Podcasts about Shulchan Aruch

התוכן 1) בנוגע לעשרת-ימי-תשובה כותב הרמב"ם (הל' תשובה) "נהגו כל בית ישראל להרבות בצדקה ובמעשים טובים ולעסוק במצוות מראש השנה ועד יום הכפורים" יתר מכל השנה", ומפרט את ענין הצדקה במיוחד אף שזה נכלל ב"מצוות" וכו'. ואף שפלא הדבר שענין זה לא מובא בטור ובשו"ע (שלכן לא מביאו אדה"ז בשולחנו) אע"פ שהם מביאים כו"כ הנהגות הקשורות לעשרת-ימי-תשובה ובכלל מביאים הם לשונות של הרמב"ם וכו', אבל בנוגע לפועל, מכיון שהרמב"ם כותבו בפירוש, ברור הדבר שזוהי הוראה‏ – ‏"נהגו כל בית ישראל"! 2) יש להסביר לכאו"א מישראל ענינם של עשרת-ימי-תשובה, כלשון רבותינו נשיאינו שזהו זמן "קירוב המאור (הקב"ה) אל הניצוץ (הנשמה)", ו"התגלות המאור אל הניצוץ"‏ – ‏בימים אלו אין צורך להתייגע כדי "למצוא" את ה' וכו' אלא ה' נמצא קרוב ממש ועל-יד כאו"א מישראל! ועליו רק לעשות את ה"כלי" כדי שענין זה יפעל פעולתו‏.‏ב' חלקים מהתוועדות ו' תשרי ה'תשל"ח ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=16-09-2026 Synopsis (1) Regarding the Ten Days of Teshuvah, the Rambam writes (in Hilchos Teshuvah): “The entire House of Israel is accustomed to increase in tzedakah and good deeds and to engage in mitzvos from Rosh Hashanah until Yom Kippur more than throughout the entire year” – he specifies tzedakah in particular, even though it is already included in “mitzvos” etc. Although it is surprising that this does not appear in the Tur and Shulchan Aruch (and therefore the Alter Rebbe does not cite it in his Shulchan Aruch either), despite the fact that they do cite a number of practices associated with the Ten Days of Teshuvah, and they do generally cite from the Rambam etc. – nevertheless, in practice, since the Rambam writes this explicitly, it is clear that this constitutes a directive – it is a “custom of the entire House of Israel.” (2) The significance of the Ten Days of Teshuvah should be explained to every Jew; in the words of our Rebbeim, it is a time of “the luminary (Hashem) drawing close to the spark (the soul),” and “the revelation of the luminary to the spark”– during these days there is no need to toil to “find” Hashem, etc.; rather, Hashem is close to and right beside every Jew. One need only make the proper vessel so that the closeness should have its effect.2 excerpts from farbrengen of 6 Tishrei 5738 For a transcript in English of the Sicha: https://thedailysicha.com/?date=16-09-2026

