Podcasts about shevatim

How many Shevatim will there be in Olam Haba? Source Sheet: https://res.cloudinary.com/ouinternal/image/upload/outorah%20pdf/janztxh85v1afxehabsv.pdf

התוכן התחלת חמישי דפ' בשלח היא "ויבאו אלימה ושם שתים עשרה עינות מים ושבעים תמרים ויחנו שם על המים". עה"פ בפ' מסעי "ויסעו ממרה ויבואו אלימה" מבאר הרב המגיד "דאותיות אלימה הוא אותיות א-להים [בחי' גבורה], רק הצירוף הוא כך אלימה – א-לי מ"ה, נקרא דבר שהחסד שבו אינו מושג. וזהו א-לי, הוא החסד, ומ"ה לשון שאינו מושג..." – שמ"מרה" "באו" ונכנסו לבחי' חסד שאין למע' ממנו. והצ"צ באוה"ת מבאר ש"שתים עשרה עינות מים" הם כנגד הי"ב שבטים ו"שבעים תמרים" הם כנגד הע' נפש שבאו מצרימה או ע' זקנים – כללות ישראל. וההוראה: גם בחושך הגלות, הנה ע"י "נר מצוה ותורה אור" הופכים את ה"מה" – ענין שאינו מובן – לחסד שנמשך למטה בכללות ישראל, ובהתיישבות – "ויחנו שם על המים", וכמו שהי' במצרים שעוד בהיותם במצרים במצב של "וימש חושך", הנה "לכל בנ"י הי' אור במושבותם" [המשך יבוא] משיחת יום ה' פ' בשלח, יו"ד שבט ה'תשמ"א ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=05-02-2025 Synopsis Chamishi of Parashas Beshalach begins, “They came to Eilim, where there were twelve springs of water and seventy date palms. They camped there by the water.” In Parashas Masei, on the verse, “They journeyed from Marah and arrived at Eilim,” the Magid explains that Eilimah (“to Eilim”) is comprised of the letters of the Divine Elokim (associated with Gevurah), but the letters take the form of “E-ili mah” – (“My G-d, what”) because the Divine Chessed is hidden and cannot be comprehended (“what”). And from “Marah” they “came” and entered the highest, hidden level of Chesed. The Tzemach Tzedek explains in Or HaTorah that the twelve springs of water correspond to the twelve Shevatim, while the seventy date palms correspond to the seventy souls that went down to Egypt, or the seventy elders – representing the entire Jewish people. The lesson is that even in the darkness of exile, through the “lamp of a mitzvah and light of Torah,” we transform the “what” – that which we cannot comprehend – into revealed expressed kindness below for the entire Jewish people, and in a settled fashion – “They encamped there by the water” – just like in Egypt, where, even when there was “tangible darkness,” nevertheless, “there was light for the all the Jewish people in their dwellings.” (To be continued.)Excerpt from sichah of Thursday, Parashas Beshalach, 10 Shevat 5741 For a transcript in English of the Sicha: https://thedailysicha.com/?date=05-02-2025

Welcome back to our special Shovavim series on humility. Yesterday we mentioned that the purpose of Galut Mitzrayim was to bring us to humility. The Rambam, in the laws of Teshuva , chapter 2, tells us that the Gemara says one way to do Teshuva for Rosh Hashana is to exile yourself because שגלות מכפרת עון / Galut is an atonement for sins. The Rambam adds a few words: מפני שגורמת לו להכנע ולהיות עניו ושפל רוח: / because it causes one to become humble and low of spirits. So Galut is defined as the humblizer . This is an important concept to remember, especially considering a very fundamental piece of our history. In the Torah, in Bereshit 15,13, Hashem tells Abraham at the Brit Ben Habetarim , You should know, יָדֹעַ תֵּדַע כִּי גֵר יִהְיֶה זַרְעֲךָ / Your children will be sojourners בְּאֶרֶץ לֹא לָהֶם in a land that isn't theirs. וַעֲבָדוּם And they're going to work them וְעִנּוּ אֹתָם / and they're going to pain them אַרְבַּע מֵאוֹת שָׁנָה: / for 400 years. But we only spent 210 years in Egypt, not 400. So how does it add up? As we may know, Hashem חישב את הקץ / calculated the end. Interestingly, the numerical value of קץ ketz /end is 190. Subtract that from 400, and we are left with 210 years- the amount of years spent in Mitzrayim. How does that work out? We go back to Yizhak Avinu, who was born in Eretz Yisrael. His birth somehow started the count of Galut . Why? Because he was a Sojourner . Just because he lived in Eretz Ysrael that didn't mean he felt like a citizen. He considered himself a temporary resident , as If he was there on a 'travel visa.' He felt like an immigrant , and therefore it counted as Galut , as the pasuk says, says, כִּי גֵר יִהְיֶה זַרְעֲךָ / your children will be sojourners. But if that counted as Galut, why couldn't we have spent all 400 years in Eretz Yisrael like Yitzhak Avinu did, in relative calm? Why did we need the next three stages of the pasuk? Thr next stage, בְּאֶרֶץ לֹא להם -in a land that's not theirs started when the Shevatim came down with Yaakov to Mitzrayim . They were in a land that wasn't theirs. When even that wasn't enough, the third stage started- ועבדם they started to work them And finally , וְעִנּוּ אֹתָם /they pained them ( the word ענו is the same word as ענוה ) They gave them really torturous work, they inflicted them. All of these four stages happened over 400 years. So one explanation is that Hashem didn't say we'd be in Mitzrayim for 400 years, rather, it would be a process, a four stage process that would last 400 years. But again, why couldn't we had have the same level of seeming serenity like Yitzhak's Galut , for the whole 400 years? Rav Yaakov Kaminetsky gives a very powerful answer at the beginning of sefer Shemot. He says, Galut is in the eye of the beholder. If the purpose of Galut is to humble yourself, then it's up to you to become humbled by the situation. Yitzhak Avinu was humbled just by being in Eretz Yisrael. He was a lone man. There was no, so to say, Jewish people . He was a stranger, and he was humbled. That was it. Then, as time went on, Yaakov Avinu's family grew, and Yaakov with his 12 tribes around him was like the Mishkan . There was a certain sense of belonging. They no longer felt like strangers, so they had to go to Mitzrayim. בְּאֶרֶץ לֹא להם - They were in Goshen , and initially that was enough for them to feel Galut. Goshen was a ghetto and they felt they were strangers that didn't belong. Then, as time went on, that was no longer enough. They got too comfortable. They were feeling like citizens . They were born there, their grandparents were born here. So the hard work started וַעֲבָדוּם They had have slave labor camps. And when that was not enough וענו אֹתָם they started getting tortured , because they needed more to be humble. The goal of Galut is humility . What you need to feel humble is up to you. There's a mashal that illustrates this beautifully: A young teenage girl, who misbehaved and was sent to her room. She has her device so after a few hours when she gets hungry, she orders Uber Eats and has them deliver through the window. She's talking to her friends, eating… life is good. Another day goes by, and she's doing okay. Her parents wonder, What happened to Sarah? Where's Sarah? Sarah is still in the room?! She was sent to her room and never came out. So they go knock on her door but she doesn't andwer. She's fine. Next, they turn off the credit card. No problem. She gets her friend to get her some Amazon gift cards and she's fine. Then they turn off the phone. Okay, her friend gives her a sim card, and she's doing fine. Now they off the electricity and the heat. Life gets a little tough in the room so she finally decides to go back to her parents. What's the nimshal ?What do you need in order to become humbled? Everybody needs something else. That's why Galut is in the eye of the beholder.

Hemek Davar - Why Sefer Shemos is referred to as the Second Book? Tzror Hamoer - Why are the Shevatim compared to stars? Mahara"l - Can it really be the same Parah for all these years? Ruach Eliyahu - Why specifically describe the midwives as g-d fearing? Ruach Eliyahu - The real reward of the midwives. Ruach Eliyah - The merit of the Nashim Tzidkanyos.

