Jerusalem in the recent past. An older Ashkenaz man had a daughter married to a Sephardic fellow, whose brother was close to Hacham Ovadia Yosef. They brought this man, we'll call him Mr. Friedman, to Hacham Ovadia, who said, “ You seem to be a special man. Tell me your story.” Mr. Friedman replied, “ No, I'm not a special man. ” After going back and forth like this, Hacham Ovadia realized the man was obviously shy. He sent everybody out expect the man's son-in-law's brother, who was close to Hacham Ovadia, in order to translate. And he said, “ You have to tell me what you did in your life. It was something special. I smell the smell of Gam Eden coming out of you.” He told Hacham Ovadia that as we know, the wicked Germans made soap from Jewish bodies, and so that soap needed to be buried. He said that after the war, he went around buying up the soap from all the stores, with the little money that he had, and he buried the soap. One winter day, a man approached him and asked if he was the Jew that was purchasing soap, because he had a case of soap for sale. But Mr. Friedman didn't have any money on him at the time. The gentile looked at Mr Friedman and noticed that he was wearing a pair of heavy, wool pants. He said, “ Well, I don't have wool pants. You give me your wool pants and I'll give you my thin pants and the soap.” So he switched his pants, and he buried the bars of soap. Hacham Ovadia told him, “ Because you were so selfless, all the holy souls who you brought to Jewish burial are walking with you and you therefore have the smell of Gan Eden on you now.” How Hacham Ovadia smelled it, I can't tell you, but this is the important lesson that Gan Eden is telling us, ע וּרִי צָפוֹן / winds awaken. Let the winds of Gan Eden come out and let us all be zoche to the future when all the Sadikim have the smell of Gan Eden on them.

We are studying Perek Shira and we are now up to our second creation that says Shira, and that is the Earth. We quote a pasuk that might not be so familiar, from Yeshaya 24,16 מִכְּנַ֨ף הָאָ֜רֶץ זְמִרֹ֤ת שָׁמַ֙עְנוּ֙ צְבִ֣י לַצַּדִּ֔יק From the wing of the earth we have heard songs, do the will of the Righteous one. What does it mean that we heard songs from the wing of the Earth? Normally, songs come from the mouth, not from the wing. The Or HaChaim HaKadosh on Bamidbar 16,30 tells us that when the Gemara tells us that when Kayin sinned, it says, “ You're more cursed than the ground that had opened up its mouth.” The earth was punished because it swallowed the blood of Hevel and as a result the Earth's mouth was sealed and it could no longer sing a song like all other creatures. That's why it says, “ מִכְּנַ֨ף הָאָ֜רֶץ זְמִרֹ֤ת שָׁמַ֙עְנוּ֙ / From the wing of the earth we heard songs,” as if it's making noise in other ways, like a bird might make noise with its wings, but not with its mouth. When Moshe Rabbenu wanted to punish Korach, he said, “ If a creation will create. ” What does that mean? If h creation was once there, he will recreate. There once was a mouth there, but the mouth got closed. “Reopen it now and let this mouth swallow up Korach.” The Or HaChaim HaKadosh says this was a tikun . The earth made a tikun because the first time it swallowed the blood of Hevel, who was a Sadik , צְבִ֣י לַצַּדִּ֔יק and now he'll swallow up the rasha Korach and that fixed the earth. The earth made a tikun . Parenthetically, it says that Moshe Rabbenu was a gilgul of Hevel. It says Moshe was a shepherd , once upon a time –meaning in the times of Hevel. And Kayin came back as Korach, who was jealous. that's why it says, “ Hashem says, Im Tetiv/If you do good, Se'et/You will lift,” you'll carry the Aron. And if you don't fix yourself, your sin will be waiting by the mouth/the opening, and you'll will be swallowed up by the earth. So here, on round two, the earth fixes its sin. Rather than swallowing up the blood of Hevel, he sticks up for Hevel and swallows up Korach, who is Kayin. Beautiful. What's our message? Again, in every one of these pesukim, there's a mussar as well. The mussar is that you can sin, and you can fix it. And we can once again sing to Hashem, even though we might have lost the ability to sing. That's the first beautiful point on this pasuk. Beautiful point number two is that (again, the earth now is being used as praiser) it says that when Sanheriv's army was wiped out, miraculously, Hizkiyah was supposed to be Mashiach. He was a devout sadik and a Baal bitachon . He went to sleep at night and God brought the miracle, and he was supposed to become Mashiach. But the Middat HaDin/Justice said, David Hamelech said so many songs and he wasn't Mashiach,and this king Hizkiyah had this miracle and didn't sing afterwards and You're going to make him Mashiach? Therefore, he did not become Mashiach. At that point, the Earth said, “I will replace his song, I'll sing instead of him, and please make him Mashiach. That's what it means, מִכְּנַ֨ף הָאָ֜רֶץ זְמִרֹ֤ת שָׁמַ֙עְנוּ֙ צְבִ֣י לַצַּדִּ֔יק Please make the Sadik Hizkiyah into Mashiach. But it didn't work. It was too late. But the earth did try to stick up for the Sadik and sing a song. We can, once again, reignite this Mashiach-like happening. The Tosafot in Sanhedrin brings down from the Teshuvot HaGeonim that the Bnei Yisrael only say Kedusha on Shabbat. Based on this Tosafot , we all have a different type of Kedusha in our Shabbat Amida, whatever community you come from. Why? Because the pasuk tells us that the angels have six wings, and every wing corresponds to a different day of the week where they sing a song with that wing. Come Shabbat, there's no wing. So, God says, I have another wing that will create song for me. That's the מִכְּנַ֨ף הָאָ֜רֶץ /the wing that's down here on earth. That's the seventh wing. And that's the day of Shabbat. זְמִרֹ֤ת שָׁמַ֙עְנוּ֙ when we'll hear the songs from the Jewish people. That's the source that we sing songs on Shabbat, and on Shabbat we are elevated to be higher than the angels. The angels ran out of wings and we, the Jewish people, sing the songs of Shabbat. That's our opportunity to, so to say, bring a Messianic time. Shabbat is Me'en Olam Haba. On Shabbat, we evoke this force of the songs of the earth. Finally, one last beautiful piece: The Chida on his sefer Kikar LaAden ( siman ה ) has a commentary on Perek Shira, he brings there from Rav Shimshon Ostropoli, the following explanation. It says in Pirkei D'Rav Eliezer there that there are five letters that are called Sophiot – מנצפך - it spells Mansepach And it says, these are letters of Geula/redemption. You might have seen this concept when banging the Aravot five times according to the Sephardic custom. And it says, each time you bang, have one of these letters in mind. And we'll see in a moment why. It says Avraham Avinu said Lech Lecha, ל ך ל ך He had 2 ך s Yitzhak Avinu said ‘ כי עצמת מ מנו מ אד / You become much stronger than us, a phrase with two Mems Yaakov Avinu said, ה צלי נ י נ א /Save me, with two Nuns . And in Mitzrayim it says פ קד פ קדתי , with two Pehs . In the future we're going to have two Sadi's because it says איש צ מח י צ מח /the man of Semah, which is the Mashiach, will grow- there's the two sadis . So that's what we say, מִכְּנַ֨ף הָאָ֜רֶץ זְמִרֹ֤ת שָׁמַ֙עְנוּ֙ /We already heard the songs of the Mem the Chaf , the Nun and Peh .. צְבִ֣י לַצַּדִּ֔יק /We're looking forward to Sadik . We're looking forward to hear the Sadik , the Sadi letter that's going to bring the final Geula-And the earth is going to sing that. So this pasuk refers to Geula, Geula comes from singing songs and it connects itself to Shabbat. Another beautiful thought on this pasuk. And once again, we are fulfilling that we're involving ourselves in in-depth learning of Perek Shira. Have a wonderful day.

Today we are studying a pasuk in Mishleh , 22,19 where Shlomo Hamelech tells us, לִֽהְי֣וֹת בַּ֭יהֹוָה מִבְטַחֶ֑ךָ הוֹדַעְתִּ֖יךָ הַיּ֣וֹם אַף־אָֽתָּה ׃ To be in Hashem your reliance, I told you today, you as well Rabbenu Yonah says that Shlomo Hamelech is telling us that his whole intention in teaching the mussar of Mishleh, which is full of his wisdom, is to reach bitachon, because all those good Middot are necessary to reach that level. In the ladder of Middot brought down by Rav Pinhas Ben Yair in Avoda Zara 20B, which is the basis for Mesilat Yesharim , it says that Purity brings to holiness and holiness brings to fear. And he says bitachon is the highest level of fear. So therefore, if the top of the ladder is fear, then the top of the ladder is bitachon , and that's the goal of the entire Mishleh. And what does, “ Af Atah/You also” mean? Rabbenu Yona says Shlomo Hamelech is saying, ‘ You can do it too. Just like I learned all that Mussar to get to bitachon, you can do that as well.' The sefer Mei Shiloach , vol 2 on Parashat Tsav says, “You too,” means even if you sinned, even if you're a Baal Teshuva, don't despair, you can also reach the highest levels of bitachon.' In the same sefer , in the commentary on Mishleh , it says, Af Atah/ You too, means , Whoever I'm talking to, whether the smallest of the small or the greatest, the great, you still need to work on your Middot Rashi has a different twist. He says it means, “ I'm telling you, rely on Hashem and be involved in Torah and don't say, ‘How can I possibly do anything? I'm too busy, I have to support my family.' No. Use your bitachon and you'll be able to reach all the highest levels.” The Gaon of Vilna, in his commentary to Mishleh says something earth shattering. He says this pasuk is not just saying that Mishleh is there to teach you bitachon, but rather, “ The the main purpose in God giving the Torah to the Jewish people is that they'll put their reliance on Hashem and to tell your children these lessons as well.” God gave us the Torah to reach bitachon and share it with our children. Why ? He continues, “The most fundamental thing is the complete reliance on Hashem, and that is the all-inclusive rule of all the Mitzvot. He says this is also brought down in Tehilim 78 5, where it says, וַיָּ֤קֶם עֵד֨וּת ׀ בְּֽיַעֲקֹ֗ב וְתוֹרָה֮ שָׂ֤ם בְּיִשְׂרָ֫אֵ֥ל אֲשֶׁ֣ר צִ֭וָּה אֶת־אֲבוֹתֵ֑ינוּ לְ֝הוֹדִיעָ֗ם לִבְנֵיהֶֽם׃ Hashem established a testimony in Yaakov and sat down in Israel, that He commanded our fathers to let it be known to their sons. That means that the purpose of Torah is to share it with your children, לְמַ֤עַן יֵדְע֨וּ ׀ דּ֣וֹר אַ֭חֲ רוֹן / So the last generation may know that's us.. בָּנִ֣ים יִוָּלֵ֑דוּ יָ֝קֻ֗מוּ וִיסַפְּר֥וּ לִבְנֵיהֶֽם׃ Sons yet be born, they'll mature and tell their own sons. And what will that cause? וְיָשִׂ֥ימוּ בֵאלֹהִ֗ים כִּ֫סְלָ֥ם וְלֹ֣א יִ֭שְׁכְּחוּ מַ֥עַלְלֵי־אֵ֑ל וּמִצְוֺתָ֥יו יִנְצֹֽרוּ׃ They will place their trust in Hashem and not forget the works of Hashem. So clearly it says Hashem gave us the Torah, so we should tell our children. And the goal is that וְיָשִׂ֥ימוּ בֵאלֹהִ֗ים כִּ֫סְלָ֥ם /We should put our faith in Hashem. Another source for this concept is that Habakuk came and put the entire Torah on Sadik B'Emunato Tiheyeh/ The one pillar of the whole Torah is the Sadik lives with his Emunah. And the rabbis explain that in this context, Emunah and Bitachon are synonymous. So, this is a most powerful pasuk . The entire Torah is there for one goal and that is to get to bitachon. Of course, you have to perfect your Middot. And you have to work on it. Bitachon is not as easy as it sounds. There are lots of interferences and bad character traits interfere with your Bitachon. But the end goal is to perfect yourself and reach that level of bitachon.

