Podcasts about shechinah

As we mourn the tragic loss of sixteen pure neshamot who were killed in Sydney, Australia, we are reminded once again that in every generation they rise up against us. We are reminded that we are still in galut, yearning for the coming of the Mashiach, when we will no longer experience terror or sadness. Those who were murdered al kidush Hashem are now in the highest realms of Gan Eden, basking in the radiance of the Shechinah. Their friends and families, however, are left reeling from the tragedy, struggling to understand how their loved ones could be taken in such a horrific way. As we begin the holiday of Chanukah, we must internalize that although it is impossible for us to comprehend the ways of Hashem in this world, we know this is yet another part of His master plan. Hashem is the One who takes lives, and He is the One who will restore them. He has always protected us throughout the generations, though at times we needed to experience forms of affliction beforehand. He is the One who obliterated the Egyptians after they enslaved us for centuries. He saved us from Amalek when we were caught off guard. He saved us from Balak and Bil'am whcen we did not even know how much danger we were in. He saved us from Sanheriv's army, killing 185,000 soldiers in a single night without us lifting a finger. He saved us from the hands of Haman and Ahashverosh. The mighty Greeks issued decrees to tear us away from our Torah. They, like all the other nations, were jealous of our connection to Hashem and sought to destroy it. And once again, Hashem sent heavenly assistance to His people to defeat the strongest empire in the world. The celebration of Chanukah was not that we were physically saved. The celebration was that the light of our Torah and mitzvot was going to continue shining brightly. To make it clear that it is our Torah and mitzvot that are the most precious things we have in this world, Hashem made an additional miracle and kept the flames of the menorah burning for eight days and nights. Our nation is eternal. Our adherence to Torah and mitzvot are the keys to our success. Our response to tragedy must be to redouble our efforts in the performance of mitzvot. A small amount of light can push away a large amount of darkness. Right now, a thick cloud of darkness hovers over us. We ache for our brothers and sisters who are deeply affected by this devastating event. A time of joy has turned into one of grief. We must empathize with those in pain, pray for the injured, and beseech Hashem to console the mourners. We must also use this moment as a personal calling to come closer to Hashem. It will be our collective efforts that bring about the greatest day in history—the day of Bila HaMavet LaNetsach, Umachah Hashem Dima Me'al Kol Panim. The day when there will be no more death, and Hashem Himself will wipe away the tears of all who have suffered. For now, we are still in the dark. But the candles we light on Chanukah will pierce that darkness. Every mitzvah we perform and every word of Torah we learn adds more light to the world. Let us linger a bit longer by the nerot Chanukah, praying for those who are suffering. Let us devote more time to our families, offering chizuk and inspiration to help them grow in the ways of Hashem. Our Torah and mitzvot are our greatest tools. May we be zocheh to witness the greatest light of all—the Or of the Mashiah. Then all the nations of the world will recognize the glory of Hashem and understand that we are His treasured children.

Shabbat Message- A sanctuary in time Welcome to the daily Bitachon . As we mentioned, this coming Rosh Hashanah is going to be on Shabbat , and therefore since we don't have the shofar , the year before we need to make sure we're on our best behavior on Shabbat , so with Hashem's help we'll be talking about Shabbat on Fridays.This week's parashah , coincidentally, Chayei Sarah , talks about the passing of Sarah and it talks about that when Rivka came into the tent, the miracles returned. What were the three miracles? Miracle number one was she lit the candles on Friday afternoon and lasted throughout the week. She, the bread that she made was warm all week and there was a cloud of the Shechinah on top of her tent.What is the significance of these three miracles? These three miracles have to do with the woman's three mitzvot , which all revolve around Shabbat . Hafrashat challah , which brought the blessing into the challah , you make challah for Shabbat . Lighting the candles, and the cloud that comes down which has to do with taharat hamishpacha , family purity, which brings the Shechinah upon the home. All of these three mitzvot of Shabbat that the lady has corresponds to certain articles in the Beit Hamikdash . The lighting of the candles corresponds to the menorah . The bread refers to the shulchan with the lechem hapanim , and the cloud upon the tent refers to the holy ark that had in it the two luchot that was where the Shechinah dwelled.And this brings us into an important concept that Shabbat has the aspect of Beit Hamikdash in time. That means it's not the place of the Beit Hamikdash , it's Beit Hamikdash in time. That's why in our Friday night prayers we say, הפורש סוכת שלום עלינו ועל ירושלים. There's a sukkah of peace that comes upon us and Yerushalayim . Yerushalayim is invoked on Friday night because on Friday night we're all in Yerushalayim , we're in the Beit Hamikdash . And many of our Shabbat activities correspond to Shabbat . And we'll give you some of them and maybe you'll think of some others on your own. First of all, we sing zemirot , like the Levi'im sang song. Second of all, we say kiddush on wine, like they poured the wine libations. Third of all, the minimum to wash your hands, minimum washing before Shabbat is wash your hands and feet like in the Beit Hamikdash where they washed their hands and their feet. We wear special clothing like the bigdei kehunah . We have incense, ketoret , in the Beit Hamikdash which is either symbolized by the custom to smell certain fragrances, specifically hadasim , or some say it refers to the smell of the food on Shabbat . כי מציון תצא תורה ודבר השם מירושלים. The Torah comes out of Tzion , it comes out of the Beit Hamikdash . The Sanhedrin was in the Beit Hamikdash , the high court, and therefore we say extra divrei Torah at the Shabbat table. Shabbat is called me'ein Olam Haba . Shabbat is a microcosm of the world to come. And it says so too when you enter the Beit Hamikdash , you felt you were in another world. That's why it's they said in the Beit Hamikdash , min ha'olam v'ad ha'olam , from this world to the next world. When they enter the Beit Hamikdash , you felt you were in another world. And that's so is Shabbat , the feeling of being in another world.And there's a beautiful concept that Rav Moshe Feinstein brings out from a personal experience. He walked into the Russian Embassy in New York and he was originally from Russia. And when he entered the embassy, he felt like he was in Russia. The clock was Russian, the tables were Russian, everything about the place was Russian. You felt like you were in Russia and even legally, if someone's born in the Russian embassy, they're Russian even though in America. The area of the embassy is culturally and legally like that nation. And so too he said that God's embassy on Earth is the Beit Hamikdash . When you walked into the Beit Hamikdash , you felt like you were in another world. You felt like you were in God's world and you were legally in God's world. There was no flies, there was no smell. All the wonders that existed in the Beit Hamikdash , you were in a different world, in a different zone. And in a certain way, on Shabbat we're also in a different world, we're also in a different zone, the world of me'ein Olam Haba , a microcosm of the world to come. And therefore, let's appreciate what goes on. Just like when you're by the Kotel and you're at the Beit Hamikdash , you act differently, you feel differently. So too Shabbat we have to realize we're in a zone. We're in the sanctuary of time, which is called Shabbat . And it's not just a nice allegorical comparison to a parable. As we stated, there are many real things that we do on Shabbat that correspond to the Beit Hamikdash . And I'm sure every... of them. The most obvious is Kiddush and the wine. The most obvious is the two challot , the Lechem Mishneh on the Shulchan . The candles are the Menorah . The Havdalah ceremony on Saturday night. These are all things that we do in our mini- Shabbat home experience of the sanctuary in time that we inherited from the Beit Hamikdash , and it's not a coincidence. It's a real connection. Let's talk about Kiddush on Friday night. Why do we make Kiddush on Friday night? First of all, the word Kiddush itself. What does it mean? When you say something is Kadosh , holy, Kodesh , it is dedicated and designated for a specific purpose. And that is what is called kedushah . So, the kedushat hayom , the sanctity of the day of Shabbat , we take a cup of wine, we make a L'chaim on it. Some people make a Shehecheyanu also on the wine, because it represents the joy of Shabbat . But we are making Kiddush . We are declaring the day holy. In fact, the word Kiddush is related to the word kiddushin , which is marriage. It's a special, unique relationship. We also know that there is such a thing as Kiddush Hashem , sanctifying God's name, or God forbid, Chal Shem Hashem , that we should not do which is the opposite, Chillul Hashem , which is the desecration of God's name. So the word Kiddush means to make something holy and special. In the Kodesh Kodashim , the Holy of Holies in the Beit Hamikdash , was a place where heaven and earth kissed. It's that special. Shabbat is that special time of the week. Now, where do we get this idea of Kiddush from? It's a pasuk in the Torah, and it actually appears twice. In the first Ten Commandments, the pasuk says, זכור את יום השבת לקדשו, remember the Shabbat day to make it holy, to sanctify it. And the second of the Ten Commandments, it says שמור את יום השבת לקדשו. Now, there's a famous story in the Mishnah of Shabbat , Perek Zayin , Mishnah Bet . The Gemara , the Amora'im , were discussing what's the best oneg, pleasure of Shabbat ? And one Amora , Reish Lakish , said chamra v'reichana . What's chamra v'reichana ? Chamra is wine. Reichana is beautiful smelling spices. So Reish Lakish said, Chamra v'reichana leisanei . These are the best for the enjoyment. We make a L'chaim , a Borei pri hagafen on the wine and Borei minei vesamim on the spices to enhance the joy of Shabbat .

This week we sit with the Degel's teaching that Sarah—Shekhinah—becomes “whole” in Kiryat Arba, the place where four directions of Divine flow meet. The mystics say wholeness comes when our own inner movements—reaching, receiving, grounding, and envisioning—come together. When they do, we become a source of nourishment for ourselves and others. This episode explores how to gather those four currents and touch a taste of “Hebron,” the world-to-come that appears in the here-and-now.