If a person gets taken advantage of or is wronged by another individual or business and then the person sees how much that other individual or business is flourishing as a result, he may begin to feel that it pays to do the wrong thing because those who do, get away with it and enjoy from it. But there could be nothing further from the truth. The Mishnah says in Pirkei Avot that Hashem who created the world and sees everything that goes on, He is also the Judge, the Witness and the Plaintiff. He never forgets anything. He does not show favoritism in judgment and He cannot be bribed. And for everything that people do, they are held accountable. The yetzer hara makes a person think that he can do wrong and get away with it, but the Mishnah warns, אל יבטיתך יצרך – a person should not let his yetzer hara convince him that he could escape, because Hashem is the most righteous and fairest Judge. Everybody will get what is coming to them. If someone was taken advantage of and was meant to have the money that was stolen from him, he'll get it back. And if it was not meant for him, then the one who took advantage of him was just acting as a messenger to take away what wasn't his. However, that messenger is fully held accountable for choosing to do wrong and will be brought to justice for the crime unless he makes teshuva . It may appear that people get away with things for years, but that does not mean that Hashem is not holding them accountable. When the goblet was found in the sack of Binyamin and the Shevatim had to return to the viceroy, Yehuda told him, "What can we say? האלוקים מצא עוון עבדיך - Hashem has found the sin of your servant." Why was Yehuda speaking about Hashem to this leader? Because Yehuda knew, everything happens only from Hashem. And if they were suffering this torment, it must be because of an avon they committed. He was regretting selling Yosef as a slave now, seeing that he and his brothers may also become slaves. This episode took place 22 years after they sold Yosef, yet Yehuda saw it as a clear consequence for that action. Sometimes Hashem brings kapara to a person shortly after he sinned, sometimes it takes years, sometimes decades and sometimes not until in the Next World, but every action that a person does is always taken into account and nothing ever goes unnoticed. Therefore, we should feel calm, knowing that no matter what other people do or try to do to us, we are always in Hashem's hands and He is the fairest, most righteous Judge. Moreover, we should never let our evil inclination convince us to do wrong or take revenge because there is accountability. Those who harmed us will not get away with it. And we should never harm others either. Our sole focus should always be doing the will of Hashem. And if we do, we will always come out on top.

The difference between the Avos and the Shevatim.

In this shiur, delivered in Shenk in Washington Heights, Rav Burg explains the inner nature of Yosef's dreams. Far from placing himself at the center of the world, Yosef sought to unite the Shevatim by seeing through to the essence that we all share.

And the Simcha in allowing intermarrige among the Shevatim. --- Support this podcast: https://podcasters.spotify.com/pod/show/yechezkel-hartman/support

The promise of the eternity of the Shevatim depends on Eretz Yisrael, connection to Sukkos. Source Sheet: https://res.cloudinary.com/ouinternal/image/upload/outorah%20pdf/sbzrsjasiwl3wmx5x4n4.pdf --- Support this podcast: https://podcasters.spotify.com/pod/show/yechezkel-hartman/support

Watch Rabbi David Sutton - A Path To A Meaningful , Positive, and Meaningful Elul & Yamim Noraim https://itorah.com/browse-lectures/all/rabbi-david-sutton/personal-growth-midot-/midot-perseverance/all-languages/all-dates Welcome to our special Rosh Hashanah series of Pesukim of Musaf Rosh Hashanah . We are up to our 10th and final pasuk of Zichronot, from Vayikrah , 26,45. After the Tochacha and all of the 49 curses of Parashat Buchukotai , Hashem says, וְזָכַרְתִּ֥י לָהֶ֖ם בְּרִ֣ית רִאשֹׁנִ֑ים אֲשֶׁ֣ר הוֹצֵֽאתִי־אֹתָם֩ מֵאֶ֨רֶץ מִצְרַ֜יִם לְעֵינֵ֣י הַגּוֹיִ֗ם לִהְי֥וֹת לָהֶ֛ם לֵאלֹהִ֖ים אֲנִ֥י יְהֹוָֽה׃ / I will remember the Brit Rishonim/covenant of the first ones/the early ones. I took them out of Eretz Mitzrayim, to the eyes of the goyim, to be for them a God, Ani Hashem. It says God will remember the covenant of the Rishonim . What is the Brit Rishonim ? Says Rashi, it's shel Shvatim/ it's the covenant of the Shvatim / tribes . That means (and this is a hiddush for many) that beside the Brit Avot, there is also a Brit of the Shvatim . It was the Brit that we had at Buchukotai . Those curses were the in deal that God made with the Shvatim . The Sifsei Sadik on Bechukotai says that even though there is a concept that sometimes the zechuyot of the Avot run ou t, we always have the zechut of the Shvatim . The Maharit, in his derasha on Shemot, tells us that the Gemara in Baba Batra 115b says, We have a tradition that a Shevet will never be wiped out. And that's why when we count Klal Yisrael in the desert, we're always counting the Shevatim and then the full number afterwards. Why? Because each tribe has a unique kedusha . Every tribe has a unique way of serving Hashem, and they will never be lost. The Pri Sadik, in Parashat Emor discusses that when Yaakov Ainu gave blessings to the Shevatim , it says he blessed each one of them. Each one of them had a special quality, each one had a blessing. We want to connect to those shvatim and never lose that derech /that approach in Avodat Hashem . One might think, Okay, the Jewish people won't be wiped out, but maybe we'll just be left with a little sliver. No, the full color and breadth of klal Yisrael will remain. That's why the Midrash Rabba in Shemot 44,9 tells us that when Hashem wanted to wipe out the Jewish people, and He told Moshe, I'll recreate them from you, Moshe's final claim (which was the accepted claim, says the midrash ) was, "I'm from Shevet Levi . What about the other shvatim ?" There's a concept called Brit Hashvatim , the covenant of the Shvatim . The Sefer Havatzelet Hasharon on Vayikra 26,42 points out that when it came time for Keriat Yam Suf, when God split the ocean into sections, Rashi says from the Midrash that were twelve tubes, one for each shevet . Every tribe had its own splitting, as if each tribe had their own Yetziat Mitzrayim . The Haamek Davar in Vayikra 26,45 says, what is this special Brit Rishonim referring to? It says it refers specifically to a special protection for Parnassa , because this Brit was there, that we would go into Eretz Yisrael. And this Brit not only kept us going in Eretz Yisrael, but the special hashgacha pratit continued with us, even in the lands of our enemies, even in Galut , because Hashem took us out in the eyes of all the goyim . And therefore, it would be a chillul Hashem if He didn't. The goyim know God took us out and that we're His nation. The sefer Akedat Yitzhak , in his 70th gate also says this, that when Hakadosh Baruch Hu took us out of Mitzrayim and wanted to wipe us out after the Chet HaEgel, what did Moshe Rabbeinu say? God took us out to destroy us. And that issue of c hillul Hashem was what kept us going. Therefore, even in Galut , we must still survive, because otherwise it's a chillul Hashem . Every day in our Amidah, wesay that God is going to bring Bnei Benehem It's something to remember for the rest of your life. It's not just Abraham, Yitzhak and Yaakov, like we say at the beginning of the Amidah. We say the children of their children . That's there to remind us of the Shvatim . We mention Avraham, Yitzhak Yaakov and the Shvatim , and the next words are.. Lamaan Shemo B'Ahava for the sake of His name. It's going to be Chillul Hashem. It's not just about Abraham, Yitzhak and Yaakov. The shevatim represent the Jewish people at large, and the world is going to see and say What's going on, You forgot about the Jewish people? So that Brit of the Shvatim is what saved us after the Chet HaEgel, and it will continue to save us in our Galut . That is what we're asking Hashem to remember in our prayers. Remember the Brit Rishonim , the Brit of the Shvatim , that special Brit that will keep us going and we will survive. The Gaon of Vilna says in his sefer Aderet Eliyahu on Havakuk , 3,2 on the words Berogez/ when God is angry, Rachem Tizkor . He tells us that in the midst of God's utmost anger, he always remembers a positive He thinks about us and saves us. And when was this pasuk וְזָכַרְתִּ֥י לָהֶ֖ם בְּרִ֣ית רִאשֹׁנִ֑ים said? It was right after the 49 curses. Similarly, another Pasuk Zacharti la Chesed , that we discussed a few days ago from the beginning of the Zichronot was said when God was about to destroy Yerushalayim. So even at a time of destruction, God is always remembering us for the good. And that's what we're trying to arouse- all of God's mercy for the good, and remembrance for the good, on the day of Rosh Hashanah.

Sponserd by Beth and Matti Friedman.In memory of our father Rabbi Milton Nordlicht z”l of Kew Gardens Hills, NY.