Over a period of 30 years, Rav Yosef Karo wrote of his encounters with a divine messenger,  an angel which identified itself as the living essence of the Mishna. The most public manifestation took place on an extraordinary night of Shavuos in Salonika in 1533.  19th-century critics dismissed the mystical journal as a complete fabrication, but ground-breaking research and archaeological evidence have vindicated its authenticity.     The personal side of his halachic decision making is clearly evident throughout his numerous responsa, whereas the Printing Press allowed his Shulchan Aruch to become available across the Jewish world, despite various omissions - when publishers cut introductions to save space !   Timestamps: 00:00 – Printing omissions and errors in early Jewish texts 00:32 – Introduction to History for the Curious 01:12 – Episode dedication and sponsorship 01:40 – Return from Radin and introduction to Part 2 02:33 – Pronouncing Rabbi Yosef Karo's name and the episode's main topics 03:07 – The Maggid Mesharim: Rabbi Yosef Karo's private spiritual diary 03:37 – What is a Maggid? 05:23 – How Rabbi Yosef Karo's Mishnah study led to revelation 06:10 – The Maggid's guidance on Torah study and daily life 08:02 – Other rabbis associated with Maggidim and heavenly revelations 08:32 – The contents of the Maggid Mesharim 09:25 – Using the Maggid's teachings in public sermons 10:24 – Practical halachic rulings attributed to the Maggid 14:09 – Why Rabbi Yosef Karo recorded the Maggid's words 14:35 – The famous Shavuot-night revelation in Salonica 16:24 – How the group recognized the Maggid's voice 16:51 – Can heavenly revelation influence halachic decisions? 18:46 – The Maggid's authority outside practical halacha 19:30 – Chronological problems created by early editors 21:00 – Claims that the Maggid Mesharim was a forgery 24:37 – Manuscript evidence supporting the work's authenticity 26:07 – Why Rabbi Yosef Karo did not cite the Maggid in his main legal works 26:30 – Joy, fear and fasting on Rosh Hashanah 29:30 – The three major authorities behind the Shulchan Aruch 31:09 – Resolving contradictions between the Beit Yosef and Shulchan Aruch 32:11 – The first printing of the Shulchan Aruch 33:39 – Missing introductions and mistakes made by printers 34:22 – Early editions and the monthly Shulchan Aruch study cycle 36:40 – The Rema's additions to the Shulchan Aruch 38:15 – Rabbi Yosef Karo's responsum concerning decorative images 40:30 – A disputed religious image on a gold object 41:32 – Rabbi Yosef Karo's strict response and textual reasoning 43:15 – Eyewitness descriptions of Rabbi Yosef Karo and his yeshiva 44:20 – A modern controversy about truth, plagiarism and academia 46:48 – Aseret Yemei Teshuvah: confronting truth and reality 48:28 – Closing thanks, listener feedback and the next episode

The Rebbe responds about the use of a pendulum for divining hidden information: he himself does not believe in it, but since "we have not seen" is no proof, the writer should ask a moreh hora'ah whether Shulchan Aruch permits it — and why seek new ways when Torah and mitzvah are a paved road? https://www.torahrecordings.com/rebbe/igroskodesh/018/001/6519_star

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Join our WhatsApp group for weekly exclusive content: https://chat.whatsapp.com/FEgoaCOQoyU2VX49SwA8Aw?s=cl&p=a&ilr=4   This 2-part series discovers the dramatic life of Rabbi Yosef Karo, which was lived far beyond the pages of his famous legal code, the Shulchan Aruch.   Born into the upheaval of the 1492 Spanish Expulsion, he fled across borders from Lisbon to Cairo to Greece and eventually to Eretz Yisrael and was instructed by a spiritual maggid. But the 16th century of mass migrations threatened to fracture Jewish tradition into "countless Torahs". So he embarked on a monumental mission to write a master legal framework and unite the diaspora, which fundamentally reshaped our lives.   His story included an attempt to hasten the Messianic era, that led to him being banned from the main synagogue of Tzfas and a son born to him in his old age.

The Rebbe addresses questions about Prozbul and its effectiveness for oral debts, referencing both the Alter Rebbe's and Shulchan Aruch's rulings. He also encourages maintaining the daily study of Chumash, Tehillim, and Tanya as taught by the Previous Rebbe. https://www.torahrecordings.com/rebbe/igroskodesh/018/001/6518