We are now in Divrei HaYamim perek ה , pasuk כ which discusses one of the wars of the Jewish people, as they were entering Eretz Yisrael. וַיֵּעָזְר֣וּ עֲלֵיהֶ֔ם וַיִּנָּתְנ֤וּ בְיָדָם֙ הַהַגְרִיאִ֔ים וְכֹ֖ל שֶׁ֣עִמָּהֶ֑ם They were helped and the people from Hagar and all those with them were delivered into their hands. Why were they successful at war? כִּ֠י לֵאלֹהִ֤ים זָעֲקוּ֙ בַּמִּלְחָמָ֔ה וְנַעְתּ֥וֹר לָהֶ֖ם כִּי־בָ֥טְחוּ בֽוֹ׃ Because they cried out to God in battle, and He accepted their prayers because they trusted in Him . This is a pasuk of Bitachon that tells us a story. Hashem accepted their prayers because they trusted Him. The term used here, V'Naator is interesting. More common would be kabel , God accepts prayers What's this term V'Na'ator? The Tur and Or HaChaim, siman תקעט , tell us that on fast days, at the end of the Kaddish, we add the words TeAnu VTeAtru/ You should be answered, and your prayer should be accepted from the heavens .The Sephardic custom is to add this as well to our Kaddish on Rosh Hashana and Yom Kippur. Furthermore, the Radak, in his Sefer Shorashim , writes that the custom in his area on Motzei Yom Kippur was that when someone said Shalom to you, you'd answer, “ Te'Aneh V'Te'Ater which was a way of saying Your prayer should be accepted. So what is this word? The first time the word V'TeAter shows up in the Torah is when Yitzhak Avinu is praying for a child. It says in Bereshit 25,21 : וַיֶּעְתַּ֨ר יִצְחָ֤ק לַֽיהֹוָה֙ לְנֹ֣כַח אִשְׁתּ֔וֹ כִּ֥י עֲקָרָ֖ה הִ֑וא וַיֵּעָ֤תֶר לוֹ֙ יְהֹוָ֔ה וַתַּ֖הַר רִבְקָ֥ה אִשְׁתּֽוֹ ֶ VaYeAter Yitzhak / Yitzhak prayed because his wife was barren, VaYeAter Hashem/And Hashem accepted his prayers… The word VaYeAter is used both when Yitzhak prays and when Hashem responds to him. And Rashi says that the word VaYeAter means He pushed hard. He put a lot of effort into his prayers, and Hashem responded. He accepted that pushing, consistent prayer. Hashem was appeased, and, so to say, seduced into changing His mind. So VaYeAter is an intense prayer. The Gemara adds another interesting point. The word Atar means pitchfork , and the Gemara in Yevamot 64 A tells us that the prayers of Sadikim are compared to a pitchfork because just like a pitchfork flips the wheat from the top to the bottom, so too, the prayers of Sadikim flip God's attributes. God could be in the Middat Harogez , an attribute of anger, and the prayer of the Sadik turns it into Middat Rachamim How do you do that? The Meiri says, similar to Rashi, Never give up hope, never despair of prayer. The door is never locked. Keep on pushing and pushing and pushing. That's the concept of VaYeAtar , which is used for sadikim . But what can a regular person do? The sefer Shomer Amunim , in a derush on Bitachon, Perek 7, says something very interesting in the name of the Baal Shem Tov: Sometimes something happens to a person that doesn't look right. Of course, Gam zu L'Tova, it is good , but right then, it doesn't look right. Is it good or is it bad? He says this person was given a difficult challenge, which he says can bring to good. It's Gam zu letova. But in Shamayim they are waiting to see how this man will react, how strong his Bitachon and Emunah will be. If the person relies on Hashem and says For sure, Hashem is not sending anything bad, for sure, this is somehow going turn into good , it will turn into good. It just hasn't been revealed yet. If this happens, he says, You sweeten the judgment. This is another way to invoke the ability to flip it over. We see this all from our pasuk , which holds this important lesson. וַיִּנָּתְנ֤וּ בְיָדָם֙ הַהַגְרִיאִ֔ים וְכֹ֖ל שֶׁ֣עִמָּהֶ֑ם וַיֵּעָזְר֣וּ עֲלֵיהֶ֔ם /They were given into their hands. Why? כִּ֠י לֵאלֹהִ֤ים זָעֲקוּ֙ בַּמִּלְחָמָ֔ה וְנַעְתּ֥וֹר לָהֶ֖ם / They cried out to God, And God changed his mind. He flipped from judgment to mercy. Why? כִּי־בָ֥טְחוּ בֽו / Because they relied on Him. The pasuk is clearly teaching this lesson of the Baal Shem Tov, that there's a power that we have to turn over Hashem's middot based on either consistent prayer or bitachon. It seems like they had both, because this pasuk mentions two things. It says they cried out to Him- which means they prayed , and also, they relied on Him.. Noam Megadim on Parashat Vayelech asks, if a person doesn't have either of these abilities; if he's not holding at consistent prayer, and his bitachon is not holding there, how is he going to turn over God's Middat HaDin? He quotes the Gemara in Rosh Hashanah 17A, that Whoever is able to be easygoing and give in to other people's wishes, because he controls his anger, (so to say, the way he acts to people,) God acts to him that way . And that's yet another way to turn over the Middat HaDin, even if you're not holding on either of these levels. It's interesting that are all things that we invoke during the high holiday season. One of the things that suggested is to be easygoing and not be makpid , because then Hashem won't be makpid with you. But this is always a good rule, not just for the high holidays. To recap-we have three pieces of advice of what one should do when there seems to be a judgment over him. 1- consistent prayer 2- bitachon 3- to be easygoing with other people.