Why does the Torah repeat the offerings of the 12 Nesiim at length, if it seems to be repetition of the same Karbanos? An approach of Rav Henoch Leibowitz Zt'l, to how and why they found a way to express the individuality and uniqueness of each Shevet, while at the same time allowing for uniformity among all the Shevatim. Have a good Shabbos

When Yosef told his brothers that their descendants would one day be redeemed from Mitzrayim , he added that they should make sure that they take his bones with them when they leave. The sefer Tiferet L'Moshe writes, it seems from the way the pasuk is written that there is a connection between the redemption and Yosef's bones. He brings from the sefer Milo HaOmer who explains the connection as follows: When the Jewish People were almost at the end of that geula, trapped at the Yam Suf with the Mitzrim chasing them, there was a midat hadin upon them, saying that because they were still worshiping idols, they should not merit to be saved miraculously and have the sea split for them. The Midrash says, it was because of the zechut of Yosef's aron that the sea ended us splitting, as it says הים ראה וינוס – the sea saw and then it split. What did it see? Arono shel Yosef . Which means, Yosef had seen in ruach hakodesh that in order to complete the geula , his bones were necessary to be there to split the sea. And that is why he told his brothers to make sure their descendants take his bones with him when they leave Mitzrayim . What was the zechut of Yosef more than the other Shevatim ? After all, all of their aronot were at the Yam Suf as well. The Milo HaOmer explained, as great as a person is, if he has any averah , the midat hadin may prevent blessing or miracles from coming to him due to that averah. However, if a person is מעביר על מידותיו – he forgives others who wronged him, that overrides the midat hadin . Therefore, even if he has a sin, he'll still be helped. Because Yosef overlooked what his brothers did to him and forgave them with a whole heart, his bones were able to be the catalyst to save the entire nation and bring about their geula shelema . This is a lesson not just for what happened at Yam Suf , but it can be applied for any circumstance that a person finds himself in when in need of a yeshua . We don't always remember all of the avonot that we have to be able to make teshuva for them, and we hope eventually we will make teshuva for every avon . But if someone is standing by his own personal Yam Suf , feeling trapped with difficulties, one of the greatest things he can do is to be מעביר על מידותיו and forgive someone who wronged him. That can override any midat hadin that might be upon him. Recently, I related this chiddush to a group of people and shared the story of a man who had a life filled with difficulty. In his words, he always carried around with him a grudge against someone. It consumed his life. When he was finally able to forgive that person, his entire life changed for the better. A man in the crowd told me the following day that he became very inspired and made peace that night with a relative of his who he hadn't been speaking to for over two years. As hard as it was, he called the relative and apologized for not being on speaking terms. And then the relative apologized for what he did to him. The man told me he felt so good about ending that dispute. Another man told me, he became inspired to forgive but he couldn't think of anybody that he needed to forgive. That night in his dream, he recalled someone who wronged him years before and he still felt animosity towards him. He thanked Hashem the next morning for the reminder and was able to forgive that person. Forgiving people is wondrous. If we sincerely want to be at peace with everyone, but we are unsure of who we need to forgive or who we need to ask forgiveness from, we should pray to Hashem and ask for His help to remind us. And if we need the strength to be able to forgive, we should ask Hashem for help with that too.

insights into Purim katan and mitzvah of Simcha פורים קטן ומצות שמחה מרדכי ומדת רב חסד

Hashem puts people in the positions they need to be in to accomplish what they need to accomplish in this world. The situations are set up, tailor-made for each person, and then the decisions of how to proceed are up to them. It may not be obvious to the person how much is riding on the decision he's about to make, but in many instances it's Hashem giving him a chance to correct an error from the past. Hashem wants us to be successful with our missions in this world, and that is why He gives us great opportunities to perform. The Ramban in Vayigash writes that Yosef never told Yaakov what his brothers did to him. Since the brothers did not tell Yaakov, Yosef was not going to tell him. It would be considered lashon hara . How far did Yosef go? The Mefarshim tell us for the seventeen years that Yaakov lived in Mitzrayim , Yosef made sure never to be alone with him, so that Yaakov would never ask him what happened to him during that time when he went away. This meant that Yosef was not able to learn one-on-one with Yaakov, even during those years where the Zohar writes Yaakov was zocheh to Heavenly revelations in Torah on the level of Moshe Rabbenu. It was so difficult for Yosef not to be as close to his father as he wanted, and it was all because of his worry of having to reveal what his brothers did. Rabbi Menasheh Reizman quoted from Rabbi Ben Zion Abba Shaul, the grandson of Chacham Ben Tzion, that Yosef was making a tremendous tikkun here. The Torah says about him, when he was seventeen, ויבא יוסף את דיבתם רעה אל אביהם , Yosef would tell his father about the “bad” things that his brothers were doing. Even though Yosef had good reasons for it, it was still called דיבתם רעה . And now, for the final seventeen years of Yaakov's life, Yosef bent over backwards not to say דיבתם רעה , to fix whatever blemish he may have had from what took place in his earlier years. This was his opportunity to make tikkun , and he wasn't going to miss it. Furthermore, we find that although Yosef HaTzaddik completely forgave his brothers for selling him, telling them they had nothing to do with it, it was all m'et Hashem. Yet, their sin needed kapara throughout the generations with the עשרה הרוגי מלכות -the ten martyred Sages. The question is, why did they need kapara if they were completely forgiven? Rabbi Reizman quoted from the Shelah and the Alsheich, that it was not only Yosef that the sale affected. The main one who was hurt was Yaakov Avinu. He was in deep mourning for such a long period of time, and the Shevatim never asked him for forgiveness. They had opportunities to explain to Yaakov what they did, and then apologize and ask for mechilah . But because they never did, they never got forgiven, and that sin needed atonement. Part of the reason we're still in exile today is to get kapara for that avon . And, specifically the galut of Edom, which is Esav, had the right to subjugate us for so long because Esav was the one who excelled in Kibud Av v'Em . Binyamin, who was not involved in the sale, merits to have the Bet HaMikdash built in his portion. The pasuk says, ובין כתפיו שכן - the shoulders that were there for his father to lean upon in his old age should have the Bet HaMikdash built upon them. Rabbi Reizman quoted one of the Gedolim from the last generation saying, “We find today, baruch Hashem, people living very long lives, and some in their old age need a lot of care. Some don't even recognize their children anymore. Perhaps Hashem is giving the final generations the ability to gain merits in Kibud Av v'Em that Esav never got. To take care of an aged parent, day and night, with no reciprocation. It's a very big test, because it's so easy to send the parent to a home and visit once a week. But to take that responsibility to care for the parent, all while suffering the pain of them not recognizing the child, is an enormous zechut . Every situation in life presents another opportunity. Hashem wants us to be successful and therefore He puts us in the positions we need to be in to succeed.