Welcome to the daily Bitachon . As we mentioned, this coming Rosh Hashanah is going to be on Shabbat , and therefore since we don't have the shofar , the year before we need to make sure we're on our best behavior on Shabbat , so with Hashem's help we'll be talking about Shabbat on Fridays.This week's parashah , coincidentally, Chayei Sarah , talks about the passing of Sarah and it talks about that when Rivka came into the tent, the miracles returned. What were the three miracles? Miracle number one was she lit the candles on Friday afternoon and lasted throughout the week. She, the bread that she made was warm all week and there was a cloud of the Shechinah on top of her tent.What is the significance of these three miracles? These three miracles have to do with the woman's three mitzvot , which all revolve around Shabbat . Hafrashat challah , which brought the blessing into the challah , you make challah for Shabbat . Lighting the candles, and the cloud that comes down which has to do with taharat hamishpacha , family purity, which brings the Shechinah upon the home. All of these three mitzvot of Shabbat that the lady has corresponds to certain articles in the Beit Hamikdash . The lighting of the candles corresponds to the menorah . The bread refers to the shulchan with the lechem hapanim , and the cloud upon the tent refers to the holy ark that had in it the two luchot that was where the Shechinah dwelled.And this brings us into an important concept that Shabbat has the aspect of Beit Hamikdash in time. That means it's not the place of the Beit Hamikdash , it's Beit Hamikdash in time. That's why in our Friday night prayers we say, הפורש סוכת שלום עלינו ועל ירושלים. There's a sukkah of peace that comes upon us and Yerushalayim . Yerushalayim is invoked on Friday night because on Friday night we're all in Yerushalayim , we're in the Beit Hamikdash . And many of our Shabbat activities correspond to Shabbat . And we'll give you some of them and maybe you'll think of some others on your own. First of all, we sing zemirot , like the Levi'im sang song. Second of all, we say kiddush on wine, like they poured the wine libations. Third of all, the minimum to wash your hands, minimum washing before Shabbat is wash your hands and feet like in the Beit Hamikdash where they washed their hands and their feet. We wear special clothing like the bigdei kehunah . We have incense, ketoret , in the Beit Hamikdash which is either symbolized by the custom to smell certain fragrances, specifically hadasim , or some say it refers to the smell of the food on Shabbat . כי מציון תצא תורה ודבר השם מירושלים. The Torah comes out of Tzion , it comes out of the Beit Hamikdash . The Sanhedrin was in the Beit Hamikdash , the high court, and therefore we say extra divrei Torah at the Shabbat table. Shabbat is called me'ein Olam Haba . Shabbat is a microcosm of the world to come. And it says so too when you enter the Beit Hamikdash , you felt you were in another world. That's why it's they said in the Beit Hamikdash , min ha'olam v'ad ha'olam , from this world to the next world. When they enter the Beit Hamikdash , you felt you were in another world. And that's so is Shabbat , the feeling of being in another world.And there's a beautiful concept that Rav Moshe Feinstein brings out from a personal experience. He walked into the Russian Embassy in New York and he was originally from Russia. And when he entered the embassy, he felt like he was in Russia. The clock was Russian, the tables were Russian, everything about the place was Russian. You felt like you were in Russia and even legally, if someone's born in the Russian embassy, they're Russian even though in America. The area of the embassy is culturally and legally like that nation. And so too he said that God's embassy on Earth is the Beit Hamikdash . When you walked into the Beit Hamikdash , you felt like you were in another world. You felt like you were in God's world and you were legally in God's world. There was no flies, there was no smell. All the wonders that existed in the Beit Hamikdash , you were in a different world, in a different zone. And in a certain way, on Shabbat we're also in a different world, we're also in a different zone, the world of me'ein Olam Haba , a microcosm of the world to come. And therefore, let's appreciate what goes on. Just like when you're by the Kotel and you're at the Beit Hamikdash , you act differently, you feel differently. So too Shabbat we have to realize we're in a zone. We're in the sanctuary of time, which is called Shabbat . And it's not just a nice allegorical comparison to a parable. As we stated, there are many real things that we do on Shabbat that correspond to the Beit Hamikdash . And I'm sure every... of them. The most obvious is Kiddush and the wine. The most obvious is the two challot , the Lechem Mishneh on the Shulchan . The candles are the Menorah . The Havdalah ceremony on Saturday night. These are all things that we do in our mini- Shabbat home experience of the sanctuary in time that we inherited from the Beit Hamikdash , and it's not a coincidence. It's a real connection. Let's talk about Kiddush on Friday night. Why do we make Kiddush on Friday night? First of all, the word Kiddush itself. What does it mean? When you say something is Kadosh , holy, Kodesh , it is dedicated and designated for a specific purpose. And that is what is called kedushah . So, the kedushat hayom , the sanctity of the day of Shabbat , we take a cup of wine, we make a L'chaim on it. Some people make a Shehecheyanu also on the wine, because it represents the joy of Shabbat . But we are making Kiddush . We are declaring the day holy. In fact, the word Kiddush is related to the word kiddushin , which is marriage. It's a special, unique relationship. We also know that there is such a thing as Kiddush Hashem , sanctifying God's name, or God forbid, Chal Shem Hashem , that we should not do which is the opposite, Chillul Hashem , which is the desecration of God's name. So the word Kiddush means to make something holy and special. In the Kodesh Kodashim , the Holy of Holies in the Beit Hamikdash , was a place where heaven and earth kissed. It's that special. Shabbat is that special time of the week. Now, where do we get this idea of Kiddush from? It's a pasuk in the Torah, and it actually appears twice. In the first Ten Commandments, the pasuk says, זכור את יום השבת לקדשו, remember the Shabbat day to make it holy, to sanctify it. And the second of the Ten Commandments, it says שמור את יום השבת לקדשו. Now, there's a famous story in the Mishnah of Shabbat , Perek Zayin , Mishnah Bet . The Gemara , the Amora'im , were discussing what's the best oneg, pleasure of Shabbat ? And one Amora , Reish Lakish , said chamra v'reichana . What's chamra v'reichana ? Chamra is wine. Reichana is beautiful smelling spices. So Reish Lakish said, Chamra v'reichana leisanei . These are the best for the enjoyment. We make a L'chaim , a Borei pri hagafen on the wine and Borei minei vesamim on the spices to enhance the joy of Shabbat .

Better Homes and Garden The last several newsletters have investigated the Torah's ancient call to hospitality, not just a a nice thing to do, but as a vital preparation to inherit the Kingdom. Our hospitality study trail through the Torah, Prophets, Writings, and New Covenant started with Song of Songs 5:1, a restoration of the Bride and Bridegroom to the Garden of Eden: "I have come into my garden, my sister, my bride; I have gathered my myrrh along with my balsam.I have eaten my honeycomb and my honey; I have drunk my wine and my milk. Eat, friends; drink and imbibe deeply, O lovers.” This hospitality verse is thought to be one source for the traditional belief that the four rivers of Eden flow with milk, honey, wine, and balsam. In past newsletters, we made the connection between hospitality to the needy and the righteous stranger and one's preparation for to inherit, or even just enter the Kingdom of Heaven (Mt 25:34-46). Entering the Father's House, which was prepared for the righteous from the foundation of the world, is contingent upon preparing one's own house. Yeshua will definitely knock on the door! The very light of the earth was sown for the righteous at the beginning (Ps 97:11), the light of the Word of good works for them to walk in eternally (Eph 2:10). A better garden will be filled with the multiplication of human beings, the precious crown of creation created to fellowship with the Holy One Himself. Yeshua taught his disciples that the "rooms" of the Garden, their eternal home of inheritance, are being prepared for them, yet they also must prepare to inherit by preparing their own homes on earth. This would cause the Presence of the Creator to dwell comfortably in them. Better home, better Garden. "Depart from evil and do good, so you will abide forever. For the LORD loves justice and does not forsake His godly ones; they are preserved forever, but the descendants of the wicked will be cut off. The righteous will inherit the land and dwell in it forever." (Ps 37:27-29) ?????????? ??????????????? ????????????? ????? ???????? The commentators to the verse in Song of Songs 5:1 connect it to Psalm 37:27-29 above in the Midrash Rabbah and write, ”The word yishkenu should not be translated as ‘they will dwell,' but as a causative verb in the present tense, ‘They cause to dwell.'” “If only the righteous dwell upon the earth, what will the wicked do? Shall they fly in the air? Rather, the verse means that the wicked did not cause the Divine Presence to dwell on earth, but the righteous did cause the Divine Presence to dwell on earth.” (5§1) In yishkenu, you see the root of shachan, "to dwell," and the "Shechinah," or indwelling Presence. The Presence of the Creator Elohim has always longed to have an intimate relationship with human beings. He did not appoint them to rule of the earth in order to be a distant, cold judge of their actions, but so they would administer on His behalf according to His will because His Word was alive in them through fellowship. They would be able rulers because of their daily walking and talking in the special abode, the Garden of Eden. The Garden is thought to hover just above the Land of Israel, its centerpoint over Jerusalem. From there the Kingdom will be administered by Yeshua. The righteous are those whose lives are a home of hospitality to the Presence of Elohim. They CAUSE Him to descend for the fellowship He longs for with His creation. Inheriting the Land of Israel, the administrative center of the entire earth, is a matter of preparation. Even in Revelation 21:2, the Bride is described as the inhabitants of New Jerusalem “prepared for her husband.” Prepared. Prepared. Who is the Bride? Those who prepared the better Garden, working the will of the Word in their lives, which affects what Yeshua prepares for them in the Third Heaven, or the Garden of Eden. Is there something in our hospitality study to connect us to this Third Heaven?

The Anshei Knesset HaGedolah placed Aleinu LeShabe'ach into the Musaf Amidah of Rosh HaShanah, the very day when we crown HaShem as our King. There, it serves as the prelude to Malchuyot . As well, our Sages gave us the privilege of saying Aleinu at the end of every single tefillah, three times a day. If we would truly understand the treasure we have, being able to say Aleinu daily, we would approach it with tremendous joy and excitement. The Mishnah Berurah writes that one should recite Aleinu with awe and trepidation, because the malachim in shamayim listen as we say it, and the Shechinah is among them. When they hear us declaring Aleinu , they respond with the words אַשְׁרֵי הָעָם שֶׁכָּכָה לוֹ, אַשְׁרֵי הָעָם שֶׁה' אֱלֹקָיו . The Chida, in the name of Rav Hai Gaon, writes that one should recite Aleinu with the utmost kavannah, for it contains exalted and wondrous praises of HaShem. He adds that it should be said standing, even with a tallit over one's head. The Arizal teaches that Aleinu has the power to remove the negative angels who seek to block a person's prayers from ascending before HaShem. It begins with the words Aleinu le'shabe'ach la'Adon hakol —with those words we affirm that it is incumbent upon us to praise HaShem. Why specifically at the end of tefillah should we feel even more inclined to praise Him? Some explain: because HaShem has just given us the greatest gift. He allowed us to ask for all our needs, and He did so in a way that spares us from feeling like takers. In tefillah, we are credited with a mitzvah simply for fulfilling HaShem's command to pray. Even if no material blessing came from our prayers, the spiritual reward alone would be boundless. And yet, HaShem responds by providing our needs, as if we are somehow doing Him a "favor" by praying. Of course, He needs nothing from us. In truth, He is giving us everything, yet He makes us feel as if we are the ones giving to Him. For this, we should be overflowing with gratitude and praise. Then we declare: לתת גדולה ליוצר בראשית —"to give greatness to the Creator of the beginning." The Sefat Emet explains that Yotser Bereshit refers not only to HaShem as the Creator of the world, but as the One who continually pumps life and energy into all of creation. Every heartbeat, every breath, every moment of vitality flows from Him alone. Our task is to recognize this and live with that awareness. As we say during the Yamim Nora'im: וידע כל פעול כי אתה פעלתו —"And every being will know that You are its Maker." One of the reasons HaShem obligates us to make hishtadlut for our needs is to test whether we will believe that we are accomplishing with our own efforts, or whether we recognize that we are simply going through the motions while HaShem is doing everything. If we think that we actually change outcomes with our actions, then we have not yet passed the test. But if we believe that we are putting in effort only because HaShem commanded us to, and that the results will be whatever He wants, regardless of what we do, then we are succeeding. It appears to us that our hishtadlut causes results, and that is why it is so difficult to believe otherwise. If HaShem had not required us to make hishtadlut , it would be far easier to believe fully in His power and control. But now that we must make efforts, the challenge is great. We must not place too much emphasis on what doctors say, but only that we have fulfilled our obligation by going to them. We should not put too much emphasis on what kind of hishtadlut we do to earn parnasah, but simply that we did what was required for HaShem to send His blessing. HaShem is the Yotser Bereshit . He not only created the world, but He constantly pumps life and energy into everything, including us. For that, once again, we owe HaShem endless gratitude and praise. Let us learn the words of Aleinu properly and utilize the treasure that our rabbis gave us. If we can internalize its messages, we will walk out of every tefillah stronger in emunah, fortified with the clarity to recognize HaShem in everything that takes place.

In today's generation, we've grown used to instant results. We place an order and expect it at our doorstep within hours. We start a job and want to see immediate success. And this mindset has quietly crept into our spiritual lives as well. We invest our time, our energy, and our hearts into our avodat Hashem , but when we don't see immediate results, the yetzer hara whispers in our ears: "Why bother? You've tried and tried—what do you have to show for it?" This struggle applies to so many areas of life: our tefillot , our limud haTorah , our efforts in helping others, or supporting a cause we care about. In the world of Torah and mitzvos, the fruits of our labor are often hidden—sometimes for years, sometimes for decades. But one thing is certain: no effort in avodat Hashem ever goes to waste. There's a powerful mashal that illustrates this: A man plants a seed deep in the soil and faithfully waters it every day. Weeks go by, and not even a sprout breaks through the ground. Discouraged, he stops watering, convinced his efforts were in vain. What he didn't know was that beneath the surface, the seed had already begun to take root. Strong roots were forming deep underground—out of sight, but full of life. Had he waited just a little longer, he would have seen a beautiful tree begin to grow. It's the same with us. The growth is there—we just don't always see it. If it's hard for us to continue, that only makes the reward sweeter. Every moment of hishtadlut —every heartfelt tefillah , every struggle to hold back a sharp word, every time we try to improve—is being collected and counted by Hashem. A person can work on their middot for years and not feel much change. They may still get angry, still feel overwhelmed, still struggle to maintain joy—but then, one day, in a moment they never imagined they could handle, they respond with calm and with strength. And in that moment, they realize: the change was always growing—it just took time to bloom. A woman once said that she had worked on her shalom bayit for years. She gave in. She stayed quiet. She chose peace over winning. But she felt like none of it made a difference. Then, during a difficult moment in their marriage, her husband said to her with tears in his eyes: "You don't know what kind of strength you've been for me all these years." The fruit had been growing all along. It just needed time to ripen. When we keep going—even when we don't see results—that is the ultimate expression of emunah . We believe that Hashem values every step. This world is the world of action. The world of reward is coming. So many of our greatest leaders didn't live to see the full impact of their work. But they kept pushing—and that's what made them great. Rav Aharon Kotler zt"l came to America in the early 1940s, at a time when the country was spiritually barren—especially when it came to yeshiva learning. In 1943, he opened a small yeshiva in Lakewood, New Jersey, with just 14 students. Few believed it would last. But Rav Aharon taught with fire. He poured his soul into building Torah in a land that seemed inhospitable to it. He led the yeshiva for 19 years, 7 months, and 1 day—until his passing. By then, the yeshiva had grown to about 160 talmidim. Modest numbers for nearly two decades of work. But the Rabbanim who remained said: Rav Aharon infused the yeshiva with kedushah . His efforts were l'shem Shamayim , and they would not go to waste. His son, Rav Shneur Kotler zt"l, took over—and remarkably, passed away exactly 19 years, 7 months, and 1 day from when he began. In that time, the yeshiva grew to over 900 boys. Still, the true explosion of growth came afterward. Today, BMG in Lakewood is home to over 10,000 talmidim—arguably the largest yeshiva in the world. Rav Aharon never saw it. But today, in the radiance of the Shechinah , he is surely reaping the reward. He planted the seeds. He watered them with sweat, with mesirut nefesh , and with unwavering bitachon . And Hashem made them grow. So if you're struggling… if you've been trying to grow in your avodat Hashem but don't see the fruits yet—don't stop. Don't listen to that voice that says it's not worth it. Every drop of effort counts. And one day, those seeds will sprout in ways you never imagined. Because the tree always takes time to grow. But the reward… is eternal.