Recently we mentioned the concept that when a Sadik is relied on by others, Hashem will respond, so as not to, so to say, embarrass the Sadik , which we quoted in the name of Rav Chaim Palagi and others. Thisnis acuLly an earlier source for this concept, in our next pasuk, Tehilim 25,3 which says, גַּ֣ם כׇּל־קֹ֭וֶיךָ לֹ֣א יֵבֹ֑שׁוּ יֵ֝בֹ֗שׁוּ הַבּוֹגְדִ֥ים רֵיקָֽם All those that rely should not be embarrassed… The Midrash Tehilim says David Hamelech is saying to Hashem, God, when I stand in prayer in front of You, my prayer should not be despised. Why? Because the eyes of the Jewish people are on me and my eyes are on You. And when you listen to my prayer, it's like You're listening to their prayer. The Midrash adds that we find the same thing with the prayer of the Sibbur . The Shaliach Sibbur represents the people, the eyes of the people are on the Shaliach Sibbur , and his eyes are on Hashem. Therefore, Hashem listens, and it quotes our pasuk, גַּ֣ם כׇּל־קֹ֭וֶיךָ לֹ֣א יֵבֹ֑שׁוּ This is probably the source that on Rosh Hashana and Yom Kippur, before the Baal Tokeah blows or before the Shaliach Sibbur represents the people, he says, this line. Now back to our pasuk - גַּ֣ם כׇּל־קֹ֭וֶיךָ לֹ֣א יֵבֹ֑שׁוּ יֵ֝בֹ֗שׁוּ הַבּוֹגְדִ֥ים רֵיקָֽם All those that hope to You should not be embarrassed. Only the rebels should be embarrassed. Gam means also , kol means every , it's a term of reboy , of addition . What are we referring to? How far does this hope go? Is it for everybody? The Midrash says on this pasuk that there was a traveling man who was grabbed by the police. He didn't have the right papers or the right identification. But he said, “ Please don't hit me. I am from the king's household.” So they spared him, and in the morning they brought him to the king, who looked at the prisoner and asked, “ My son, do you know me?” The man confessed that he did not. “ So why did you claim that you're from my household? ” The man replied, “ The truth is, I'm not, but I relied on you because I knew if I didn't say that they'd hit me.” The king then instructed his officers, “ Because he relied on me, even with no merits and no previous knowledge of me, let him go.” David Hamelech is saying the same thing. This is the concept of Gam kol kovecha lo yeboshu .. it's going to be an embarrassment. I'm counting on the king. He'll come through for me. This is a very important pasuk, it's the source for this concept called kivoy/hope . The sefer Shaare Chaim, written by Rav Chaim Sofer, of the descendants of Chatam Sofer, says that there's a difference between bitachon/reliance and kivoy/hope. This is also brought down by one of the Rishonim , Abraham ben Ramoch. Reliance is a guarantee . Ani mavtiach lecha/I guarantee you, and you are bote'ach/you rely on me with full confidence. That's one level. But what happens if I wasn't guaranteed? Or I don't feel guaranteed. There's a lower level of bitachon which is called kivoy , when don't have that full level . and this includes everybody, even the one that's not worthy. He's not worthy, but he hopes to Hashem, so he also will be answered. The Rambam's son, in his sefer Maspik L'Ovdeh Hashem, in his chapter on Bitachon, goes through all the levels of bitachon. He says the first level is a person who hopes to Hashem. He's counting on Hashem's mercy. He's worried and concerned that he has sins. And this fellow is the Mekaveh/ the one who hopes. He says, David Hamelech's pesukim are full of descriptions of this man, חִ֭זְקוּ וְיַאֲמֵ֣ץ לְבַבְכֶ֑ם כׇּל־הַ֝מְיַחֲלִ֗ים לַֽיהֹוָֽה those that are hoping Hashem, המיילים לחסדו / those that hope to Hashem's kindness, גַּ֣ם כׇּל־קֹ֭וֶיךָ , קוה אל ה׳…. He says, these are the people of Tikva/hope but they also have Yirah/fear because they're afraid that they're not worthy. There is a beautiful pasuk that we've quoted in the past, Tehilim 147, 11 which says, רוֹצֶ֣ה יְ֭הֹוָה אֶת־יְרֵאָ֑יו אֶת־הַֽמְיַחֲלִ֥ים לְחַסְדּֽוֹ׃ Hashem wants those that fear Him, those that are hoping for His kindness. This is a new way of reading this. He's afraid , but not a Yireh Hashem/God-fearing man. This man is afraid that he's not worthy, and therefore he's hoping for Hashem's kindness . This man, afraid that he's not worthy and hoping for Hashem, is at the base level of bitachon. That's Mekaveh . He might not be a Bote'ach , but he is also being told, Gam kol Kovecha/ all those that hope to You… he's on baseline, and Lo Yeboshu/They're not gonna be embarrassed. But the fellow who's a rebel, יֵ֝בֹ֗שׁוּ הַבּוֹגְדִ֥ים רֵיקָֽם He Will be embarrassed. It's interesting that the term used is boged / rebel or really, traitor . An important point brought down is that even if a person sins, as long as he is not a rebel or a malicious sinner (which is most of us or all of us) he is still in the category of bitachon. That's why David Hamelech says, “Who's the one that's going to be embarrassed? Who's the one that can't have kivoy? The fellow who's a boged. But as long as we're below that status of boged, we're good. This is brought down by the Chafetz Chaim in Shemirat Halashon (vol 2 chapter 19), where the spies try to tell the Jewish people that they're not worthy to go into Eretz Yisrael. And that's why Kalev and Yehoshua say, “ Don't be rebels . ” The Chafetz Chaim says, as long as a person is not a rebel and doesn't intentionally want to uproot the Torah, in his words, “ You can hope for all good .” This is an important pasuk גַּ֣ם כׇּל־קֹ֭וֶיךָ לֹ֣א יֵבֹ֑שׁוּ יֵ֝בֹ֗שׁוּ הַבּוֹגְדִ֥ים רֵיקָֽם All those that hope- which includes me and you. Have a wonderful day.

We are in a pasuk in Tehilim 69,7 אַל־יֵ֘בֹ֤שׁוּ בִ֨י ׀ קֹוֶיךָ֮ אֲדֹנָ֥י יֱהֹוִ֗ה צְבָ֫א֥וֹת אַל־יִכָּ֣לְמֽוּ בִ֣י מְבַקְשֶׁ֑יךָ אֱ֝לֹהֵ֗י יִשְׂרָאֵֽל׃ Do not be embarrassed in me, those that hope to You, God who is the Master of the legions, Don't be embarrassed or ashamed of me, by those that seek You out. Firstly, we say in our morning prayers, Lo Nevosh V'Lo Nikalem we should not be embarrassed, ashamed , or stumble forever, because we relied on Your great, powerful, and awesome name… which comes from this pasuk , so we actually invoke this pasuk every day in our prayers. And seemingly, we have a poetic doubling of language - Busha and Klima are two terms of shame, -Those that hope to You , and those that ask You. -God as the God of the hosts and all legions and the God of Israel. What are these double terms? The Malbim says there's a difference between Busha and Klima . Busha is internal shame . Klima is embarrassment from the outside world. Tikva hope in the heart . So if your hope doesn't come to fruition, then you have inner shame. You hope to Hashem and you feel like you're not worthwhile, that you weren't answered. That's Busha , inner shame. But Mevakshecha/when you ask , that an external request- you say it out loud, and everyone sees it, so if you're not answered then you get embarrassed in the outside world, so that's not quite a double Lashon . Furthermore, there are two different ways to refer to God. The Radak and Ibn Ezra say that when we refer to God as God of legions , that's in the heavens. We are saying that God can make the Gezerot/decrees from high above in the heavens. That's the hidden aspect, where no one sees what's going on. It's behind the scenes. Then there's God as the God of Israel , God's army down here. The Radak says God has hosts above and God has host down here. We're down here in exile, out in the open. It's not the behind the scenes. We're hoping to God to do things upstairs, behind the scenes. But we're also asking that God remove us from the embarrassment that is going on down here, right now- with the antisemitism, college campuses and the like. We're embarrassed. David Hamelech is saying, “ Please save me from the inner shame and save me from the outer embarrassment, when I hoped to You and I asked You. And if I'm not answered, it's just too much embarrassment and shame. The question is, what does it mean that They shouldn't be embarrassed, those that hope to You, what does me have to do with them ? Who's the me and who's the them ? Rashi and the Radak both say that it means If You don't answer me when I'm hoping to You and asking you, all the other people that are hoping and asking will see me and say that if I was not answered, “ What is hoping and praying to God worth? If I'm not answered, if I'm let down, they'll feel let down. When the person counting on Hashem is a known Ba'al Bitachon, if he isn't answered, all the other people will lose hope. There's another explanation of this pasuk, which is said both by Rav Chaim Palaggi, in his sefer Hakatuv L'Chaim, and also by a Rabbi Yekutiel Yehuda Teitelbaum, in his sefer Yitav Lev . He was the grandfather of the well-known Satmar Rebbi that came from Europe. They offer a similar explanation- that sometimes we go to a sadik to pray and we hope to them, that their prayers will be answered. So David Hamelech says, People are hoping and counting on me. The pasuk right before this says, God, You know my foolishness, You know my sins. They're not hidden from You , but the people are coming to me, and they don't know that. And, if You don't answer me, it's going to be embarrassing. Rav Chaim Palaggi says this is similar to Choni HamaAgel,who said, The Jewish people are counting on me. I'm a household member of Yours . We count on our Sadikim to be there to annul decrees. Rav Chaim Pilaggi says this applied is in his generation, and it applies in our generation as well. If Hashem doesn't come through for them, it's going to be embarrassing for that Sadik . This is yet another reason, and another angle for why going to a great Sadik to pray works- Because Hashem wants to protect this sadik from being embarrassed- that he's praying, and he's not being answered. These are two beautiful explanations for why David Hamelech doesn't want to be embarrassed: 1-Because if his own prayers, for his own needs, are not answered, people will give up hope and they won't rely on Hashem. He says, if You don't answer my needs, then people will say What is bitachon worth? 2-David Hemelech is also saying, When I pray for others, let me be answered so I won't be embarrassed that my prayers don't work for them.

Lag Ba'omer is observed as the “Hilula” of Rabbi Shimon Bar Yohai, following the view that this marks the day of his passing. Already the Arizal (Rav Yishak Luria, 1534-1572) noted the custom to visit Rabbi Shimon's grave on Mount Meron in northern Israel on this day. The concept underlying the observance of a “Hilula” is that we draw from the Kedusha (sanctity) of the Sadik. A “Hilula” offers us the precious opportunity to receive at least some of the spiritual greatness of the giant whose memory and whose soul we seek to connect to and bond with. On Lag Ba'omer, we try to connect to Rabbi Shimon Bar Yohai in order to absorb some element of his unique, outstanding qualities. It behooves us, then, to learn some of what Rabbi Shimon stands for, the particular Middot (characteristics) that he embodied, so we can gain inspiration and develop these qualities within ourselves. The Gemara in Masechet Berachot (35b) famously brings Rabbi Shimon's view that one should devote himself entirely to Torah learning, and rely on G-d to provide his needs. This is in contrast to the opinion of Rabbi Yishmael, that the proper approach is “Hanheg Bahem Middat Derech Eretz” – to live normally, to work for a living, while of course setting aside significant amounts of time for Torah study. The Gemara concludes its discussion by noting, “Many acted in accordance with Rabbi Shimon Bar Yohai, and did not succeed.” Meaning, for the vast majority of people, Rabbi Shimon's approach is not appropriate; devoting oneself exclusively to Torah, without pursuing a livelihood, requires an exalted level of Bitahon – trust in Hashem – that most people never achieve. Rabbi Shimon's view is not rejected, but rather applicable only to the spiritual elite, to those select individuals with wholehearted, genuine faith in Hashem's ability to provide. It was this quality of Rabbi Shimon that enabled him to live with his son for thirteen years in a cave, without any food or water. As the Gemara famously tells (Shabbat 33b), Rabbi Shimon fled from the Roman authorities with his son, and they hid inside a cave, where they were miraculously sustained by a carob tree and brook of water. This was Rabbi Shimon's outstanding quality – absolute faith in Hashem's ability to provide, the keen awareness that our sustenance depends solely on G-d, and not on our hard work and efforts. Accordingly, Lag Ba'omer is an occasion for us to draw from Rabbi Shimon's lofty levels of Bitahon. Of course, as mentioned, Rabbi Shimon's practical prescription for life is not suitable for the vast majority of us. Nevertheless, we can - and must - strive to heighten our trust in Hashem, our firm belief that Hashem provides us with our needs, irrespective of the work we invest. Although we are to meet our obligation of Hishtadlut (effort) by working for a living, we must recognize that the outcome depends solely on G-d, and that He is always caring for us. Fascinatingly enough, this aspect of Lag Ba'omer actually predates Rabbi Shimon, by many generations. The Hatam Sofer (Rav Moshe Sofer of Pressburg, 1762-1839) writes that it was on Lag Ba'omer when the manna fell for the very first time. Beneh Yisrael left Egypt on the 15 th of Nissan, the first day of Pesach, bringing with them a month's worth of food provisions. These provisions were depleted in the middle of the next month, Iyar, and several days later, on the 18 th of Iyar – Lag Ba'omer – G-d responded to the people's cries by providing them with manna. Quite appropriately, then, Lag Ba'omer is also the day when we remember, honor, and connect with the figure of Rabbi Shimon Bar Yohai, the bastion of Bitahon, who lived with a keen awareness of how all our food is “manna,” that it is Hashem who gives us everything we need. So much of the anxiety and stress that people live with can be alleviated through Bitahon, by firmly believing in Hashem's infinite capabilities to provide us, and in His boundless love for us. People worry and fret over their finances because they wrongly assume that they know what needs to happen for their Parnasa (livelihood) to arrive. They think that their Parnasa depends on this job, on that client, that customer, that deal, or that promotion. Once we realize that everything we have is manna, coming to us directly from Hashem, we would no longer worry about any of this. Certainly, we must live responsibly and do our Hishtadlut as required. But once we do, we can put all our worries and concerns to rest, because Hashem is caring for us, often in ways that we never imagined and could never have imagined. His abilities are unlimited, so we never have any reason to worry. Let us take advantage of Lag Ba'omer, this special day of Bitahon, to draw from the great faith of Rabbi Shimon, so we can live with the peace of mind and serenity that we desire.

