Podcasts about Shimon

#482> To purchase "The Making of the Siddur": https://amzn.to/4dYUdWG>Episode sponsored by Tehillim Unveiled podcast: Apple Podcasts: https://itl.ink/LechuNeranenaApple, Spotify: https://itl.ink/LechuNeranenaSpotify> For update and bonus content: https://qrl.is/Tehillim> Episode sponsored by Mordechai and Michal Neuman in memory of their parents Shimon ben Michoel, Rachel bas Avraham, Dovid ben Shmuel, and Tzirel Mindel bas Pesachya> To join the SeforimChatter WhatsApp community: https://chat.whatsapp.com/DZ3C2CjUeD9AGJvXeEODtK> To join the SeforimChatter WhatsApp status: https://wa.me/message/TI343XQHHMHPN1>  To support the podcast or to sponsor an episode follow this link: https://seforimchatter.com/support-seforimchatter/or email seforimchatter@gmail.com (Zelle/QP this email address)Support the show

 Questions? Comments? We love feedback! Email us at info@baishavaad.org Rav Shmuel HonigwachsQuestion: Reuven needed a variance for a construction project. His neighbor, Shimon, claimed that he would be negatively impacted by that variance. He went to the zoning board and tried to stop it but the board ruled in favor of Reuven and granted the variance. Shimon still has one more venue to stop the variance from being adopted, which is to litigate. Is he permitted to go to court and assert his right to have the variance's approval revoked?  Answer: We previously explained that the Maharik says that one has a right to oppose a neighbor's request for a variance before a zoning board because the neighbor has not obtained what he wants yet. He compares this to a “metziah” and says that everyone has the right to stop someone from getting a metziah. That reasoning would only apply to something that the neighbor doesn't have yet. If he already received the variance and a neighbor now wants to sue in court to get it revoked, there would be a strong argument to say that the Maharik's ruling does not apply in that situation; therefore, I would posit that it would not be permitted. 

#481> To purchase "The Making of the Siddur": https://amzn.to/4dYUdWG> Episode sponsored by Tehillim Unveiled podcast: Apple Podcasts: https://itl.ink/LechuNeranenaApple, Spotify: https://itl.ink/LechuNeranenaSpotify> For update and bonus content: https://qrl.is/Tehillim> Episode sponsored by Mordechai and Michal Neuman in memory of their parents Shimon ben Michoel, Rachel bas Avraham, Dovid ben Shmuel, and Tzirel Mindel bas Pesachya> To join the SeforimChatter WhatsApp community: https://chat.whatsapp.com/DZ3C2CjUeD9AGJvXeEODtK> To join the SeforimChatter WhatsApp status: https://wa.me/message/TI343XQHHMHPN1>  To support the podcast or to sponsor an episode follow this link: https://seforimchatter.com/support-seforimchatter/or email seforimchatter@gmail.com (Zelle/QP this email address)Support the show

What if prophecy is about far more than receiving a word about your future? In this powerful message, The Testimony of Prophecy, Pastor Jordan Shimon challenges modern misconceptions about the prophetic and calls believers back to the true foundation of prophecy: the life and testimony of Jesus Christ. Drawing from Revelation 19, Matthew 7, and 1 Corinthians 14, Pastor Jordan reveals that authentic prophecy is not measured by accuracy, signs, wonders, or personal fulfillment. Instead, true prophecy flows from a life surrendered to Christ, shaped by obedience, humility, patience, and intimacy with the Father. As the Church navigates an era of confusion surrounding prophetic ministry, this message offers biblical clarity, calling believers away from sensationalism and toward a prophetic lifestyle that reflects the character, nature, and testimony of Jesus. Be encouraged, challenged, and reminded that God's ultimate goal is not simply to give prophetic words—but to form Christ within us.

Dennis Prager's latest episode of Timeless Wisdom delves into the complexities of human nature, morality, and the Torah's teachings on love and compassion. In this thought-provoking discussion, the speaker explores the story of Dinah, Jacob's daughter, who was defiled by a man from a neighboring clan, and the subsequent actions of her brothers, Shimon and Levi, who take revenge by slaughtering the entire male population of the clan. The episode touches on the themes of rape, violence, and the treatment of women in ancient societies, highlighting the problematic attitudes towards women's agency and autonomy. The speaker also examines the concept of circumcision as a condition for intermarriage and the implications of this practice on the relationships between different cultures. Throughout the discussion, the speaker draws on his own experiences and insights to shed light on the complexities of human nature and the importance of moral values in shaping our actions. One of the key points of the episode is the speaker's argument that the Torah's greatest moral achievement is the commandment to love the stranger, and that this principle is essential in promoting compassion and understanding towards those who are different from us. The speaker also discusses the idea that our nature is often at odds with our conscience, and that we need strong moral values to guide us in making good choices. Follow on Apple Podcasts: https://podcasts.apple.com/us/podcast/timeless-wisdom-with-dennis-prager/id1517302239 Follow us on Spotify: https://open.spotify.com/show/4SZEYeH4tuLr2FvG4ok1rl Learn more about Dennis Prager: https://pragertopia.com/ Follow Dennis on Facebook: https://www.facebook.com/DennisPrager Follow Dennis on Instagram: https://www.instagram.com/thedennisprager/ Follow Dennis on X: https://x.com/DennisPrager Learn more about the Salem Podcast Network: https://salempodcastnetwork.com/ Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.

Who Was His Rebbi?

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Tracklist 01. Aural Imbalance - Lunar Phase - Spatial 02. Tim Reaper - ??? - Unreleased? 03. Law - Citric Cycle - R-WHITES dub 04. Double O - Corsica Jungle - Rupture LN 05. RUNDR - Citric Complex - R-WHITES dub 06. Sicknote & Dissect - Hide In Shadows - Stereocilia 07. Ricky Force - Suburban Nights - Repertoire 08. Conrad Subs - Beneath The Surface - Metalheadz Platinum 09. Digital & Charla Green - DATC - Function 10. Forest Drive West - ??? - Unreleased? 11. Gremlinz & Jesta - Black Lotus - Metalheadz 12. Quartz - See My Scar - Metalheadz 13. JAG - Figure Of Eight (Escher Remix) - Repertoire LTD 14. Friske - Beyond Measure - Requisite 15. Total Science - Ghostlife - Metalheadz 16. HLZ - Origins - Metalheadz 17. Kid Drama & Trace - Razor Sharp - CNVX 18. Ed Rush & Optical - Shrinkwrap - V Recordings 19. Basic Rhythm & Kid Drama - ??? - Repertoire LTD dub 20. J.Kenzo - JegaFunk - Metalheadz 21. Ruffhouse - The Max Headroom Intrusion - 31 Records 22. Holsten - Burn - DROOGS 23. War - Yaldi - Magrove Audio 24. Krust - Concealing Treachery - 31 Records 25. Basic Rhythm & Need For Mirrors - Tivoli Gardens - Musique Nocturne 26. Shimon & Andy C - Mutation (Remix) - RAM Records 27. War - Invisible - Mangrove Audio 28. Modal & Jaise - Expressions - Repertoire 29. Dillinja - Test Time - Test