This explains why the third Perek of Eichah is triple the length of the others, and the significance of the Kosel Maaravi.

Bringing Shechinah Into Our Personal Lives (Tisha Bav 5785)

התוכן איתא במדרש "בשבעה בחודש . . נכנסו נכרים להיכל ואכלו ושתו וקלקלו בו". התורה מספרת זאת כדי שזכרון הדברים יביא לתיקון סיבת החורבן ובדרך ממילא ייבטל המסובב. ועפמ"ש במדרש "בא וראה כמה חביבין תינוקות לפני הקב"ה . . כיון שגלו תינוקות גלתה שכינה עמהן", מובן, שכשילדי ישראל יתנהגו באופן כזה ש"לא מגיע" להם להיות בגלות, ייצאו ביחד עם כל בנ"י מהגלות ושכינה עמהם. 2) הוראה ממ"ש בשיעור תהלים היומי "אבואה אל מזבח אלקים . . מה תהמי עלי הוחילי לאלקים וגו'" – כשיהודי מתחיל "לתמוה" איך אפשר שלאחרי מאות שנה בגלות יבוא משיח צדקנו ברגע א' – אומרים לו "הוחילי לאלקים" – ברור שע"י הבטחון בה' "אבואה אל מזבח אלקים וגו'" תיכף ומיד!ב' חלקים מהשיחות יום א' פ' ואתחנן, ז' מנחם-אב ה'תש"מ, להתלמידים ולהתלמידות שיחיו ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=01-08-2025 Synopsis The Midrash states, “On the seventh of the month…gentiles entered the Sanctuary, and they ate and drank and desecrated in it.” The Torah tells us this so that by remembering these events, we will correct the cause of the destruction, and then automatically the destruction will be undone. When Jewish children conduct themselves in such a way that they don't deserve to be in exile, they will leave the exile, together with the entire Jewish people and together with the Shechinah, as the Midrash states, “Come and see how beloved children are before the Holy One, blessed be He…when the children were exiled, the Shechinah was exiled with them.” (2) Today's Tehillim states, “And I will come to the altar of G-d…Why are you downcast, my soul, and why are you perturbed within me? Hope to G-d…” – when a Jew is perturbed and wonders how it's possible that after hundreds of years in exile Moshiach Tzidkeinu will arrive in a single moment, he is told, “Hope to G-d” – it is clear that by trusting in Hashem, “I will come to the altar of G-d…” literally right now.2 excerpts from Sunday, parashas Va'eschanan, 7 Menachem-Av 5740 – to children For a transcript in English of the Sicha: https://thedailysicha.com/?date=01-08-2025 לזכות שיינא בת מושקא שתחי' ליום ההולדת שלה ז' מנחם-אב - לשנת ברכה והצלחה, ואריכות ימים ושנים טובות

In our recent learning from the Zohar on Parshat Pinchas (Zohar III:213, Resha Gimmel), we uncover a powerful mystical teaching about Yosef HaTzaddik, temptation, language, and the secret connection between Yosef and Pinchas.The Zohar opens with Rabbi Chiya patach—"Rabbi Chiya opened"—with the verse from Tehillim (Psalms 81:6), “Edut b'Yosef Samo”—“He established it as a testimony for Yosef when he went out over the land of Egypt.” This verse, the Zohar teaches, is not just historical commentary but a gateway into understanding Yosef's deep spiritual test and transformation.Yosef was granted the knowledge of all seventy languages, equal to Pharaoh, who was regarded as the most intellectually powerful man in Egypt. But the Zohar emphasizes something more: Yosef knew one language beyond them all—the Lashon HaKodesh, the holy tongue, Hebrew. This extra language was not merely linguistic but spiritual; it symbolized Yosef's connection to the Divine.The Zohar then shifts to the well-known story of Yosef and the wife of Potiphar. It explains that when she attempted to seduce him, Yosef pretended not to understand her words. Although he already knew Egyptian, he acted as if he was confused by her language—avoiding engagement with her advances day after day. Only when she physically seized his cloak did he become visibly confronted by the test. At that moment, the Ruach HaKodesh, the Holy Spirit, cried out within him, invoking the verse from Mishlei (Proverbs), “To guard you from the foreign woman, from the stranger who uses seductive words.”This moment of inner strength and restraint, says the Zohar, became Yosef's greatest testimony. The Adut—testimony—mentioned in the verse refers to his embodiment of the Sefirah of Yesod, the Divine attribute of foundation, which is deeply connected to sexual integrity and moral restraint.Because of Yosef's merit, he was granted an additional letter in his name: the letter "Hey", becoming Yehosef. In Kabbalah, the letter Hey symbolizes the Shechinah, the Divine Presence. It was now integrated into Yosef's very being, testifying that he had become a vessel for holiness.And then the Zohar draws a profound parallel: just as Yosef merited the Hey, Pinchas merited the letter Yud added to his name. Both letters—Hey and Yud—are facets of the Shechinah, representing different expressions of Divine energy. Yosef faced inner seduction and resisted. Pinchas faced societal collapse and acted. Both withstood immense spiritual pressure and aligned themselves with Divine will.Through this, the Zohar reveals a deeper mystery: Pinchas is rooted in the soul of Yosef. Both were alone in their moment of testing. Both chose righteousness. And both merited transformation—Pinchas ultimately becoming Eliyahu HaNavi, the eternal prophet.

A Zohar-based journey into the soul's hidden strength during exile. Discover how the Shechinah, Zion, Yosef, and Pinchas reveal your potential to break through darkness and awaken divine purpose.

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.

Hadlokas haMenorah Brings the Shechinah (Behaaloscha 5785)

התוכן בנין בית בישראל צ"ל ע"ד מ"ש בתחלת פ' בהר שכאשר "תבאו אל הארץ" צ"ל מיד "ושבתה הארץ שבת לה'" – המחשבה הראשונה שעליו מעמיד כל הנהגתו ה"ז ליקח דבר ארצי, גשמי וחומרי ולהכין אותו למעמד ומצב של "ושבתה" – שנאבדת הארציות שבדבר, ועי"ז "שבת לה'" – שרואים בו אלקות. זה בא ע"י האתערותא דלתתא ד"שש שנים תזרע שדך וגו'", לאח"ז בא השכר שבערך העבודה, ועד גם השכר וה"אתערותא דלעילא" שלמעלה מזה. ודוגמתו בסדר לימוד התורה – לכל לראש לימוד כפשוטו – חיצוניות התורה, לימוד פנימיות התורה, לימוד התורה כפי שהיא מקושרת בהקב"ה, ועד ללימוד באופן ש"שכינה מדברת מתוך גרונו". ועד"ז הסדר באהבת ישראל – שאוהב את היהודי מצד המעלות הגלויות שבו, מצד פנימיות הנשמה שבו, ועד מצד היותו העצם שלו (שגם ענין זה ישנו בגלוי בכל ישראל, וכמ"ש בתניא שאפי' קל בקלים עומד בכל נסיון שמרגיש שזה מנתקו ח"ו מאלקות).משיחת יום ג' פ' בהו"ב, ל"ג בעומר – בין מנחה למעריב – ה'תשל"ה ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=18-05-2025 Synopsis A Jewish home must be built in the manner described at the beginning of parashas Behar, “When you enter the land,” it must immediately “rest a Shabbos for Hashem.” Meaning the first thought upon which one bases his entire conduct must be to take something earthly, physical, and material, and prepare it for the state and condition of “resting” – losing its earthliness, so that it becomes a “Shabbos for Hashem,” meaning G-dliness is perceived within it. This is achieved through the awakening from below, “For six years you shall sow your field etc.,” which is followed by the reward corresponding to the effort, and then also the reward and awakening from above that is even higher than that. The same applies to the order of Torah study: first one studies the plain meaning of Torah – the external dimension, followed by the inner dimension of Torah, followed by studying Torah the way it is connected to Hashem, and ultimately studying Torah in such a way that “the Shechinah speaks from inside his throat.” And similarly with Ahavas Yisroel: loving a Jew because of his revealed qualities, then because of the inner dimension of his soul, and ultimately because of his very essence (which is also revealed within every Jew, as it says in Tanya, that even the most unworthy Jew will withstand every test when he senses that sinning would sever him chas v'shalom from G-dliness).Excerpt from sichah of Tuesday, parashas Behar-Bechukosai, Lag B'Omer 5735 – between Mincha and Maariv For a transcript in English of the Sicha: https://thedailysicha.com/?date=18-05-2025

Tonight is Lag BaOmer. There is a minhag to hold a festive meal in honor of the holy Tanna, Rabbi Shimon Bar Yochai. The Maharil writes in a teshuvah that a seudah made in honor of a talmid chacham has the status of a seudat mitzvah, because it is like eating in the radiance of the Shechinah. Therefore, a meal in honor of Rabbi Shimon carries has status of a seudat mitzvah(for certain halachot). It is also a minhag to light bonfires on Lag BaOmer, and the Bnei Yissaschar explains the reason based on the teachings of the Zohar. On the day Rabbi Shimon Bar Yochai passed away—Lag BaOmer—he would not allow the sun to set before he finished revealing the deep secrets of the Torah to his students. Hashem had already decreed that Rashbi would pass away on that very day, but the Torah he wished to transmit was too vast to finish in time. Miraculously, he was able to stop the sun until he had completed his teachings. The special light that radiated from the Torah he was teaching outshone even the light of the sun. It was in the merit of this spiritual light—drawn from the hidden light, the Or HaGanuz—that the day was miraculously lengthened. This is the deeper reason why we light bonfires on this holy day. The Siddur of the Yaavetz notes that Lag BaOmer is considered a holiday instituted by the Chachamim. In the Sefirat HaOmer, Lag BaOmer corresponds to Hod shebeHod, which represents the strictest form of judgment. Yet, it is known that if a Sanhedrin unanimously rules someone guilty, he is actually exonerated. So too, on this day, harsh judgments are sweetened, and Hashem showers His chesed upon us. The Chatam Sofer writes in his derashot on the Omer that Lag BaOmer has the power of Yom Kippur within it. Throughout the generations, many people have experienced yeshuot on this day in the merit of Rabbi Shimon Bar Yochai. Sincere tefillah is always powerful—but on a holy day like this, it is even more so. A man named Yosef shared a story. One night, after finishing his learning in the beit midrash as usual, a man approached him and urged him to come to his car. The man explained that every Monday night, a local bakery gives him all of the day's leftovers, which he distributes to others. He had noticed Yosef's dedication to learning and wanted to offer some baked goods to him. Though the offer seemed unusual, Yosef went along with it. The bakery indeed had many delicious leftovers, and Yosef happily brought them home to his family. He hoped to surprise his children, but to his surprise, they asked him, "Did you bring home any baguettes?" Yosef, amazed, asked how they knew. They told him they had prayed to Hashem for it. Eagerly interrupting one another, the children shared the full story. Yosef's daughter, who was learning photography, had a project in which she wanted to photograph a baby holding a baguette. Normally, Yosef would never buy a baguette just for a photo. So instead, his daughter gathered all her siblings and asked them to pray to Hashem to send them a baguette—without having to buy it. It was a genuine tefillah, full of emunah that Hashem listens to every prayer. A few hours later, their father walked through the door with exactly what they had asked for—and even more. This story is a reminder that tefillah is powerful, even the simplest prayers for the simplest things. Let us tap into the koach of tefillah on this great day of Lag BaOmer. With the help of Hashem, may we all see blessings and yeshuot.