Laura Mbakop et Kerwin Mayizo, membres de la Famille de Couleurs Tropicales font découvrir une chanson et posent des questions aux invités du jour. Invités : - Misie Sadik, auteur, interprète originaire de la Guadeloupe, qui se produira sur la scène du Casino de Paris lundi 20 mai 2024. - Gabin Tchoupo, chorégraphe du spectacle Njeüda : la succession, le spectacle de danse traditionnelle organisé par le ballet de la diaspora camerounaise. Le spectacle aura lieu à l'Alhambra, à Paris, le 18 mai 2024. - Et Fabrice Yao, notre correspondant en Côte d'Ivoire, rend compte du premier jour du FEMUA qui a lieu à Abidjan, en Côte d'Ivoire du 14 au 19 mai 2024. Pour visionner les clips, cliquez sur les titres des chansons :Misie Sadik - An fè pouwDro X Yani - Mte RenmenwMisie Sadik - O swè laMisie Sadik - PopilèRetrouvez notre playlist sur Deezer. 

Laura Mbakop et Kerwin Mayizo, membres de la Famille de Couleurs Tropicales font découvrir une chanson et posent des questions aux invités du jour. Invités : - Misie Sadik, auteur, interprète originaire de la Guadeloupe, qui se produira sur la scène du Casino de Paris lundi 20 mai 2024. - Gabin Tchoupo, chorégraphe du spectacle Njeüda : la succession, le spectacle de danse traditionnelle organisé par le ballet de la diaspora camerounaise. Le spectacle aura lieu à l'Alhambra, à Paris, le 18 mai 2024. - Et Fabrice Yao, notre correspondant en Côte d'Ivoire, rend compte du premier jour du FEMUA qui a lieu à Abidjan, en Côte d'Ivoire du 14 au 19 mai 2024. Pour visionner les clips, cliquez sur les titres des chansons :Misie Sadik - An fè pouwDro X Yani - Mte RenmenwMisie Sadik - O swè laMisie Sadik - PopilèRetrouvez notre playlist sur Deezer. 

Dive into the risky territory of purchasing breast milk from the dark web in our latest video. While the idea of obtaining breast milk may seem appealing for various reasons, such as purported health benefits or curiosity, the reality is far more concerning. We thoroughly examine the potential hazards associated with sourcing breast milk from unregulated online platforms, shedding light on the significant health and safety risks involved. One of the primary concerns is the lack of oversight and quality control in the production and distribution of breast milk obtained from the dark web. Unlike regulated milk banks or licensed suppliers, which adhere to strict health and safety standards, the sellers operating in clandestine online marketplaces may not follow any guidelines or undergo proper screening for infectious diseases or contaminants. As a result, consumers who purchase breast milk from these sources expose themselves to various health risks, including bacterial or viral infections, such as HIV, hepatitis, or bacterial contamination like E. coli or Salmonella. Moreover, the legal implications of buying breast milk from the dark web cannot be ignored. In many jurisdictions, the sale of bodily fluids, including breast milk, is prohibited or heavily regulated due to health and safety concerns. By engaging in such transactions, individuals not only jeopardize their health but also risk facing legal consequences, including fines or criminal charges. Additionally, it's essential to dispel the misconception that breast milk is necessary or beneficial for adult humans. While breast milk is undoubtedly an ideal source of nutrition for infants, providing essential nutrients and immune-boosting properties, its benefits for adult consumption are dubious. The nutritional needs of adults are vastly different from those of infants, and there is no scientific evidence to support the notion that consuming breast milk offers any significant health advantages for grown individuals. In fact, adult consumption of breast milk may pose unnecessary health risks without providing any tangible benefits. In conclusion, purchasing breast milk from the dark web is not only ill-advised from a health and safety perspective but also carries serious legal implications. Furthermore, the belief that adults require breast milk for nutritional purposes is unfounded and potentially harmful. By raising awareness of these issues, we aim to educate viewers and discourage participation in this risky practice. Join us as we delve deeper into this topic and explore safer and more appropriate alternatives for meeting nutritional needs. Watch our video now to learn more and protect your health and well-being. Buy MTS Nutrition Immortal HERE! https://www.tigerfitness.com/products/mts-nutrition-immortal-vitamin-pack

Aujourd'hui je vais vous parler du caractère prophétique de l'artiste guadeloupéen Misié Sadik. Dans On sèl kou, il nous parle de la situation socio-économique de son archipel, il utilise sa voix pour décrire ce qu'il voit : de la misère avec la drogue et l'alcool comme échappatoire, pas de travail, pas d'argent, un peuple qui a faim, des braquages, violences sans justificatifs, des meurtres. Tout une partie de la jeunesse est en décrochage scolaire et cette dernière qui ne sait pas ce qu'est l'amour bien souvent finit en prison. La Guadeloupe est devenue Medellín et certains week-end l'île devient plus dingue que dans une série américaineSources & Biblio :Interview de Misié Sadik, janvier 2024, Karim BAMBOUXInterview de Misié Sadik pour Loxymore : https://www.youtube.com/watch?v=XNbUrKShZlU« Misié Sadik raconte le clip-vidéo de “On Sèl Kou” ». 2020. Karukerament. 18 novembre 2020. https://www.karukerament.com/interviewscollection/misie-sadik-raconte-le-clip-video-de-on-sel-kou.Clip On sèl kou, https://www.youtube.com/watch?v=IZWE6dh9UCg

Za ta čas nenavadno visoke temperature in sončno vreme so marsikje pospešili pripravo na novo vrtnarsko sezono. Kdaj so tla primerno ogreta za prve setve, kako je s tem v zavarovanih prostorih, kot sta rastlinjak ali topla greda? Kako zasnovati pridelavo lastnih sadik, kakšen substrat izbrati zanje in zakaj prostor nad radiatorjem za sadike ni primeren? Za vse odgovore na tovrstna vprašanja, ki jih lahko pošljete na prvi@rtvslo.si ali zapišete na spletni strani Prvega, bo v četrtkovem Svetovalnem servisu po devetih odgovarjala dr. Ana Slatnar z ljubljanske biotehniške fakultete.

We read in Parashat Toldot that Ribka was unable to conceive for many years, until G-d finally accepted Yishak's prayers, and Ribka conceived with twins. The verse states, “Va'ye'ater Lo Hashem” (25:21) – that G-d accepted Yishak's prayers. Rashi comments that the word “Lo” in this verse implies “Lo Ve'lo Lah” – that G-d heeded Yishak's prayer, but not Ribka's prayer. The reason, Rashi explains, is because “the prayer of a righteous person who is the son of a wicked person is not the same as the prayer of a righteous person who is the son of a righteous person.” The simple meaning of Rashi's remark is that Yishak's prayer was more effective than Ribka's prayer because not only was he righteous, but his father – Abraham – was also righteous. Ribka, on the other hand, was the daughter of a wicked man, Betuel, and so although she was a righteous woman, her prayers were not as powerful as Yishak's prayers, which were accompanied by both his merits and his father's merits. There are, however, two difficulties with this understanding of Rashi's comment. First, Rashi speaks here of “the prayer of a Sadik who the son of a wicked person.” Ribka, of course, was a Sadeket (female Sadik), and she was the daughter, not the son, of a wicked man. Why would Rashi refer to her in the masculine form? The second question emerges from the story told by the Gemara in Masechet Ta'anit (25b) of a time when the Jews of Eretz Yisrael faced a drought, and two outstanding sages – Rabbi Eliezer and Rabbi Akiba – were asked to lead the prayers. First Rabbi Eliezer prayed, and no rain fell. Then Rabbi Akiba prayed, and copious amounts of rain suddenly arrived. A heavenly voice announced that Rabbi Akiba was no greater than Rabbi Eliezer, but his prayer was more readily accepted because he was somebody who was “Ma'abir Al Midotav.” Different explanations have been given for this expression. One understanding is that unlike Rabbi Eliezer, who came from a strong religious background, Rabbi Akiba descended from converts, and was self-made. He and Rabbi Eliezer were both outstanding Sadikim, but Rabbi Akiba needed to work harder to overcome his natural instincts and tendencies, because of his background. He struggled to be “Ma'abir Al Midotav” – overcome his natural, ingrained traits. And when it comes to the efficacy of prayer, the key factor is the work that the person invested and invests to improve his character, to correct his ingrained deficiencies, to reverse his natural negative tendencies. Therefore, Rabbi Akiba's prayers were more readily accepted than Rabbi Eliezer's prayers. Returning to Yishak and Ribka, we must now ask how Rashi could say that Yishak's prayers were more effective than Ribka's prayers because of his background and upbringing. In light of what we saw, we would have concluded that to the contrary, Ribka's prayers should have been more effective, because she was raised in a family of corrupt idolaters, and thus she needed to work and struggle to become the righteous woman that she was. Perhaps, then, Rashi's comment needs to be understood much differently. We know that Abraham Abinu was still alive when Yishak and Ribka's children were born. (They were born when Yishak was 60, and Yishak was born when Abraham was 100, such that Abraham was 160 when they were born. Abraham died at the age of 175.) We might therefore assume that Abraham also prayed for Yishak and Ribka to be able to have children. Hence, when Rashi writes that “the prayer of a righteous person who is the son of a wicked person is not the same as the prayer of a righteous person who is the son of a righteous person,” he is saying that Hashem accepted Abraham's prayer, instead of Yishak's prayer. Abraham, who grew up in a pagan household, was “a righteous person...the son of a wicked person.” He needed to struggle and work hard to become an outstanding Sadik. His prayer, then, was more impactful than that of Yishak, who was “a righteous person…the son of a righteous person.” According to this reading, Rashi is saying not that Yishak's prayer was more effective than Ribka's, but rather that Abraham's prayer was more effective than Yishak's prayer, because Abraham was raised by a wicked father. (In the phrase “Lo Ve'lo Lah,” according to this understanding, Rashi means that Abraham's prayer was more readily accepted than Ribka's prayer, even though they were both righteous people raised in pagan families, for reasons that lie beyond the scope of our discussion.) The Gaon of Vilna (1720-1797), in Eben Shelema, teaches that one of the most important goals we must strive to achieve during our lifetimes is to correct our negative tendencies. If a person does not work and struggle to improve himself and reverse his sinful inclinations, the Gaon of Vilna writes, then “Lama Lo Ha'im” – “why is he alive?” We are not here to just follow our instincts, to do whatever we are naturally inclined to do. We are here to struggle, to correct our ingrained deficiencies, to strive to become better people. If we live this way, then our prayers will be answered, and we will fulfill one of the primary purposes for which we have come into this world.