Quite often, I share thoughts that I've seen or heard over the weekend. So, while they might not be based on the week's Parasha, they're all important lessons. This Friday night in Yad Yosef we had Rabbi Meir Wizman, a rabbi in the Yeshivat Birkat Ephraim in Bnei Brak. He shared a beautiful thought, which I'm going to discuss over the next day or two. He started off with a question that goes back a few weeks, which is a well-known question. How is it that the brothers had so many indicators that Yosef was Yosef, and yet they didn't see it? We can say, well he had no beard and now he does. But I've seen a lot of people that I knew without beards and now they have beards and I recognize them. Furthermore, he had so much information about them. He knew their birth order. He sat alone with Binyamin, “ Because I'm alone I have no mother, and you have no mother.” He slaughtered the animal and showed them that it was properly ritually slaughtered. What Egyptian knows about ancient ritual slaughter of the family of Avraham Avinu? It was just too odd. Lastly, he added that it says that great Sadikim were able to look at a glass or a plate and know whether it was dipped in a Mikvah or not. They were able to know if an item had purity or not. Yet the Shevatim were looking at Yosef, and they couldn't see that he looked different than a regular Egyptian? They couldn't see his aura, they couldn't see his presence? When you see a Gadol B'Yisrael, you know you're seeing someone great. They couldn't see anything on Yosef? How strange! There are different answers. One of the answers is more of what we'll call a psychological answer. You only see what you want to see. And since the last thing that they wanted to see was that Yosef was the viceroy, they couldn't see it, even though it was staring them in their faces. Their bias would not them allow them to see it. This is called confirmation bias, when you see things that agree with your philosophies, but you don't see things that are counter to your philosophies. And that could be true. But Rav Haskel Levenstein gives a phenomenal answer: If God doesn't want you to see something, you're not going to see it. That's the answer. A lot of times in life, we go through things, and then we look back and say, “ Why did I do that? How did I make that decision? I'm always more careful than this. Why did I share my social security number with him? How did I do that? How did I fall for that?” The answer is, if Hashem wants something to happen, it's going to happen. There's a D'var Torah from the Baal Shem Tov, about the Gemara that says, The wicked are full of regret. The question is, if they're constantly regretting their sins, why are they wicked? That's very righteous. The simple explanation is that they regret like a drunk regrets getting drunk, but then gets drunk again. They're always regretting what they did, but they never quite stop. But the Baal Shem Tov says it doesn't mean they're regretting their sins. They're regretting the decisions they made. That's the wicked man, who looks back and says, Why'd I make that decision? Why'd I do that? Why'd I buy this? Why'd I sell that? They're always regretting their decisions, not realizing that ultimately, it's Hashem that makes things happen. Rabbi Wizman went on to add a beautiful thought that was his own: It says that when Adam HaRishon was destined to have his wife come from him, God put him to sleep in a very deep sleep , then He removed the rib and built Chava. The question is, why did he have to go into a deep sleep? Why not give him a local anesthetic? Why a general anesthetic? One of the answers is, it says, because if a person watches how food is made, sometimes you get turned off. Sometimes you watch a cake being made and see how much sugar or oil they're pouring, or you see a butcher slice up the meat, and you lose your appetite. So therefore, Hashem did not want Adam to see Chava being formed, because he would lose his appetite. That's one answer the Gemara gives. But he gave the following answer that the lesson is that in a shidduch, Hashem blinds the couple so that they don't see each other; they don't see the other's faults, they just are blinded. Sometimes people say they are blinded by love. But it's not that. They're blinded by Hashem, who says , I want this shidduch to happen. And therefore, whether you like it or not, you're just not going to see those things. You're not going to notice those things.. Afterwards, you might say, “ How did I not realize that? Doesn't everyone know this family has X,Y and Z issue?” Well, you are not going to know, because you're supposed to get married. If Hashem wants something to happen, it's going to happen. This is part one of a two-part on class on this topic. Have a wonderful day.

#253.> Corporate sponsor of the series: Gluck Plumbing.For all your service needs big or small in NJ with a full service division, from boiler change outs, main sewer line snake outs, camera-ing main lines, to a simple faucet leak, Gluck Plumbing Service Division has you covered. Give them a call -   732-523-1836 x 1.> Episode Sponsor: Mosaica PressCheck out their many new titles including Speaking to God, by the late chaplain and innovative Jewish educator, Rabbi Zev Schostak, which teaches us that tefillah is more than merely reciting prayers, but a way to speak to God and develop a close relationship with him. Showing us how prayer is a way to approach God with love and inspiration, this sefer will guide you toward developing a deeper, more personal approach to prayer.Get your copy now at mosaicapress.com and use the code 'Chatter' for an exclusive 15% off!> Subscribe and read the new connected post on SeforimChatter Substack:> To support the podcast or to sponsor an episode (including an individual episode in the series): https://seforimchatter.com/support-seforimchatter/ or email seforimchatter@gmail.com (Zelle/QP this email address)> To join the SeforimChatter WhatsApp community: https://chat.whatsapp.com/DZ3C2CjUeD9AGJvXeEODtK> We discussed the 12 Tribes generally and each Shevet's specific characteristic. We also discussed the order of the tribes and if there are different orders, whether Shevet Levi is counted as one of the tribes, the berachos of Yaakov, individuals in Tanach wh personify their Shevet, the 10 tribes that broke away to form the Malchus Yisrael, if Shimon is lost (as Shimon's land was in the south in the midst of Yehuda), whether the Shevatim got along with each other, and much more.To purchase R' Mael's sefer, "Shivtei Yisrael": 

There's an eye-opening quote from the Daat Tevunot, one of the books that Rav Moshe Haim Luzatto, the Ramchal wrote. He's more famous for the Mesilat Yesharim , which is a mussar book. Daat Tevunot is a bit more of a deeper philosophical book. He says, ‘ You have to know the following important introduction that in truth, Hashem never despises His handiwork, Heaven forbid, and He does not forsake or leave the world. But at a time that it looks like God has forsaken the world or a person, Aderaba/it's the exact opposite. God is creating some new goodness in the world and His thoughts are always on us. He says, “His thoughts are on us all day, only to fix, not to destroy. It's just that He hides His idea and His plan in a very, very heavy cloak. So it looks like the world is forsaken, but that's not the case.” What's his proof? There is a rule in our Torah, called the Binyan Av, which literally means a building block, where if you see something once, you can figure it out for all the later times, so it doesn't have to keep on repeating itself. His proof is one of those building blocks, and it comes in this week's Parasha. Yaakov Avinu was disturbed by the fact that the Shevatim had revealed so much personal information to the unknown Viceroy, causing him to keep Shimon behind to prove that there were in fact 12 brothers and to bring back Binyamin. Yaakov was distraught, and he said, למה הרעותם לי / Why'd you do evil to me? And God said (and this is beyond our comprehension), “ I'm involved in making your son into the king and your complaining?” That's what it means when the Jewish people at large will say, נסתרה דרכי מה My ways have been hidden from God. That is to say that the entire time that Yaakov Avinu was in pain over the separation of Yosef, God was busy turning the wheels to make Yosef the king, and eventually keep the Jewish people alive, in serenity, during those years in Egypt. But it was an עצה עמוקה /It was a deep cloaked idea. And therefore, it's very covered and you can't see it. And he continues, וזה בנה אב, שלכל עילוי שרוצה הקב"ה לתת לאדם או לעולם, הנה כל זמן הזדמן הטוב - אינו מזדמן ובא אלא מתוך עומק עצה נסתרת, ועל כן יקרה קודם לו צער. והרי זה כענין שאמרו ז"ל (ברכות ה ע"א), "שלש מתנות טובות נתן הקב"ה לישראל, וכולן לא נתנן אלא על ידי יסורין": This is the building block: any uplift that God wants to give, either to a person specifically, or the world at large, in order for this good to be brought about, it only comes through a deep idea and plan, and therefore there is a pain. That pain is the feeling of the cloak or cover. This is the meaning behind what our rabbis tell us in Berachot, “There are three that God gifts gave the Jewish people to, and they all come from suffering: Torah, Eretz Yisrael and Olam Haba.” If you want to get any of those wonderful gifts, you have to go through that process. This is important at this time in history, when we are in a situation where, seemingly, God has forsaken us. We have losses, we have tragedies, we have challenges. We don't see a way out. There's a lot of pain. And it can cause a person to have these thoughts that the Ramchal quotes, that God is disgusted with us, that God has forsaken us, that God has left us. But we have to know the key word, Aderaba which is Hebrew for, ‘ Just the opposite .' We have to look at ourselves like Yaakov Avinu, that God is preparing a smooth path, and we are going through the pain that's necessary, to cloak and cover that tremendous Ilui , that elevation that is going to come soon. It's our responsibility to believe that. As we've quote in the past from Rabbi Salomon, at the end of Yaakov's Avinu life, he says, האל רעה God is my Shepherd. But the word for Shepard , Ro'eh , is spelled without a Vav , which could mean ‘ the God who does evil to me.' Yaakov Avinu was looking back and saying, “ All those times that I thought it was Ra'ah/ evil, it was really Ro'eh/God was shepherding me. Mizmor L'David Hashem Ro'ee Hashem is my shepherd. That's an important lesson in life, to remember this concept, this important principle that the Ramchal gives- the important introduction of how God brings good into the world. Have a wonderful day, a Shabbat Shalom, and enjoy the last day of Hanukah.

