Podcasts about shechina

Tanya 3 Cheshvan Cap 25 Parte 9 -O mistério do revestimento da shechina nas Klipot

Tanya 1 Cheshvan Cap 25 Parte 7 -Os dez poderes impuros e o exílio da Shechina

Shiur given by Rabbi Heshy Friedman on Parsha. Shiur given in Yeshivas Ohr Reuven, Monsey NY.

Where Does The Shechina Rest?

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

The Rabbis instituted the recitation each morning of the Beracha "Oter Yisrael Be'tif'ara" – "who crowns Israel with glory," which refers to our wearing a hat on our heads. Rav David Abudarham (Spain, 14 th century) understood that this Beracha is recited specifically over turbans, which were commonly worn in Arab lands. Turbans resemble a crown, and thus the term "Oter" – "crowns" – is appropriate for this kind of hat. According to this view, the Beracha is recited only by those who wear turbans, and not in countries where people are not accustomed to wearing this special kind of hat. Others, however, follow the view of Tosafot, that this Beracha refers to any head covering. This is, indeed, the commonly accepted practice – to recite this Beracha regardless of which kind of head covering a person wears. The Shulhan Aruch explains that although we already recite a Beracha praising Hashem for the gift of clothing ("Malbish Arumim"), a special Beracha was instituted for head-coverings because of the prohibition to leave our heads uncovered. Some Poskim maintained that covering one's head does not constitute an outright Halachic requirement, but all agree that this is the proper practice, and the Zohar, in particular, emphasizes the importance of covering one's head. The Shechina hovers over a person's head, and so we are to wear a head-covering to show deference to the divine presence and so that we are mindful at all times of Hashem's watchful eye and protection. Indeed, the word commonly used today in reference to a head-covering – "Yarmulke" – is a combination of the words "Yareh Malka" – "fearful of the King," as the Yarmulke serves to ensure that we conduct ourselves with an awareness of the King's constant presence. This is why this Beracha specifies the Jewish People – "Oter Yisrael…" We refer here not to ordinary hats – which even gentiles wear – but rather to the special requirement we observe to wear a head-covering as a sign of "glory," of our cognizance of Hashem's presence in our lives. The Tur (Rabbenu Yaakob Ben Asher, 1270-1340) writes that his father, the Rosh (1250-1327), had the practice of reciting this Beracha after putting on his Tefillin. He felt that when this Beracha speaks of us being "crowned with glory," it refers to the Tefillin Shel Rosh, which is described as our source of "glory" in the Book of Yehezkel (24:17 – "Pe'ercha Habosh Alecha"). However, this is not the accepted practice. In fact, we follow the view that it is preferable to recite the morning blessings at home, before coming to the synagogue and putting on our Tefillin for Shaharit. The accepted view is that the Beracha of "Oter Yisrael Be'tif'ara" refers to our covering our heads out of reverence for G-d, as discussed, and not to the Tefillin on our heads.

The month of Elul holds tremendous spiritual energies and potential, as it is the month of closeness and return to the Divine. The Torah teaches that this name - Elul, spelled א ל ו ל - is an acronym for the phrase in Song of Songs: אֲנִי לְדוֹדִי וְדוֹדִי לִי - I am to my Beloved, and my Beloved is to me. In this meditation, and using a deeply mystical allegory from the Zohar, the listener is guided through the cycle of this phrase, and into a visualization of this allegory, leading to a profound experience of rededication of one's goals to the pursuit of the Divine.   Words used in this meditation: Elul - אלול - the Hebrew month of Elul אֲנִי לְדוֹדִי וְדוֹדִי לִי - I am to my Beloved, and my Beloved is to me (Song of Songs 6:3) שכינה - Shechina - the Divine Presence   Music credits: Baby Sleep Music - Soothing Angelic Ambient - https://www.youtube.com/watch?v=lNYB9fjox8g Baby Sleep Music - Meditation Healing Stress and Anxiety - https://www.youtube.com/watch?v=wrT4KR7fgYc Baby Sleep Music - Tranquil Tones from Paradise - https://www.youtube.com/watch?v=hMHFW06gQB4 Lee Rosevere - Self Care - https://www.youtube.com/watch?v=oEfnAQyxVgk  

Welcome to Daily Bitachon . As many of our listeners know, I like delving into pesukim to see the beauty in them. They are full of treasures if you look into them. So, for the next two weeks, we're going to focus on some pesukim in Eicha . Eicha is, of course, a book of lamentations, but there are words of chizuk in chapter 3. We'll start with where it turns around: The prophet Yirmiyahu says זֹאת אָשִׁיב אֶל לִבִּי עַל כֵּן אוֹחִיל /This I bear in mind, therefore I will still hope. " The next pasuk says, חַסְדֵי ה׳ כִּי לֹא תָמְנוּ /Hashem's kindness surely has not ended; כִּי לֹא כָלוּ רַחֲמָיו , nor are His mercies exhausted. Simply speaking, what does the prophet bear in hope? זֹאת אָשִׁיב אֶל לִבִּ . What the next pasuk says: chasdei Hashem ki lo tamnu . And that's how Rashi explains it. So the pasuk , זֹאת אָשִׁיב אֶל לִבִּ is really just an introduction. What am I going to bear in mind that will give me hope? Chasdei Hashem —the kindness of Hashem. The Chida , in his sefer Nachal Eshkol on Eicha , quotes the Zohar , and we'll see in a moment that we don't even need a Zohar ; we can go to the simple Midrash Rabbah for a similar approach. We'll start with the Chida , who says the word זאת refers to the Shechina, as it says: וְאַף גַּם זֹאת בִּהְיוֹתָם בְּאֶרֶץ אֹיְבֵיהֶם —but despite all of this, biheyotam b'eretz oyeveihem / they will in the land of their enemies: לֹא מְאַסְתִּים / I have not been revolted by them; וְלֹא גְעַלְתִּים /nor have I rejected them לְכַלֹּתָם /to utterly obliterate them לְהָפֵר בְּרִיתִי אִתָּם / to annul My covenant with them. Ki ani Hashem Elokeihem /I am Hashem, their God . So, the word zot here simply means af gam zot /besides all of this, etc., etc. Which means, despite all that we're hearing about— this is the end of the tochachah in Bechukotai —despite all of this, the Shechina will still be with us. And that's why we will not be destroyed. Hashem has not revolted against us. The Shechinah is always with us. In the Chida 's words: ze tokef habitachon shelanu —this is the power of our reliance. Ya'aseh lemaan Shemo —God will do it for His name. Like we say every day in the Amida lemaan Shemo b'ahavah . And therefore, when the Shechina goes out from galut —and surely, eventually, the Shechina will come out of galut —God's name will be revealed. We're going to go out with Him. Imo netzeh min ha'galut . And this is important. We cannot stress this enough: on Rosh Hashanah when we're praying for Hashem's name to be revealed. People often struggle with this, " What about me?" But what we don't understand is—that is you. If God's going to take us out lemaan Shemo —for His name —then if we pray for His name to be revealed, then we're going to go along. We're going to tag along in that revelation. So that's the power of zot . Zot refers to the Shechina . We can point to it. Like ba'avur zeh — zeh is masculine and zot is feminine. Zot is something you can point to. Zeh E-li ve-anveihu —for this, zeh , I'm pointing to the Shechina Zot , I'm pointing to the Shechina . Zot ashev el libi . This— this fact that the Shechina is with me —that's enough. Al kein ochil —that's why I'm going to have hope . I don't even have to go on to the next pasuk of chasdei Hashem . This pasuk in itself is a chizuk . Zot —the fact that the Shechina is with us. Imo anochi b'tzarah —God is with us in our pain. The Midrash Rabbah in Eichah 3:7 says a beautiful mashal on this pasuk : There was a king who married a princess, and he wrote a beautiful ketubah —a marriage contract. And he said, " Such-and-such amount of canopy, I'm going to make for you, such-and-such amount of beautiful drapery I'm going to make for you. " And after all those promises of the beautiful palace and dream home they'd live in—he left and went on a trip overseas. And he delayed. Her friends came and taunted her, saying, " The king has left you. He went off far away. He's never coming back. " And she would cry and groan. She would go into her house, take out the ketuba, and read it—all the promises. And then she would comfort herself. Eventually, the king came and said, " I'm amazed—how did you wait so long, all those years?" And she said, " My master, the king—if not for that ketubah that you wrote me, I would have been long lost from the taunting of my neighbors." And so too, the goyim are taunting us, saying, " God has hidden His face from you. His Shechina has left you. He's not coming back." And we cry, and we groan. But when we go into the shuls and the Bet Midrash , and we read the Torah , and we read what it says there—all those promises—we are comforted. And when the Ge'ulah comes, HaKadosh Baruch Hu will say to us, " My children, I'm amazed—how have you waited so long?" And we will say, " If not for Your Torah that You gave us, we would have been long lost." And that's what it means: zot ashev el libi . You know what keeps me going? This zot . Ve-ein zot ela Torah —and zot refers to the Torah . As they say: vezot haTorah — when the Torah is taken out, we say vezot haTorah . Vezot . Is this Zohar arguing with the Midrash ? Of course not. The Torah and the Shechina are one and the same. Orayta v'Kudsha Brich Hu chad hu —the Torah and HaKadosh Baruch Hu are one. The Torah is the will of God. So what keeps us going is knowing the Shechina is with us. What keeps us going is knowing that the Torah is with us. And as David HaMelech says: lulei Toratecha sha'ashu'ai, az avadeti b'onyi —if not for Your Torah , which was my delight, I would have been lost in my suffering. That's what gives us our hope. That's our first pasuk in Eicha —a pasuk of hope. What's the hope? Just the fact: zot —I have the zot . I have the Torah , I have the Shechinah . I might not see it—but it's here with me. Imo anochi b'tzarah /God is with us in our difficulty . And that's what gives us our Hizzuk.