Guest Speaker Dr. Sameh Sadik

New Talk Art! We meet artist Sara Sadik, presented by BMW.Sara Sadik (b. 1994, FR) is inspired by what she terms “beurcore”: the youth culture developed by working-class members of the Maghrebi diaspora. Her work brings together video, performance, installation and photography in order to explore beurcore's manifestations, while her references span music, language, fashion, social networks and science fiction. These narratives, which the artist regularly features in, often document and analyse beurcore's social and aesthetic symbols. Starting from a semiological and sociological analysis of the “beurness”, Sadik  goes on to hijack these social clichés by deconstructing and reintegrating them into fictions.For the seventh consecutive year, Frieze and BMW continue their long-term partnership with the art initiative BMW Open Work. French artist Sara Sadik worked closely with BMW to present “LA POTION (EH)” - a video and gaming experience, using BMW's My Modes and the new AirConsole technology of the BMW i5 as a playing device. Both works premiered in October at KOKO inside the BMW Open Work Lounge during Frieze London. In celebration of their collaboration, Frieze and BMW also invited London-based musician Loyle Carner as this year's Frieze Music performer. We loved seeing his concert!BMW Open Work is a joint initiative between Frieze and BMW, bringing together art, innovation, technology and design in a pioneering multi-platform format. Curated by Attilia Fattori Franchini, BMW Open Work invites an artist to develop an ambitious project utilising BMW technology and design to pursue their practice in new directions. This year, the invited artist is Marseille-based Sara Sadik, whose practice lies halfway between fiction and documentary. Her work, be it video or performance, is inspired by video games, anime, science-fiction as well as French rap, and puts forward characters facing challenges and striving to achieve moral and physical transformation through initiatory stories.Conceived as part of BMW Open Work 2023, “LA POTION (EH)” continues the artist's interest in the possibilities of computer-generated scenarios and her investigation into the changing emotional states of young male characters. The project unfolds as an interactive video game, devised to be played exclusively in the new, fully electric BMW i5 as well as a video installation presented both on the public-facing terrace of KOKO and inside the BMW Lounge. Guided by the Avatar Neregy, a virtually alienated character who struggles to connect with people, the viewer follows him across different worlds, tasks, and challenges to complete his quest for psychological healing and transformation.Learn more at https://frieze.com/bmw-open-work Follow @SaraSadik and @BMWGroupCulture on Instagram. Hosted on Acast. See acast.com/privacy for more information.

URGENT APPEAL for ISRAEL from ITORAH.COM iTorah.com has partnered with 4 restaurants in Jerusalem that shut down to cook and provide meals for 2000 IDF soldiers every day. Your donation today goes directly to pay for this effort. https://itorah.com/campaigns/ special The Gemara in Masechet Ta'anit (25a) tells the story of Rabbi Hanina Ben Dosa, an exceptionally pious Sadik who lived in destitution. His wife once complained about the scarcity that they endured, and so he prayed for a miracle. In response to his prayers, the image of a hand extended from the heavens and gave him a golden leg of a table, instantly making them wealthy. That night, Rabbi Hanina's wife beheld in a dream an image of the next world, where she and her husband sat at a three-legged table, while everybody else sat at tables with four legs. Upon awakening, she immediately understood that the gift she received had been taken out of their “account” in the next world. She had Rabbi Hanina pray that the leg be taken back. Sure enough, a hand descended and took the table back into the heavens. The Gemara concludes this story with a mysterious statement: “The later miracle was greater than the first.” Meaning, the hand that brought back the table was more miraculous than the hand bringing down the table in the first place. We must wonder, why does this matter? What difference does it make which miracle was greater? And why, in fact, was the second miracle greater than the first? The answer given is that normally, anything from the upper world brought into our physical world is, almost by definition, tainted, and thus unworthy of being returned to the heavens. We might draw an analogy to the sterile environment in an operating room. If a medical instrument was brought outside, exposed, it would never be brought back into the operating room, because it is no longer sterile. Similarly, the leg of a table – or anything – that was brought outside the pure, pristine environment of the heavens, into our physical world, is unfit for that environment thereafter. But this case was an exception – because Rabbi Hanina Ben Dosa's home was pure and pristine just like the heavens. His level of piety and sanctity was such that the leg was not tainted to even the slightest extent. This is the great miracle of the leg's return to the heavens – that it was still worthy of being returned, even after coming into our world, because it had come into a part of our world that was heavenlike. Parashat Bereshit tells the story of Adam and Havah's banishment from Gan Eden after the sin of eating the fruit of the forbidden tree. Ever since their expulsion, mankind has been charged with the responsibility to strive to return to Gan Eden. Through our Torah learning and observance of Misvot, we bring into our world the purity of Gan Eden, and thus, in some sense, we return to the garden. This process reaches its apex after the Yamim Noraim (High Holidays). Having confessed, repented and prayed, focusing on improving ourselves, we have reached, to one extent or another, greater heights of sanctity, thus turning our world into “Gan Eden.” This explains the tradition of the “Ushpizin,” the notion that during the holiday of Sukkot, we are visited in the Sukka by the great Sadikim – Abraham, Yishak, Yaakob, Yosef, Moshe, Aharon and David. The Sukka represents our return to Gan Eden after the cleansing process we have undergone over the course of the Yamim Noraim. Now that we've succeeded in creating a Gan Eden here in our world, resembling, if only somewhat, the home of Rabbi Hanina Ben Dosa, our righteous ancestors are able to come from the heavens and join us, because our Sukka is actually an extension of the heavens. Our challenge, and our responsibility, during this time of year is to try to maintain the “Gan Eden” that we've created. We must ensure that the growth we experienced during the holiday season continues with us throughout the coming months. Let us try to bring Gan Eden into our world by making our lives purer, holier and nobler, through our fervent commitment to Torah learning and performing Misvot.

The Rama (Rav Moshe Isserles of Cracow, 1530-1572), in discussing the laws of Berit Mila (Yoreh De'a 264; listen to audio recording for precise citation), writes that when choosing a Mohel to perform a Berit, one should search for a Mohel who is not only knowledgeable and proficient, but also righteous. The Lebush (Rav Mordechai Yoffe, c. 1530-1612) explains that the Mohel's intentions when performing a Berit can have a profound influence upon the child, and therefore it is preferable to choose a righteous Mohel whose intentions at the time of the Berit can positively impact the infant.Interestingly, however, the work Machshireh Mila (4:18) cites the Shulhan Gavoah (Rav Yosef Molcho of Salonika, 1692-1768) as advancing a different view. The Shulhan Gavoah notes a famous passage in the Midrash stating that the prophet Eliyahu refuses to attend a Berit Mila until Hashem forgives all the sins of everybody in attendance. As such, the Shulhan Gavoah writes, it can be assumed that all the people present at the Berit – including the Mohel, of course – have had their sins forgiven so that Eliyahu can attend. It thus turns out that everyone present at the Berit is, for those moments, a righteous person. Accordingly, there is no reason to search specifically for a righteous Mohel – because everyone present at the Berit is righteous. The Shulhan Gavoah observes that the common practice is, indeed, not to make a point of selecting an especially righteous person to perform a Berit. Moreover, he adds, every Jew has a "Hazaka" (presumed status) of being upstanding and observant. For this reason, too, it is not necessary to specifically choose a particularly righteous individual to serve as the Mohel for one's child.Practically speaking, then, there is value to try to find an especially righteous Sadik to perform a Berit, in accordance with the view of the Lebush, and certainly, one should not invite a Mohel who has a bad reputation. However, if somebody invited a Mohel with an acceptable reputation to perform the Berit, and he then hears of a different Mohel with a reputation for being especially pious, it would inappropriate to disinvite the first Mohel. Our Rabbis speak very harshly about one who breaks a verbal agreement, and this would apply in this case, as well. Therefore, especially in light of the position of the Shulhan Gavoah, one should not cancel the hiring of a Mohel in favor of another Mohel reputed to be more righteous. Perhaps, if one appoints a Mohel and then hears that one of the leading sages of the generation is going to be in the neighborhood and is available to perform the Berit, we might consider allowing cancelling the first Mohel, though even this is far from clear. But certainly, it would be improper to cancel a Mohel to choose a Mohel who is reputed to be more pious.Summary: It is preferable to choose as a Mohel for one's child somebody reputed to be especially righteous, though any proficient Mohel may be chosen, as long as he has a generally positive reputation. If one chose a Mohel and then hears of a different Mohel who is known to be especially pious, it would be improper to cancel the first Mohel.