Hashem yitbarach has given us a tool that is more powerful than destiny. It can break any decree. Chazal tell us that Leah's destiny was to marry Esav and Rachel was to marry Yaakov. This was decreed before they were even born, as is every shidduch . Everybody at the time knew of this, including Rachel and Leah. Leah used to ask people about the deeds of Esav and she was told, “He is an evil man, a thief, a murderer, and does every abomination that Hashem hates. The Midrash writes on the words כי שנואה לאה that Hashem saw how much the deeds of Esav were hated by Leah. She cried buckets of tears in tefila , begging Hashem not to marry Esav, to the point where her eyes became tender from it, like it says ועיני לאה רכות . Rachel, on the other hand, knew that her destiny was to marry Yaakov. And so she did not feel the need to pray for that to happen. It was the tefilot of Leah that changed destiny. She was zocheh to marry Yaakov first because she prayed. Although it appeared to be the doing of Lavan, who claimed that it wouldn't have been right to give the younger one before the older, we know people have no control. The doing of Lavan was only a manifestation of the will of Hashem. The Midrash says further, because of Leah's tefilot , she was zocheh to have children first. And not only did she have children, she had six of the twelve Shevatim . And she was the one who was zocheh to be buried right alongside Yaakov in the Ma'arat Machpelah . All because of her tefilot . Rachel did not think she needed to pray for any of this, because she knew it was destined before she was even born that she would marry Yaakov and she would produce the Shevatim . It was not until Rachel prayed from the depths of her heart to have children that she was finally zocheh to have them. Nothing can ever be taken for granted. And tefila could accomplish everything. When Avraham Avinu sent Eliezer to go find a wife for Yitzchak, he could have easily felt that it could be a very simple process, being that he was considered to be a prince in the eyes of the world. He had the best son “on the market” and everyone wished they could marry into his family. Yet, it is apparent from the Ohr HacHaim and others that Avraham prayed for Eliezer to have success on this mission. He knew nothing could be taken for granted. And that is why the shidduch came to fruition. A person always needs tefila in all circumstances. As well, a person should never feel that he is beyond help. It does not matter if a Mekubal told him that he has a certain destiny. It does not matter if the odds appear against his favor in receiving what he wants. Hashem gave us a power that defies all odds, that can break decrees, and can make things happen against what destiny was supposed to be. And again, nobody should ever feel that they don't need tefila . No matter how comfortable things appear to be, Chazal are telling us that Rachel felt comfortable in getting Yaakov and she had every reason to feel that way. Yet, her lack of tefila in that area, coupled with Leah's consistent tefilot , changed everything for all time. Never underestimate the power of tefila . It can change worlds.

Shiur from Rabbi Elimelech Kohn Ztl on פרשת ויצא.  Discussed: The Daas Zekanim and Baal Haturin note that Parshas Vayetzei is a Parsha סתומה, which symbolizes Yaakov's life in Galus and our long Galus these past 2,000 years. The Gra writes in a letter to his family, מחר תבכה מאשר היום תשחק (tomorrow you will cry at what today you laughed). This idea is illustrated by Leah and Rochel who both merited having the Shevatim unexpectedly, after experiencing hardship. R' Chaim Shmulevitz explains why the Tanna was known as Nachum Ish Gam Zu. What is the meaning of Gam Zu Letova, ALSO this is good?

The Kochos Hanefesh of the Shevatim (Bamidbar #2 5783)

In this week's parashah Bamidbar , we read about the formation that the Jewish People traveled in through the desert. They were in four camps, called Degalim , with three Shevatim per camp. In this description, the head of the tribe of Gad is called Eliasaf ben Reuel. The Chida asked, everywhere else where this Nasi's name shows up, it is written Eliasaf ben Deuel, with a dalet , and this time it is spelled with a resh , Reuel. What is the significance of the name change here? The Chida brings from the sefer Imreh Noam , we know each camp had a head and the head was the firstborn from each of the dalet Imahot that were married to Yaakov. Reuven, who was a bechor from Leah, got the position of the head of one camp. Ephraim, who represented Yosef, became the head of another camp, because Yosef was firstborn to Rachel. Dan was head of another camp because he was the firstborn of Bilha. Seemingly, Gad should have been the head of the final camp because his tribe was firstborn to Zilpa. However, instead of Gad getting that position, it was given to Yehuda. Gad could have easily complained, he could have said, “It is not my honor that I am complaining about, it is my mother's.” Yet, Shevet Gad chose to remain silent and accept that the positions were given to the ones that Hashem wanted. In this merit, they were zocheh to have Moshe Rabbenu be buried in their portion of land, and thus, they became hosts to the Reuel, the re'ah of Hashem( Kel ), the one who is called the friend of Hashem, Moshe Rabbenu. And that is why here the name is spelled with a resh . When someone has a right to stick up for himself but he knows it is only going to cause machloket , so he holds himself back l'shem Shamayim , he becomes so great, and perhaps we can say as well that he himself becomes a friend of Hashem. There is a hashgacha peratit hotline that is run by a Rabbi Pinchas Shefer where people call in and share their stories. A man called in recently and said the following; every morning he listens to a recording on that hot-line of seven principles from the Chovot HaLevavot in a song form. The fifth one is, It is not in the hands of any created being to harm or benefit another person without permission from the Creator, yitbarach Shemo . This song that he listens to empowers him every single day. A couple of weeks ago, on Shabbat, someone humiliated him in public in a way that he cannot describe. He was embarrassed in the most terrible way and his blood literally drained from his face until it turned white. He felt like his blood was actually spilled. And, he repeated, this happened publicly, in his own shul, right in front of his closest friends. But he did not react, not at the time of humiliation nor any time afterward, even though people were prodding him to do so. He repeated the song to himself countless times and really internalized that this person did not do anything on his own, he was not to blame, he was only a stick, a messenger of Hashem. If Hashem didn't want this to happen, it wouldn't have. Nobody could believe the strength that this man possessed and it all came from his steadfast emunah. He was so proud that he was able to actually implement all of the lessons that he has learned. This man has become so elevated. Besides for not reacting, he is also not complaining. He accepted this was the will of Hashem for him, and is able to move on happily. That is greatness. This is someone becoming a “friend of Hashem.” May we all internalize the lessons of emunah so that they become part of us so that we will always be able to live happily, knowing that everything is always happening exactly the way it is supposed to.

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How did the Shevatim/the brothers not notice that it was Yosef? Yes, Yosef now had a beard, but listen to how the Ramban answers this question on the Parsha.(Week of Pashas Vayigash)Follow our Podcast Channel!Torah, Chochmah, U'Mussar Podcast NetworkSUBSCRIBE to The Torah Podcast for a weekly Dvar Torah on the Parsha, and follow us on WhatsApp for even more Torah content.(WhatsApp "Greatness" to 757-679-4497 to subscribe).The Motivation Congregation is a Torah Shiur/class with words of Chizuk and Mussar often based on this weeks Torah portion/Parsha of the week.Listen daily to the Motivation Congregation on Spotify,  or on the new Jewish music and podcast streaming platform 24six!Consider sponsoring a podcast by making a donation to help fund our Torah outreach efforts and content distribution. Your partnership makes it possible.Click here to donate.Questions or Comments? Email me @ michaelbrooke97@gmail.com

Shiur from Rabbi Elimelech Kohn Ztl on פרשת וישב and on חנוכה. Discussed: The Sforno writes that the life of Yaakov Avinu parallels future generations; Yaakov's time spent at Lavan corresponds to Galus Bayis Rishon and the period of Vayeshev corresponds with the era of the second Bais Hamikdash culminating with the Galus of Miztrayim, and concludes with redemption when Yaakov's body returns to Eretz Yisrael. Understanding the history and ironies of the Chanuka story and the era of Bayis Sheni. The Limudei Nissan (R' Nissan Alpert) writes that Yaakov's desire to "rest" after vanquishing his external enemies resulted in strife among the Shevatim and the sale of Yosef.