How can ancient wisdom be lived in the middle of family, creative work, and the chaos of modern life? ​In this episode of The Kindheartfulness Podcast, we sit down with Juri Henley-Cohn, an actor working across film, television, and theater. While many recognize him as Shimon in The Chosen, Juri is also a father, a dedicated student of Phakchok Rinpoche, and a key member of the Samye Institute. ​Together, we explore his unique journey of "Breaking the Script." Juri shares how his work as an actor—stepping into the lives and minds of others—reinforces his Buddhist practice, and vice versa. We discuss the art of "living the Dharma" not just in a monastery, but in the middle of a busy career and the responsibilities of fatherhood. ​Highlights of the conversation include: • ​The Interplay of Performance and Presence: How the vulnerability of the stage mirrors the path of awakening. • ​Ordinary Modern Life: Juri's particular interest in bringing spiritual principles into daily family and work dynamics. • ​Beyond the Persona: How Juri uses his acting background to deepen his spiritual practice and vice versa. ​Whether you are an artist, a parent, or simply looking for ways to stay grounded in a fast-paced world, Juri's perspective offers a beautiful blend of depth and practicality. For more information about Juri: https://www.JuriHenley-Cohn.com or on IMDB https://www.imdb.com/name/nm1687772/ And his app Savor: https://www.savorapp.ai

Kollel Iyun Halacha. Shuirim are held Sun-Thurs at 11 Gudz Road Lakewood NJ. For more info email: kih185miller@gmail.com

Last week, toward the end of our recorded class together, Elias asked the question, “In the past 45 minutes of talking to each other, have any of us changed our minds?” The answer was a clear, “No.” While we had conducted a respectful conversation, the truth is, that each of us remained committed to the same positions and principles with which we had begun the conversation. Which got me thinking… what does it look like to be influenced by another's position and actually change your mind? Given that earlier this week we celebrated Lag Ba'Omer, an obvious Talmudic text jumped out: the story of Shimon Bar Yochai and his son.  At the start of the story, Shimon and his son hold one position – learning is the most important thing, anything else is an infuriating waste of time.  By the end, they are both transformed.  But through the middle of the tale they are not on the same page at all.  How do they get on the same page?  And what might their trajectory teach us about holding open the possibility of change in our own interactions today?

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Episode #239: Reb Shimon Bar Yochai Saved The Emperor's Daughter

Explore the significance of Lag B'Omer, the life and teachings of Rebbe Shimon bar Yochai, and insights from Parshas Behar. Learn about balancing Torah study with daily life, spreading goodness, and maintaining faith amidst challenges. https://www.torahrecordings.com/classes/by_parsha/003_vayikra/009_behar/017

Amitai

Lag BaOmer

Throughout Jewish History, גְּדוֹלֵי יִשְׂרָאֵל followed the policy of R Yehudah, not R Shimon, though the Jewish People in its folk-wisdom came to celebrate the frank expressions of R Shimon bar Yochai. They admired the one who "called a spade a spade" even though in practice they imitated R Yehudah

In this shmooze, delivered at the Mevaseret/Shaalvim Lag Ba'Omer Hilula, Rav Burg explains how the merit of Rebbe Shimon Bar Yochai can absolve all of Klal Yisrael from judgement.

Rebbe Shimon and Us - Rabbi Schoonmaker by Shapell's Rabbeim

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Lag BaOmer revela a dimensão mais profunda da realidade: a luz oculta da Cabalá transmitida por Rabi Shimon bar Yochai.A aula explora os segredos de sua vida, a revelação do Zohar e o significado espiritual do dia de sua partida — não como fim, mas como manifestação máxima de luz.Uma imersão na energia de Lag BaOmer, entendendo como acessar essa luz e aplicá-la na vida prática.CURTIU A AULA?FAÇA UM PIX RABINOELIPIX@GMAIL.COM E NOS AJUDE A DARMOS SEQUÊNCIA#chassidut #mistica #judaismo #Parasha #tora #torah #eliahu #behar #vaicra #vayikra #Midrashim #judeu #rabino #lagbaomer #rabishimon #baryochai #rebe #rebbe #zohar #kabala #cabala #akiva #rabiakiva

In “Love is Waiting,” Pastor Jordan Shimon shares a powerful message about God's patient, transformative love. Learn how the Father waits for us with open arms and leads us through seasons of surrender so He can fulfill desires deeper than we can imagine. Through honest stories and biblical truth, this sermon encourages us to remain moldable, trust God's timing, and choose waiting as an act of love. Ideal for anyone in a waiting season who needs fresh hope and a renewed perspective on God's perfect plan.

Reb Nachman teaches that the yetzer hara is the "old, foolish king" who has thousands of years of practice waiting for our moments of inspiration — and Hashem's answer is Sefiras HaOmer: forty-nine days of counting our victories, including the days we fell.In this shiur we walk through:How Hashem pulled Klal Yisrael out of Mitzrayim shelo k'seder — straight from the 49th level of tumah to seeing the Eibershter at Krias Yam Suf — on the strength of pure emunah in the tzaddik.Tonight's sefirah, Yesod sheb'Netzach: the foundation of everlasting victories. Netzach = gematria 148 = Nachman. "Nitzachti v'anatzayach."Why a fall day still counts as a sober day — and what it means to be "an expert in climbing and an expert in falling."Reb Nosson's reading of Lag BaOmer: gal spelled backwards is lag. The Gal Ed between Yaakov and Lavan haRami is the wall we build after thirty-three days of victories — the wall between us and the inner Lavan who whispers, "It's okay, it's okay."Reb Shimon bar Yochai's promise: pnimiyus haTorah will save Klal Yisrael. The mitzvos aren't six hundred and thirteen rules — they are eitzos, six hundred and thirteen pieces of advice, the soul of the Torah.And Reb Shimon's gift: even if you didn't count a single day, start now. Seventeen days remain — and tov = 17.A shiur about victories, falls, the mountain we build at Lag BaOmer, and the tzaddik who sees the pintele Yid in every Jew.#LagBaOmer #SefirasHaOmer #RebNachman #RebShimonBarYochai #Breslov #PnimiyusHaTorah

In this episode, we learn about the tricky plan and false stories Shimon made up to try to get the Alter Rebbe in trouble with the Czar.