A Ghanaian who resides in South Africa, David Sadik shares what it was like growing up in a prominent Muslim family. Hear about his imam father who served as the village leader and the pressure that ensued as David was encouraged to be a model Muslim. Once David started interacting with Christians and reading their Bible, he started to question his faith. He boldly asked God to reveal Himself, and that's when a mysterious man showed up on the beach. That man was Michael Thompson, founder of OneWay, while he was serving as a missionary in Ghana. Through the love of Michael and the Christians on his team, David was being drawn ever closer to the truth of Jesus.  Hear the amazing circumstances that finally propelled David to commit to Jesus and how that same love spurred on his entire family to become Christians. It's a story that has Acts 16:31 written all over: "Believe on the Lord Jesus and you will be saved--you and your household." Helpful links:Jesus Film Riders VideoWhat do Muslims believe, from Christianity TodayPrayercast GhanaPrayercast South AfricaHow to rate One80 on SpotifyTranscript of the show Follow One80 on Apple Podcasts, Spotify, or our website.Never miss a One80. Join our email list. Follow us on Instagram.Share One80, here's how!

Lag Ba'omer is customarily observed as a festive occasion, as a day of music, dancing, bonfires and general festivity. The common explanation for celebrating Lag Ba'omer is that this is the day on which the great Sage Rabbi Shimon Bar Yohai passed away. Of course, the day of a Sadik's passing is always observed as a day of mourning and grief, thus giving rise to the question as to why the day of Rabbi Shimon's passing is observed as a day of festivity.One explanation is that we celebrate the fact that Rabbi Shimon died a natural death, and was not executed by the Roman authorities. A certain person informed the Roman authorities that Rabbi Shimon betrayed them, and they set out to kill the great Rabbi. Rabbi Shimon was forced to flee and miraculously survived for thirteen years inside a cave. He then emerged from the cave and lived to old age. We thus celebrate the fact that he passed away from natural causes, and was not killed by the Romans.Others explain based on the comment of the Zohar that on the day when Rabbi Shimon died, his home was filled with the fire of holiness, and a heavenly voice burst forth announcing an invitation to bring this righteous soul to the heavens. The fire that filled Rabbi Shimon's home is symbolic of the Kabbalah, the esoteric, mystical wisdom of the Torah that, like fire, poses grave danger to those who approach it without taking the proper precautions. (Unfortunately, we see many people today who freely study Kabbalah without adequate preparation and without the seriousness that it demands. They do not recognize that this field of wisdom is like "fire," and must be handled with extreme care.) Thus, we celebrate on Lag Ba'omer – with bonfires – because Rabbi Shimon gave us the "fire" of Kabbalah on that day.Maran makes no mention of Lag Ba'omer of the Shulhan Aruch, but this day is mentioned by the Rama (Rabbi Moshe Isserles of Cracow, 1525-1572), in his glosses to the Shulhan Aruch (Orah Haim 131). The Rama writes, very briefly, that Tahanunim are not recited on Lag Ba'omer, as it is a day of festivity. The Kaf Ha'haim (Rabbi Yosef Haim Sofer, Baghdad-Israel, 1870-1939) codifies this Halacha, and Sepharadim have accepted this ruling of the Rama. Even though Maran does not include Lag Ba'omer in his list of days on which we recite Yehi Shem instead of Ana, Sepharadim have accepted the Rama's position on this issue. We thus substitute Yehi Shem for Ana both on Lag Ba'omer itself and in Minha on the afternoon before Lag Ba'omer. (Interestingly, Rav Haim Kreiswerth, former Chief Rabbi of Belgium, related that there was a custom in Cracow to visit the grave of the Rama on Lag Ba'omer. The Rama died on Lag Ba'omer, and, furthermore, it was he who first introduced the celebration of this day into Halachic literature, and for both these reasons, it became customary to visit his grave and pray on this day.)Some people have the custom to throw clothing into the bonfires on Lag Ba'omer. This practice commemorates Rabbi Shimon's miraculous survival in a cave for thirteen years, during which time he did not wear clothes, and instead lived under the ground, with only his head above the earth. Rabbi Shimon during this period reached the stature of Adam before his sin, when he did not need clothing. To commemorate his greatness, many people on Lag Ba'omer throw clothing into the fire, recalling the time when Rabbi Shimon did not need to wear clothing.In Eretz Yisrael, it is customary to visit Rabbi Shimon's gravesite at Meron (a mountain in Northern Israel) on Lag Ba'omer. Hundreds of stories have been told of people whose prayers at the site were answered on Lag Ba'omer, including women who had been unable to conceive, and ill patients, whose prayers at Meron on Lag Ba'omer brought them the salvation they needed. It is also considered a Segula ("charm") to purchase beverages for the people who visit Meron on Lag Ba'omer.It is told that the Arizal (Rabbi Yishak Luria of Safed, 1534-1572) brought his three-year-old son to Meron on Lag Ba'omer and gave him his first haircut at the gravesite of Rabbi Shimon Bar Yohai. It has thus become customary, following the Arizal's example, to give children their first haircut when they are three years old on Lag Ba'omer at the gravesite of a Sadik, especially of Rabbi Shimon Bar Yohai, a custom known by the Arabic term "Halaka."In general, the evening of Lag Ba'omer is observed as an occasion of music, celebrations and bonfires. In truth, it is likely that Rabbi Shimon would have preferred that we observe the day of his passing by spending it immersed in Torah learning. Nevertheless, as the famous adage establishes, "Minhag Yisrael Torah" – time-honored tradition has the status of Torah, and it has become customary to observe this day as a day of great festivity and celebration in honor of Rabbi Shimon Bar Yohai.

Matteo Pascale every Wednesday will re-uploading all his appearances on The Greg & Rob Podcast ORIGINAL ARCHIVE SERIES in order. These video episodes will also be audio ripped and will be uploaded to the Let Us Be Idiots RSS Podcast feed. Crooklyn Comedy discord server: https://discord.gg/dWtv9bMu2x All other content can be found on the website: https://www.crooklyncomedy.com/ Crooklyn Comedy and Let Us Be Idiots Patreon: https://www.patreon.com/user?u=66644629 social media links: Main Twitter: https://twitter.com/MatteoPascale Crooklyn Comedy Twitter: https://twitter.com/CrooklynComedy Main Instagram: https://www.instagram.com/comedianmatteopascale/ Crooklyn Comedy Instagram: https://www.instagram.com/crooklyncomedy/ Let Us Be Idiots Podcast Instagram: https://www.instagram.com/letusbeidiots/ Matteo Pascale's Website: https://www.crooklyncomedy.com/ --- Support this podcast: https://podcasters.spotify.com/pod/show/matteo-pascale4/support

You know that saying when life gives you lemons, make lemonade. Well, I have a dear friend Sara Sadik and when life gives her challenges she makes books! Her firstborn child arrived with challenging circumstances of her own and as a result, Sara wrote a best-selling book about motherhood, Finding the Magic in Mommyhood. When lockdown hit a couple of years ago she wrote a book for children, The Extraordinary Pause. When life turns left, Sara writes. She is on a journey to find what truly matters in life. She is a remarkable woman and that is because of what she has come through on that journey.Sara Sadik is a best-selling author and communication strategist based in Dubai. She has worked for the United Nations Human Rights and UNICEF offices. She has also been employed by the UAE Prime Minister's Office leading major projects. Some of her latest work involves mentoring other writers and working on her next book.Join us as we discuss:04:00 - The beginning of the road - Adriana's diagnosis06:00 - There is no magic - you create your own07:25 - Sweet and sour09:28 - Angry Mothers14:30 - The Love Story20:30 - Beauty in the scars21:45 - Coping mechanism24:00 - Committed acceptance29:00 - Voice it out32:20 - Finding the magic in the mess36:00 - Slowing down38:30 - Meditation40:00 - Is this an intervention?42:25 -  Pivoting43:30 - Storytelling46:00 - Reason for being48:00 - Picnic at the mountain50:00 - Secret to happinessConnect with Sara on Instagram @bysarasadik YouTube: @mogawdatofficialInstagram: @mo_gawdatFacebook: @mo.gawdat.officialTwitter: @mgawdatLinkedIn: /in/mogawdatWebsite: mogawdat.comDon't forget to subscribe to Slo Mo for new episodes every Saturday. Only with your help can we reach One Billion Happy #onebillionhappy

The Gemara in Shabbat (21) establishes that during the eight days of Hanukah, starting from 25 Kislev, it is forbidden to observe a fast or deliver eulogies, as these days are designated as days of festivity and joyful celebration. Therefore, if, Heaven forbid, somebody passes away during Hanukah, although the funeral and burial are performed, no eulogies should be delivered. The exception to this rule is the death of a Torah scholar, in which case eulogies are given on Hanukah in the body's presence. For others, however, no eulogies are delivered on Hanukah even in the presence of the body at the funeral.All the other laws of mourning apply on Hanukah. Mourners rend their garments, they stay at home and sit on the ground, and they observe all the normal laws and restrictions of Abelut. Similarly, the Misva of Nihum Abelim – to visit mourners – applies normally during Hanukah, and therefore if somebody is sitting Shiba, Heaven forbid, during Hanukah, it is a Misva to visit and comfort him.There is an admirable custom to observe a fast on the Yahrtzeit of a parent. Although this is a proper custom, one should not fast if the Yahrtzeit falls during Hanukah, as fasting is forbidden during the holiday. Likewise, although it is customary to visit the cemetery after the Shiba mourning period, or after the first month or the first year, such visits should not be made during Hanukah, as it is inappropriate to invoke feelings of grief during the holiday. Family members in such a case should visit the cemetery before Hanukah. It is, however, permissible and appropriate to visit and pray near graves of Sadikim during Hanukah. Praying at the gravesite of a Sadik brings comfort, not grief, and it is therefore entirely permissible to do so during the holiday of Hanukah.Summary: It is forbidden to fast on Hanukah, even on the occasion of a Yahrtzeit. Eulogies should not be given during Hanukah, even at a funeral, except at the funeral of a Torah scholar when the body is present. All the laws of mourning apply during Hanukah, as does the Misva of visiting mourners. One should not visit a cemetery during Hanukah, though it is permissible to pray by the gravesite of a Sadik.