התוכן דוקא ביום השמיני למילואים, שאז הקריבו את עגל החטאת ככפרה על חטא העגל, שרתה השכינה במשכן [כמ"ש בשני דפ' שמיני]. והביאור: הערב-רב עשו את העגל (לא ככפירה בה' ח"ו, אלא) שתהי' "ממוצע" בין ה' ובנ"י, כי חשבו, שכיון שה' הוא כ"כ נעלה לא שייך קשר ישיר בינו לבין בשר-ודם שמונח בענינים גשמיים, ודוקא כשמבטלים מחשבה כזאת ולוקחים את "עגל" הזה ושורפים אותו לקדושה שייך להיות השראת השכינה במשכן. ועד"ז במשכן הפרטי שבכ"א, גם א' שבנה "בנין" של תומ"צ, לא שייך להיות בו השראת השכינה כל זמן שחושב שבעת אכילתו ושתייתו ומסחרו וכו' לא שייך לעבוד את ה', ו"ככל הגוים בית ישראל". דוקא כשיש ההכרה של "בכל דרכיך דעהו" ו"אין עוד מלבדו" שייך להיות בו וב"מעשה ידיו" השראת השכינה.משיחת פורים ה'תשי”ז ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=21-04-2025 Synopsis The Shechinah did not rest in the Mishkan until the eighth day of its inauguration, when they brought the sin-offering calf in atonement for the sin of the golden calf [as it says in Sheini of parashas Shemini]. The erev rav made the golden calf not in denial of Hashem's existence, but as an “intermediary” between Hashem and the Jewish people, because they erroneously thought that Hashem is too high for a mere mortal dealing with worldly matters to have a direct connection with Him; specifically by negating this notion – by taking a calf and burning it as a an offering for holiness, the Shechinah was able to dwell in the Mishkan. The same applies to the personal Mishkan within every individual: Even if someone has built a structure of Torah and mitzvos, the Shechinah cannot dwell in it as long as he subscribes to the notion that he can't serve Hashem when it comes to eating, drinking, and business dealings, etc. and that when it comes to these matters he is “like all the nations.” It is specifically when one recognizes that he must “know Him in all your ways,” and that There is nothing besides Him, that the Shechinah can dwell upon him and upon his “handiwork.”Excerpt from sichah of Purim 5717. For a transcript in English of the Sicha: https://thedailysicha.com/?date=21-04-2025

התוכן [המשך] וי"ל שגם יהודי שצריך השתדלות מיוחדת להשפיע עליו לחכות ולצפות לביאת המשיח – אי"ז שצריכים לחדש זה אצלו, שה"ז א' מהי"ג "אני מאמין", אלא שהוא צריך עזרה לגלות את מה שבפנימיותו. (ובדוגמא מ"ש בדיוק הלשון "גר שנתגייר", דלכאו' הול"ל "גוי שנתגייר" – שהגיור מוכיח שגם לפנ"ז הי' בו ניצוץ של נשמה קדושה אלא שנתגלה ע"י הגיור וכו'). ואז יראו שגם הוא מסכים לזה, ואדרבה – הוא יוסיף חיות בזה שהשפיע עליו! ואין לחשוש מזה שענין הצעקה בעצם היום "עד מתי" "לא ראו אבותינו" (גם אני לא ראיתי כן...), כי בפועל זה מביא לתוצאות טובות, ובכל אופן – כ"ז כדאי כשמביטים על הילדים הקטנים ורואים כיצד הם צועקים "דאַלאָי גלות" וכיו"ב. ובסיכום: אין להתפעל מאלו שמקררים את ה"שטורעם" אודות ביאת המשיח תיכף ומיד, ולא לעכב בגלות את השכינה ואת כל הדורות שלפנ"ז ושלאח"ז – אפי' לעוד רגע! ב' חלקים משיחת ליל ו' דחג הפסח ה'תשמ"ח ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=27-03-2025 Synopsis (Continued.) It can be explained that even a Jew for whom you need to put in special effort to get him to wait and yearn for Moshiach – it's not that you need to introduce something new to him, because it's one of the Thirteen Principles of Faith. You simply have to reveal what's already within him (similar to how we say “a convert who converted” rather than “a gentile who has converted” because the conversion indicates that the convert already had the spark of a holy soul within him from before, and the conversion simply revealed it). Then we'll see that he not only gets on board, but even adds enthusiasm to the one who influenced him. And there's no need for concern from the fact that crying out ad mosai isn't something we observed in previous generations (I also never saw it), because the reality is that it brings positive results, and in any case, it's all worthwhile when you look at how the young children cry out “Daloi Golus!” (“Down with exile!”) and the like. In sum: one should not be deterred by those who try to pour cold water on the commotion surrounding the need for Moshiach to come immediately, and one should not keep the Shechinah – and all the previous and future generations – in exile even for a moment longer.2 excerpts from sichah of 6th night of Pesach 5748 For a transcript in English of the Sicha: https://thedailysicha.com/?date=27-03-2025

Chof Adar (23:31)

Making Ourselves into a Mokom for Shechinah (Terumah 5785)

Parshas HaShavuah Shiurim: Parshas Terumah - Ikar Shechinah B'tachtonim: Here is Where We Connect With Hashem 01/30/2022

Where Is The Shechinah?

התוכן התוועדות זו קשורה עם יום ההילולא של כ"ק מו"ח אדמו"ר. עפ"י הידוע אשר ביום ההסתלקות "כל עמל האדם שעמלה נפשו בחייו .. מתגלה ומאיר .. למטה", וענינם של נשיאי חב"ד הוא גילוי פנימיות התורה בהבנה והשגה, מובן זה שהמאמר שניתן ע"י בעל ההילולא ללמוד ביו"ד שבט מתחיל בזה שאיך שענין הצדיקים הוא המשכת אלקות למטה. וזוהי גם כוונת ירידת הנשמה למטה (מרגע שנולד). ובסיום המאמר מביא הענין ד"מי הוא היודע עתו וזמנו" כאשר הנשמה חוזרת לג"ע, ואשר על כן יש לנצל כל יום במילואו. והיינו, שבהמאמר כולל את כל מהלך חיי האדם עלי אדמות. שהתכלית בזה היא – עשיית דירה לו ית' בתחתונים, המשכת אור הסוכ"ע שלמע' ממדידה והגבלה בגילוי למטה, ואשר על כן, גם עבודת האדם שפועלת המשכה זו, היא למע' ממדידה והגבלה – "שטות דקדושה". ובכח כאו"א לפעול זאת ע"י ה"אתפשטותא דמשה (ש)בכל דרא ודרא" שבו. שזהו מ"ש בהתחלת המאמר, כנ"ל, שלאחרי הסתלקות השכינה שהיתה בתחתונים עמדו הצדיקים וחזרו והמשיכוה למטה.ב' חלקים משיחת יו"ד שבט ה'תשכ"ה ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=09-02-2025 Synopsis This farbrengen is in connection with the hilula of my father-in-law the Rebbe. Since on the day of one's passing, “all man's toil that his soul toiled throughout his life...is revealed and illuminates... below”, and since the role of the Chabad Nesi'im is to reveal the inner dimension of Torah in a way that can be understood and grasped, we can understand why the maamar the Rebbe published to be studied on Yud Shevat, begins with a discussion of tzaddikim drawing down G‑dliness into this world, which is also the purpose of the soul's descent into this world (from the moment of birth). And at the end of the maamar he cites the teaching of our Sages, “Who knows his moment and time…” when the soul returns to Gan Eden. The maamar thus encompasses the entire cycle of a person's life on earth, the purpose of which is to create a dwelling place for Hashem in the lower realms and bringing about the revelation below of light of Sovev Kol Almin, which transcends all measure and limitation. Therefore, man's service, which also brings about this revelation, also transcends all measure and limitation – the “folly of holiness.” Every individual has the power to do this, through the “extension of Moshe in every generation” that exists within him. As it says at the beginning of the maamar, that after the Shechinah departed from this world, the tzaddikim arose and brought the Shechinah back down below.2 excerpts from sichah of Yud Shevat 5725 For a transcript in English of the Sicha: https://thedailysicha.com/?date=09-02-2025 לזכות ביילא בת חי'ה ריסא שתחי׳ ונגר ליום ההולדת שלה י״א שבט - לשנת ברכה והצלחה, ואריכות ימים ושנים טובותנדבת אבי' ר' שמואל שי' ונגר

התוכן 1) גאולת מצרים היתה "בחפזון" אבל בנוגע לגאולה דלע"ל נאמר "לא בחפזון תצאו", כי בעת יצי"מ היו בנ"י שקועים במ"ט שערי טומאה ולכן הי' צ"ל "כי ברח העם", חפזון דישראל, וזה גרם ענין החפזון דשכינה ו(להבדיל) מצרים, אבל מצב דבנ"י לע"ל יהי' ש"לא בחפזון תצאו", ולכן יהי' כך גם מצב השכינה והעולם. ועוד: גלות מצרים היתה צ"ל ד' מאות שנה, ולכן לולי החפזון היו נשארים בגלות, משא"כ בנוגע לע"ל הרי "כלו כל הקצין", ולכן אפשר ללכת "בשובה ונחת". אבל לפי"ז, בגלות מצרים שהי' להם ד' מאות שנה לא הי' הזמן יקר כ"כ, משא"כ עתה ש"כלו כל הקצין" ומיד יכול להגיע ה"ימים אשר אין בהם חפץ", יש לייקר כל רגע ולמלאותו עם תומ"צ. 2) שיטת פולין היא שהצדיק הוא זה ש"מחי'" את המקושרים אליו, אבל שיטת חב"ד היא שעל כ"א להתייגע בעצמו. אלא שהעזר לזה בא מנשיא הדור, והוא הקובע את צורת העבודה הנדרשת בתקופת דורו.ב' חלקים מהתוועדות י"ב תמוז ה'תשי"ח ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=30-01-2025 Synopsis (1) Whereas the redemption from Egypt took place “in haste,” regarding the future redemption it says, “For not with haste will you go out….” The reason is because when the Jewish people left Egypt they were stuck in the 49 gates of impurity, so they had to “flee,” haste for the Jewish people, which also resulted in the haste of the Shechinah and lehavdil haste for Egypt. But upon the future redemption, when the Jewish people will be in a state where it is not necessary to flee, that will also be the state of the Shechinah and the state of the world. Moreover: the exile in Egypt was supposed to last four hundred years; therefore, had they not fled in haste, they would have gotten stuck there, whereas now, since “all the end-times have passed,” we can go “with tranquility and restfulness.” Accordingly, in Egypt, where they had four hundred years, every moment wasn't as precious as it is now, when all the end-times have passed, and the “days without desire” can come immediately – so every moment must be cherished and filled with Torah and mitzvos. (2) The approach of Polish Chassidism was that the tzaddik is the one who “gives life” to those connected to him, whereas in the Chabad approach, everyone must toil on his own. But everyone is assisted by the Nasi, who establishes the form of service necessary for his generation.2 excerpts from farbrengen of 12 Tammuz 5718 For a transcript in English of the Sicha: https://thedailysicha.com/?date=30-01-2025 לע”נ ר' יואל זוסמאן ב"ר יצחק מנחם הכהן ענגעל ליום היארצייט שלו ר"ח שבט. ת.נ.צ.ב.ה.נדבת בנו ר' אהרן שלמה הכהן שי' ענגעל

Today I am taking sides. I am taking the side of Peace. Peace, which I will not abandon even when its voice is drowned out by hurt and hatred, bitterness of loss, cries of right and wrong. I am taking the side of Peace whose name has barely been spoken in this winnerless war….. From Irwin Keller's viral protest poem, “Taking Sides,” published in his recent volume of essays, memoir, and poetry: entitled Shechinah at the Art Institute: Words, Worry, Wonder. Join Host Michael Lerner for another conversation with New School friend and sometimes-host Rabbi Irwin Keller. A former lawyer and drag queen, Irwin has released a long-awaited volume of essays, memoir, and poetry, entitled Shechinah at the Art Institute: Words, Worry, Wonder. In this book, Irwin, most recently known for his viral protest poem, “Taking Sides,” leads us on dazzling journeys into Jewish mysticism, love, loss, memory, gender, AIDS, and the Milky Way itself. Co-presented with the Mesa Refuge. #shechinah #jewishmysticism #newschoolcommonweal #commonweal #irwinkeller Find out more about The New School at Commonweal on our website: tns.commonweal.org. And like/follow our Soundcloud channel for more great podcasts.