Kollel Iyun Halacha. Shuirim are held Sun-Thurs at 11 Gudz Road Lakewood NJ. For more info email: kih185miller@gmail.com

Kollel Iyun Halacha. Shuirim are held Sun-Thurs at 11 Gudz Road Lakewood NJ. For more info email: kih185miller@gmail.com

Today, Jack is joined by Rona-Lee Shimon, who plays Eliza in The Terminal List: Dark Wolf.In this episode, Rona-Lee and Jack talk about discovering Eliza's character from the audition to the motorcycle and book market sequences, to some of her most pivotal moments in the series. They discuss the training behind the role, how Rona-Lee's background as a ballet dancer shaped her approach to action, and the leadership and emotional depth Eliza brings to the team.They also break down Eliza's dynamic with Ben, her mentorship of Tal, standout scenes from the season, along with the betrayal, vulnerability, and loss that define her arc. Rona-Lee also reflects on her path into acting, her work on Fauda, and how becoming a mother deepened her connection to the character.FOLLOW RONA-LEE @ronalee_shimonhttps://www.instagram.com/ronalee_shimon/

Moshe gives us the bigger picture of Torah beyond our to-do list. (Chelek Lamed Bais, page 28)This Sicha learning is sponsored by:The Benarroch, Michael, Sperlin, RavNoy, Minkowitz Families in zchus of a complete and speedy refuah sheleima for their father Shimon ben RochelCM Silberberg for the safety of Yidden all over the world & for hastening the geulah! Bunia Newman in honor of her daughters.Thank you!

Rabbi Shlomo Landau sits with Rav Avrohom Lefkowitz, Rav and Rosh Kollel of Bnei Torah Lakewood, and his brother Shimon Lefkowitz to discuss Reb Baruch Mordche, Yisroel Besser's stirring biography of Rabbi Baruch Mordechai Ezrachi — talmid of Yeshivas Chevron and founder of Yeshivas Ateres Yisrael. One of the most electrifying Torah personalities of his generation, R' Baruch Mordechai brought extraordinary vitality to Torah learning, lifting spirits and awakening greatness in everyone who heard him. More than a biography, the book is a call to rediscover the Slabodka vision of human greatness. R' Baruch Mordechai challenged people to grow — to live each day with renewed purpose, courage, and joy. Through his life, his teachings, and the quiet strength of his Rebbetzin, this powerful work continues his lifelong mission: inspiring every Jew to recognize the greatness within.

Kollel Iyun Halacha. Shuirim are held Sun-Thurs at 11 Gudz Road Lakewood NJ. For more info email: kih185miller@gmail.com

Kollel Iyun Halacha. Shuirim are held Sun-Thurs at 11 Gudz Road Lakewood NJ. For more info email: kih185miller@gmail.com

In this episode, we explore what the Chassidim of the Alter Rebbe do to find out who Shimon really is, and how they ultimately expose him.

Kivsei atzeres when it's mikadesh lechem kedushas haguf machlokes rebi and Reb elazar breb Shimon

The Zohar HaKadosh (Vayikra ק״ד ) teaches that because Hashem is so loving and merciful, when a harsh decree hangs over a person, Hashem sends him a precious gift that can help annul it. That gift often comes in the form of a mitzvah opportunity. The example the Zohar gives is when a poor person comes asking for charity. If the person seizes the opportunity and gives with generosity and a good heart, he draws upon himself a special protection that can ward off the decree. The Midrash in Vayikra Rabbah teaches: יותר ממה שבעל הבית עושה עם העני — העני עושה עם בעל הבית — more than the giver does for the poor man, the poor man does for the giver. The poor man grants the giver life, livelihood, and success. A giver may feel the poor person is indebted to him, but in truth, it is often the other way around. Rabbi Sneer Guetta related a story he heard from someone who knew it firsthand. It took place about forty years ago in Israel. One day a man named Avi was arranging the bins in front of his vegetable store when he noticed an infant lying in a broken carriage, covered with a dirty blanket, with no adult nearby. He began asking the people around if the baby belonged to them, but they all said no. Avi waited several minutes and still no one came. Finally he saw a woman searching through a garbage pail and went over to ask her. She said the baby was hers and apologized for worrying him. Avi immediately understood that she was in desperate financial straits and told her that he wanted to take upon himself the responsibility of supporting her child. He instructed her to come once a month to pick up an envelope with money, and that whenever she needed, she could simply come to the store and take whatever food the baby required. The woman burst into tears and thanked him from the depths of her heart. And indeed, every month she came for the envelope, and often she came for food. This arrangement continued not for one year, not for two years, but for more than twenty years. Avi never told her "enough already." He never limited what she could take. Then one day he received a call from a young man who told him, "You are an angel sent from Heaven." Avi did not understand what he meant. The young man introduced himself as Shimon and said he was engaged to Emily — the girl Avi had been supporting for the past twenty years. Avi was overjoyed to hear she was engaged. Shimon continued that his own family was well-established and from now on he himself would support Emily, so Avi could stop preparing the monthly envelopes. To Shimon's surprise, Avi pleaded with him to allow him to continue supporting her. Shimon could not understand. She no longer needed the money. Why insist? Avi then told him the story. Twenty years earlier, Avi had become entangled with dangerous criminals. One day they came to his store armed with guns and attempted to kill him. Miraculously he escaped. Shaken, he went to a great rabbi to ask what he should do — whether he should flee the country or change his identity. The rabbi told him he was certain that Hashem operates by the principle of מדה כנגד מדה so that if he would give life to another, Hashem would give life to him. He advised Avi to find someone whose life he could sustain. Avi answered that he did not know of anyone. The rabbi told him to pray that Hashem would send him the opportunity. The very next day Avi found that abandoned baby outside his store. From that day forward, he understood that supporting her was the mission that was sustaining his own life. Now he begged to be allowed to continue. Shimon listened, but he still felt that once Emily no longer needed the support, it would not be proper tzedakah. He asked Avi to hold off on sending the next envelope while he considered the matter. That very week, the criminals returned — and this time they took Avi's life. It was clear that his allotted time had come, and that the twenty years Hashem had granted him through that mitzvah had reached their end. The man who told Rabbi Guetta this story had been at Avi's funeral and personally confirmed the details. Most of the time, the effects of giving are not so dramatic or visible. But the lesson remains the same: whenever we help another person or give charity, we must realize that it is we who are gaining the most.