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When Yosef told his brothers that their descendants would one day be redeemed from Mitzrayim , he added that they should make sure that they take his bones with them when they leave. The sefer Tiferet L'Moshe writes, it seems from the way the pasuk is written that there is a connection between the redemption and Yosef's bones. He brings from the sefer Milo HaOmer who explains the connection as follows: When the Jewish People were almost at the end of that geula, trapped at the Yam Suf with the Mitzrim chasing them, there was a midat hadin upon them, saying that because they were still worshiping idols, they should not merit to be saved miraculously and have the sea split for them. The Midrash says, it was because of the zechut of Yosef's aron that the sea ended us splitting, as it says הים ראה וינוס – the sea saw and then it split. What did it see? Arono shel Yosef . Which means, Yosef had seen in ruach hakodesh that in order to complete the geula , his bones were necessary to be there to split the sea. And that is why he told his brothers to make sure their descendants take his bones with him when they leave Mitzrayim . What was the zechut of Yosef more than the other Shevatim ? After all, all of their aronot were at the Yam Suf as well. The Milo HaOmer explained, as great as a person is, if he has any averah , the midat hadin may prevent blessing or miracles from coming to him due to that averah. However, if a person is מעביר על מידותיו – he forgives others who wronged him, that overrides the midat hadin . Therefore, even if he has a sin, he'll still be helped. Because Yosef overlooked what his brothers did to him and forgave them with a whole heart, his bones were able to be the catalyst to save the entire nation and bring about their geula shelema . This is a lesson not just for what happened at Yam Suf , but it can be applied for any circumstance that a person finds himself in when in need of a yeshua . We don't always remember all of the avonot that we have to be able to make teshuva for them, and we hope eventually we will make teshuva for every avon . But if someone is standing by his own personal Yam Suf , feeling trapped with difficulties, one of the greatest things he can do is to be מעביר על מידותיו and forgive someone who wronged him. That can override any midat hadin that might be upon him. Recently, I related this chiddush to a group of people and shared the story of a man who had a life filled with difficulty. In his words, he always carried around with him a grudge against someone. It consumed his life. When he was finally able to forgive that person, his entire life changed for the better. A man in the crowd told me the following day that he became very inspired and made peace that night with a relative of his who he hadn't been speaking to for over two years. As hard as it was, he called the relative and apologized for not being on speaking terms. And then the relative apologized for what he did to him. The man told me he felt so good about ending that dispute. Another man told me, he became inspired to forgive but he couldn't think of anybody that he needed to forgive. That night in his dream, he recalled someone who wronged him years before and he still felt animosity towards him. He thanked Hashem the next morning for the reminder and was able to forgive that person. Forgiving people is wondrous. If we sincerely want to be at peace with everyone, but we are unsure of who we need to forgive or who we need to ask forgiveness from, we should pray to Hashem and ask for His help to remind us. And if we need the strength to be able to forgive, we should ask Hashem for help with that too.

Why our Gemarah brings as an example Gad And Asher before Dan Naftali? Source Sheet: https://res.cloudinary.com/ouinternal/image/upload/outorah pdf/v4iqzwjramiaz9wwf45o.pdf --- Support this podcast: https://anchor.fm/yechezkel-hartman/support

Shevet Yehuda argues with the other Shevatim

After Dovid crosses the Jordan, the 11 Shevatim complain about their lack of participation

To sponsor an entire week of content, please email projectlikkuteitorah@gmail.com“And now, I assign to you one portion more than to your brothers, which I wrested from the Amorites with my sword and bow.”Q1: What's the meaning of “schem”?Q2: Where do we mention that Yaakov waged wars?Q3: We describe the Shevatim as ascending, and Yosef as descending. Why?Hashem Himself is beyond relating to the world (i.e. is beyond Sefiros, which are Hashem's means of interacting with things removed from His Essence). And yet, Hashem has the capacity to relate to things “outside of” Himself; the Sefiros exist in abstract form in Hashem Himself. However, in order to elicit these Sefiros (i.e. yichud oros v'keilim d'Atzilus), there are two stages: Isarusah Delesata and Isarusah Delieilah, which are represented by the Shevatim and Yosef, respectively. “Shchem”= the divine energy provided for non-Jews. Although this level of Divine energy is what obscures the Divine Presence in this world, when Moshiach comes, we will all appreciate the Divine nature of reality, and will thus be “One portion” (“shchem echad”). Prior to this, we must first sever our 1) prioritization of physical pleasures and 2) our sense of ego, which prevents us from recognizing Hashem's presence (“asher lakachti miyad haEmori… cherev pipiyos”). This “severing” comes through our avodah [the following is a chart of the symbols used to describe 1) the pathways between the physical mind and heart/body; 2) the “direction of influence”; 3) the Sefirotic equivalents 4) the negative manifestations of these; 5) the positive manifestations of these]:Trachea= Mind-to-Heart= Sar Hamashkim= providing Kelipah with energy. Torah/Hisbonenus b'Sovev= Mitzvos AsehEsophagus= Mind-and-Heart= Sar HaOfim= The Middle Man (Emori)= Evil Thoughts/Deeds of Bnei Yisroel. Spoken Words of TorahVeins= Heart-to-Mind= Sar Hatabachim= eliciting energy for Kelipah. Ahavas Hashem= Mitzvos Lo SaasehTorah and Tefillah are the two sides of the sword which sever the flow of energy directed towards Kelipah.ConceptsThe difference between Yosef and the Shevatim: Top-Down vs. Bottom-UpAll energy given to Kelipah stems from our thoughts and behaviors. The ways in which we sever our obsession with the physical, the flow of energy to Kelipah, and thus foster our ability to experience Elokus. Support the show (https://www.paypal.com/donate?hosted_button_id=SVCNKGSMCEANE)

To sponsor an entire week of content, please email projectlikkuteitorah@gmail.com“And now, I assign to you one portion more than to your brothers, which I wrested from the Amorites with my sword and bow.”Q1: What's the meaning of “schem”?Q2: Where do we mention that Yaakov waged wars?Q3: We describe the Shevatim as ascending, and Yosef as descending. Why?Hashem Himself is beyond relating to the world (i.e. is beyond Sefiros, which are Hashem's means of interacting with things removed from His Essence). And yet, Hashem has the capacity to relate to things “outside of” Himself; the Sefiros exist in abstract form in Hashem Himself. However, in order to elicit these Sefiros (i.e. yichud oros v'keilim d'Atzilus), there are two stages: Isarusah Delesata and Isarusah Delieilah, which are represented by the Shevatim and Yosef, respectively. “Shchem”= the divine energy provided for non-Jews. Although this level of Divine energy is what obscures the Divine Presence in this world, when Moshiach comes, we will all appreciate the Divine nature of reality, and will thus be “One portion” (“shchem echad”). Prior to this, we must first sever our 1) prioritization of physical pleasures and 2) our sense of ego, which prevents us from recognizing Hashem's presence (“asher lakachti miyad haEmori… cherev pipiyos”). This “severing” comes through our avodah [the following is a chart of the symbols used to describe 1) the pathways between the physical mind and heart/body; 2) the “direction of influence”; 3) the Sefirotic equivalents 4) the negative manifestations of these; 5) the positive manifestations of these]:Trachea= Mind-to-Heart= Sar Hamashkim= providing Kelipah with energy. Torah/Hisbonenus b'Sovev= Mitzvos AsehEsophagus= Mind-and-Heart= Sar HaOfim= The Middle Man (Emori)= Evil Thoughts/Deeds of Bnei Yisroel. Spoken Words of TorahVeins= Heart-to-Mind= Sar Hatabachim= eliciting energy for Kelipah. Ahavas Hashem= Mitzvos Lo SaasehTorah and Tefillah are the two sides of the sword which sever the flow of energy directed towards Kelipah.ConceptsThe difference between Yosef and the Shevatim: Top-Down vs. Bottom-UpAll energy given to Kelipah stems from our thoughts and behaviors. The ways in which we sever our obsession with the physical, the flow of energy to Kelipah, and thus foster our ability to experience Elokus.Support the show (https://www.paypal.com/donate?hosted_button_id=SVCNKGSMCEANE)

This Torah is EXTRAORDINARY!!! If you wanted to try one that will totally resonate, this would not be the wrong choice: notes below... 1 We discussed the relationship of concepts, including: Emunah, Tefillah, Nissim, Eretz Yisroel, Yaakov Avinu (and the 12 Shevatim), and Moshiach, contrasted with Mitzryaim (inclusive of exiles, generally) and belief in ‘natural causes' in lieu of acknowledging Hashem's involvement in the world. (Further in the Torah, we will discuss Emes and attachment to Tzaddikim as well as the Kabbalas Hatorah and the Mitzva of Tzitzis) Galus is a function of a lacking in Emunah. To bring geulah, one must foster Emunah through prayer, which is most accessible in Eretz Yisroel. This is in the same vein as ‘nissim' which focus on the dynamic relationship with the Ribbono Shel Olam, as opposed to focusing on the ‘natural' surface deep explanations for phenomena (perhaps this may include politics and the like as well). When Rachmana litzlan we turn our focus away from Emunah and nissim as manifest in Eretz Yisroel, we in turn descend into galus. 2 How can we merit Emunah? One can only reach towards Emunah through Emes/truth i.e. (my understanding:) Emunah bridges a gap that is founded on Emes and begins where our attachment to Emes leaves us needing a bridge. This is analogous to one who makes a perfectly rational decision to place faith in a medical professional after full due diligence, verifying credentials, relevant experience and references, and has experience working with the doctor professionally and personally. Contrast this with giving over the reins of decision making to an unknown which is simply irresponsible and foolish; idea is explored in the shiur).  3 The attachment to a tzaddik and the importance of accepting advice from appropriate sources: The path towards emes is developing an attachment to a tzaddik and accepting the tzaddik's advice, which is an aspect of a marriage/union. Contrast this with one who accepts and integrates advice coming from a place of wickedness (the ‘zuhama'/pollution of the nachash in the context of the Chet Rishon). This pollution ceased at Har Sinai by Kabbalas HaTorah. 4 The role of the mitzvah of Tzitzis in protecting one against improper advice along with its negative effects and immorality.