The Chumra of Asara B'Teves- The Shechinah Left Yerushalayim (Asara B'Teves 5785)

התוכן טעם האריכות בתורה בסיפור מכירת יוסף הוא כי ירידת יוסף למצרים היתה הנתינת כח לבנ"י לא לשקוע בגלות מצרים וכו'. ומבאר הצ"צ שזה ע"י ב' ענינים: א) כמ"ש בשם מהרמ"א שהשכינה ירדה למצרים עם יוסף. ב) יוסף הי' השליט במצרים. ובזה גופא מוסיף הצ"צ ומביא בשם מהרמ"א דבר נפלא, שע"י שליטת יוסף במצרים לא הי' השפע של ז' ימי השובע ע"י השר של מצרים אלא ע"י השכינה באמצעות יוסף! די"ל שהכוונה לא רק השפע לבנ"י אלא גם למצרים וכל העולם! וי"ל דמ"ש פרעה ליוסף "רק הכסא אגדל ממך" קאי על פרעה דקדושה ד"מיני' אתפריעו כל נהורין", היינו מדריגה בקדושה שלמעלה מכל מדידה והגבלה, ודוקא מצד דרגא זו אפ"ל ההשפעה למצרים ללא חשש וכו', ואפ"ל הנתינת-כח לפעול ה"ונצלתם את מצרים" וכו'. ועד"ז, דוקא בגלות זה האחרון נתגלה פנימיות התורה, שהיא "טעימה" מתורתו של משיח (שזהו הנתינת-כח וכו'), וע"י הלימוד בו – באים לגילוי טעמי תורה מפי משיח וכו'.חלק מהמאמר (כעין שיחה) ד"ה רני ושמחי בת ציון, נר ה' דחנוכה ה'תש"ל ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=24-12-2024 Synopsis The Torah describes Yosef's descent to Egypt in great detail, because his descent there is what empowered the Jewish people not to get stuck in Egypt etc. The Tzemach Tzedek explains that this is (1) because the Shechinah descended to Egypt with Yosef, and (2) because Yosef was the ruler in Egypt. And the Tzemach Tzedek adds a wondrous aspect in the name of the Rem”a – that as a result of Yosef's rulership over Egypt, the sustenance during the seven years of plenty was channeled not through Egypt's heavenly minister, but through the Shechinah via Yosef – and it could be said that this refers not only to the sustenance of the Jewish people, but also the sustenance of the Egyptians and the entire world. Additionally, it could be said that when Pharaoh told Yosef, “Only by the throne will I be greater than you,” it refers to Pharaoh in the spiritual sense, “the uncovering of all lights,” a level of holiness that transcends all measure and limitation. It is specifically from this high level that the sustenance could come to Egypt without concern etc. and this is what gave the people the ability to “empty out Egypt.” Similarly, it is specifically in this final exile that the inner dimension of Torah is revealed, which is a taste of the Torah of Moshiach, and by studying it – we come to the revelation of the reasons of the Torah through Moshiach etc.Excerpt from Maamar (k'ein sichah) Rani V;simcha Bas Tzion, 5th night of Chanukah 5730 For a transcript in English of the Sicha: https://thedailysicha.com/?date=24-12-2024 לזכות הרב יעקב בן הינדא שי' צירקוס ליום ההולדת שלו כ"ג כסלולשנת ברכה והצלחה ואריכות ימים ושנים טובות

24 Cheshvan | Day 361 | Leap Year Circumventing Circulatory Issues: How our infighting causes the Shechinah to be ill--Can you spare four minutes a day to gain deeper insight into yourself, your soul, your spiritual make-up, your personal purpose, and how to enjoy a meaningful relationship with G-d?If yes, Let's Talk Tanya. Tanya, the seminal work of Chabad Chasidism, is the personal owner's manual for the Jew who seeks to serve G-d and live a life suffused with holiness, purpose, and joy. Let's Talk Tanya is a daily series that attempts to translate the Tanya into resonant and relevant languageTanya is divided into daily portions. Following this regimen, one concludes the Tanya every year. Let's Talk Tanya, in 4 minutes on average, briefly reviews the day's segment, conveys its basic ideas, and zooms in on one large idea. To watch, listen, or subscribe to Let's Talk Tanya:YouTube: https://www.youtube.com/@LetsTalkTanya Spotify: https://spoti.fi/3uFNrie Apple Podcasts: https://apple.co/3BqG9TmGoogle Podcasts: https://bit.ly/3FMnvrsInstagram: https://www.instagram.com/letstalktanya/Twitter: https://twitter.com/LetsTalkTanyawww.letstalktanya.comTo donate or for dedication opportunities, please visit letstalktanya.com/donate or reach us at contact@letstalktanya.com Have Tanya questions?Submit questions for possible inclusion in a future Tanya Q&A Segment: letstalktanya@gmail.com__The full text of the daily Tanya is available at: www.Chabad.org/DailyTanya

Rabbi Avi Havivi's siddur class at Temple Beth Am Los Angeles via Zoom - November 19, 2024. Special Guest: Rabbi Avi Havivi.

In this episode, we explore a teaching from the Degel Machaneh Efraim on Abraham as the embodiment of the Torah, living a life woven with wisdom, awe, and divine presence. Through meditation and reflection, we uncover how Abraham's path invites us to cultivate spiritual wholeness and become vessels for Shechinah's abundant blessings in our daily lives.

Rabbi Avi Havivi's siddur class at Temple Beth Am Los Angeles via Zoom - November 12, 2024. Special Guest: Rabbi Avi Havivi.

20 Tishrei | Day 327 | Leap Year Pre- and Post-Davening Chats: Properly respecting the Shechinah's presence--Can you spare four minutes a day to gain deeper insight into yourself, your soul, your spiritual make-up, your personal purpose, and how to enjoy a meaningful relationship with G-d?If yes, Let's Talk Tanya. Tanya, the seminal work of Chabad Chasidism, is the personal owner's manual for the Jew who seeks to serve G-d and live a life suffused with holiness, purpose, and joy. Let's Talk Tanya is a daily series that attempts to translate the Tanya into resonant and relevant languageTanya is divided into daily portions. Following this regimen, one concludes the Tanya every year. Let's Talk Tanya, in 4 minutes on average, briefly reviews the day's segment, conveys its basic ideas, and zooms in on one large idea. To watch, listen, or subscribe to Let's Talk Tanya:YouTube: https://www.youtube.com/@LetsTalkTanya Spotify: https://spoti.fi/3uFNrie Apple Podcasts: https://apple.co/3BqG9TmGoogle Podcasts: https://bit.ly/3FMnvrsInstagram: https://www.instagram.com/letstalktanya/Twitter: https://twitter.com/LetsTalkTanyawww.letstalktanya.comTo donate or for dedication opportunities, please visit letstalktanya.com/donate or reach us at contact@letstalktanya.com Have Tanya questions?Submit questions for possible inclusion in a future Tanya Q&A Segment: letstalktanya@gmail.com__The full text of the daily Tanya is available at: www.Chabad.org/DailyTanya

19 Tishrei | Day 326 | Leap Year The Resting of the Shechinah: The safety tip taught to angels -- Can you spare four minutes a day to gain deeper insight into yourself, your soul, your spiritual make-up, your personal purpose, and how to enjoy a meaningful relationship with G-d? If yes, Let's Talk Tanya. Tanya, the seminal work of Chabad Chasidism, is the personal owner's manual for the Jew who seeks to serve G-d and live a life suffused with holiness, purpose, and joy. Let's Talk Tanya is a daily series that attempts to translate the Tanya into resonant and relevant language Tanya is divided into daily portions. Following this regimen, one concludes the Tanya every year. Let's Talk Tanya, in 4 minutes on average, briefly reviews the day's segment, conveys its basic ideas, and zooms in on one large idea. To watch, listen, or subscribe to Let's Talk Tanya: YouTube: https://www.youtube.com/@LetsTalkTanya Spotify: https://spoti.fi/3uFNrie Apple Podcasts: https://apple.co/3BqG9Tm Google Podcasts: https://bit.ly/3FMnvrs Instagram: https://www.instagram.com/letstalktanya/ Twitter: https://twitter.com/LetsTalkTanya www.letstalktanya.com To donate or for dedication opportunities, please visit letstalktanya.com/donate or reach us at contact@letstalktanya.com Have Tanya questions? Submit questions for possible inclusion in a future Tanya Q&A Segment: letstalktanya@gmail.com __ The full text of the daily Tanya is available at: www.Chabad.org/DailyTanya

Irwin Keller is the spiritual leader of Ner Shalom in Sonoma County, California, author of the new book Shechinah at the Art Institute, and — importantly for this conversation — one of the most thoughtful wedding officiants you'll find anywhere. He joins Dan and Lex for a conversation exploring the ritual work that weddings do, along with a variety of perspectives regarding who they are for (who is the “client”). This episode is the 3rd in a Judaism Unbound mini-series exploring Jewish weddings.Head to JudaismUnbound.com/classes to check out our up upcoming 8-week courses in the UnYeshiva! Explore Jewish communities around the world, fierce women in Torah, Maimonides's (Rambam's) theology, and more!Access full shownotes for this episode via this link. If you're enjoying Judaism Unbound, please help us keep things going with a one-time or monthly tax-deductible donation -- support Judaism Unbound by clicking here!