The Halacha below was generated by AI based on multiple classes given by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio file. This write-up has been reviewed, but if any errors remain , we welcome corrections. 06-17-25 ; 06-18-25 The Three Weeks—also known as Ben HaMesarim —represent a time of national mourning over the destruction of the Bet HaMikdash . While many of the customs during this period are observed passively (such as refraining from music or haircuts), Tikun Hatzot is an active custom that allows a person to express sadness over the Hurban (destruction of the Bet HaMikdash ) in a personal, heartfelt way. In this Halacha, we will explore what Tikun Hatzot is, why it is especially appropriate during the Three Weeks, and how and when it should be said. What Is Tikun Hatzot ? Tikun Hatzot refers to a set of prayers recited around midnight to mourn the Hurban and the exile of the Shechina . The Zohar and many Mekubalim praise it as one of the highest spiritual practices, particularly during this period. Rav Haim Vital writes that the Arizal himself would say Tikun Hatzot regularly, and especially during the Three Weeks. The Tikun is traditionally divided into two parts: Tikun Rahel : Emphasizes mourning and sorrow over the destruction. Tikun Leah : Focuses more on hope, rebuilding, and longing for redemption. During the Three Weeks, especially at night, it is fitting to recite both parts, though some only recite Tikun Rahel if they are pressed for time or emotionally unable to complete both. Why Is Tikun Hatzot So Powerful During This Time? The Three Weeks are designated as a time to feel the loss of the Bet HaMikdash and yearn for Geula. Tikun Hatzot allows us to turn that feeling into prayer. The Arizal taught that crying during Tikun Hatzot at this time carries immeasurable value. The act of waking up at night, sitting on the floor, and expressing pain over the exile of the Shechina is considered a personal partnership in the national mourning of Am Yisrael. As the Midrash says, "Whoever mourns the Hurban will merit seeing the rebuilding." How and When Is Tikun Hatzot Recited? Tikun Hatzot is ideally recited at Halachic midnight ( Chatzot Halayla ), which varies depending on the season. It typically falls around 12:30 a.m. in the summer months. The person should sit on the floor or a low stool, remove leather shoes, dim the lights, and recite the Tikun slowly and tearfully. If one cannot stay up until midnight, it may still be recited later in the night, and some authorities permit it slightly before Chatzot . If one is unable to recite the entire Tikun, he should at least say a portion or even sit in silence contemplating the loss of the Bet HaMikdash . The sincerity is more important than the length. Can Tikun Hatzot Be Said on Shabbat or Friday Night? No. Tikun Hatzot is not recited on Shabbat or Yom Tob, including Friday night, as it is a time of joy. Mourning rituals are suspended on these days, just like we don't say Tahanun or observe other mourning customs. Is This Custom for Everyone—Or Only the Very Pious? While Tikun Hatzot is classically associated with Mekubalim and very pious individuals, during the Three Weeks it becomes a powerful tool available to all. Even one who does not say it year-round should consider adding it during this time. One does not need to be a scholar or mystic to sit on the floor and say Tehillim or express longing for the Bet HaMikdash . The emotion and sincerity are what matter most. Summary Tikun Hatzot is a midnight prayer of mourning the Hurban, highly appropriate during the Three Weeks. It consists of Tikun Rahel and Tikun Leah; both are ideal, but even saying part has value. It is best said at Halachic midnight, but later or earlier is allowed in some cases. Not recited on Shabbat or Yom Tob. Open to everyone—not just scholars—and especially encouraged during Ben HaMesarim .

We learn in Lessons in Tanya chapter 35 with the concept of Hashem's Shechina dwelling in our life, the mashal of the candle. Our generation with the war with Iran brings out this special level even though Benonim can reach of Bital Hamitziut by doing Torah Mitzvot... Making a unification between Hidden and Revealed Torah, Torah and Tefilah through Tehilim, The Mazel are Twins of Sivan bringing the Chizzuk from Shavuot, Simchas HaDaas, Smile

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Baal HaSulam. Shamati, 2. Shechina [Divinity] in Exile

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It is customary to read the first chapter of Yehezkel (Ezekiel) as the Haftarah on Shabuot, a section known as Ma'aseh Merkava – the vision of the Divine Chariot. This profound and mysterious prophecy was revealed to Yehezkel while in exile by the River Kevar in Babylon. Despite being in galut, the Shechina appeared to him, teaching us that Hashem's presence remains with us even outside the Land of Israel. The imagery in the Haftarah is highly symbolic: four-faced angels, wheels of fire, and a glowing chariot representing the heavenly realms. The four faces—human, lion, ox, and eagle—symbolize dominion over different realms of creation. Above them all sits the Divine presence, symbolizing Hashem's supremacy over all. According to the Zohar, the human face seen in the vision is that of Yaakov Avinu , whose spiritual greatness earned him a place under the Heavenly Throne. The Haftarah is read on Shabuot because the revelation at Sinai was similarly accompanied by clouds, lightning, and thunder. Just as Matan Torah revealed Hashem's glory, so too does this vision reflect a celestial dimension of His presence. Although the details are esoteric and not meant to be publicly expounded, practical lessons emerge: Angels are stationary – they do not grow spiritually. Their legs are straight and fixed, teaching us that only humans can elevate themselves spiritually through effort, Torah, and mitzvot. Shabuot is the perfect time to recommit to personal growth. Angels of judgment travel slowly , while angels of mercy travel instantly. From this, we learn to pause before reacting in anger or judgment , giving ourselves time to calm down and choose a better path. Acting with patience brings mercy into our decisions. The vision also hints that the Shechina was departing from the Beit HaMikdash, a symbolic warning that without spiritual substance, even a holy building becomes just bricks and stone. Despite the complexity of this Haftarah, the overarching message is clear: Hashem is with us in every generation, in every place—even in exile—and our mission is to grow, learn, and draw closer to Him through Torah .

Our Sages in several contexts emphasized the importance and value of the Misva of Hachnasat Orehim – welcoming guests. The Gemara comments that Hachnasat Orehim is even greater than "Kabbalat Peneh Shechina" (greeting the Shechina). Elsewhere, the Talmud teaches that a place where guests are not welcome will be destroyed, just as happened to the sinful city of Sedom, where hospitality was not allowed. Furthermore, the Mishna in Pe'a includes Hachnasat Orehim in its list of Misvot for which one is rewarded both in this world and the next. And other sources mention many Berachot that are earned through this Misva, including children, rain in its proper time, longevity, and others. Among the Halachic issues that arise when hosting guests is whether the hostess is permitted to pour wine or other alcoholic beverages for a male guest. We know that when a wife is a Nidda, she is not allowed to pour wine or other alcoholic beverages for her husband, unless she does so in an abnormal manner (such as by pouring with her left hand if she normally pours with her right). According to some Halachic authorities, this applies also to a married woman serving a man other than her husband, and thus a hostess should not pour for her male guests in the interest of modesty. By contrast, the work Ezer Mi'siyon writes that this restriction applies only to a married couple when the wife is a Nidda, and a hostess is permitted to pour alcoholic drinks for her guests. In practice, Rav Shayo, in his work Petah Ha'ohel (p. 87; listen to audio recording for precise citation), rules that generally a hostess should not pour wine for a male guest, and if she does, the guest should ensure not to look at her as she pours. However, if the hostess is hosting a large meal, with many guests around, then according to some Halachic authorities it is permissible for the hostess to pour for her guests. Summary: Generally speaking, a hostess should not pour wine or other alcoholic beverages for a male guest, unless she is serving a large meal and there are several other people at the table with them.