The first half of the class finishes off the Topic of the 12 Shevatim. The next part is the Story of Shimon Hatzaddik and Alexandra the great

This class has been given by Rabbi Gordon of Kollel Menachem, Melbourne

This class has been given by Rabbi Gordon of Kollel Menachem, Melbourne

We continue with lessons from the story of Yosef and his brothers: At the end of Parashat Vayechi, the brothers sent a message to Yosef from their father that they should be forgiven. Yosef cried and he said, Of course, don't worry, I'm not in the place of God. And then he added, “ You thought upon me evil (i.e. you planned to do something evil to me) but God ( had another plan and) made it good.” That is the simple way of reading that pasuk: You had a bad plan and God turned it around . But Rav Eliyahu Svei quotes from the Targum Yonatan ben Uziel, which asks why the brothers even felt a need to send Yosef a message seeking forgiveness. Why would they think that anything had changed? He explains that after Yaakov Avinu died, Yosef stopped hosting the brothers for meals. They assumed that it was because he was upset with them, to which Yosef responded, “ You thought bad about me - You misunderstood what I did.” The reason Yosef did not invite them was because for the past 17 years, when they had been together, Yaakov Avinu placed Yosef at the head of the table. It had always bothered Yosef that his older brother Reuven was not seated at the head of the table, but out of respect for his father, Yosef did what he asked, and sat at the head. But after Yaakov Avinu passed away, Yosef felt conflicted. On one hand, he was the king, so he should be at the head of the table. But on the other hand, Reuven was the older brother, so he should be at the head of the table. Yosef found himself in a quandary, and since he didn't know what to do, he didn't invite them. But it wasn't because, God forbid, he had any hard feelings toward them. Rather, he was concerned about hurting his brother Reuven's feelings. And perhaps Yosef didn't want tell the brothers this, because he was uncomfortable questioning what his father had done. He wasn't sure if that would be a lack of respect for his father. Thus, what Yosef meant was, “ You thought bad about what I was doing but God knew my plans. God knows what I was thinking. I was only thinking good.” Aside for the lesson in judging others favorably, Rav Svei says that we see from here to look at how Yosef worked on his middot . When someone has been doing some thing for 17 years, it becomes habit, but although Yosef ate every meal for 17 years at the head, he still wondered if Reuven should be at the head of the table. Therefore, the moment that Yaakov Avinu was no longer there, Yosef wondered how he could possibly sit there and risk insulting his older brother. That was the sensitivity of the Shevatim , of Yosef, and that is what we have to learn. Have a wonderful day.

There is a Gemara that speaks of the Aseret Harugeh Malchut/ the Ten Martyrs that were killed by the Romans in the times of the Tena'im , in the era of Second Bet HaMikdash. The rabbis of Kabbalah say that these great rabbis were killed to atone for the sin of the ten Shevatim selling their brother Yosef into captivity.. Rabbenu Bachye and other Rishonim ask a question about this: why did the Shevatim have to suffer, if Yosef had forgiven them? As we mentioned, Yosef reassured them, and told them not to worry. So why were they punished? Rabbenu Bachye answers that Yosef Didn't explicitly say, “ Ani Mochel/I forgive you.” That is why some people are careful to ask a person they are seeking forgiveness from to actually say the words “ Machul/ I forgive. ” It's not enough to just think it in your heart. A lesser known answer to this question comes from the Sefer Hasidim, written by Rav Yehuda haHasid, an early Rishon from the times of the Tosafot . He says, clearly, that Yosef did forgive his brothers. The Chida, in his Sefer Brit Olam , a commentary on the Sefer Hasidim, asks the same question. If Yosef forgave them, as it says in Sefer Hasidim, why would the tribes have to come back reincarnated as Gilgulim and die Al Kiddush Hashem, as the Ten Martyrs? The Chida say that yes, Yosef forgave them wholeheartedly. But what Yosef Hasadik forgave helped for the sin against him. However, there is still the matter of the sin against God. And since God is exacting with the pious, like a hairsbreadth, although they got mechila from Yosef, it wasn't enough. These are of the wonders of the God who is perfect, that is able to do this kind of judgment. For us, the point is that we have to be aware. A sin against man is always a double sin. It's a sin against man, and it also has within it a sin against Hashem. So even after you have appeased your friend, you still have to ask forgiveness from God. Another powerful lesson in Ahavat Yisrael. Have a wonderful day

In Parashat Veyechi , it says, “ His teeth will be white from milk. ” There is calcium in milk, which seems to help teeth. So this was a blessing that Yaakov Avinu gave to the Shevatim that they would have an abundance of milk. But the Gemarah in Mesechet Ketubot (11b) reads the pasuk a little differently, and says, “ Better is the one who shows the white of his teeth to his friend, more than someone who gives him a glass of milk .” So says the Gemarah, read this pasuk as, “ The white of your teeth is better than a glass of milk.” Rabbi Ades once explained this graphically- Imagine a man standing outside of a shul on a very hot day, giving out cold glasses of milk at a stand. But as he is in a hurry, he just hands the glasses of milk over to people quickly. Nearby, there's another man, who's not giving out anything, but he smiles to each of the people as they leave the shul, and wishes them a good day. Who is doing more for the person? This Gemara says that the one who is giving a smile is doing more. Rabbi Ades explains that we can see from here that giving somebody emotional support is greater than giving them physical support. People need positive emotional feelings, and a smile will do more for a person than a glass of milk -even on an empty stomach. A person can survive on an empty stomach, but if he has an empty spirit, that is even harder to deal with. So when we give someone the white of our teeth, it is greater than a glass of milk. The Chafetz Chaim reads it a little differently. He says, “Greater is the man that makes his friend's teeth white… ” The one who makes his friend. smile is greater than the one who gives him a glass of milk. However you read the pasuk, whether it's you smiling at your friend, or making him smile, the lesson is the same: Emotional support is greater than physical support. Have a wonderful day.

“Vehinei Anachnu Mealmim Alumim”Explanation of Sheviras Hakeilim: Hashem is completely one and beyond any multiplicity. The way Hashem introduces a multiplicity of beings which feel independent of Him is through the process of SH”K. What occurs can be compared to what happens when the letters of a word are separated from each other, in which case the content of the entire word (Or, i.e. the awareness of Elokus) is lost. This originally occurs in Tohu, and then develops throughout Seder Hishtalshelus (beginning in Olam Habriyah) in ever increasing degrees of multiplicity and self-awareness. The increasing multiplicity throughout S”H applies to Malachim, Neshamos, and Elokus. In Olam Haasiyah, there are many more than six hundred thousand Jews (that number refers to the origin of our Neshamos as they exist in Olam Habriyah), and the number of nitzotzot is greater than the 248 found in Atzilut. This accounts for the length of the Golus: only when we have finished refining the fallen “sparks” does Moshaich come.“Ma rabu maasecha Hashem, kulam b'Chochmah Asisah”: through our drawing down the level of Chochma, we introduce Elokus/Unity into our word of separation, by elevating the fallen sparks.“Vehinei Anachnu Mealmim Alamim”: The gathering of the Shevatim refers to their “gathering” and unifying of the individual “sparks”, which occurs in the “field”, i.e. Malchus of Atzilus.“Alumim” is also etymologically similar to “ileim”, mute. Whereas speech implies thethe attempt of one thing to influence another, muteness represents the quality of Bittul, in which one is occupied with receiving from/ nullified in the face of one's source (e.g. Ilah v'Alul, a fetus in the womb). So too with the nitzotzot, which are initially individual, autonomous entities which are then subsumed in Elokus through the work of the Shevatim.However, the elevation of the sparks is insufficient to raise them to the level of unity that they originally had (from Bittul Hayes to Bittul b”Mitziyus) . This can only happen through a second, top-down elevation process which comes from Chochmah/Shem Mah. An example of this top-down elevation is that of the love and fear achieved on one's own vs. the love and fear that can only be given to a person by Hashem. (Yichud Yechudah Ilaah B'Yichudah Tataah). This second level of Bittul happens through the channeling of Or Ein Sof (as it is in Chochmah), which normally stops at Malchus of Atzilus, into BIY”A. This is the level of Yosef. This unique role of Yosef is expressed in the continuation of the above posuk: “vehinei tisuvah alumoseichem vatishtachavenah lalumsi”. This bowing implies both Bittul and Hamshacha. It is through the initial Bittul caused by the Shevatim that they draw down the higher level of Bittul of Yosef.ConceptsSheviras HekeilimYichud/Bittul vs. Pirud/YeshusBirur HaNitzotzosYechudah Ilaah/ Yechudah Tataah  Support the show (https://www.paypal.com/donate?hosted_button_id=SVCNKGSMCEANE)