Today on Daily Bitachon, we continue our directives on how to make a proper kabbalah . We have spent a lot of time on this because it is not an easy concept. Our next rule is that we need to be mindful and add meaning to our kabbalah . A small action should not be purely mechanical; performing an action on autopilot causes it to lose its transformative power. External Additions vs. Internal Transformation To illustrate this important distinction, let us look at an example. Suppose someone's kabbalah is to purchase a pair of Rabbenu Tam tefillin. That is certainly a commendable practice, a genuine chumra , just like deciding to begin consuming only chalav Yisrael . These are worthy practices, and they should not be diminished. At the same time, such actions may not create friction or demand internal resistance. It costs money, you put them on, and it requires a few extra minutes. There are two primary categories of kabbalot : one represents an added enhancement in religious observance, while the other centers on working on oneself and undergoing internal transformation. The Inherent Power of Action Even so, external additions should not be underrated; taking on an action does generate change. A relative once asked Rav Ben Tzion in his younger years, "Should I wear Rabbenu Tam tefillin?" The Rav answered affirmatively. When the man replied, "But I am not a Chassid," the Rav responded, "Put them on, and you will become a Chassid." Similarly, the Shulchan Aruch states that a Yarei Shamayim (God-fearing person) should review the Chumash with Rashi and Targum. What should one do if they do not yet feel like a Yarei Shamayim ? Perform the practice, and through the action, you become one. Performing an action holds power, and we should not dismiss that. Full Presence in Our Actions Returning to the necessity of internal connection, consider a personal experience involving Rav Yerucham Levovitz, the Mashgiach of the Mir Yeshiva. Rav Yerucham's son, Rav Simcha Zissel Levovitz, lived in Monsey and published Rav Yerucham's sefarim , including Da'at Chochma U'Musar and Da'at Torah . On Erev Rosh Chodesh Elul in Monsey, upon entering a basement with Rav Simcha Zissel, he did not kiss the mezuzah at the door. Noticing the observation, he explained: "You are probably wondering why I did not kiss the mezuzah. My father, Rav Yerucham, did not kiss the mezuzah because his Rebbe, the Alter of Kelm, did not kiss the mezuzah." They were individuals of absolute truth ( Emet ). They maintained that if one kisses a mezuzah, one must be fully present and filled with genuine intent at that exact moment; if they did not experience that internal reality at that second, they avoided an insincere motion. Rav Simcha Zissel clarified that this was their unique standard—if everyone lived by that measure, many mitzvot might be neglected, so ordinary practice should certainly include kissing the mezuzah. The essential takeaway remains: to let an action truly affect you, you must be mentally present. Infusing Action with Intent When someone adopts a new practice—such as a stricter standard of kashrut—merely checking off the box is only a baseline. Genuine internal growth demands reflection. Ask yourself why you are doing it and what deeper meaning it holds. That intent transforms a routine action into a catalyst for character refinement. The Rambam on the Awakening of the Mezuzah The Rambam ( Yad HaChazakah, Hilchot Mezuzah 6:13) emphasizes that a person must exercise great care regarding the mezuzah because it is a constant obligation upon everyone. Walking in and out of the home, one encounters the oneness of God ( Hashem Echad ) and recalls His love ( V'ahavta ). This reflection rouses a person from spiritual slumber and the pursuit of transient vanities, bringing the realization that nothing endures eternally except the knowledge of Tzur Ha'olam , the Rock of the world. The Rambam notes that having tefillin on the head and arm, tzitzit on the garment, and a mezuzah on the door provides ongoing reminders that protect a person from sin—functioning like guardian angels, as expressed in the verse, "The angel of Hashem encamps around those who fear Him and delivers them" (Tehillim 34:8). This protection is not merely physical, but spiritual. A Call to Awakening Rav Wolbe points out that the Rambam uses the phrasing "wake up from your sleep" in three specific contexts: regarding the mezuzah, the sounding of the shofar, and during communal distress. The mezuzah carries the transformative wake-up power of the shofar. When a kabbalah is approached with that level of conscious awareness, it creates lasting personal change. The Ramban and the Fundamentals of Faith The Ramban (Shemot 13:16) explains that the mezuzah serves as a testimony to the miracles of the Exodus ( Yetziat Mitzrayim ). When one affixes a mezuzah with proper intent ( v'nitkaven b'inyana ), one actively affirms three foundational principles: Creation from Nothing ( Chiddush Olam ): God created the world. Divine Providence ( Hashgachah ): God knows and supervises all occurrences. Prophecy ( Nevuah ): God communicates His will to humanity. Connecting the Mezuzah to Yetziat Mitzrayim The Mezuzah and the Exodus Pause for a moment and consider what just transpired: you kiss the mezuzah, and it immediately connects you to Yetziat Mitzrayim (the Exodus from Egypt). This raises an interesting question: why does a mezuzah evoke the memory of the Exodus when the text of the mezuzah does not explicitly mention Yetziat Mitzrayim at all? While the Exodus is explicitly written in our tefillin, it is absent from the mezuzah. The Mechilta explains that placing a mezuzah on the doorpost commemorates the blood placed upon the doorposts during the Exodus. When you kiss the mezuzah, you recall the blood placed on the doors in Egypt—a moment when the Jewish people demonstrated total reliance on God, displaying fearlessness in the face of danger by openly confronting Egyptian idolatry. Thus, kissing the mezuzah directly connects back to that supreme act of faith in Yetziat Mitzrayim . Others suggest that the declaration "Hashem Elokeinu, Hashem Echad" is itself the core message of the Exodus. In either case, Yetziat Mitzrayim is intrinsically tied to Kriat Shema , as its third passage explicitly concludes with the remembrance of the Exodus ( Zecher Yetziat Mitzrayim ), which serves as our daily affirmation. There is an unmistakable bond between Shema Yisrael , V'haya Im Shamoa , and the message inscribed within the mezuzah. The Three Pillars of Faith How do we derive the core fundamentals of faith from the Exodus? Yetziat Mitzrayim establishes three central truths: Creation: When God altered the laws of nature, it demonstrated that He created the world, as only the Creator possesses the power to change nature. Divine Providence: God's direct intervention and punishment of the Egyptians proved that He is fully aware of all occurrences and actively supervises them. Prophecy: God speaking directly to Moshe Rabbeinu established the reality of divine prophecy ( nevuah ). These three principles form the bedrock of our faith: God created the universe, He exercises ongoing providence through reward and punishment, and He communicates through prophecy. Echoes in the Rosh Hashanah Musaf These exact three principles form the core structure of the Musaf prayers on Rosh Hashanah—the most pivotal Musaf of the year: Malchuyot: God is the King of the universe who created all existence. Zichronot: He remembers all deeds, overseeing reward and punishment. Shofrot: The shofar of Har Sinai, demonstrating prophecy and divine revelation. Reflect on what occurs in that single instant: by kissing the mezuzah with proper focus, you tap into the essence of the Rosh Hashanah prayers, the message of the shofar, and the foundational lessons of Yetziat Mitzrayim . That is the transformative force of an action performed with genuine kavanah (intention). It is vastly different from merely kissing the doorpost on autopilot as you enter and leave. Levels of Kabbalah and Personal Transformation External additions and stringencies ( chumrot ) are inherently valuable, and adopting positive practices—whether buying an extra pair of tefillin, consuming chalav Yisrael , acquiring special matzot, or seeking the finest lulav and etrog—is certainly praiseworthy and adds sanctity ( kedushah ) to one's life. However, there are distinct levels of commitment. A kabbalah designed to create true internal growth operates on the level of avodat Hashem (inner service of God). It is not merely an external checkmark, but a mindful commitment that actively elevates and transforms the person from within.