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Rebbetzin Chavi Welton, and her husband, Rabbi Levi Welton, were recently appointed shluchim (emissaries) for Chabad of Vanderbilt Alumni Association, working with your professionals in Manhattan. They will also be going on shlichus to Dix Hills, Long Island in New York, to help enhance outreach activities of the Chai Center. In addition to her spiritual work, Rebbetzin Chavi is also an OB-Gyn doctor!Rebbetzin Chavi teaches us that childbirth has a very strong connection to Chasidus. She explains that according to Basi L'Gani, a Chassidic discourse written by Rabbi Yosef Yitzchak Schneersohn, the Jewish people are recognized as Hashem's bride, just like the woman is the bride to her husband, the chassan. Their purpose in this world is to elevate the mundane to the spiritual. In terms of having a baby, the woman experiences a physical pregnancy and childbirth. She nurses, changes diapers, bathes, and provides necessary physical care for her infant. Spiritually, the Shechina is the feminine presence of Hashem (G-d.) Making a sacred space in our world for the Shechina to rest is a very feminine task. This is done by the woman as she raises her child to observe Hashem's commandments, and therefore elevates the physical to the spiritual, bringing holiness into the world.The geula (coming of Moshiach) is often compared to childbirth. As the woman gets closer to actually birthing her child, her contractions get quicker and she experiences the most pain and discomfort. As we get closer to Moshiach being revealed, the Jewish people are experiencing various forms of severe suffering (hostages, war, anxiety, emotional disorders, etc.) May Moshiah come soon so that we can experience true pleasure and peace!Rebbetzin Chavi teaches us something very interesting about the word Caesar. The word, Caesar, means to cut. Thousands of years ago, Julius Caesar's grandfather was delivered by someone cutting his great grand-mother's stomach open to pull out the baby. This name, Caesar, stuck to future generations of the family. Caesar was a leader. A leader does what no one else can do. When they need something to happen, they will go to all lengths and extremes, literally breaking down walls (both physical and metaphorical) to make it happen. When a woman delivers a baby via Caesarian Section (C-Section), the doctor literally breaks down a wall (the mother's stomach) to take out the baby. Spiritually, it is said that the women will bring Moshiach by "breaking down walls" in their dedication to Hashem, keeping the mitzvos of the Torah, and raising children who act justly and morally, bringing Hashem's light into the world.Rebbetzin Chavi goes on to speak about pregnancy and the post-partum period of childbirth, and shares insights as to how the chasidic perspective can enhance a woman's experiences in these phases of her life. She also talks about the role that Chasidus plays in her job as a doctor and in her interactions with her patients. What resonated with me the most is the way she lives her life in total alignment with her Chasidic values and beliefs. She is an example of a righteous and wise Chasidic woman, and she conducts herself as such in the hospital with her patients. Leading by example, instead of forcing her beliefs on others, allows people to have the space to absorb her teachings and mannerisms, and to emulate them, if they choose to do so, out of their own accord.Conact: atrebbetzins@gmail.com Vera Kessler (host of America's Top Rebbetzins) is a certified life coach. She specializes in transformational life coaching and accountability coaching. She is also a motivational speaker. Vera's mission is to help women get out of survival mode and start thriving. She works with women who are committed to stepping into their own self-worth and creating the life they want to live--one that is full of joy, empowerment, meaning, and purpose. To learn more, visit:https://innerlifecoachingwithvera.com/

Harav Yussie Zakutinsky Shlita

Parashat Acharei Mot begins by telling us that Hashem spoke to Moshe after the tragic deaths of Nadav and Avihu, who died while attempting to draw closer to Hashem. Though their death was a colossal tragedy, the Torah teaches us how to view it—and more broadly, how to understand when tragedy befalls righteous individuals especially when they are engaged in holy pursuits. At that time, the Jewish people were yearning for the Shechina to dwell in the Mishkan they had built. After the sin of the Egel , they were unsure whether Hashem would rest His presence among them. On the day of the inauguration, Aharon offered multiple korbanot as instructed, but still, the Shechina did not descend. Only after Moshe and Aharon entered the Ohel Mo'ed to pray did a heavenly fire come down and consume the offerings. The people rejoiced—Hashem had forgiven them and chosen to dwell among them. In their deep yearning and love for Hashem, Nadav and Avihu brought the Ketoret on their own initiative. Then, the unimaginable happened: another fire came down and consumed them. Everyone was in shock. Was this a sign of Hashem's anger? Did it mean the forgiveness was rescinded? Moshe then told Aharon that Hashem had previously said He would be sanctified through the deaths of great people—and Nadav and Avihu were those chosen Tzaddikim. The Torah testifies that when Aharon heard this, " וידם אהרן "—he remained silent , accepting Hashem's will without protest. As a reward for his profound emunah and submission, Hashem then spoke directly to him. What appeared to be divine punishment was, in fact, a great Kiddush Hashem . The Or HaChayim explains that Nadav and Avihu became so spiritually elevated that their souls desired only closeness to Hashem and no longer wished to remain in the physical world. Today, we lack prophets to explain tragedies, but we have the Torah—eternal and unchanging—to guide us in how to view them. Our greatest strength lies in trusting Hashem and using pain as a catalyst for growth. We are reminded that this world is temporary, and every moment here is an opportunity to serve and connect with our Creator. The Rashbam writes that the greatest Kiddush Hashem on that day was not the death of the tzadikim , but Aharon's silent acceptance. Seeing his beloved sons die before him, he continued to serve Hashem with unwavering devotion. That act sanctified the Mishkan more than any offering brought that day. When a person accepts Hashem's judgment with love, he elevates not only himself but also the space around him. Such acceptance carries a powerful spiritual energy, capable of invoking blessing and even salvation. The sanctity of Har HaBayit , where the Beit HaMikdash would one day stand, was similarly established through Avraham Avinu's loving acceptance of Hashem's will. When commanded to offer Yitzchak as a korban, despite the contradiction to Hashem's earlier promise that his future offspring would come through Yitzchak, Avraham did not question. The Targum Yonatan on the passuk יראה ויקרא שם המקום ה ' explains that Avraham prayed not to harbor any complaints, fully submitting himself to Hashem's will. His wholehearted obedience imbued the mountain with eternal holiness. Just as the Mishkan was sanctified through Aharon's faith, and the Beit HaMikdash through Avraham's, so too can we infuse holiness into our lives and surroundings by accepting Hashem's decrees with love and trust. Whenever a person accepts the will of Hashem with love, although it's difficult, he elevates himself and the place around him. Our job is to trust Hashem and always continue growing in our Avodah no matter what happens.