We Learnfrom the Fruit of the Earth to Reinvent Ourselves in the Month of Elul so thatWe Will Be New Creatures at Rosh HaShanah Based onShvilei Pinchas – Rav Pinchas Friedman I canstart with the story Can aperson be reborn? Lastnight Chantelle took me along to an Emunah Dinner. I say Chantelle took mebecause if she didn't make me come out, I wouldn't. She lights the fire. Herfriends Liz Gindea and Fran Hirmes have been very involved with and generouslysupportive of the organization for years. Emunah funds a number of children'shomes in Israel, along with schools, an arts college, daycare services andthese days many mental health programs. My son in law, Daniel's brother Michaelthrough his organization Kol HaNearim also works with these children'shomes. Chantelleand all of my kids have volunteered and worked in some of these homes over theyears especially with Yehuda Kohen of Bet Elazraki. At thedinner, a young lady spoke and shared her very moving story. She grewup in the north of Israel in no mans land. Her mother did nothing and herfather raised goats. She was one of ten siblings. They had no rules, nodiscipline, no money, sometimes no food and ran amok. The kids sometimes foughtand often got in trouble. When shewas ten, social services showed up. After investigating, they took some of heryounger siblings to be raised outside the house. She convinced them that sheshould stay. But her situation went from bad to worse and a few months laterthey came back and took her as well. She wasplaced into one of Emunah's homes and was angry with her situation and everyonearound her. She was angry that she had been taken from home. She was angry thather parents had not provided a real home. She was angry to be told when to wakeup and when to go to sleep. She was angry to be sent to school. She was angryto be pressed to do homework. She was angry that she was subject to structureand in her mind lost her freedom. She was depressed and alone in the world. Ateleven years old, she had reached rock bottom. Butwithin a few weeks, things started to change. The people at the Emunah homemade her feel loved and wanted. She made friends in the home and at school. Thesocial workers and teachers encouraged her and in a short time she began tosoar as a phoenix rising from the ashes. She wasencouraged to pursue drama studies and loved it. In 2013 she joined the armyand became a combat paramedic assisting injured soldiers and people in thefield, sometimes under fire. When she completed her army duty, she continuedher studies focusing on drama. She eventually went to work for channel 12 newsin Israel. She currently heads their social media team and pursues feel goodstories to help lift people. Emunahbecame her family. Her goal is to raise her own family and break the cycle. Her storywas very moving. Chantelle noted that she wished she could have her share herstory with our own community children in school. She would surely touch someand encourage others. Some might be lifted and others might consider assistingin the homes one summer. Perhaps we can get a video from Emunah and share that. There isa beautiful story told of Rav Levi Yitzchak of Berditchev, a renowned Hasidicmaster, who was known for his compassion and ability to find sparks of holinessin every soul. One day, a poor, troubled Jew came to him, feeling hopeless andconsumed by darkness. The rabbilistened attentively, then began to tell a story: 'In the summer, when thesun shines brightly, the grasshopper sings a beautiful song. But in the winter,when snow covers the earth, the grasshopper's song is silenced. Does this meanthe grasshopper has lost its ability to sing?' The manshook his head. 'Ofcourse not!' the rabbi exclaimed. 'The grasshopper's song is stillwithin, waiting to emerge when the seasons change.' The rabbilooked deeply into the man's eyes: 'Similarly, within you, there is aspark of divine light, a song waiting to be sung. Though darkness may surroundyou now, it's temporary, like winter's snow. Your task is to find that innerlight, nurture it, and let it shine forth.' The man'sface lit up with newfound hope. In thisseason of Elul, we hope to be born again. We canimagine ourselves as caterpillars, hoping to shed our cocoons and emerge asbutterflies. Sometimesthough we think that success is based on achieving perfection. But isthat really what Hashem demands or even wants from us. There isa story, I heard from Rabbi Joey Haber, of a man seeking perfection in his ownlife. His rabbiasks his profession He is anartist, Hisfavorite painting is of sunset. Histeacher suggests taking a picture of a sunset and that will be a perfectreproduction. theartist explains the painting has imperfections and thats what makes it special. Theteacher explains, same with us Angelsmay be perfect, but our imperfection makes us special. imperfectionsadd uniqueness and value, both in art and in life. Thisweek's parsha is Ki Tavo. Based onthe teaching of the Shvilei Pinchas, Rabbi Pinchas Friedman, I would like toshare with you a connection of our efforts in Elul and the mitzvah of“bikkurim,” bringing the first fruits, which we open the perasha with The SefatEmet quotes the Chiddushei HaRim, zy”a. Heexplains why the month designated for teshuvah is named Elul based on thepassuk (ibid. 100, 3 דְּע֗וּ כִּֽי־ ה֮ ה֤וּא אֱלֹ֫קים הֽוּא־עָ֭שָׂנוּ (ולא) [וְל֣וֹ]אֲנַ֑חְנוּ עַ֝מּ֗וֹ וְצֹ֣אן מַרְעִיתֽוֹ׃ If onelooks in the book of Tehilim the word Loh is spelled Lamed alef or No But inthe siddur when we read this psalm each morning as Paslm 100 Miszor LeDavid wechange the aleph to a vav —know thatHashem, He is G-d; it is He Who made us and we are His—His nation and the sheepof His pasture. Traditionteaches us that the word “v'lo” in this passuk is written as ' ולא ',with an “aleph”; yet, it is read as ולו' ', with a “vav.” With an“aleph,” the passuk suggests that we are unworthy and inadequate to be Hispeople; with a “vav,” it means that we merit being close to Him. Heexplains that in reality both the way “v'lo” is written and the way it is readcomplement each other and achieve the same goal. By recognizing our lowlystature and the fact that we have sinned and failed to serve Hashemadequately--' ולא אנחנו עמו ' (the way the passuk is written)—we aremotivated to draw closer to Hashem by means of sincere teshuvah and attain thestatus of-- ולו אנחנו עמו' ' (the way the passuk is read) again. Bothprocesses enable us to achieve the goal of being ' עמו ', HKB”H'speople. This is alluded to by the name אלו'ל ; it combines thetwo spellings of the word “lo”-- ל'א and ל'ו . This teaches us thatour goal during the month of Elul is to combine these two processes, to correctall of our wrongdoings by means of complete teshuvah and to regain the statusof ' .'עמו Lets turnto the Gemara (Makkot 24a): 'וכברהיה רבן גמליאל ורבי אלעזר בן עזריה ורבי יהושע ורבי עקיבא מהלכין בדרך...The first story tells about the Goyim. Then the gemara continues Now Iimagine these stories take place following the rebellion of Bar Kochba and theedicts of Hadrian Yimach Shemo שׁוּב פַּעַםאַחַת הָיוּ עוֹלִין לִירוּשָׁלַיִם, כֵּיוָן שֶׁהִגִּיעוּ לְהַר הַצּוֹפִים קָרְעוּבִּגְדֵיהֶם, כֵּיוָן שֶׁהִגִּיעוּ לְהַר הַבַּיִת רָאוּ שׁוּעָל שֶׁיָּצָא מִבֵּיתקׇדְשֵׁי הַקֳּדָשִׁים, הִתְחִילוּ הֵן בּוֹכִין וְרַבִּי עֲקִיבָא מְצַחֵק. אָמְרוּלוֹ: מִפְּנֵי מָה אַתָּה מְצַחֵק? אָמַר לָהֶם: מִפְּנֵי מָה אַתֶּם בּוֹכִים? אָמְרוּלוֹ: מָקוֹם שֶׁכָּתוּב בּוֹ ״וְהַזָּר הַקָּרֵב יוּמָת״, וְעַכְשָׁיו שׁוּעָלִים הִלְּכוּבּוֹ, וְלֹא נִבְכֶּה?! אָמַר לָהֶן:לְכָךְ אֲנִי מְצַחֵק, דִּכְתִיב: ״וְאָעִידָה לִּי עֵדִים נֶאֱמָנִים אֵת אוּרִיָּההַכֹּהֵן וְאֶת זְכַרְיָה בֶּן יְבֶרֶכְיָהוּ״ – וְכִי מָה עִנְיַן אוּרִיָּה אֵצֶלזְכַרְיָה? אוּרִיָּה בְּמִקְדָּשׁ רִאשׁוֹן, וּזְכַרְיָה בְּמִקְדָּשׁ שֵׁנִי! אֶלָּא:תָּלָה הַכָּתוּב נְבוּאָתוֹ שֶׁל זְכַרְיָה בִּנְבוּאָתוֹ שֶׁל אוּרִיָּה. בְּאוּרִיָּהכְּתִיב ״לָכֵן בִּגְלַלְכֶם צִיּוֹן שָׂדֶה תֵחָרֵשׁ״, בִּזְכַרְיָה כְּתִיב ״עוֹדיֵשְׁבוּ זְקֵנִים וּזְקֵנוֹת בִּרְחֹבוֹת יְרוּשָׁלִָם״. עַד שֶׁלֹּא נִתְקַיְּימָהנְבוּאָתוֹ שֶׁל אוּרִיָּה הָיִיתִי מִתְיָירֵא שֶׁלֹּא תִּתְקַיֵּים נְבוּאָתוֹ שֶׁלזְכַרְיָה, עַכְשָׁיו שֶׁנִּתְקַיְּימָה נְבוּאָתוֹ שֶׁל אוּרִיָּה – בְּיָדוּעַ שֶׁנְּבוּאָתוֹשֶׁל זְכַרְיָה מִתְקַיֶּימֶת. בַּלָּשׁוֹן הַזֶּה אָמְרוּ לוֹ: עֲקִיבָא נִיחַמְתָּנוּ,עֲקִיבָא נִיחַמְתָּנוּ. Once,Rabban Gamliel, Rabbi Elazar ben Azariah, Rabbi Yehoshua and Rabbi Akiva weretraveling on the road . . . When they reached Har HaTzofim, they tore theirgarments. When they came to Har HaBayis, they saw a fox emerging from KodeshHaKodashim, and they began to cry; however, Rabbi Akiva smiled. They said tohim, “Why are you smiling?” He responded to them, “Why are you crying?” Theyanswered him, “A place about which it is written (Bamidbar 1, 51): ‘Thenon-kohen who comes close shall be put to death,' and now (Eichah 5, 18) ‘foxesare walking about there,' should we not cry?” He saidto them, “This is why I am smiling . . . In the prophecy of Uriah, it iswritten (Michah 3, 12): ‘Therefore, because of you, Tziyon will be plowed likea field etc.' In the prophecy of Zechariah, it is written (Zechariah 8, 4):‘Old men and old women will yet sit in the streets of Yerushalayim.' As longas the nevuah of Uriah had not been fulfilled, I feared that the nevuah ofZechariah would not be fulfilled. Now, that the nevuah of Uriah has beenfulfilled, it is apparent that the nevuah of Zechariah will be fulfilled.” Theyresponded to him in these words, “Akiva, you have consoled us; Akiva, you haveconsoled us!” Itbehooves us to analyze Rabbi Akiva's reactions described above. Why did helaugh and smile upon seeing proof of Zechariah's nevuah related to the futuregeulah? Without a doubt, the other sages also believed wholeheartedly in theveracity of the prophecies concerning the future geulah. Nevertheless, whenconfronted with the extent of the churban—witnessing a fox exiting from theKodesh HaKodashim—they were overcome with grief and cried. So, what possessedRabbi Akiva to react so differently to the same disturbing sight? Additionally,why did he require seeing the fulfillment of Uriah's nevuah concerning theextent of the churban in order to substantiate that Zechariah's nevuahconcerning the geulah would be fulfilled? Toexplain the matter, the Maharal teaches us a basic principle. HKB”H created theworld such that there is always void and nullification prior to renewal.Furthermore, the degree of renewal relates to the degree of absence and divineconcealment. In other words, the greater the absence and void, the greater therenewal will be. TheMaharal asserts that HKB”H revealed this phenomenon to us at the beginning ofthe Torah (Bereishis 1, 1): 'בראשית ברא אלקים את השמיםואת הארץ, והארץ היתה תוהו ובוהו וחושך על פני תהום ורוח אלקיםמרחפת על פני המים, ויאמר אלקים יהי אור ויהי אור'. theMaharal interprets Rabbi Akiva's profound message. Uponseeing the fox emerge from the chamber of the Kodesh HaKodashim, he smiled. Hehad no doubt that the nevuah of Zechariah would come to pass—that old men andwomen would sit in the streets of Yerushalayim. However, he had no idea howgreat or grand the revival and renewal of Yerushalayim would be. The foxemerging from the Kodesh HaKodashim represented an extreme degree of “hesterpanim”—divine concealment. Therefore, he had cause to rejoice. For, heunderstood that the degree of churban and absence of the divine presencereflected on the commensurate greatness and glory of the renewal ofYerushalayim at the time of the geulah. InNetzach Yisrael (Chapter 30), the Maharal applies this incredible principle toexplain the galut in Mitzrayim that preceded Yisrael's entry into Eretz Yisraeland, for that matter, all the exiles that have preceded the future geulah. Theyall represent the void that precedes the new state of existence, like thedarkness of night that precedes the light of day. Therefore, HKB”H subjectedYisrael to the galut in Mitzrayim—which constituted a process ofnullification—prior to taking them into Eretz Yisrael. Thisexplains very nicely the following passuk related to the galuts in Mitzrayim(Shemos 1, 12): 'וכאשר יענו אותו כן ירבה וכן יפרוץ'—but as much as they afflict it, so it will increase and so it will burst forth. Here theTorah teaches us that the suffering and affliction in Mitzrayim constituted thevoid that gave rise to Yisrael's renewal and rebirth. After the exodus, theyreceived the Torah at Har Sinai and entered Eretz Yisrael. That demonstratesfor us magnificently how all of the galuyot constitute the absence and voidthat is destined to produce the incredible renewal of the future geulah. Its difficult to read this and not think of the Holocaust andthe miracles of 1948 and 1967 RabbiPinchas of Koretz—defines the state of nullification and void as ' אַיִן', which always precedes the state of renewal, referred to as '.'יֵשׁ.' Hecompares this concept to seeds of wheat or other fruit and vegetation that isplanted in the ground. Their growth only starts after the seed decays intoalmost nothingness -אַיִן'- '. Only then, from this state of nearnothingness, the seed begins to grow and sprout and renew itself. As he writes in Imrei Pinchas (Tishah B'Av 384): When grainis planted in the ground, it cannot grow unless it first decays and actuallybecomes nothing. In that void, remains a tremendous potential that can producean entire stalk. This is a type of metamorphosis. At the precise moment that itis virtually nothing, it immediately takes shape. There is a Hasidic story of a couple who come to their Rebbefor a blessing for a child. He asks for an exorbitant pidyon. They return,unable to raise it. He tells them that he can't help. They leave dejected andoutside his home they realize they can only turn to hashem. When the rebbehears that he calls them in and tells them they will be blessed with a child. We havelearned an important principle in the Mishnah (Avos 6, כלמה שברא הקב'ה בעולמו לא בראו אלא לכבודו' :( 11 '—everything that HKB”H created in His world, He created solely for His honor.That being the case, why did HKB”H create the world in such a way that nothingcan be renewed or revitalized without first undergoing a process of void andnullification? How does this enhance His honor? RabbiYisrael of Ruzhin, zy”a, explains regarding the following statement from DavidHaMelech (Tehillim 13, 2): 'עד אנה תסתיר את פניך ממני,עד אנה אשית עצות בנפשי' —how long will You hide Your countenance from me?How long will I continue to seek counsel within my own spirit? Heexplains that David HaMelech wished to teach us a vital lesson regarding ouremunah and trust in Hashem. When a Jew wants to receive salvation from Hashem,he must first understand that he is totally helpless on his own; his salvationdepends solely on Hashem. As long as he believes that he has a solution of hisown, his emunah and trust in Hashem are lacking. So, DavidHaMelech asks: How long will You continue to conceal Your presence from Me? Heanswers his own question: So long as I delude myself into thinking that I amcapable of resolving dilemmas with my own counsel and devices, the “hesterpanim”—divine concealment—will continue; however, as soon as I recognize withcertainty that I in fact lack any such wisdom or ability, the “hester panim”will cease, and Hashem's salvation will arrive instantaneously. Only whenI accept that I don't have all the answers Thus, it appears that this explains why HKB”H created theworld such that every renewal—situation of ' יש '–must be preceded bya state of void and nullification—situation of אין' '. It is becausesuch a difficult transformation causes man to understand that he does not havethe wisdom or resources to emerge from the darkness and void alone withoutHashem's assistance. As soon as he says to himself: “How long will I continueto seek counsel within my own spirit?”—he will succeed in emerging from thevoid to a state of renewal. In perekShirah Everythingin nature has a song And thesong sung by the wheat in Perek Shirah (Chapter 3): 'שיבולת חיטים אומרת שירהמעלות ממעמקים קראתיך ה'' —the stalk of wheat says (Tehillim 130, 1):“From the depths, I call to You, Hashem.” It isimportant to recognize that the term “lechem”—bread—encompasses all of man'sfood and nourishment. This is evident from the prayer of Yaakov Avinu(Bereishis 28, 20): 'ונתן לי לחם לאכול'—and He will give me bread to eat. Similarly, another passuk says (ibid. 47,12): 'ויכלכל יוסף את אביו ואת אחיו ואת כל בית אביו לחם לפי הטף'—Yosef provided his father and his brother and all of his father's householdwith food (“lechem”) according to the children. It is precisely for this reasonthat the berachah “hamotzi,” which is recited over bread, covers all the foodthat one consumes during a meal; it is because all other food is consideredsecondary to the bread. Weexplained above, that we learn from the growth of the wheat, from which breadis made, the vital principle that nothing can grow or be renewed without firstundergoing a stage of nullification—i.e. nullification of its current state.Therefore, only after the seeds of wheat decay and achieve a virtual state ofnothingness--' אין '—do they begin to grow and develop into a newentity. At that very moment, when they are in the ground and achieve the stateof » אין «, they pray to Hashem from the depths of the earth not to decaycompletely, to survive and grow into a new stalk of grain in the field above. We cannow appreciate and comprehend the song of the stalk of wheat. It recalls thechesed Hashem performed on its behalf whilst it was still deep in the ground ina state of decay. To express its gratitude to Hashem, it sings: 'שיר המעלותממעמקים קראתיך ה'' —thanking Hashem for hearing and responding to its pleafrom the depths of the earth. This iswhy David HaMelech instituted this psalm; so that we would join the stalk ofwheat in expressing gratitude to Hashem. For, we recognize all the kindness Heperforms on our behalf when we are in states of nothingness and helplessness.For instance, after every night of sleep, He returns our neshamos to usrevitalized. Itappears that we can suggest another reason that every situation of renewalrequires a prior state of nothingness. TheYosher Divrei Emet cites his Rav, the Maggid of Mezritsch, zy”a. He explainsthat this principle applies to spiritual matters as well. A person who wants torenew and revitalize his service of Hashem must first nullify his presentcircumstances—his ' יש '. This is accomplished by recognizing how farhe still has to go to serve Hashem properly. Through humility, submission andrecognition of his unworthiness, he will succeed in serving Hashem on a muchhigher level. Until he acknowledges his shortcomings in the service of Hashem,he will be unable to renew his spiritual self. We nowhave cause to rejoice! This illuminates for us the insight provided by theChiddushei HaRim, zy”a, concerning the name אלו'ל . As explained, itcombines the two spellings of the word “lo”-- ל'א and ל'ו . Thus, thename Elul reminds us that we must recognize that we have acted improperly andare not truly worthy of being Hashem's people--' .'ולא אנחנו עמו As aresult of this recognition and by mending our ways and attitudescorrespondingly, we will once again be deserving of the status of ' ולו אנחנועמו '. Let us explain this process in terms of our current discussion. Atthe end of the year, during the month of Elul, it is incumbent upon us to pushour personal reset buttons, so to speak. In order to create ourselves anewprior to Rosh HaShanah, we must nullify our old selves during the month ofElul. By recognizing that we are unworthy to be called His people--' ולא אנחנועמו '—we will succeed in transforming ourselves and taking on a newpersona in the new year consistent with the depiction--' .'ולו אנחנו עמו Followingthis glorious path, let us now address the opening pesukim of this week'sparsha discussing the mitzvah of bikkurim: “It will be when you enter the landthat Hashem, your G-d, gives you as an inheritance, and you take possession ofit, and dwell in it, that you shall take of the first of every fruit of theearth that you bring in from your land that Hashem, your G-d, gives you, andyou shall put it in a basket and go to the place that Hashem, your G-d, willchoose, to make His name rest there.” The KliYakar provides a rationale for this mitzvah. After conquering the new land,Yisrael were liable to become arrogant and attribute the conquest to their ownpowers and strategies. In particular, after working the land and growingvarious produce and fruit, they might think to themselves (Devarim 8, 17):' כוחי ועוצם ידי עשה לי את החיל הזה '—my strength and the might of myhand have generated this wealth for me. To eliminate this false belief, HKB”Hcommanded Yisrael to take the first of every fruit of the land, to take it upto the kohen in Yerushalayim and to recite an explicit expression of gratitudeto Hashem for giving us this land. This procedure was designed to fortify ouremunah in Hashem. Let usinterject a spicy tidbit. It is written (Tehillim 37, 11): וענוים יירשו ארץ''—the humble will inherit the earth. This passuk clearly implies that thequality of humility is propitious for inheriting Eretz Yisrael. For, we knowthat the kedushah of Eretz Yisrael is due to the presence of the Shechinah.This was especially true when the Beis HaMikdash was extant and operational. Asit is written (Shemos 25, 8): 'ועשו לי מקדש ושכנתי בתוכם' —they shallmake Me a sanctuary (Mikdash), so that I may dwell among them. Now, weknow that a prerequisite for the presence of the Shechinah is the midah ofhumility. In the words of the Gemara (Sotah 5a): 'לעולם ילמד אדם מדעת קונו,שהרי הקב'ה הניח כל הרים וגבעות והשרה שכינתו על הר סיני' —a personshould always learn from the good sense of his Creator—for behold, when HKB”Hgave the Torah, He abandoned all the great mountains and hills and insteadrested His Shechinah on Har Sinai (a lowly, unimpressive mountain). Additionally,they taught (ibid.): 'כל אדם שיש בו גסות הרוח, אמר הקב'ה אין אני והוא יכולים לדורבעולם' —concerning any person who possesses a haughtiness of spirit, HKB”Hsays: I and he cannot dwell together in the world. Therefore, HKB”H commandedthat upon entering the land, Yisrael would bring the bikkurim “to the placethat Hashem, your G-d, will choose, to make His name rest there.” This wouldinculcate in them the knowledge that HKB”H only rests His name in Eretz Yisraelin the merit of the midah of humility. Asexplained, the mitzvah of bikkurim is designed to shatter the klipah of “mystrength and the might of my hand have generated this wealth for me.” We willnow endeavor to explain why HKB”H used this mitzvah to hint to us theimportance of the midah of humility; for, this is the vital lesson we aresupposed to learn from the first fruit if we want to enter the land, keep itand endure in it. וְהָיָה֙ כִּֽי־תָב֣וֹאאֶל־הָאָ֔רֶץ אֲשֶׁר֙ ה אֱלֹקיךָ נֹתֵ֥ן לְךָ֖ נַחֲלָ֑ה וִֽירִשְׁתָּ֖הּ וְיָשַׁ֥בְתָּבָּֽהּ׃ וְלָקַחְתָּ֞מֵרֵאשִׁ֣ית ׀ כׇּל־פְּרִ֣י הָאֲדָמָ֗ה אֲשֶׁ֨ר תָּבִ֧יא מֵֽאַרְצְךָ֛ אֲשֶׁ֨ר יְהֹוָ֧האֱלֹהֶ֛יךָ נֹתֵ֥ן לָ֖ךְ וְשַׂמְתָּ֣ בַטֶּ֑נֶא וְהָֽלַכְתָּ֙ אֶל־הַמָּק֔וֹם אֲשֶׁ֤ריִבְחַר֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ לְשַׁכֵּ֥ן שְׁמ֖וֹ שָֽׁם׃ “It willbe when you enter the land that Hashem, your G-d, gives you as an inheritance,and you take possession of it, and dwell in it, that you shall take of thefirst of every fruit of the earth that you bring in from your land that Hashem,your G-d, gives you, and you shall put it in a basket and go to the place thatHashem, your G-d, will choose, to make His name rest there.” HKB”Hinstructs Yisrael: 'ולקחת מראשית כל פרי האדמה אשר תביא מארצך' . Letus expound: ' ולקחת '—you must learn a vital lesson— “lekach”—fromthe “first” yield of “every fruit of the earth.” When those fruits were yetseeds deep in the earth; they could not grow or sprout until they decayed intoa state of virtual nothingness— ״אין״ . In similar fashion, if you wish toremain in EretzYisrael, you must constantly humble yourselves, which is a type ofnullification and expression of nothingness. You must acknowledge how far youare still from serving Hashem properly. Only then will you be able to startanew, serving Hashem properly in His royal palace in Eretz Yisrael. Let usadd a valuable detail. When Moshe Rabeinu sent the meraglim to survey the land,he said to them (Bamidbar 13, 20): והתחזקתם ולקחתם מפרי הארץ' '—youshall strengthen yourselves and take from the fruit of the land. According tothe Zohar hakadosh (Shelach 158a), the meraglim did not want to enter the land,because they perceived that they would not maintain their elite status asprinces and leaders in Eretz Yisrael. This motivated them to speak ill of EretzYisrael, so that they would maintain thestatus of princes that they held in the midbar. In other words, the meraglim'sfailure is attributable to the klipah of arrogance— “ga'avah”; they feared thatthey would lose their prominence. Thus, itseems that this is what Moshe was hinting to the meraglim: ' והתחזקתם'—fortify yourselves against the yetzer of “ga'avah” that instills in youthe fear of losing authority and control; ' ולקחתם '—learn a vitallesson (“lekach”); ' —'מפרי הארץ from the fruit whose seeds cannotgrow and produce within the depths of the earth until they decay and achieve astate of nothingness. You, too,must fortify yourselves by achieving a state of virtual nothingness by totallyrelinquishing your prominent status as princes. By doing so, you will achieveyour complete tikun in Olam HaZeh and rise higher and higher in the service ofHashem. We cannow suggest the following. After the original generation of the midbar alldied—who were influenced by the meraglim, failing to learn the lessonconcerning the midah of humility from the fruit of the land—Moshe announced totheir children who were about to enter the land: “It will be when you enter theland that Hashem, your G-d, gives you as an inheritance, and you takepossession of it, and dwell in it.” He waswarning them that if they intend to enter the land and to prosper and survivein it, and not to suffer the fate of their fathers, who were not allowed toenter the land: 'ולקחת מראשית כל פרי האדמה' —be sure to learn thislesson (“lekach”) from the first yields of the fruits of the land—in contrastto their fathers who neglected to heed Moshe's warning: 'והתחזקתם ולקחתם מפריהארץ' —fortify yourselves and take (learn a lesson) from the fruit of theland. Thelesson relates to the avodah of the month of אלו'ל , whose name is formedby the two spellings of the word “lo”-- ל'א and ל'ו . As wehave explained, it is incumbent upon us to achieve a state of nothingnessthrough the midah of humility; we must acknowledge that due to our behavior, weare the embodiment of ' ולא אנחנו עמו '—we do not truly deserve to beHis people. Yet, withthis acknowledgment, we are able to renew ourselves through total teshuvah andreclaim the status of ' ולו אנחנו עמו '. In this merit, we willfinally deserve to be redeemed from the trials and tribulations of galus; aswe've learned, galus is the void and nothingness that must precede theflourishing growth of the future geulah—swiftly, in our times! Amen.