Parashat Vayeseh tells of Yaakob Abinu's experiences during the twenty years that he spent with his uncle, Laban. During that time, Yaakob married Laban's daughters, begot many children, and worked for Laban as a shepherd, enduring very difficult conditions wrought by Laban's dishonesty and guile. Finally, after twenty years, Yaakob took his family and his flocks, and set out to return home, to the Land of Israel. Laban pursued Yaakob, and after a heated exchange, they made a truce and agreed to part ways. The Torah relates that at that point, "Va'yashab Laban Li'mkomo" – "Laban returned to his place" (32:1). The question arises as to why the Torah needed to inform us that Laban returned home. Was this not self-understood? Did we expect Laban to remain for the rest of his life on the road where he had caught up to Yaakob? Rav Abraham Saba (1440-1508) explains that the Torah in this verse is not telling us about Laban's geography, that he went back to his home in Haran. Rather, it is telling us that Laban remained the same person he had been previously. For twenty years, Laban had a private audience with Yaakob Abinu, one of the greatest men who ever lived. The Sages speak of Yakaob as "Behir Ha'abot" – the "choicest" of the three patriarchs, a man whose image is engraved upon G-d's heavenly throne. Being in the company of an outstanding Sadik, normally, has a profound impact upon a person. I recall the opportunity I had as a youngster to pray one morning with Rav Moshe Feinstein (1895-1986), an experience that left an indelible impression upon me. Exposure to towering spiritual giants is exceedingly impactful. And yet, after Laban spent twenty years with Yaakob Abinu, he "returned to his place." He was the same corrupt, wily, evil person that he had been beforehand. How does this happen? How could somebody be in the presence of a righteous person and not be impacted by it? The answer is that Laban consciously resisted this influence. He made the decision that he did not need or want to grow, that he wanted to remain the same person. And somebody who is not interested in growing is not going to grow, even when exposed to spiritual giants – even Yaakob Abinu! – because he intentionally resists the influence that they exert. I recall that many years ago there was a man who would attend my Se'uda Shelishit lecture each week. He would sit in the front row, and I could tell by his face and body language that he thoroughly enjoyed the talk. Suddenly, he stopped coming. After a while, I happened to meet him somewhere, and I asked why he had stopped attending the class, and whether he no longer found them enjoyable. He explained that he enjoyed them very much, but that it was becoming impossible to hear the Torah insights I was sharing without being changed as a result – and he had no interest in changing. He wanted to stay the same as he was, and so he decided to stop attending the class, because if he continued hearing the words of Torah, he would be impacted by them. This is what we might call the "Laban Syndrome" – the desire to specifically not change, not grow, not improve, not become better. When somebody makes a conscious decision not to change, then nothing will change him. The next verse says, "Ve'Yaakob Halach Le'darko" – "Yaakob went along his way" (32:3). Whereas Laban remained the same as he was, Yaakob set out "along his way," seeking to advance, to progress, to grow even more. As great as he already was, he wanted to become even greater. This is the example that we, the descendants of Yaakob Abinu, must follow. Rather than fall into the "Laban Syndrome," and remain stagnant, we are to always strive to learn more, to grow in our understanding of Torah and to grow in our observance of the laws and values of Torah. We should never feel fully content and satisfied with who we are now, but must rather always continue "along the way," seeking to become better and better, each day of our lives.

Today our guest is brother Omar Sadik, who is the co-founder of TrainYo. TrainYo enables people from all backgrounds and experiences to break into a well paid and diverse career in the tech industry and thus creating fair opportunities for all in the tech sector. Connect with Omar Sadik: https://www.trainyo.com https://www.linkedin.com/in/omar-sadik-86a9b974 — CONNECT WITH UMMAHPRENEUR — Follow Ummahpreneur on Instagram Subscribe To Ummahpreneur's Youtube Channel

Parashat Hayeh-Sara tells the famous story of Eliezer, Abraham Abinu's servant, whom Abraham sent to Aram Naharayim to find a girl for Yitzhak. Eliezer's mission was successful, as he brought Ribka, a righteous granddaughter of Abraham's brother, to Eretz Yisrael to marry Yitzhak. When Abraham assigned to Eliezer this mission, he assured him that G-d would "send his angel before you" to guarantee his success (24:7). Who was this angel? The Shela Ha'kadosh (Rav Yeshaya Horowitz, d. 1630) explains that this was none other than the angel "Matat-Ron," the chief of all the angels in the heavens. The Torah here refers to Eliezer as Abraham's servant "Ha'moshel Be'chol Asher Lo" – who controlled all of Abraham's property (24:2). The Shela writes that Matat-Ron has the corresponding role in the heavens, governing all the other angels, and this angel was dispatched to accompany Eliezer and ensure the success of his mission. For this reason, the Shela explains, the Torah in this section sometimes refers to Eliezer as "Ha'ebed" – "the servant," and at other times, "Ha'ish" – literally, "the man." The Shela notes that in some contexts, the word "Ish" refers to an angel that was sent to this world to fulfill a certain mission. In this narrative, then, the word "Ha'ish" refers not to Eliezer, but rather to Matat-Ron, the angel who accompanied him and guaranteed that he would succeed. Indeed, the Midrash teaches that when Ribka's family saw the wealth that Eliezer had brought with him, they tried to kill him by poisoning the food that they served him, so they could seize his riches. However, an angel switched the dishes, taking the plate served to Eliezer and placing it in front of Betuel, Ribka's father, killing him. This angel was Matat-Ron, the angel sent especially to protect Eliezer and ensure his success. The Shela adds that this explains the verse at the conclusion of the story (24:61), which tells that Ribka and her helpers followed the "Ish" ("Va'telechna Ahareh Ha'ish"), and then says that "the servant took Ribka" ("Va'yikah Ha'ebed Et Ribka"). The "Ish," as mentioned, refers to the angel. The angel's job was to assure that Eliezer would be able to bring Ribka out of her family's home. Once the mission was accomplished, the angel left, and thus after Ribka went with the "Ish," the angel, it returned to the heavens, and "the servant" – Eliezer – took Ribka to marry Yitzhak. This story reassures us that particularly when it comes to the area of Shidduchim, we must place our trust in G-d, and firmly believe that He has sent His angel to find every person his or her match. The right Shidduch will come when it is supposed to come, and nothing can ever get in the way. Hashem even dispatches His angels to make sure it happens. The story is told of a yeshiva student in Hungary who posed a very difficult question to his Rosh Yeshiva. The Rosh Yeshiva did know the answer, and so the student wrote to several of the leading Torah sages of the time. One of the Rabbis sent a brilliant answer to the question, and the student was amazed. He asked his Rosh Yeshiva for permission to travel to meet this certain Rabbi, and the Rosh Yeshiva agreed. Along the trip, the student lodged in an inn, and he met there another yeshiva student. They began talking, and the other student informed him that he was a disciple of the Hatam Sofer (Rav Moshe Sofer of Pressburg, 1762-1839), who had sent him to deliver a letter to a certain Rabbi. It turned out that the Rabbi he was sent to was the same Rabbi that the first yeshiva student was going to visit. The other student asked him if he could bring the letter for him to save him a trip, and he agreed. He continued his journey, reached the Rabbi, and spent a number of days learning Torah with him. Before he left, he said, "I almost forgot – I met somebody on the way here who needed to deliver a letter to the Rabbi from the Hatam Sofer!" He handed the Rabbi the letter, and he read it. He then closed it, looked at the yeshiva student, and said, "Mazal tov! I am pleased that you will be marrying my daughter!" As it turned out, the Hatam Sofer had written to this Rabbi that he should have his daughter marry the boy who brought him that letter… When G-d decides to make a Shidduch, not even a righteous Sadik like the Hatam Sofer can get in the way. Let us, then, stop worrying, place our faith in Hashem, and trust that an angel has already been dispatched to find each and every person their intended mate.

The Rama (Rav Moshe Isserles of Cracow, 1530-1572) mentions the custom to give charity to the poor on Ereb Rosh Hashanah. This practice is based on the verse in the Book of Nehemia (8:10) in which the prophet instructed the people on Rosh Hashanah to enjoy fine foods and drinks, and to give food packages to the poor so they can enjoy the Yom Tob. Since we cannot give food packages on the Yom Tob, it is proper to give either food or money to the poor on Ereb Rosh Hashanah. This custom is mentioned also by Rav Haim Palachi (Turkey, 1788-1868) in Mo'ed Le'kol Hai (12:2).Rav Haim Vital (1543-1620) had the practice of making "Pidyon Nefesh" – the "ransom of the soul" – on Ereb Rosh Hashanah. He would count 160 coins and put them in a safe location on Ereb Rosh Hashanah, and then declare the "Pidyon" on Ereb Yom Kippur. He would distribute the money to the poor on Ereb Sukkot. It is taught that those who follow this practice are guaranteed to remain alive through the coming year. Hacham Natan Ben-Sanior (contemporary) writes that as this money is given as a "ransom," it may not be counted towards one's Ma'aser Kesafim (tithing of income). We observe this practice in our community, with members donating $100 for the Pidyon, and the money is distributed to the Rabbis of a local Kollel before Sukkot.It is customary also to perform Hatarat Nedarim – the annulment of vows – on Ereb Rosh Hashanah.There is a special Misva for women to bake bread on Ereb Rosh Hashanah and perform "Hafrashat Halla" – separating a portion of dough. The reason for this custom is because Adam and Hava were created on Rosh Hashanah, and on that same day, Hava ate from the forbidden tree and shared the fruit with Adam. Adam is called "Halato Shel Olam" – "the Halla of the world," and thus, as Hava caused Adam's downfall, women correct this mistake by separating Halla on Ereb Rosh Hashanah, the anniversary of that sin.One should try to recite Minha on Ereb Rosh Hashanah – the last prayer of the year – with extra special concentration and intensity. Tradition teaches us that prayers which are recited without Kavana (concentration) do not have "wings" with which to rise to the heavens and achieve their intended purpose. Therefore, all the prayers which we've recited over the course of the year without proper concentration are pending, in a sense, unable to rise to the heavens. These "pending" prayers can reach the heavens either through the prayers of a righteous Sadik who is connected to the individual who recited these prayers, or by the person himself, if he prays again with special feeling and concentration. It is therefore worthwhile when reciting the last prayer of the year to pray with special concentration, which will have the effect of elevating all the prayers which were recited during the year without proper concentration. This point is made by the Ben Ish Hai, in Parashat Nisavim (2).One should make every effort to immerse in the Mikveh on Ereb Rosh Hashanah. The Ben Ish Hai taught that one when immerses in the water the first time, he should have in mind simply that he immerses for the purpose of purity. The second time, he should have in mind that he immerses to repair the damage caused through his anger. The third immersion is to "sweeten" harsh judgments. The fourth and fifth immersions are to divest ourselves of our weekday soul and to receive the special soul of Yom Tob. During the final immersion one should also have in mind "Tahel Shana U'birchoteha" – that the new year should bring new blessings.It is also worthwhile to recite Tehillim on Ereb Rosh Hashanah.By observing all these customs on Ereb Rosh Hashanah, we involve ourselves in Teshuba (repentance), Tefila (prayer) and Sedaka (charity), which, as we know, have the effect of eliminating harsh decrees, so we will be worthy of a year of blessing, Amen.Summary: There are several meaningful customs that should be observed on Ereb Rosh Hashanah:1) Giving charity to the poor;2) Hatarat Nedarim;3) Baking and separating "Halla";4) Immersing in the Mikveh;5) Reciting Tehillim.In addition, it is proper to make a special effort to recite Minha on Ereb Rosh Hashanah – the final prayer of the year – with special concentration and intensity.