The pasuk in this week's parsha states: " ויקרא אל משה וידבר ה' אליו מאהל מועד לאמר " - Hashem called to Moshe, and then Moshe entered to speak with Him. At the end of Parashat Pekudei, it says that Moshe was unable to enter the Ohel Mo'ed because the cloud of Hashem had descended upon it. However, in Parashat Mishpatim, it states that Moshe entered the cloud of Hashem at Har Sinai, which seems to indicate that he was able to enter. The Ohr HaChaim explains that in that instance, it first says " ויקרא אל משה " , meaning Hashem called Moshe in first. A person cannot simply enter a place where the Shechina resides. However, if Hashem calls the person in, then it becomes possible. That is why Parashat Vayikra begins with Hashem calling Moshe to enter the Ohel Mo'ed. What did Moshe do to merit this calling? The Shevet Mussar explains that Moshe did not contribute any donations toward the Mishkan, even though he was in charge of its construction. Specifically because he did not contribute, Moshe was chosen for this role—so that no one could ever claim personal credit for building Hashem's house. The Midrash states that the phrase " כאשר צוה ה' את משה " appears 18 times regarding the Mishkan. It gives a parable of a king who commanded his servant to build him a palace. On each part that the servant built, he wrote the name of the king—on the walls, on the pillars, on every detail of the palace. When the king entered and saw his name everywhere, he said: "My servant has honored me so much, and yet I am inside while he remains outside." Immediately, the king called his servant to enter the palace. Similarly, when Hashem instructed Moshe to construct the Mishkan, Moshe "wrote" on everything " כאשר צוה ה' את משה " . Hashem saw that Moshe had given Him all the honor, while he himself remained outside. In response, Hashem called Moshe inside. The phrase " כאשר צוה ה' את משה " reflects Moshe's complete self-nullification. He did not take any credit for his role; rather, he attributed everything to Hashem. Even though Moshe did not physically build the Mishkan, he stood by the workers, reminding them that their strength and talent came from Hashem. He even reminded Betzalel, despite his wisdom, not to lose focus and to recognize that all his abilities were granted by Hashem. The one who did not physically labor was the one invited in—because he gave Hashem the most honor. Humility, in which a person attributes everything to Hashem, brings Hashem honor. In turn, Hashem honors that person. The letter Aleph in Vayikra is small. The Gemara explains that in Moshe's humility, he wanted it to appear as Vayikar (without the Aleph ), implying that Hashem " ויקר -happened" to appear to him, rather than explicitly calling him. He wrote the Aleph small so it would not seem as though he was exceptionally deserving. In the end, Hashem used the extra ink from the small Aleph to make Moshe's face shine. Moshe's name is absent from the Haggadah because Yetziat Mitzrayim was meant to teach for all generations that Hashem alone controls the world. One of the reasons Moshe was chosen as the leader was because he was willing to remove himself from the story and give all credit to Hashem. His humility allowed him to gain immeasurably. Each day, we have the opportunity to serve Hashem in this way. The more we attribute everything we have and do to HaKadosh Baruch Hu , the more He rests His presence upon us. If we internalize that all success comes solely from Him, we truly honor Hashem—and in that merit, may He call us closer to Him. We all desire closeness with Hashem. The path to achieving it is through humility—by recognizing that everything we have and everything we accomplish is entirely from Him. Shabbat Shalom.

Ever wondered why the Torah begins discussing voluntary sacrifices before mandatory ones? Why sacrifice animals which symbolize extreme materialism—would it not make more sense to give Hashem something more spiritual? In this week's exploration of Parshas Vayikra, we uncover the mechanics behind korbanos and their deeper significance in our spiritual journey. Discover how every voluntary action creates a stronger bond with Hashem than obligatory deeds, and why this lesson is relevant even today when we unfortunately don't have the privilege of bringing korbanos. What can we do to make this world a better place? Join us as we reveal the spiritual buttons you're already pressing to bring the Shechina down to earth, and why the effects of your actions might be the most astonishing revelation awaiting you in Olam Haba.

Rabbi Jacobson will discuss the following topics:27 Adar What lessons do we learn from this day? Did the Rebbe say anything prior to this day preparing us for events to come? The chronology of this week's Torah portion and the following books of the Torah What is the central theme of this week's Torah chapter? Why is accountability so vital? What personal and global lessons does it offer us for our times? Why was a cloud descending on the Mishkan a sign of the Shechina's presence? How does Chassidus explain why the Parah Adumah purifies the impurity of death? And why does it impurify the pure? What is the source of your explanation on the progression of the four chapters? How do we apply Parshas HaChodesh to our lives today? Why is the period around Purim and Pesach connected to the obliteration of Amalek? Do we commemorate the erection of the Mishkan on Rosh Chodesh Nissan? Why are we not told to increase in joy in the month of Nissan? How do we prepare for Pesach thirty days before the holiday? Do our sages guarantee that the redemption will come in Nissan? How do we understand the statement that Moshe was the first redeemer and will be the last redeemer? Pekudei Parshas Parah/Four Parshios HaChodesh/Nissan/Pesach Would the Rebbe oppose the dismantling of the Department of Education? Is it appropriate for Rabbis to post political click-bait videos just to increase their views? Should we participate and vote in the upcoming World Zionist Congress election? Thank you for your programs 

In the beginning of Parashat Vayakhel, we read that Moshe assembled Beneh Yisrael and conveyed to them Hashem's command to observe the Shabbat. He singled out in particular the prohibition against kindling a fire on Shabbat: "Lo Teba'aru Esh Be'chol Moshebotechem Be'yom Ha'Shabbat" – "Do not kindle fire in all your residences on the day of Shabbat" (35:3). Different explanations have been given for why Moshe singled out this prohibition, which is but one of numerous restrictions by which we are bound on Shabbat. Rav Moshe Alshich (Sefat, 1508-1593) offers a unique interpretation of this verse, explaining that it speaks of kindling fire as part of the process of building the Mishkan. Moshe reiterated the command of Shabbat observance here as an introduction to the command to build the Mishkan, which appears immediately following this brief section regarding Shabbat. He was telling the people that although Hashem required them to build the Mishkan, the site of His residence among them, a project that was of paramount importance to the nation, nevertheless, this undertaking did not override the Shabbat prohibitions. Meaning, the work to build the Mishkan was to be suspended during Shabbat. Now the people might have wondered why this was the case. After all, once the Mishkan was built, sacrifices were offered there seven days a week, even on Shabbat, despite the fact that this entailed the suspension of several Shabbat prohibitions, such as slaughtering animals, and burning the various parts of the animal on the altar. We would have thus reasoned that if the service in the Mishkan was important enough to override the Shabbat restrictions, then the construction of the Mishkan, too, should warrant suspending these prohibitions, due to the singular importance of the service of Hashem in this site. Moshe responded to this question in this verse, by commanding, "Do not kindle fire in all your residences on the day of Shabbat." He emphasized that burning is forbidden on Shabbat in "your residences," and is allowed on Shabbat only in Hashem's "residence." Once the Mishkan was erected, it was considered the Almighty's residence, where the Shabbat laws were not binding. During the process of the Mishkan's construction, however, the Mishkan was not yet Hashem's residence. Until its completion, it was still considered the people's residence. As such, kindling fire was not allowed, even for the sake of building G-d's residence. It was only in the completed structure, once the Shechina (divine presence) descended and dwelled within it, that burning was permitted in the service of Hashem. Before that point, however, when the building site was still the people's residence, and not G-d's, burning was forbidden.

Tanya 20 Adar Cap 35 Parte 5 A shechina revela através das Mitsvot mesmo que alma animal não elevou

Tanya 15 Adar Cap 34 Parte 2 -Hospedar a Shechina através de Tzedaka.