Why does the church exist? Pastor Jordan Shimon closes the series with a bold revelation: church isn't a building—it's a pattern of being called out of the world, through the wilderness, and into the Holy of Holies where God's Presence dwells. Through the Tabernacle, the Exodus, and Hebrews 10, discover why we gather to draw near together, kill selfish survival spirits, encourage one another in faith and hope, and experience the Presence that makes us truly the ekklesia. Powerful encouragement for anyone craving authentic community and the manifest presence of God.

Rav shimon bar yochai story!! Teach or learn!? America got to wake up!!!

In this episode, we discover a man named "Shimon", who becomes an instant beloved and respected teacher by all.

The Gemara explains the braita in a different way than previously to show that there is really no Tannaitic opinion that Rabbi Eliezer holds one is liable for karet if they have a pigul thought to eat something normally burned or burn something normally eaten. They explain that the braita is highlighting a three-way debate between tanna kama, Rabbi Yehuda and Rabbl Elazar ben Shammua about whether in a case of someone who has a thought to leave over part of the blood until the next day without sprinkling it, would both the rabbis and Rabbi Eliezer agree that is it valid, invalid or do they disagree as they do in the previous case. A difficulty is raised against Rabbi Yehuda's position from an intruiging story in which his position is mentioned in an interaction between Rabbi Elazar ben Shammua and Yosef the Babylonian, who repeatedly questioned Rabbi Elazar ben Shammua on this very point. The story was witnessed and told by Rabbi Yehuda haNasi when he went to the Beit Midrash of Rabbi Elazar to either learn his positions on various topics or to garner wisdom from him. In the end, the difficulty is resolved. The conclusion of the Gemara leads to the understanding the Rabbi Eliezer disqualified an offering with a thought to eat something that is normally burned, as a rabbinic ordinance. The Mishna lists various parts of the mincha offering that are not essential. The Gemara explains that when it lists pouring the oil as a non-essential action, that cannot be right, as it is essential. Therefore, they explain it must mean it can be done by a non-kohen. However, the next item in the Mishna, one does not need to mix, must be understood literally, i.e. is not essential at all, as is proven from a different sugya. The Mishna in Menachot 104a teaches that that one may volunteer a meal offering of up to sixty esronim (tenths of an ephah) in a single vessel, because sixty tenths can be properly mixed with a log (a liquid measure) of oil. However, if one volunteers sixty-one tenths, they must be brought in two separate vessels, as such a large quantity cannot be effectively mixed. Rabbi Zeira establishes a fundamental principle: "Anything that is fit for mixing, the lack of mixing does not invalidate it; but anything that is not fit for mixing, the lack of mixing invalidates it." This means that as long as it is physically possible to perform the mitzva of mixing, the offering is valid even if the mixing wasn't actually done. But if the quantity is so large (61 tenths) that mixing is physically impossible, the offering is disqualified even if the kohen attempts to proceed without mixing. From here it is clear, it does not need to be mixed. The Gemara suggests, and then conclusively proves, that the Mishna does not accord with the opinion of Rabbi Shimon who rules in a braita that pouring the oil must be performed by a kohen. Rav Nachman attempts to reconcile Rabbi  Shimon with the Mishna, but Rava rejects his suggestion.

The Gemara explains the braita in a different way than previously to show that there is really no Tannaitic opinion that Rabbi Eliezer holds one is liable for karet if they have a pigul thought to eat something normally burned or burn something normally eaten. They explain that the braita is highlighting a three-way debate between tanna kama, Rabbi Yehuda and Rabbl Elazar ben Shammua about whether in a case of someone who has a thought to leave over part of the blood until the next day without sprinkling it, would both the rabbis and Rabbi Eliezer agree that is it valid, invalid or do they disagree as they do in the previous case. A difficulty is raised against Rabbi Yehuda's position from an intruiging story in which his position is mentioned in an interaction between Rabbi Elazar ben Shammua and Yosef the Babylonian, who repeatedly questioned Rabbi Elazar ben Shammua on this very point. The story was witnessed and told by Rabbi Yehuda haNasi when he went to the Beit Midrash of Rabbi Elazar to either learn his positions on various topics or to garner wisdom from him. In the end, the difficulty is resolved. The conclusion of the Gemara leads to the understanding the Rabbi Eliezer disqualified an offering with a thought to eat something that is normally burned, as a rabbinic ordinance. The Mishna lists various parts of the mincha offering that are not essential. The Gemara explains that when it lists pouring the oil as a non-essential action, that cannot be right, as it is essential. Therefore, they explain it must mean it can be done by a non-kohen. However, the next item in the Mishna, one does not need to mix, must be understood literally, i.e. is not essential at all, as is proven from a different sugya. The Mishna in Menachot 104a teaches that that one may volunteer a meal offering of up to sixty esronim (tenths of an ephah) in a single vessel, because sixty tenths can be properly mixed with a log (a liquid measure) of oil. However, if one volunteers sixty-one tenths, they must be brought in two separate vessels, as such a large quantity cannot be effectively mixed. Rabbi Zeira establishes a fundamental principle: "Anything that is fit for mixing, the lack of mixing does not invalidate it; but anything that is not fit for mixing, the lack of mixing invalidates it." This means that as long as it is physically possible to perform the mitzva of mixing, the offering is valid even if the mixing wasn't actually done. But if the quantity is so large (61 tenths) that mixing is physically impossible, the offering is disqualified even if the kohen attempts to proceed without mixing. From here it is clear, it does not need to be mixed. The Gemara suggests, and then conclusively proves, that the Mishna does not accord with the opinion of Rabbi Shimon who rules in a braita that pouring the oil must be performed by a kohen. Rav Nachman attempts to reconcile Rabbi  Shimon with the Mishna, but Rava rejects his suggestion.