"Vehinei Anachnu Mealmim Alumim”Explanation of Sheviras Hakeilim: Hashem is completely one and beyond any multiplicity. The way Hashem introduces a multiplicity of beings which feel independent of Him is through the process of SH”K. What occurs can be compared to what happens when the letters of a word are separated from each other, in which case the content of the entire word (Or, i.e. the awareness of Elokus) is lost. This originally occurs in Tohu, and then develops throughout Seder Hishtalshelus (beginning in Olam Habriyah) in ever increasing degrees of multiplicity and self-awareness. The increasing multiplicity throughout S”H applies to Malachim, Neshamos, and Elokus. In Olam Haasiyah, there are many more than six hundred thousand Jews (that number refers to the origin of our Neshamos as they exist in Olam Habriyah), and the number of nitzotzot is greater than the 248 found in Atzilut. This accounts for the length of the Golus: only when we have finished refining the fallen “sparks” does Moshaich come.“Ma rabu maasecha Hashem, kulam b'Chochmah Asisah”: through our drawing down the level of Chochma, we introduce Elokus/Unity into our word of separation, by elevating the fallen sparks.“Vehinei Anachnu Mealmim Alamim”: The gathering of the Shevatim refers to their “gathering” and unifying of the individual “sparks”, which occurs in the “field”, i.e. Malchus of Atzilus.“Alumim” is also etymologically similar to “ileim”, mute. Whereas speech implies thethe attempt of one thing to influence another, muteness represents the quality of Bittul, in which one is occupied with receiving from/ nullified in the face of one's source (e.g. Ilah v'Alul, a fetus in the womb). So too with the nitzotzot, which are initially individual, autonomous entities which are then subsumed in Elokus through the work of the Shevatim.However, the elevation of the sparks is insufficient to raise them to the level of unity that they originally had (from Bittul Hayes to Bittul b”Mitziyus) . This can only happen through a second, top-down elevation process which comes from Chochmah/Shem Mah. An example of this top-down elevation is that of the love and fear achieved on one's own vs. the love and fear that can only be given to a person by Hashem. (Yichud Yechudah Ilaah B'Yichudah Tataah). This second level of Bittul happens through the channeling of Or Ein Sof (as it is in Chochmah), which normally stops at Malchus of Atzilus, into BIY”A. This is the level of Yosef. This unique role of Yosef is expressed in the continuation of the above posuk: “vehinei tisuvah alumoseichem vatishtachavenah lalumsi”. This bowing implies both Bittul and Hamshacha. It is through the initial Bittul caused by the Shevatim that they draw down the higher level of Bittul of Yosef.ConceptsSheviras HekeilimYichud/Bittul vs. Pirud/YeshusBirur HaNitzotzosYechudah Ilaah/ Yechudah Tataah Support the show (https://www.paypal.com/donate?hosted_button_id=SVCNKGSMCEANE)

The Shleimus of Am Yisroel Depends on 12 Shevatim  –Abarbanel Yibum Before Matan Torah –Ramban [17:52] This shiur takes place over Zoom on Motzei Shabbos. To participate in this series live, sign up at eshelpublications.com/live-shiurim Visit eshelpublications.com for more shiurim, live shiurim, seforim and more For questions, comments, or for sponsorship opportunities email us at office@eshelpublications.com

Today's class is dedicated Le'ilui Nishmat Yitzhak ben Chana, Mr. Irving Missry a'h, by his family, on his 22nd yarzheit. When Yaakov Avinu gave the final blessing to his children, he called them in and said, “ Gather and I will tell you what will happen to you in the future.” And then again, he said “ Gather and listen, sons of Yaakov…” What is this back-and-forth? Rashi tells us that the midrash says that Yaakov Avinu saw that among the letters of the Shevatim , there was no ח Chet or ט Tet. And he wanted to tell them what the future would be, but he saw that they did not have a ק kuf or צ sadi , which spells ketz/ end, in their names either . What does this mean? The letters chet and tet spell the word Chet , which means, “ sin .” So that was good, right? But why didn't they have the letters that spell “ Ketz / end ?” The Chatam Sofer says something fascinating about this pasuk. As we have mentioned in the past, the sin of Sinat hinam/baseless hatred is worse than the three cardinal sins, because the sin of Sinat Hinam was, in the words of the Gemara,“ not revealed.” And because the sin was not revealed, the end was not revealed. The first Bet HaMikdash was destroyed for sins that there were in the open, so the end was revealed as well. It was a 70 year sentence. But the second Bet HaMikdash was destroyed due to sins of the heart, Sinat hinam, which was under cover, so the end was not revealed. That is why we are still in exile. The fact that the letters for Chet/ sin were not there was a problem. The sin could not be seen, and therefore, the ketz , the ending could not be seen either. That is why Yaakov Avinu told them to gather twice- because if you gather and there is no Sinat hinam , then things can be worked out in the end, and Yaakov would be able to tell them what would happen.. if they did Teshuva , everything would work out. But when we are separated, there is no way the geula / redemption can come. As we have said, even Teshuva doesn't work in a generation where there is Sinat hinam. We have to constantly work on this concept, because the Second Bet HaMikdash was destroyed due to Sinat Hinam, and the third will only be rebuilt when we fix the sin of Sinat hinam. So that is our job- to bring the chet of Sinat hinam above the surface, to be aware of it, because that is the first step. It's a silent killer, if you aren't aware of it. The more aware we become of Sinat hinam, the closer we are to fixing it, and the more the Ketz- the end of time , will be revealed as well.

Explaining the Rashi about Reuven and the Dudaim.

Are they the only two Shevatim who can give a Psak? Source Sheet --- Support this podcast: https://anchor.fm/yechezkel-hartman/support

Why Did Yosef Accuse The Shevatim?

A panoramic view of Parshas Vayeira with a focus on the following questions: 1. Why did it take Yaakov so long to get married? Why did he wait until he was so old? 2. Why did Yaakov have to marry so many wives? Was it just a coincidental, natural turn of events? 3. Why do we need to know about Yaakov's financial rivalry with Lavan?

The Distinction between the Avot and the Shevatim Support this podcast

1. One should wear shoes when davening. 2. There's a dispute whether davening long is good if it takes away time from Torah study. 3. We mentioned One shouldn't start judging a case close to Mincha but if they started they don't have to stop. Starting is defined by putting on robes to judge, or it the judges were already wearing robes from Previous cases, then when the lawyers start arguments. 4. Judging court cases is very important and can stop learning for it. However, one does not have to judge cases all day. As long as they judge correctly for a time, They are considered partners with HKBH in creation and it's like the judged all day long. (Once meal time comes (6th hour) they can stop judging) 5. 4th hour is meal time for regular ppl. 5th hour for laborers and 6th hour for Torah scholars 6. There are 3 sections to bathhouse. Outer section where ppl are already dressed one can daven and out on Tefillin. In middle Section where some ppl are naked, one should not pray or say Shema and put on Tefillin, but they don't have to take off Tefillin already worn. They cns greet ppl with the name Shalom (Hashem's name) In the most inner room, where everyone is naked, one can't even wear Tefillin and can't greet ppl with the name Shalom. This is true even if there is no one in the bathhouse at the time. 7. A designated bathhouse that has not yet been used one is allowed to pray. However, a designated bathroom is questionable bc the very name of a bathroom is repulsive. 8. One has to tell a recipient when he gives them a present. We learn this from HaShem telling the Jews that he gave them the Shabbos. (They wouldn't have been aware of the huge reward of keeping Shabbos, but a gift that will be self evident that it's given the giver does not have to inform the recipient of the gift, like moshes shining face) 9. A person is always drawn and attracted to what they know. 10. We learn from Yosef and the Shevatim that a parent shouldn't favor one son over another. 11. Lot ran to Tzoar bc it was a recently built city and had less history of sin.