**This week's essay is dedicated in memory of Rosa bat Shafia** Parashat Ki-Tisa begins by completing the Torah's discussion of the construction of the Mishkan. In the previous Parashiyot, we read of the building and its furnishings, as well as the special garments worn by the Kohanim and the procedure required for their consecration. The Torah now completes its discussion by presenting a number of additional laws, such as the mandatory annual half-shekel tax ("Mahasit Ha'shekel"), the washing basin at the entrance of the Mishkan (Kiyor), the Ketoret (incense), the anointing oil (Shemen Ha'mish'ha), and the designation of Besalel as the chief artisan who would oversee the project. Having concluded its discussion of the Mishkan, the Torah then speaks of Shabbat, and the strict prohibition against its desecration. Rashi (31:13) explains that the command of Shabbat appears here to indicate that the construction of the Mishkan did not override the Shabbat prohibitions. Hashem was telling the people that as important as it was to build the Mishkan, the place where the Shechina (divine presence) would reside, this project did not supersede the laws of Shabbat, and so the work was to be discontinued on Shabbat. The Klausenberger Rebbe (Rav Yekutiel Yehuda Halberstam, 1905-1994) finds specific significance in the juxtaposition between the command of Shabbat and the immediately preceding verses. Just before the command of Shabbat in our Parasha, Hashem instructs that Besalel should lead the project to construct the Mishkan, and He lists all the various items which Besalel and his team were responsible for making. Near the end this list we find "Bigdeh Ha'kodesh Le'Aharon Ahicha, Ve'et Bigdeh Banav Le'chahen" – the priestly garments (31:10). The juxtaposition between these verses, the Rebbe explained, alludes to the importance of Bigdeh Shabbat – the special garments to be worn on Shabbat. Just as the Kohanim were required to wear special garments when they served in the holiest place – the Mishkan – so must we all wear special garments on the holiest day, Shabbat. Our special Shabbat clothes are our "Bigdeh Kehuna," our "priestly garments," that we are obligated to wear in order to properly respect the sacred day of Shabbat. The Klausenberger Rebbe notes in this context the famous tradition (Talmud Yerushalmi, Ta'anit 1:1) that if the Jewish People would properly observe one Shabbat, we would then be worthy of Mashiah's arrival. The reason, the Rebbe explains, is based on a passage in the Midrash (Bereshit Rabba 65:16) in which Rabban Shimon Ben Gamliel extols the extraordinary lengths that Esav went to for the sake of honoring his father, Yishak Abinu. While Esav was, in general, sinful, he excelled in the area of Kibbud Ab (honoring his father). Rabban Shimon mentions that Esav would prepare food for his father, and would then change into his fine garments before serving him, so he would look respectable. He ensured to wear special clothing when serving his father in order to show honor and respect. By the same token, the Klausenberger Rebbe writes, on Shabbat, Hashem comes into our homes, and we are spending the day with Him. It is only fitting, then, that we wear special, fine clothing in His honor. The merit through which Esav's descendants have been able to succeed and prosper, and keep us in exile, is his outstanding devotion to Kibbud Ab, his showing great honor to his father. The way we end this exile, then, is by showing this same level of honor to Hashem – and we do this through our Bigdeh Shabbat, by dressing in honor of Shabbat the way Esav dressed in honor of his father. "Dressing down" has become the norm in our society. People are no longer encouraged to dress formally for work, or for other events. While this policy may have merit in the context of the workplace, we must ensure not to embrace it with regard to Shabbat. On Shabbat, we become like Kohanim, as we are in the Shechina's presence, like the Kohanim in the Bet Ha'mikdash. Thus, like the Kohanim, we are obliged to wear our "Bigdeh Kehuna," our special garments through which we show our honor and reverence for the Almighty.

Audio, eng_t_rav_2025-03-01_lesson_bs-shamati-002-shchinta-be-galuta_n1_p2. Lesson_part :: Daily_lesson 1

Video, eng_t_rav_2025-03-01_lesson_bs-shamati-002-shchinta-be-galuta_n1_p2. Lesson_part :: Daily_lesson 1

Audio, eng_t_rav_2025-03-01_lesson_bs-shamati-002-shchinta-be-galuta_n1_p2. Lesson_part :: Daily_lesson 1

Video, eng_t_rav_2025-03-01_lesson_bs-shamati-002-shchinta-be-galuta_n1_p2. Lesson_part :: Daily_lesson 1

King David proclaims in Tehillim (17:15), "Ani Be'sedek Eheze Fanecha" – "I shall behold Your countenance in righteousness." The Gemara in Masechet Baba Batra (10) explains this verse as revealing a fundamental precept relevant to Sedaka (charity) – that whoever involves himself in charity earns the privilege of beholding the Divine Presence. King David here teaches us that "Be'sedek," through the great merit of Sedaka, "Eheze Fanecha" – one is rewarded with the privilege of beholding a revelation of Hashem. This concept is seen in other sources, as well. Parashat Vayera begins by telling us that Hashem revealed Himself to Abraham Abinu: "Vayera Elav Hashem." The Sages explain that G-d came to Abraham to perform "Bikur Holim" (visiting the sick), as Abraham was recovering from the painful procedure of circumcision. Of course, Hashem does not visit every ailing righteous person. Why, then, did He appear to Abraham Abinu at this time? The answer is provided in the continuation of the verse, which tells us that Abraham was sitting outside his tent, in the heat of the day, looking for wayfarers in need of hospitality. As Abraham made a special effort to involve himself in Hesed (kindness), he was worthy of beholding a revelation of G-d. This can be seen also in the Misva of Aliya Le'regel, which requires making a pilgrimage to the Bet Ha'mikdash every Pesah, Shabuot and Sukkot with special sacrifices. The Torah commands that on these three occasions, "Year'eh Kol Zechurcha" ("all your males shall be seen" by G-d), and the Gemara interprets the word "Yera'eh" to mean not only that we are seen by Hashem on these occasions, but also that we see Him. (The word "Yera'eh" can be read as "Yir'eh" – "will see.") However, the Torah adds, "Lo Yera'u Fanai Rekam" – we cannot come to the Bet Ha'mikdash on the festivals "emptyhanded." In order to behold the Shechina (Divine Presence), we must offer sacrifices. We earn the great privilege of seeing G-d's presence only by giving. For this reason, the Arizal (Rav Yishak Luria of Safed, 1534-1572) taught that nowadays, when we do not have the Bet Ha'mikdash, we must give charity before every Yom Tob. Just as we needed to bring sacrifices in the Bet Ha'mikdash to behold the Shechina on the holidays, nowadays we must give charity in order to have this special privilege. The Ba'al Shem Tob (1698-1760) taught that the Shechina descends upon a person when he gives charity because the Divine Name is symbolically formed through the act of giving. The small coin, or bill, which one gives represents the first letter of Hashem's Name, the letter "Yod." One takes the coin or bill in his hand, which has five fingers, and thus corresponds to the letter "Heh" (which has the numerical value of 5). The outstretched arm as one gives the money represents the tall, straight letter "Vav," and the needy person's hand which receives the charity symbolizes the final letter "Heh," thus spelling the Name of "Havaya" ("Yod"-"Heh"-"Vav"-"Heh"'). Therefore, by giving charity, we bring Hashem's presence. In light of this teaching, the Kabbalists instruct that if one is placing Sedaka money in a charity box, instead of giving it directly to a needy individual, he should first transfer the money from one hand to the other. If one is placing the money into a box, there is no final "Heh," as the recipient does not receive the money directly from the donor. Therefore, in order to form the final letter, one should move the money from one hand to the other and then place it in a box. This practice is alluded to in the verse which commands giving charity, "Naton Titen" ("you shall surely give" – Debarim 15:10). The phrase "Naton Titen" alludes to two acts of giving – moving the charity money from hand to the next, and then placing it in the Sedaka box. Moreover, the Kabbalists teach that in order to create the Name, one must initiate the process of giving. If one waits for the needy individual to come and outstretch his arm, requesting assistance, then the sequence of the letters is distorted. The Name must begin with the letter "Yod," which, as mentioned, corresponds to the money which one gives. Therefore, one must not wait for the person in need to come and ask for help, and should instead approach the poor person and outstretch his arm with the donation, in order to spell the Name the right way. This is alluded to in the aforementioned verse in Tehillim, in which David says, "Ani Be'sedek" – "I, through charity," referring to his initiating the donation of charity. The verse continues, "Esbe'a Be'hakitz Temunatecha" (literally, "I shall be satiated by Your image when I awaken"), which can be understood to mean that if we must be "awakened" by a needy person asking for help, rather than initiating the donation, then we see only "Temunatecha" – a vague image. If we give only after we are approached, then we form the Name, but the letters are jumbled, so we do not behold Hashem clearly. It is only when "Ani Be'sedek," when we initiate the giving of charity, that "Ehezeh Panecha," we see Hashem's countenance clearly. This verse also teaches us another vitally important concept relevant to charity. The Gemara tells that Rabbi Eliezer would make a point of giving charity before prayer, based on this verse in Tehillim – "Ani Be'sedek Eheze Fanecha," which could be read to mean that David came to "see G-d" in prayer after fulfilling the Misva of charity ("Be'sedek"). The great merit of this special Misva helps ensure the prayer's acceptance. Indeed, the Pele Yoetz (Rav Eliezer Papo, 1785-1828) writes that synagogues should place a charity box near the entrance so that everyone can give money to charity immediately upon entering. Even if not, one should try to at least set money aside for charity before each prayer, and this will help the prayer achieve the desired result. This concept may be explained in light of the Arizal's teaching that before one prays, he should declare that he accepts upon himself the Misva of "Ve'ahabta Le're'acha Kamocha" ("You shall love your fellow as yourself"), and proclaim his love for all his fellow Jews. This has been explained based on a parable of two brothers who lived in different countries, one of whom was very wealthy, and the other underprivileged. One day, the underprivileged brother decided to sell the little he had to fund a trip to his wealthy brother, certain that his brother would generously assist him. After the long, grueling journey, the impoverished man came to his brother's home and knocked on the door. "Who are you?" the brother asked. "What do you mean? I'm your brother." "Sorry, I have nothing for you. Good luck." He slammed the door. Sometime later, the wealthy brother went to visit his aging father, whom he had not seen in quite a while. When he arrived, he knocked on the door. The father opened the door and asked, "Who are you?" "Who am I?! I'm your son!" "If you don't recognize your brother as your brother," the father said, "then why should I consider you my son? If you're not his brother, then you're not my son." If we want a loving relationship with our father, then we need to treat our brothers like our brothers. When we pray, we come to G-d as a child coming before his loving father, asking for what we need. In order to do this, we must first affirm our commitment to fulfill the command of "Ve'ahabta Le're'acha Kamocha," to regard all our fellow Jews as our brothers – for only then can we come before G-d and say that we are His children. This is why it is important to give charity before prayer, too. By giving charity, we are showing that we care about our fellow Jews like our brothers. And once we have made it clear that they are all our brothers, we can then stand before Hashem and ask Him to care for us like a loving father.