If a person is going through a difficult time, it is very easy for him to blame other people and circumstances for it. It may seem that someone was directly responsible for causing the difficulty. It may seem that if certain things were done differently, it could have been avoided. And so the person thinks about all the "what if's" and how things should have been different. It is during these times that a person has a big opportunity to shine, to see through what meets the eye and recognize that it was Hashem who was behind it all. Although what happened might not seem to be fair, it's up to the person to say, "It must be for my best, I will not blame anyone. I will accept that this is from Hashem. I will do my best to maintain loving and peaceful relationships with all of those around me." This avodah is extremely valuable. It could very well be that one of the reasons the difficulty occurred was specifically to give the person the opportunity to go through it with emunah which will then open the door for Hashem to shower him with blessing. I read a story in the Machon Shaar HaBitachon that a man, who we'll call Shimon, related about how he became extremely wealthy. He said he is the youngest in a large family. His father worked hard to provide for them and managed to marry off all of them. All of his brothers got apartments, but when it was his turn, his father had already gotten sick and a short while later he passed away. After the shiva, his brothers sat together to discuss how to divide up the estate. Shimon was sure he was going to get his father's apartment since he was the only one who didn't get one. But not everybody felt the same way and being that there were a total of ten brothers, there were many different opinions. The majority consensus was to sell the apartment and divide the proceeds equally, but that was going to take time. In the meantime, Shimon had to rent his own apartment with no financial help. He was so upset, he went to his rabbi and asked if he could halachically demand the apartment for himself, after all, everyone else got their own apartment and his father was going to get him one too. The rabbi said, "You have a great case, but I have a piece of advice for you that will gain you much more: Shalom is worth millions. Don't fight with them. Accept your lot in order to gain peace and you'll see you'll only gain from it." Shimon took the rabbi's advice. It was not easy, being that his family was growing and he really needed the money. From then on, each time he passed his childhood home he would think of his brothers, living peacefully in their own homes while he had to work day and night to cover his rent. He wished he was able to accept this inwardly with more happiness, but he wasn't on the level yet. Nonetheless, outwardly he was able to maintain shalom and that avodah elevated him greatly. He decided to learn a profession and started advertising a service that he could provide. In the beginning, the customers came in a slight trickle, but after a while they were coming in droves. He had to hire more workers and open more branches and after a few years he was earning millions. Hashem sent His blessing in a way he could never have imagined. At one point, one of his brothers who had been opposed to giving him that apartment, needed a medical procedure that cost a half a million dollars that he couldn't afford. Shimon heroically stepped up and paid for the entire procedure out of his own pocket. He did not take revenge or bear a grudge. And he testified that after that episode, his business success began to hit new levels. His ability to rise above the difficult circumstance he was put in opened the door for Hashem's blessings to come pouring in. While going through any difficulty, it's very hard to do it with emunah. But with a little chizuk, everyone can find within themselves the strength to persevere.

In this week's parashah, Bo, we learn about the final three makkot. Chazal tell us that a large number of Jews passed away during the makkah of Choshech. Rav Shlomo Kluger writes that the people who died in Choshech were those who did not have enough emunah to follow Hashem into the desert. They wanted the others to first go and conquer the land, and only then would they be willing to follow later. The Rav adds that all of those neshamot were destined to come back into the world in the final generation before Mashiach, and their job would be to overcome very difficult tests in the area of emunah. If they succeed, they will make their tikkun and live on for all eternity. One of the most difficult parts of emunah is when a person is harmed by another individual. The natural reaction is to think that the other person used his free will to do wrong and that it was not from Hashem, chas v'shalom. The Sefer HaChinuch, in the mitzvah of lo tikom v'lo titor, as well as other sources, teach us that even though the person who caused the harm did use his free will and is fully accountable for his actions, it was only able to happen because it was the will of Hashem for the person to be affected that way. Nothing can ever happen to a person through a baal bechirah unless Hashem wants it to happen to him first, and always for his best. The Yitev Lev writes that one of the lessons we learn from Yetziat Mitzrayim is that when a person causes harm to another, the one who received the harm must take to heart that it was Hashem who was giving life to the one who harmed him, and that person was only His messenger. The Maggid of Mezritch writes that when a person is causing harm to another and the one who is being harmed fully believes that it is only coming from Hashem and that it is for his absolute best, that belief nullifies all the judgments against him. The Passu says כִּי הִנֵּה אֹיְבֶיךָ ה', כִּי הִנֵּה אֹיְבֶיךָ יֹאבֵדוּ. The Yitev Lev explains that when a person knows that his enemies are being sent by Hashem כִּי הִנֵּה אֹיְבֶיךָ-- ה, then הִנֵּה אֹיְבֶיךָ יֹאבֵדוּ, those enemies will stop bothering him. All of the stress and heartache caused by other people is simply Hashem giving a person what he needs in order to fulfill his mission in this world. When a person fully believes that it is really Hashem and not the one who appears to be doing it, that itself can accomplish the tikkun that he needs. It is extremely hard to take the person out of the picture and honestly feel that he is not responsible for the harm. When Yosef HaTzaddik revealed himself to his brothers, he said to them, "I am Yosef, your brother, whom you sold to Egypt." The Or HaChaim HaKadosh explains that Yosef was telling them that even while they were selling him, he still felt close to them like a brother. How could Yosef possibly have felt that way? Because when Shimon and Levi were lowering him into the pit with snakes and scorpions, all he saw was Hashem in control. As he later said, "It was not you who sent me here, but only Hashem." With the proper outlook, we too can live our lives with this emunah, seeing only Hashem in everything that happens. Rabbi Menashe Reizman said to imagine how the newspaper articles would read if the Chafetz Chaim were writing them. Of course, HaKadosh Baruch Hu would be in every headline. It would say: Hashem made it that this person was attacked. Hashem made it that this person was arrested. Hashem made it that this person won the lottery. We hope that we are living in the generation of Mashiach, and if our tikkun is to pass the test of emunah, we must take this message to heart and understand that people cannot harm us or give us anything. Everything happens only by the word of Hashem, and it is always for our best. Shabbat Shalom.