23 Tamuz | Day 242 | Leap Year The Effect of the “Exile of the Shechinah”: Severed from the divine source–and surviving to tell the tale -- Can you spare four minutes a day to gain deeper insight into yourself, your soul, your spiritual make-up, your personal purpose, and how to enjoy a meaningful relationship with G-d? If yes, Let's Talk Tanya. Tanya, the seminal work of Chabad Chasidism, is the personal owner's manual for the Jew who seeks to serve G-d and live a life suffused with holiness, purpose, and joy. Let's Talk Tanya is a daily series that attempts to translate the Tanya into resonant and relevant language Tanya is divided into daily portions. Following this regimen, one concludes the Tanya every year. Let's Talk Tanya, in 4 minutes on average, briefly reviews the day's segment, conveys its basic ideas, and zooms in on one large idea. To watch, listen, or subscribe to Let's Talk Tanya: YouTube: https://www.youtube.com/@LetsTalkTanya Spotify: https://spoti.fi/3uFNrie Apple Podcasts: https://apple.co/3BqG9Tm Google Podcasts: https://bit.ly/3FMnvrs Instagram: https://www.instagram.com/letstalktanya/ Twitter: https://twitter.com/LetsTalkTanya www.letstalktanya.com To donate or for dedication opportunities, please visit letstalktanya.com/donate or reach us at contact@letstalktanya.com Have Tanya questions? Submit questions for possible inclusion in a future Tanya Q&A Segment: letstalktanya@gmail.com __ The full text of the daily Tanya is available at: www.Chabad.org/DailyTanya