After Moshe was placed in a basket in the Nile River, the pasuk states: ותתצב אחתו מרחק לדעה מה־יעשה לו "His sister stood from afar to see what would happen to him." The Midrash explains that the entire pasuk uses language referring to the Shechina , as if to say that it was Hashem Himself who was standing from afar, watching over Moshe. What is the lesson here? Rabbi Menashe Reizman, based on the mefarshim , explained that what Miriam did—standing and watching—seemed irrational. Naturally, a baby left in a basket on a river would not survive. People usually cannot bear to witness suffering, especially when it involves a relative. So, what was Miriam watching for? The answer is that Miriam was a neviah . She had received a prophecy that the Jewish savior would be born into her family. She stood there with unwavering emunah , waiting to see how Hashem would bring about the salvation. Even though it seemed as though her prophecy would be nullified—since Moshe was abandoned in the river—she trusted that Hashem would fulfill His word. This teaches us that Hashem's ways are far beyond our comprehension. What appeared as abandonment was, in fact, the very act that enabled Moshe to rise to leadership. Being raised in the king's palace gave Moshe the stature and respect necessary to lead the Jewish people. The word אחותו (his sister) in the pasuk also signifies connection. Although Hashem appeared רחוק -distant, He was always present, providing exactly what was needed. The suffering endured by the Jewish people in Mitzrayim was immense, yet the Torah dedicates only a handful of pesukim to describing it. The majority of these parshiyot focus on the geula and Hashem's wondrous salvations. The mefarshim explain that dwelling too much on hardships can distort our perception and harm our emunah . For example, Chazal tell us that Pharaoh killed 300 Jewish babies every day—150 in the morning and 150 in the afternoon—and bathed in their blood. When Moshe witnessed this unimaginable suffering, he asked Hashem how such atrocities could happen. Hashem explained that it was all being done with chesed , to provide the necessary tikkunim for those souls. Moshe pleaded with Hashem to save at least one child, and Hashem permitted it. That child, however, later caused great destruction to Klal Yisrael . His name was Michah. Michah used the inscription "Aleh Shor" , which Moshe had used to retrieve Yosef's coffin, to bring forth the egel from the fire—a sin that continues to impact us today. Michah brought avoda zara into Eretz Yisrael and was the father of Yeravam ben Nevat(Nevat was another name for Micha), who led the ten tribes into exile and set events into motion that ultimately led to the destruction of the Bet Hamikdash . We cannot fully comprehend Hashem's ways. The children killed in Mitzrayim were undergoing tikkunim to achieve eternal life in the World to Come. Many were gilgulim (reincarnated souls) from earlier generations—the generations of Enosh, the Dor Hamabul , the Dor Hapelaga , and the people of Sodom. The Mishna in Pirkeh Avot teaches: אל תסתכל בקנקן אלא במה שיש בו - "Don't look at the vessel but at its contents." The Lev Aryeh explains that this can also refer to the atrocities in Mitzrayim. The letters קן in the word קנקן have a numerical value of 150(written 2x), hinting at the 150 babies killed every morning and every afternoon. The mishna reminds us not to focus solely on the apparent suffering but to consider the greater purpose—those souls were spared from bringing even greater harm to Klal Yisrael . Even the worst suffering can be Hashem's way of providing tikkunim for each creation, ensuring its eternal life in the World to Come. Our role is to trust that the Shechina is always with us, working for our ultimate benefit. The Chatam Sofer writes that every Jew has a mitzva, as they age, to reflect on their life and see how Hashem guided them. We are to recognize how events that once seemed terrible were, in hindsight, truly good. One of our main missions in this world is to develop complete faith in Hashem's constant and boundless chesed . One day, everything will be revealed. Until then, we have the opportunity to demonstrate our belief.

In today's episode we discuss how the Shechina is likened to the heart which transmits its vitality all of the created worlds via the souls of the Jewish people, which are likened to the limbs in relation to the Shechina. Iggeres HaKodesh, Epistle 31.Music by Shoshannah.   Follow us on:  Youtube, Facebook, Twitter, InstagramTo sponsor an episode or for any other inquiries, email: itistaught@gmail.comSupport the show

The Gemara says in Masechet Sotah that we have a mitzvah to emulate Hashem. And one of the ways in which we do this is by visiting a person who is sick, just like Hashem did in this week's parasha Vayerah when Avraham was home, healing from his brit milah . Our greatest Rabbis would take away time from their Torah study to go visit sick people. When we do bikur cholim , we are connecting to Hashem. The Gemara says in Masechet Nedarim that when a person visits the sick, he brings life to that person and part of the mitzvah entails praying for the person to be healed. The Gemara says the Shechina rests right above the bed of a sick person and therefore, we are able to pray for the person there without even mentioning their name. If the visitor can give the sick person any words to lift his spirits, it makes the mitzvah infinitely greater. When Hashem came to visit Avraham, He gave him the ultimate chizuk , as explained by the Maharshak. The Rabbi asked, why did Hashem send all three angels to Avraham's house? One of them was just there to go overturn Sedom. Furthermore, why did Hashem leave Avraham in pain for three days? Once He was going to heal him anyway, why didn't he heal him right away? The Rabbi answered,לפום צערא אגרא – according to the pain is the reward. If Avraham would have become healed immediately from the brit milah , it would have detracted from the value of that mitzvah. Moreover, every day that a person serves Hashem the way he is supposed to, he creates an angel. The three angels who came to visit Avraham, said the Rabbi, were the three angels that Avraham created by doing the avodah that was expected of him during those three days. By Avraham accepting the pain he was going through, yearning to perform mitzvot despite that pain, he accomplished world changing events. On the first day, Avraham created an angel that was going to save Lot, who was going to be the father of the Mashiach . On the second day, Avraham created an angel that was going to inform him about the birth of Yitzchak Avinu. And on the third day, he created an angel that was going to rid the world of the evil of Sedom and, some say, the angel who came to heal Avraham. When Hashem came to visit Avraham, He gave him the ultimate chizuk. He revealed to him what he was accomplishing by going through the pain of that brit milah and how great it was that he was accepting it with love. Every sick person endures a great deal of yissurin . They have no idea how much they are accomplishing with their suffering. If they are able to do what they can spiritually, while they are sick, and they accept what they are going through with love, they will also be creating angels and those angels may be changing the entire course of history. We don't know how valuable accepting yissurin is, but one day everyone will be able to see how much they accomplished by doing their jobs despite being in a state of affliction. Sometimes all the job entails is not complaining. Everyone has a mitzvah to visit the sick and thereby emulate Hashem. Each visit will add more life to the patient. May Hashem bring רפואה שלמה לכל חולי ישראל. אמן.. Shabbat Shalom.

How could anything exist if it opposes its essential life force? This is the secret of the exile of the Shechina—the Divine Presence—which vivifies forces that oppose it. Looking at this physical world and understanding the nature of kelipah—the obscuring husk—we can understand why darkness seems so prevalent here. And still, the infinite light of G-d fills this entire world through its investiture in the ten holy Sefirot.