Rav Sheisha brings a fifth explanation of an ambiguous line in the braita brought on Menachot 5b, "If you had raised a difficulty on the logical argument." As in all the previous explanations, also this one is rejected. Rav Ashi suggests that one could knock out the logical argument from the beginning as perhaps one could not even bring a kal v'chomer from blemished animals as they have a stringency. This suggestion of Rav Ashi is modified a few times and ultimately his explanation is that if one were to make a kal v'chomer with both blemished animals and ones born not through natural childbirth, one could reject that kal v'chomer as they both have a stringency that is not in a treifa as they have noticeable issues, whereas a treifa is not necessarily noticeable. The braita concluded that the source for a treifa not being able to be offered on the altar is derived from "from the cattle." However, two other verses also are used to exclude a treifa. Why are all three verses necessary? The Mishna rules that any meal offering that the kemitza is done by a non-kohen, onen, impure person, etc. (i.e. not in the proper manner), is disqualified. Ben Beteira disagrees and explains that if it was done with the left hand, one returns the kometz to the pile and redoes it with the right hand. If a kohen took the kemitza but there was something else in there like a pebble or frankincense, it is invalid as the kemitza must be a precise handful, no more and no less. The Gemara first questions the language of the Mishna – why does it list the mincha offering brought for a sin together separately from the others. The answer is that the Mishna is highlighting that even according to Rabbi Shimon who holds that a sinner's offering should not be glorious, it still needs to be done properly. Even though in Zevachim, the parallel Mishna relating to sacrifices does not single out the sin offering, the Gemara explains why there was no need there to explain it according to Rabbi Shimon, but there was a need here. Rav explains that any disqualification can be fixed by redoing it. At first, they question Rav's ruling in light of the rabbis' position in the Mishna, but then they explain that Rav holds like ben Beteira and is coming to explain that even though ben Beteira only mentioned the disqualification of the left hand in the Mishna, his ruling applies for all disqualifications. The Gemara raises a difficulty on this from tannaitic sources that show that this was clear even before Rav made his statement. To resolve the difficulty, they bring a different explanation – that Rav was pointing out that ben Beteira permits it to be redone even if the kometz was placed in a sanctified vessel, which disagrees with a tannaitic opinion that it can be fixed only if it wasn't yet placed in a sanctified vessel. According to others, Rav is coming to teach the exact opposite and to show that he agrees with the tannaitic opinion that it can only be fixed if it was not yet placed in the vessel.

The Mishna in Pirkeh Abot (5:25) teaches, "Ben Shelosh Esreh Le'misvot" – a youngster becomes obligated in Misvot upon reaching the age of thirteen. At this point, he may be counted toward a Minyan and may serve as Hazzan. The source for this rule is "Halacha Le'Moshe Mi'Sinai" – an oral tradition taught to Moshe at Mount Sinai. The Gemara in Masechet Sukka (5b) teaches that all Shiurim – halachic measurements – were taught as a "Halacha Le'Moshe Mi'Sinai," and this includes the "measurement" of adulthood, when a boy becomes obligated in Misvot. Rashi, however, in his commentary to Abot, finds a Biblical source for this rule. The Torah uses the word "Ish" ("man") in reference to Shimon and Levi when they waged war on the city of Shechem ("Ish Harbo" – Bereshit 34:25), and, as Rashi shows, Levi – the younger of these two brothers – was thirteen years old at this time. This establishes that a boy attains the status of "Ish" – a man – at the age of thirteen. The Maharil (Rav Yaakov Moelin, Germany, d. 1427) refutes this proof, noting that the use of the word "Ish" in this context does not necessarily mean that this word would not be used if Levi was younger. Therefore, the Maharil concludes that there is no textual basis for this rule, and it was transmitted through oral tradition. Some suggested an allusion to this Halacha in a verse in the Book of Yeshayahu (43:21) in which Hashem pronounces, "Am Zu Yasarti Li, Tehilati Yesaperu" – "I have created this nation for Me, that they tell My praise." The word "Zu" in Gematria equals 13 (7+6), thus hinting to the fact that it is at this age when Hashem wants us to praise Him and perform Misvot. There is a debate among the early authorities as to when precisely a boy is considered a Bar-Misva. The She'iltot (Rav Ahai Gaon, d. 752) writes that a boy becomes a Bar-Misva the moment he fully completes his thirteenth year – meaning, at the time of day when he was born thirteen years earlier. Thus, for example, according to this opinion, a boy who was born at 2pm cannot be counted for a Minyan or serve as Hazan on his thirteenth birthday until 2pm, the point at which he has completed thirteen full years. The consensus among the Poskim, however, is that a boy becomes Bar-Misva once the date of his thirteenth birthday arrives, in the evening. This is, indeed, the Halacha. Therefore, regardless of the time of day of a child's birth, he may serve as Hazan already at Arbit on the night of his thirteenth birthday. The Yalkut Yosef writes that the thirteen years are counted from the child's birth even if he was born prematurely and needed to spend a significant amount of time in an incubator. In addition to the requirement of completing thirteen years, a boy must also have reached a certain point of physical maturity to be considered a Halachic adult. Specifically, he must have grown two pubic hairs. The Rama (Rav Moshe Isserles, Cracow, 1530-1572), based on a ruling of Rav Yosef Kolon (1426-1490), writes that a child who has turned thirteen may be allowed to serve as Hazzan on the assumption that he has reached the point of physical maturity. This assumption may be relied upon with respect to matters instituted by the Sages (as opposed to Torah obligations), and thus, since praying with a Minyan is a Misva ordained by Sages, a child who reached Bar Misva age may lead the service. The Ribash (Rav Yishak Bar Sheshet, Algiers, 1326-1408) went even further, allowing relying on this assumption even with respect to Torah obligations. According to his view, a full-fledged adult may fulfill his Torah obligation of Kiddush on Friday night by listening to Kiddush recited by a boy who has just turned thirteen, on the assumption that he has reached physical maturity. Hacham Ovadia Yosef ruled that those who wish to rely on this position may be allowed to do so. However, Hacham Ovadia's son, Hacham David Yosef, writes in Halacha Berura that one must not assume a boy's physical maturity with respect to Torah obligations such as the Friday night Kiddush, and this assumption may be made only with respect to Rabbinic obligations. All opinions agree that a thirteen-year-old boy may read the Megilla in the synagogue on Purim, since the obligation of Megilla reading was instituted by the Rabbis. If it is known that a young man has not yet reached this stage of physical development, then he is not considered a Bar-Misva even though his thirteenth birthday has passed. In fact, even if he is older than thirteen, he is not considered a Bar-Misva if it has been determined that he does not have the physical properties required to establish halachic adulthood. If, Heaven forbid, a man does not physically develop until the age of 35, at that point he is considered a "Saris" – an adult man who will never experience physical maturity, and he may thus be counted toward a Minyan. Until then, however, he cannot be considered an adult and may thus not be counted toward a Minyan.