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Today, the fifth day of Av, is the Yahrzeit of Rabbenu Ha'ari, Rabbi Yishak Luria (1534-1572, Tsfat). Last night in Tsfat, thousands of people came to his grave to pray and perform Tikunim. Therefore, it is appropriate today to study a teaching of the Ari. When one learns the Torah of the Sadikim on the day they passed away, the lips of that Sadik move in his grave. It is a Zechut to activate the Sadikim from the grave to extend their influence over those who study their teachings. Until the Ari, the teachings of the Kabbala were hidden from most of the world. He was the one who revealed these secrets of the Torah. The Gaon of Vilna said that at the end of time, these secrets will be revealed on an even broader scale. Today, Baruch Hashem, there is a greater awareness of these concepts.Today, we will study one subject that even regular people like ourselves can undertake. It is not only for Kabbalists. We will uncover one of the "Kavanot"(esoteric intents) taught by the Ari. Performing a Misva with these Kavanot adds new "flavor" to the Misva and prevents it from becoming a mechanical act, performed by rote. Even if a person can only achieve one out of ten Kavanot, he should not feel that it is "all or nothing." Every additional Kavana transforms the Misva exponentially. Furthermore, doing so opens the heavenly gates to bring down a Shefa (Heavenly abundance) for our Neshama. The Kavanot unlock hidden treasures, and we are the beneficiaries.In Sha'ar HaKavanot, the Ari discusses the mystical intents of immersing in the Mikveh on Ereb Shabbat. Going to the Mikveh on Ereb Shabbat is a very important and powerful practice. It may sound like a difficult undertaking, however, it is really quite fast and simple. Anyway, we tend to waste time on Friday. We should utilize a few minutes and go to the Mikveh.When a person immerses on Ereb Shabbat, the Kedusha of Shabbat can already be seen on his forehead. While a layman can't detect it, Sadikim like the Baba Sali, could see one thousand lights radiating from him.The Ari reveals the Kavana to be used before immersing, while immersing and after immersing. While standing in the water, before immersing, one should focus on the Divine Name "EHYH," which has the numerical equivalent of 151, the same as the word "Mikveh." This has the Segula to help a person control his anger, as the Hebrew word KaAS (anger) also has the numerical equivalent of 151, the same as Mikveh and the Divine Name.There is a deep connection between this specific Divine name and the Mikveh. The word "EHYH" literally means, "I will become." The Mikveh is the gateway for a person to become a new person by purifying himself of his past transgressions and leaving his old self behind. Also, the name "EHYH" is associated with a certain spiritual realm known as "Ima" (mother). Just as the mother cleans and diapers the soiled baby, while the father generally plays with the child after he is already clean, so too the purifying power of the Mikveh draws on this spiritual force of "Ima."The next step is to spiritually prepare the waters of the Mikveh for immersion. The Ari reveals that one should have Kavana to immerse in the "NaCHaL Elyon" (the supernal river), which refers to the heavenly Mikveh capable of purging the soul of its impurities. The details of the Kavana consist of focusing on the four configurations of the divine name YHVH and the three configurations of the divine name EHYH, in addition to the name YH, which represents the "secret of Shabbat." Through a sequence of combinations and permutations, these names form the numeric equivalent of the word "NaCHaL," (river) which is 88, and the word MaYiM (water), which is 90. This Kavana actually fills the earthly Mikveh with the Heavenly water of the Nachal Elyon. After that, one should have intention that all of this is "L'ChVOD Shabbat", in honor of Shabbat. Each part of this phrase has mystical significance and is connected to the divine names associated with the Mikveh. Upon emerging from the water, the Ari teaches not to dry oneself with a towel. The Mikveh water remaining on the body is "holy water of the Shabbat." Let the body absorb them, and the holiness of the water will remain with him. The Ben Ish Hai says that if this is too difficult, because of the cold or because it is uncomfortable, one may dry his body, but leave one area undried, preferably his arms, to absorb the water. When he leaves the Mikve, he should say the Pasuk "Im Tashiv M'shabbat Raglecha, Asot Hefsecha B'Yom Kadshi etc." It is not proper to recite the Pasuk while still in the dressing room in the presence of undressed men and without a head covering. Therefore, he should wait until he actually exits the Mikveh room.The proper time for using the Mikveh on Ereb Shabbat, according to the Ari, is from the fifth hour of the day, one hour before Hasot, after reading "Shnayim Mikra V'Echad Targum" (The weekly Torah portion twice, with one reading of the translation). Of course, if a person cannot go at this time, it is better to go earlier than not to go at all. One who practices the Kavanot for immersion on Ereb Shabbat experiences a qualitatively different level of immersion than everyone else. It's a different Shabbat.

Is it permissible for a Kohen to visit the gravesite of a Sadik? Do the remains of Sadikim emit Tum'a just like the remains of ordinary people, or is there no Tum'a because of their special stature of holiness?There are numerous indications that even the remains of a Sadik generate the status of Tum'at Met. In Masechet Pesahim, for example, the Gemara discusses the story related in the Torah (Bamidbar 9) of a group of people who were unable to bring the Korban Pesah because they had contracted Tum'at Met. (They were eventually told to offer the Korban Pesah a month after Pesah, on Pesah Sheni.) The Gemara cites one view that these people were those who transported the coffin of Yosef, and they were therefore Tameh. Yosef, of course, was a great Sadik (and is in fact referred to as "Yosef Ha'sadik"), and yet the Gemara clearly assumes that his remains generated Tum'at Met. Similarly, the Gemara in Masechet Berachot relates that as the great Sage Rabbi Yohanan Ben Zakai lay on his deathbed, he instructed that all the utensils be removed from the home so they would not become Tameh when his soul departs. Rabbi Yohanan was certainly a Sadik, and yet his remains would have rendered the utensils in the home Tameh.Indeed, the Shulhan Aruch, in discussing the laws of Tum'at Kohanim, makes no mention of an exception for the gravesites of Sadikim, implying that Kohanim may not visit even the graves of Sadikim.By contrast, Rabbi Shimon Bar Yohai comments in the Zohar that the Sadikim die "Mitat Neshika" (death through the "kiss" of the Almighty, as it were), and as a result their remains are free from the clutches of Satan and are not susceptible to Tum'a. The Zohar writes explicitly that the gravesites of the righteous do not emit Tum'at Met. It should be noted, however, that different versions of the text of this passage exist, and it is therefore uncertain whether this is what the Zohar actually says. In any event, there are those who allow Kohanim to at least visit the gravesite of Rabbi Shimon Bar Yohai at Meron, since according to his view, his grave does not generate Tum'a. The accepted Halacha, however, does not follow this opinion, and Kohanim may not visit any gravesite, including the gravesites of Sadikim such as Rabbi Shimon Bar Yohai, Rahel Imenu, and so on.There is a story told of Rav Haim of Sanz (1793-1876) who once asked a student why he wasn't going to the grave of a certain Sadik on that Sadik's Yahrtzeit. The student pointed out that he was a Kohen, and the Rabbi noted that according to tradition, the soul of a Sadik is found throughout the city of his burial site. Therefore, there is value even to visiting the city of the gravesite on the day of the Yahrtzeit. Hence, even though Kohanim may not visit the gravesite of a Sadik, it is certainly permissible and worthwhile to visit the area around the gravesite of Sadik.Summary: It is forbidden for Kohanim to visit graves, even the gravesite of a Sadik.

As if It Didn’t Matter Episode 181 features a conversation with Dr. Dheena Sadik, who lives and works in Colombo, Sri Lanka. She discusses the pursuit of her education as a female growing up in a traditional, male-dominated culture. We also hear about how she has navigated her romantic life in a culture where arranged […]

Ann Johnson, Security Executive at Microsoft and host of the afternoon cyber tea podcast, joins Dave to discuss social engineering and ways to help prevent it, as well as the different types of social engineering she's seen from her experience, Dave and Joe share some listener follow up about macros in Office documents, Joe's has two stories this week, one is on how Seth Green lost over 300K in NFTs, and the other is on a new scam with Chatbots on phishing emails, Dave's story is on how a California man was arrested for siphoning money, our catch of the day comes from listener Sadik who shares a suspicious looking email telling him, that his Norton service is about to expire. Links to stories: Seth Green Loses $200K Bored Ape Yacht Club NFT in Phishing Scam Phishing Scam Nets $23.5 Million From DoD, California Man Arrested Siphoning Money From Contractor Phishing websites now use chatbots to steal your credentials Have a Catch of the Day you'd like to share? Email it to us at hackinghumans@thecyberwire.com or hit us up on Twitter.