A new mishnah: How far one must distance smelly industries from a town? For example, a tannery. In part, it may depend on which way the wind blows. Which leads into a discussion of where the Shechinah is, and what direction should we pray (hint: it's a machloket). Plus, where to pray if you want wisdom, or, alternatively, wealth. Also, another new mishnah on keeping this distance between a tree and a cistern.

Chof-Vov Sivan (21:42)

Hey Sivan - Erev Shavuos (24:40)

1 Sivan | Day 190 | Leap Year The Garment that Enclothes the Shechinah: The Torah as mediator between the Shechinah and creation -- Can you spare four minutes a day to gain deeper insight into yourself, your soul, your spiritual make-up, your personal purpose, and how to enjoy a meaningful relationship with G-d? If yes, Let's Talk Tanya. Tanya, the seminal work of Chabad Chasidism, is the personal owner's manual for the Jew who seeks to serve G-d and live a life suffused with holiness, purpose, and joy. Let's Talk Tanya is a daily series that attempts to translate the Tanya into resonant and relevant language Tanya is divided into daily portions. Following this regimen, one concludes the Tanya every year. Let's Talk Tanya, in 4 minutes on average, briefly reviews the day's segment, conveys its basic ideas, and zooms in on one large idea. To watch, listen, or subscribe to Let's Talk Tanya: YouTube: https://www.youtube.com/@LetsTalkTanya Spotify: https://spoti.fi/3uFNrie Apple Podcasts: https://apple.co/3BqG9Tm Google Podcasts: https://bit.ly/3FMnvrs Instagram: https://www.instagram.com/letstalktanya/ Twitter: https://twitter.com/LetsTalkTanya www.letstalktanya.com To donate or for dedication opportunities, please visit letstalktanya.com/donate or reach us at contact@letstalktanya.com Have Tanya questions? Submit questions for possible inclusion in a future Tanya Q&A Segment: letstalktanya@gmail.com __ The full text of the daily Tanya is available at: www.Chabad.org/DailyTanya

29 Iyar | Day 189 | Leap Year The Intensity of the Shechinah: Why the Shechinah needs a garment -- Can you spare four minutes a day to gain deeper insight into yourself, your soul, your spiritual make-up, your personal purpose, and how to enjoy a meaningful relationship with G-d? If yes, Let's Talk Tanya. Tanya, the seminal work of Chabad Chasidism, is the personal owner's manual for the Jew who seeks to serve G-d and live a life suffused with holiness, purpose, and joy. Let's Talk Tanya is a daily series that attempts to translate the Tanya into resonant and relevant language Tanya is divided into daily portions. Following this regimen, one concludes the Tanya every year. Let's Talk Tanya, in 4 minutes on average, briefly reviews the day's segment, conveys its basic ideas, and zooms in on one large idea. To watch, listen, or subscribe to Let's Talk Tanya: YouTube: https://www.youtube.com/@LetsTalkTanya Spotify: https://spoti.fi/3uFNrie Apple Podcasts: https://apple.co/3BqG9Tm Google Podcasts: https://bit.ly/3FMnvrs Instagram: https://www.instagram.com/letstalktanya/ Twitter: https://twitter.com/LetsTalkTanya www.letstalktanya.com To donate or for dedication opportunities, please visit letstalktanya.com/donate or reach us at contact@letstalktanya.com Have Tanya questions? Submit questions for possible inclusion in a future Tanya Q&A Segment: letstalktanya@gmail.com __ The full text of the daily Tanya is available at: www.Chabad.org/DailyTanya

28 Iyar | Day 188 | Leap Year Defining the “Shechinah”: Mediating between a simple G-d and a complex creation -- Can you spare four minutes a day to gain deeper insight into yourself, your soul, your spiritual make-up, your personal purpose, and how to enjoy a meaningful relationship with G-d? If yes, Let's Talk Tanya. Tanya, the seminal work of Chabad Chasidism, is the personal owner's manual for the Jew who seeks to serve G-d and live a life suffused with holiness, purpose, and joy. Let's Talk Tanya is a daily series that attempts to translate the Tanya into resonant and relevant language Tanya is divided into daily portions. Following this regimen, one concludes the Tanya every year. Let's Talk Tanya, in 4 minutes on average, briefly reviews the day's segment, conveys its basic ideas, and zooms in on one large idea. To watch, listen, or subscribe to Let's Talk Tanya: YouTube: https://www.youtube.com/@LetsTalkTanya Spotify: https://spoti.fi/3uFNrie Apple Podcasts: https://apple.co/3BqG9Tm Google Podcasts: https://bit.ly/3FMnvrs Instagram: https://www.instagram.com/letstalktanya/ Twitter: https://twitter.com/LetsTalkTanya www.letstalktanya.com To donate or for dedication opportunities, please visit letstalktanya.com/donate or reach us at contact@letstalktanya.com Have Tanya questions? Submit questions for possible inclusion in a future Tanya Q&A Segment: letstalktanya@gmail.com __ The full text of the daily Tanya is available at: www.Chabad.org/DailyTanya

24 Iyar | Day 184 | Leap Year Understanding the “Resting of the Shechinah”: What makes certain places holier than others? -- Can you spare four minutes a day to gain deeper insight into yourself, your soul, your spiritual make-up, your personal purpose, and how to enjoy a meaningful relationship with G-d? If yes, Let's Talk Tanya. Tanya, the seminal work of Chabad Chasidism, is the personal owner's manual for the Jew who seeks to serve G-d and live a life suffused with holiness, purpose, and joy. Let's Talk Tanya is a daily series that attempts to translate the Tanya into resonant and relevant language Tanya is divided into daily portions. Following this regimen, one concludes the Tanya every year. Let's Talk Tanya, in 4 minutes on average, briefly reviews the day's segment, conveys its basic ideas, and zooms in on one large idea. To watch, listen, or subscribe to Let's Talk Tanya: YouTube: https://www.youtube.com/@LetsTalkTanya Spotify: https://spoti.fi/3uFNrie Apple Podcasts: https://apple.co/3BqG9Tm Google Podcasts: https://bit.ly/3FMnvrs Instagram: https://www.instagram.com/letstalktanya/ Twitter: https://twitter.com/LetsTalkTanya www.letstalktanya.com To donate or for dedication opportunities, please visit letstalktanya.com/donate or reach us at contact@letstalktanya.com Have Tanya questions? Submit questions for possible inclusion in a future Tanya Q&A Segment: letstalktanya@gmail.com __ The full text of the daily Tanya is available at: www.Chabad.org/DailyTanya

Dedication opportunities are available for episodes and series at  https://ohr.edu/donate/qa   Questions? Comments? podcasts@ohr.edu   Yeshivat Ohr Somayach located in the heart of Jerusalem, is an educational institution for young Jewish English-speaking men. We have a range of classes and programs designed for the intellectually curious and academically inclined - for those with no background in Jewish learning to those who are proficient in Gemara and other original source material. To find the perfect program for you, please visit our website https://ohr.edu/study_in_israel​ whatsapp us at https://bit.ly/OSREGISTER or call our placement specialist at 1-254-981-0133 today!   Subscribe to the Rabbi Breitowitz Q&A Podcast at https://plnk.to/rbq&a   Submit questions for the Q&A with Rabbi Breitowitz https://forms.gle/VCZSK3wQJJ4fSd3Q7   Subscribe to our YouTube Channel at https://www.youtube.com/c/OhrSomayach/videos   00:00 Might there be concerns over endangering hostages through excessive response?   11:19 What constitutes tzedakah nowadays, and what is its relation to korbanos?   17:12 What is the nature of machlokes?   37:58 How can we guarantee an accurate transmission from Moshe to Mishnah?   44:16 What exactly is the Shechinah?   48:36 Why are kohanim today forbidden from coming near corpses if we assume everyone is already tamei meis?   57:50 Would a new, proven, scientific fact uproot a ruling of a Rishon?   1:06:55 What is the halachic international date line?   1:14:36 Is the authority of midrash equivalent with that of Mishnah?   1:17:11 Can foreign currency in a tzedakah box be reallocated to the currency's country of origin? Can one make change from a tzedakah box?   1:18:38 Since hashkafa often determines halacha, are they really different things?   1:24:35 Why did we trust Moshe's signs if we don't trust the signs of later prophets?   1:27:32 Is a service extension of drafted soldiers or a raising of the age limit of reservists enough of a manpower shortage for Haredim to serve in the military?   1:34:08 What are yichudim in Kabbalah?   1:38:44 Does it matter whether the menorah's branches are straight or curved, and is archaeology treated differently than the science in halacha?   1:41:49 Because we have archaeological evidence of an amah, can we end the debate over the size of an amah?   1:43:19 Is the recent trend of 'Haredi feminism' a good thing?   1:48:22 How applicable today is the heter of lashon hara in front of three people?   1:49:54 How does the Ramban explain the equivalence of 150 days to 5 months with the lunisolar calendar?   You can listen to this and many other Ohr Somayach programs by downloading our app, on Apple and Google Play, ohr.edu and all major podcast platforms. Visit us @ https://ohr.edu  PRODUCED BY: CEDAR MEDIA STUDIOS