The Mishna in Pirkeh Abot (5:25) teaches, "Ben Shelosh Esreh Le'misvot" – a youngster becomes obligated in Misvot upon reaching the age of thirteen. At this point, he may be counted toward a Minyan and may serve as Hazzan. The source for this rule is "Halacha Le'Moshe Mi'Sinai" – an oral tradition taught to Moshe at Mount Sinai. The Gemara in Masechet Sukka (5b) teaches that all Shiurim – halachic measurements – were taught as a "Halacha Le'Moshe Mi'Sinai," and this includes the "measurement" of adulthood, when a boy becomes obligated in Misvot. Rashi, however, in his commentary to Abot, finds a Biblical source for this rule. The Torah uses the word "Ish" ("man") in reference to Shimon and Levi when they waged war on the city of Shechem ("Ish Harbo" – Bereshit 34:25), and, as Rashi shows, Levi – the younger of these two brothers – was thirteen years old at this time. This establishes that a boy attains the status of "Ish" – a man – at the age of thirteen. The Maharil (Rav Yaakov Moelin, Germany, d. 1427) refutes this proof, noting that the use of the word "Ish" in this context does not necessarily mean that this word would not be used if Levi was younger. Therefore, the Maharil concludes that there is no textual basis for this rule, and it was transmitted through oral tradition. Some suggested an allusion to this Halacha in a verse in the Book of Yeshayahu (43:21) in which Hashem pronounces, "Am Zu Yasarti Li, Tehilati Yesaperu" – "I have created this nation for Me, that they tell My praise." The word "Zu" in Gematria equals 13 (7+6), thus hinting to the fact that it is at this age when Hashem wants us to praise Him and perform Misvot. There is a debate among the early authorities as to when precisely a boy is considered a Bar-Misva. The She'iltot (Rav Ahai Gaon, d. 752) writes that a boy becomes a Bar-Misva the moment he fully completes his thirteenth year – meaning, at the time of day when he was born thirteen years earlier. Thus, for example, according to this opinion, a boy who was born at 2pm cannot be counted for a Minyan or serve as Hazan on his thirteenth birthday until 2pm, the point at which he has completed thirteen full years. The consensus among the Poskim, however, is that a boy becomes Bar-Misva once the date of his thirteenth birthday arrives, in the evening. This is, indeed, the Halacha. Therefore, regardless of the time of day of a child's birth, he may serve as Hazan already at Arbit on the night of his thirteenth birthday. The Yalkut Yosef writes that the thirteen years are counted from the child's birth even if he was born prematurely and needed to spend a significant amount of time in an incubator. In addition to the requirement of completing thirteen years, a boy must also have reached a certain point of physical maturity to be considered a Halachic adult. Specifically, he must have grown two pubic hairs. The Rama (Rav Moshe Isserles, Cracow, 1530-1572), based on a ruling of Rav Yosef Kolon (1426-1490), writes that a child who has turned thirteen may be allowed to serve as Hazzan on the assumption that he has reached the point of physical maturity. This assumption may be relied upon with respect to matters instituted by the Sages (as opposed to Torah obligations), and thus, since praying with a Minyan is a Misva ordained by Sages, a child who reached Bar Misva age may lead the service. The Ribash (Rav Yishak Bar Sheshet, Algiers, 1326-1408) went even further, allowing relying on this assumption even with respect to Torah obligations. According to his view, a full-fledged adult may fulfill his Torah obligation of Kiddush on Friday night by listening to Kiddush recited by a boy who has just turned thirteen, on the assumption that he has reached physical maturity. Hacham Ovadia Yosef ruled that those who wish to rely on this position may be allowed to do so. However, Hacham Ovadia's son, Hacham David Yosef, writes in Halacha Berura that one must not assume a boy's physical maturity with respect to Torah obligations such as the Friday night Kiddush, and this assumption may be made only with respect to Rabbinic obligations. All opinions agree that a thirteen-year-old boy may read the Megilla in the synagogue on Purim, since the obligation of Megilla reading was instituted by the Rabbis. If it is known that a young man has not yet reached this stage of physical development, then he is not considered a Bar-Misva even though his thirteenth birthday has passed. In fact, even if he is older than thirteen, he is not considered a Bar-Misva if it has been determined that he does not have the physical properties required to establish halachic adulthood. If, Heaven forbid, a man does not physically develop until the age of 35, at that point he is considered a "Saris" – an adult man who will never experience physical maturity, and he may thus be counted toward a Minyan. Until then, however, he cannot be considered an adult and may thus not be counted toward a Minyan.

The Mishna in Pirkeh Abot (5:25) teaches, "Ben Shelosh Esreh Le'misvot" – a youngster becomes obligated in Misvot upon reaching the age of thirteen. At this point, he may be counted toward a Minyan and may serve as Hazzan. The source for this rule is "Halacha Le'Moshe Mi'Sinai" – an oral tradition taught to Moshe at Mount Sinai. The Gemara in Masechet Sukka (5b) teaches that all Shiurim – halachic measurements – were taught as a "Halacha Le'Moshe Mi'Sinai," and this includes the "measurement" of adulthood, when a boy becomes obligated in Misvot. Rashi, however, in his commentary to Abot, finds a Biblical source for this rule. The Torah uses the word "Ish" ("man") in reference to Shimon and Levi when they waged war on the city of Shechem ("Ish Harbo" – Bereshit 34:25), and, as Rashi shows, Levi – the younger of these two brothers – was thirteen years old at this time. This establishes that a boy attains the status of "Ish" – a man – at the age of thirteen. The Maharil (Rav Yaakov Moelin, Germany, d. 1427) refutes this proof, noting that the use of the word "Ish" in this context does not necessarily mean that this word would not be used if Levi was younger. Therefore, the Maharil concludes that there is no textual basis for this rule, and it was transmitted through oral tradition. Some suggested an allusion to this Halacha in a verse in the Book of Yeshayahu (43:21) in which Hashem pronounces, "Am Zu Yasarti Li, Tehilati Yesaperu" – "I have created this nation for Me, that they tell My praise." The word "Zu" in Gematria equals 13 (7+6), thus hinting to the fact that it is at this age when Hashem wants us to praise Him and perform Misvot. There is a debate among the early authorities as to when precisely a boy is considered a Bar-Misva. The She'iltot (Rav Ahai Gaon, d. 752) writes that a boy becomes a Bar-Misva the moment he fully completes his thirteenth year – meaning, at the time of day when he was born thirteen years earlier. Thus, for example, according to this opinion, a boy who was born at 2pm cannot be counted for a Minyan or serve as Hazan on his thirteenth birthday until 2pm, the point at which he has completed thirteen full years. The consensus among the Poskim, however, is that a boy becomes Bar-Misva once the date of his thirteenth birthday arrives, in the evening. This is, indeed, the Halacha. Therefore, regardless of the time of day of a child's birth, he may serve as Hazan already at Arbit on the night of his thirteenth birthday. The Yalkut Yosef writes that the thirteen years are counted from the child's birth even if he was born prematurely and needed to spend a significant amount of time in an incubator. In addition to the requirement of completing thirteen years, a boy must also have reached a certain point of physical maturity to be considered a Halachic adult. Specifically, he must have grown two pubic hairs. The Rama (Rav Moshe Isserles, Cracow, 1530-1572), based on a ruling of Rav Yosef Kolon (1426-1490), writes that a child who has turned thirteen may be allowed to serve as Hazzan on the assumption that he has reached the point of physical maturity. This assumption may be relied upon with respect to matters instituted by the Sages (as opposed to Torah obligations), and thus, since praying with a Minyan is a Misva ordained by Sages, a child who reached Bar Misva age may lead the service. The Ribash (Rav Yishak Bar Sheshet, Algiers, 1326-1408) went even further, allowing relying on this assumption even with respect to Torah obligations. According to his view, a full-fledged adult may fulfill his Torah obligation of Kiddush on Friday night by listening to Kiddush recited by a boy who has just turned thirteen, on the assumption that he has reached physical maturity. Hacham Ovadia Yosef ruled that those who wish to rely on this position may be allowed to do so. However, Hacham Ovadia's son, Hacham David Yosef, writes in Halacha Berura that one must not assume a boy's physical maturity with respect to Torah obligations such as the Friday night Kiddush, and this assumption may be made only with respect to Rabbinic obligations. All opinions agree that a thirteen-year-old boy may read the Megilla in the synagogue on Purim, since the obligation of Megilla reading was instituted by the Rabbis.