Rabbi Jacobson will discuss the following topics: What do we learn from Parshas Vayeira? What is the central theme of this Torah portion? Why did G-d reveal Himself to Abraham? How can we gain Divine revelation? How could Abraham turn away from G-d to greet guests? If greeting guests is greater than greeting the Shechina, why was G-d offended by Malki-Zedek first blessing Abraham and then blessing G-d? What can we learn about today's hostages from Abraham freeing Lot and his family who were taken hostage? What do we learn from Abraham praying for the wicked people of Sodom? Can we apply this to praying for Gazans and other criminals? Are there parallels between today's events in the Middle East and the story with Sodom? Does the pillar of salt still exist? What can we learn from Lot's wife? Why didn't Lot learn from Noah's mistake in getting drunk? How can you possibly explain G-d asking Abraham to kill his son? Why did Abraham not refuse this request? Cheshvan What is the meaning of Mar Cheshvan? Why did King Shlomo wait a year until dedicating and opening up the First Temple? The song to the words kesiva v'chasima tova – follow-up What comforting words can you share for the untimely passing of a good friend? Lech Lecha How does one get out of their comfort zone? Is the Promised Land about the physical land or its spiritual power? Noach Isn't it ironic that while we read this parsha, Spain is suffering a devastating flood after they voted to boycott and divest from Israel? How should we react to President-Elect Trump's victory? Should we be celebrating? Are we allowed to say she'hechiyanu to celebrate his victory? Can and should we say that he won because he visited the Ohel? How do you explain the inability of so many Harris supporters to accept that they may be wrong? What should we say to the Democrats devastated by their loss? How should I deal with friends and family who refuse to speak to me because I voted for Trump? Can we say that President Trump has a divine mandate?

Shechina!

Chazal have taught us a wondrous segula to have our tefillot accepted faster. Namely, if someone is in need of a yeshua and knows of someone else with that same need and prays for that person to be helped. With this statement, the chazal are also teaching us how important it is to pray for others. The Be'er Mayim Chayim explains, when we pray for others, we are showing that we care about the pain of the Shechina, kaviyachol. The pasuk says, when a Jew is in pain, Hashem is in pain, and Hashem's pain is equal for every single Jew that is hurting. So when we pray for others to be relieved from their suffering, we are also praying for some of the pain of the Shechina to be relieved. Rav Moshe Feinstein zt"l writes in the Igerot Moshe (YD 4:51), about how much every single person's tefila makes an impact, even if the person has done many averot. Then he writes, if someone was asked to pray for someone else, he should feel the responsibility of that request. Nobody knows whose prayers will have the most impact. By praying for someone else, the person is doing the ultimate chesed and also fulfilling the great mitzvah of ואהבת לרעך כמוך . Then he concludes by saying, since it's an absolute obligation to pray for our friends and give them berachot, even if we're not asked to pray for someone, if we know they're in need, we should pray for them anyway. The Chida writes in his Sefer Nachal Kedumim, when praying for others, we must really have pure intentions that they should be helped and not just pray as a ploy to get the help that we are looking for. If we are able to pray with pure intentions for others, then the segula works. If someone has been doing it and hasn't been answered yet, he should not cast doubt upon the segula of the chazal, but rather attribute it to his own shortcomings. The Shulchan Aruch writes that washing netilat yadayim for bread with a lot of water is a segula to become wealthy. The Mishna Berura writes there, if someone is careful to always wash with a lot of water but hasn't been blessed with wealth yet, it's because he has a deed which is blocking the parnasa from coming at the moment. Chazal's words are emmet. Sometimes Hashem shows us clearly how segulot do work. A rabbi told me he knows of a couple that was married for nearly eight years without children. They became friendly with another couple who was married for a few years without children. They accepted upon themselves to truly pray for one another to be helped. This past year, Baruch Hashem, one of those couples had a baby. And then, on the very same day, the woman from the other couple went into labor more than six weeks early and had a baby on the same calendar date. They were in awe of the hashgacha of Hashem, both for blessing them with children and also for showing them how their prayers for each other is what brought about their yeshua. Tefila is always special. When we have a true desire for other people to be helped and we pray with that kavana, it makes the tefila even more special.

In today's episode we discuss how the Shechina that is drawn down when ten Jews gather together hovers above them, as it is too intense and infinite a radiance to be vested within their souls while the souls are limited by physical bodies. Iggeres HaKodesh, Middle of Epistle 23. Music by Shoshannah.   Follow us on:  Youtube, Facebook, Twitter, InstagramTo sponsor an episode or for any other inquiries, email: itistaught@gmail.com Support the show

There are many lessons that our Rabbis learn from the case of the בן סורר ומורה -the rebellious wicked son, which apply to Rosh Hashanah. One of them is that Hashem judges a person based on the direction that he's headed in more than on what he has done in the past year. Another one is that the בן סורר ומורה can only be sentenced to his harsh punishment if he committed the crimes in the first three months since he turned thirteen. And that is precisely why the Torah deals with him so harshly. He just turned Bar Mitzvah. Here he is just starting a new beginning and the first things he does are totally against the Torah. There is something special about a new beginning. We are supposed to feel like we have an opportunity to do everything right from the start. These are the feelings we are supposed to have now with Rosh Hashanah upon us. Even if we haven't been the best we could be, now we have a new chance to do things right from the start. One of the best places to begin with is right in our own homes. There is so much pain that people are experiencing all over the world. At least let us do what we can to make our homes places of happiness. We can resolve to give our spouses the attention and warmth that they need to be happy in marriage. We can go out of our way to be sweeter and more patient. A home with shalom bayit is a place where the Shechina dwells. Every little improvement goes a long way. I read a story that a man from Bnei B'rak told about himself. It was late one Erev Rosh Hashanah and he was planning to walk with his family to the other side of Bnei Brak to eat the meal with his wife's family. He told his family how important it was for them to be on time so that he wouldn't be late to the first Arbit of the new year. However, as it often happens, his wife needed extra time to get ready and he was watching the clock and getting more anxious by the minute. Eventually, he saw that he was definitely going to be late to Arbit . Inside, he was so angry. His wife knew it was Rosh Hashanah and how important it was for him to be on time for shul. His patience had reached its limit. And then, finally they were off. As they were walking, he found himself debating whether or not to express his disappointment and frustration to his wife. He said to himself, "Would Hashem want me to vent to my wife now? Or would He rather me treat her with respect, patience and empathy? Was she really trying to make me late or did she just get caught up in things that were important to her?" With that, he decided the best thing he could do to serve Hashem at that moment would be to stay quiet. So he took a deep breath and spoke to his wife as if everything was completely fine. They walked at a nice pace, without her feeling pressured, and had a nice conversation along the way. Indeed, he arrived to shul late and prayed the best he could under the circumstances. While that incident eventually receded to the back of his mind, he noticed something interesting as the year began to unfold. He was enjoying success in all areas on a level that he never experienced. It was so out of the ordinary that it struck him. He was waiting for his mazal to run out, but it continued throughout the year. He thought long and hard why he may have been zocheh to success on such a profound level, but he really didn't have a good answer. He had a typical year before, spiritually, with basically the same strong points and imperfections as usual. The only thing that he could think of was the self-control and patience that he displayed towards his wife on the night of Rosh Hashanah. We can never know for sure, but we do know how valuable it is to perfect our middot and overcome our inclinations to get angry, especially when it comes to our spouses. May Hashem help us start off the new year the right way and help us become the people that we are capable of becoming.

The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes in Parashat Debarim (listen to audio recording for precise citation) that one should make a special effort to recite Birkat Ha'lebana on Mosa'eh Tisha B'Ab with joy. Birkat Ha'lebana should always be recited joyfully, but this is especially important on Mosa'eh Tisha B'Ab. In particular, one should recite the verse of "David Melech Yisrael" with special feelings of joy, as this verse relates to the theme of Ge'ula (redemption), which of course should be at the forefront of our minds as we leave Tisha B'Ab. A number of Halachic authorities raise the question of whether Birkat Ha'lebana may be recited with non-leather shoes. This recitation involves the greeting of the Shechina, and it should therefore be recited with fine clothing. Perhaps, then, it should be preferable to first return home and change into ordinary shoes before reciting this Beracha. However, the Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) writes (426:11) that if the congregation will be reciting Birkat Ha'lebana together after Arbit, it is preferable to recite Birkat He'lebana with the congregation, "Be'rob Am" (with a large crowd), even in non-leather shoes. But if, for whatever reason, one will be reciting Birkat Ha'lebana privately, and not with a Minyan, then he should first put on his leather shoes before reciting the Beracha. Another issue is whether one should first break the fast before reciting Birkat Ha'lebana, so that he will be able to recite it with joy. The Hesed La'alafim (Rav Eliezer Papo, 1786-1827) writes that it is indeed proper to eat something before reciting Birkat Ha'lebana on Mosa'eh Tisha Bab. However, the consensus among the Halachic authorities is that it is preferable to recite Birkat Ha'lebana with the congregation without eating, than to return home, eat and recite the Beracha privately. But if one will in any event be reciting Birkat Ha'lebana privately, then he should eat something before reciting the Beracha. Summary: It is customary to recite Birkat Ha'lebana immediately after Tisha B'Ab, and it should be recited joyfully. If, for whatever reason, one will be reciting Birkat Ha'lebana on Mosa'eh Tisha B'Ab privately, then he should first break his fast and put on ordinary shoes. Preferably, though, Birkat Ha'lebana should be recited together with the congregation, even with non-leather shoes and even if this requires reciting the Beracha before breaking the fast.