If a man is betrayed by someone he trusted, the pain can be overwhelming. Imagine he is told about a great business opportunity, and with complete trust he invests most of his life savings. Later, he discovers that it was all a lie. He was cheated. The money is gone, with no way to recover it. Beyond the financial loss, the deeper pain sets in. How could such injustice take place? It seems as if the thieves live happily ever after, while the innocent, unassuming person is left to suffer for nothing. But we know this is never the full story. Hashem is always in charge. No one can take a single dollar from a person unless it was meant for him to lose it, and no one can keep a dollar unless it was meant for him to have it. Hashem is the perfect Judge. No one ever gets away with anything in this world. It may look like evil prospers, but that appearance itself is part of the test. Every single action a person does is accounted for. Nothing slips through the cracks. When Titus HaRasha stabbed the parochet at the time of the destruction of the Beit HaMikdash and blood appeared to flow from it, he believed he had overpowered Hashem. It looked like evil had triumphed. But in the end, Hashem sent the smallest creature—a gnat—to eat away at Titus's brain until he died. Justice was exact, measured, and unavoidable. The Mitzrim seemed to have their way with the Jewish people in Mitzrayim for generations. It appeared as if cruelty and oppression ruled unchecked. Yet when the time for retribution came, every Mitzri received exactly what he deserved. Even those who drowned in the Yam Suf did not all die the same way. Some sank like lead, some like stone, and some like straw. Each death was calibrated precisely according to what that person deserved. Hashem's justice is exact down to the smallest detail. Every single thing that happens to a person, every minute of the day, is calculated with perfect precision based on his deeds. It is almost never obvious that something is happening because of what a person did. We label events as "natural," but those who understand know there is nothing natural about life. Everything is Hashem. The Yerushalmi relates that one Leil Shabbat, Rabbi Chanina ben Dosa was eating his Shabbat seudah when suddenly his table collapsed. He did not ask if a screw was loose or if the wood had weakened. Instead, he asked his Rebbetzin what might have caused this spiritually. She then remembered that she had borrowed spices from a neighbor and forgot to take off ma'aser. Rabbi Chanina ben Dosa immediately did what was necessary according to halacha to rectify it, and the table fixed itself on the spot. He knew that even if there was a physical reason, that was never the true cause. The cause was always Hashem. When Yosef's brothers were treated harshly by the viceroy of Mitzrayim, they did not say, "Look at this antisemitism." They said, "We are guilty because of what we did to Yosef." They understood that a viceroy has no power of his own. It was Hashem giving them kaparah. And notice how exact that kaparah was. Shimon, who wanted Yosef killed, was the only brother taken to prison. Levi, who was next in suggesting harm, was the one who found his money in his sack and had to endure additional agony. Yehudah, who suggested selling Yosef, suffered the torment of thinking Binyamin would not return and that he would be held responsible. Every detail was measured. Hashem is exacting. It may take days, months, or even years, but everyone always gets exactly what he deserves. Sometimes events happen to correct something from a previous lifetime. We don't know the calculations, but we know they are perfect. Hashem arranges everything so we can fulfill our mission in this world and live eternally with true bliss. The Shomer Emunim teaches that when something happens that appears to be a kaparah, a person should tell Hashem that he accepts it fully and knows he deserves it. That avodah elevates a person tremendously and can spare him from additional yesurim. We never need to worry about what others do or whether they are getting away with anything. That is Hashem's department—and He is the most righteous and perfect Judge.

Rabbi Jacobson will discuss the following topics: What does the cold winter teach us?  Asarah B'Teves What is the significance of this day and what lessons does it teach us, especially facing our current challenges? Why does this fast day supersede Shabbos? Does this fast day commemorate other sad events that happened during these days? Why was translating the Torah into Greek considered a tragedy? And what about the passing of Ezra the Scribe?  May I vent and express my anger and frustration? After all the pain and anguish, I want to also voice my pride in the powerful response of the Jewish people Where does the expression “didan notzach” originate? What lessons do we learn from living with the times, with this week's Torah parsha? Why did Yaakov initially consider revealing when Moshiach would come? And then why was he prevented from doing so? If we include Menashe and Ephraim as tribes, why are their twelve tribes and not fourteen? What's the difference between Reuven and Shimon in our personal avodah? What exactly does hiskashrus to the Rebbe mean? Can it be imposed and done mechanically? Does it leave room for individuality? How does hiskashrus enhance life? Aftermath of the horrific Sydney massacre Hei Teves Vayechi Hiskashrus