We are now in the shavuah shechal bo Tisha B'Av and it is incumbent upon us to try to feel some of the pain of the Shechina that is still in exile after so many years. Chazal tell us Hashem was forced, kavayachol , to destroy His own home because of our sins, primarily sinat chinam . And we are still preventing Him from building it. The Chafetz Chaim writes in his sefer Shmirat Halashon in the name of Rishonim , if baseless hatred caused the destruction of the built Beit HaMikdash , surely it will not be rebuilt so long as the hatred continues. The sefer Aleh Ayin writes, when Yaakov Avinu wanted to reveal to his children the date of the Final Geula , he told them האספו, which means you must gather together and be united in order for it to take place. There are people who don't talk to each other because of monetary disputes or because one insulted the other. The Peleh Yoetz writes, whatever the reason for the hatred, it is still called baseless because Hashem is really the one who brings about everything. If we got insulted or lost money, it's because it was the will of Hashem for us. And it is Hashem's will that we don't hate anyone, even in our hearts. There are family members who don't speak to each other, lo alenu . Even children who refuse to talk to their parents, Rachmana letzlan . The Final Redemption is in our hands. No one should ever say, what is my forgiving going to help, there are still thousands of people who hate? First of all , we don't know the value of each person's deeds and secondly, we are not obligated to do the entire job ourselves, but have to do at least our part. If the only incentive in forgiving people and uprooting the hatred would be that we are doing the will of Hashem and enabling Him to bring the Geula , it would be more than enough. But there's more. Hashem loves when we make peace so much, He also gives it side rewards in this world as well. Rabbi Yitzchak Zilberstein told a story about a woman whose name is Rachel who had a good job working in a certain children's center. One day, her friend Rivka was pleading with her to get her a job in the same center. She acquiesced and Rivka got hired. A few months later, Rachel was doing construction on her home which was close to where she worked, and so, from time to time, she would leave work for a few minutes to make sure the construction was being done properly. On one occasion, the manager of the center came to speak to Rachel while she was on one of those quick visits. The manager asked Rivka, "Where is Rachel?" Rivka told her the truth. The manager became furious and, when Rachel came back, she fired her saying, "You can't just leave work whenever you want." When Rachel found out that Rivka told her where she was, she became livid. She yelled at her saying, "This is the thank you I get for getting you this job? Couldn't you just have said that I stepped out for a minute?" From that day on, Rachel stopped talking to Rivka. She couldn't forgive her, especially since she got fired at a time that she needed the money so much to pay for her construction. Some time later, Rachel was on a bus traveling from Bnei Brak to Elad with a friend, and Rivka was on that same bus. Rivka went over to her to say hello, but Rachel completely ignored her. Rachel's friend asked her who that person was and why she ignored her. Rachel then told her the story. The friend said, "Please, do me a favor. I have a sister who's married for sixteen years without children. I've heard so many stories about the power of blessing that a person receives when she forgives. Please forgive Rivka now and then ask Hashem to give my sister a child. Rachel said, "I'm sorry, I can't forgive her. I can't even look at her." But as the bus ride progressed, Rachel began to think about it more. She herself had a 27 year old son who was having an extremely hard time in shidduchim . She told her friend, "I'm going to go right now and forgive her and then, b'ezrat Hashem, I'll pray that your sister has a child and that my son gets married. Rachel went over to Rivka, and they made up right there on the spot. Rabbi Zilberstein paused the story and said he has heard many stories like this, but each one of them is so special because it shows how much Hashem loves when His children forgive each other and make up. Baruch Hashem, this time as well, the yeshuot were not delayed in coming, Rachel's son got engaged within the next few months, and her friend's sister made a Brit Milah for a healthy baby boy on the 3 rd day of Cheshvan, which was within a year of her forgiving, less than 2 years ago from today. Let us end the fighting. Do it because it is the will of Hashem and then, b'ezrat Hashem we'll be able to enjoy the rebuilding of the Beit HaMikdash . Amen .

Chazal tell us, from the moment the Jewish People went into exile, the Shechina Hakedosha also went into exile. When we mourn over the destruction of the Beit HaMikdash , we are mourning over the pain of the Shechina . I heard a mashal to explain of a prince who was caught committing a terrible crime. He was brought to court and found guilty on all charges and sentenced to five years in prison, having to sleep on the floor and eat only bread and water. When the king heard about what his son did and his sentencing, he had to sign on it, following the rules of the kingdom. That night, when they were ready to serve the king dinner, they brought before him a meal fit for a king, as usual. But the king said, "I can't eat this. My son is in jail having bread and water, how could I enjoy a luxurious meal?" And he refused to eat it, only eating bread and water. Later that night, when he was getting ready to go to sleep, his servants prepared his royal bed for him to sleep on. But he said, "My son is sleeping on the floor, how could I sleep on a bed?" And he lied down on the floor instead. This repeated itself day after day, week after week and month after month. One day, the prince asked, "Where's my father? Why didn't he get me out of this prison yet?" Then the prince was told how much agony his father was in over his circumstance and how he was sleeping on the floor and only eating bread and water from the day he was put into jail. The prince couldn't believe what he was hearing. He felt worse for his father than he did for himself. He knew he acted foolishly, but what did his father do to deserve this? From that day on, he tried his hardest to act as best as he could to try to get out earlier to end the suffering of his father. This is how we are supposed to feel about the tza'ar of our Father, the Shechina . Especially during this time of year. We are the ones causing the pain because if the Beit HaMikdash was not rebuilt yet it's like it was destroyed in our days as well. Someone who cares about Hashem does not have hatred towards others. The reason is simple, Hashem is the focus of his life and he lives to do the will of Hashem. Just like he's careful to do all the mitzvot the best way possible, he's careful to do the mitzvah of not hating as well. Someone who is truly a yireh Shamayim does not differentiate between mitzvot , saying this one I do but this one I don't do. He only sees ratzon Hashem and he knows, no matter what another person does to him, he is never justified in hating him because Hashem commanded לא תשנא אחיך בלבבך . If his emunah in Hashem is complete, he would understand that people have no power to hurt him, they are just acting as His messengers. We need to overcome what meets the eye. The Gemara says at the end of days, the face of the generation will be like the face of a dog and Rav Chaim Volozhiner explained, if you hit a dog with a stick, the dog will try to bite the stick, even though it's the man holding the stick who's really hitting him. The final generation will have the same foolishness. A person may harm another individual and that individual will harbor ill feelings towards that person, even though the person was just a rod in the hands of Hashem. If we would just believe in Hashem more, we would live a more elevated life. A man who had great difficulty with his temper once went to ask a great Rebbe for advice on how to control it. The Rebbe told him to wait outside in the waiting room while he thinks about it. Then, the Rebbe told his gabai in a loud voice, he wanted to see this man in anger, so he told him to do things that will bring him to anger. The gabai then went outside and "accidentally" spilled his coffee all over this man, and then apologized. The man said, "Don't worry, I'm fine." And was completely calm and cool about it. The gabai then tried doing a few more things to anger him and, each time, the man was composed. The Rebbe then called the man back and said, "Seems like you're cured. So many things just happened that would normally agitate people, but you didn't budge." The man replied it's because he knew it was a set-up. He overheard the Rebbe telling the gabai of what he was about to do. The Rebbe then told him, "That's how it always is. Hashem is setting up every potentially aggravating circumstance and it's up to us to know we are being tested and overcome it. The more we care about the tza'ar of the Shechina , the harder we'll try to end this galut . If we could elevate ourselves to live above the pettiness of this world and only focus on ratzon Hashem, b'ezrat Hashem we will be zocheh to the בנין בית המקדש במהרה בימינו אמן Shabbat Shalom.