#Breslov #LostPrincess #SippureiMaasiyos"Who gave you the right to touch my Pandora's box?"Facing shame is the hardest thing there is, and the reason is that we do not face it — we bury it. Sleep is the best trick: whatever you did, you go to sleep, and by the next morning it is locked away. Two sleeps and you are good to go. And then somebody walks into your life and triggers the exact place you buried, and you are certain they had no right.This shiur opens there, with a story from that week the maggid shiur says he is embarrassed to tell — "and I love sharing about me, because it opens things up." I had the biggest ego in the world. I was gifted with a mouth that could convince anybody of anything. And I am telling you that I was wrong — not because I thought I was wrong. I thought I was right. And it could be that I was right. But I was wrong even when I was right, because the way you act when you are right does not give you a pass. There is no pass.From there into the maaseh.THE LOST PRINCESSThe Rebbe tells you the ending before he tells you the story — the greatest storytelling in the world — and then spends eight pages on the search. Through the deserts, the forests, the fields. He does not find her. So he goes back to start again, and this time he notices a path on the side he had walked straight past the first time.The castle. The soldiers he was too intimidated to approach, who do not stop him. Room after room until the grand ballroom — the music, the delicacies, the king on his throne. And the announcement, and the queen.WHO THE PRINCESS ISThe Shechina. Kudsha Brich Hu and the Shechina — the two energies — and the Shechina is in everything: domem, tzomeach, chai, medaber. V'asu li mikdash v'shachanti b'socham — b'toch kol echad v'echad, inside each and every one. So where is the golus? In us. The golus is the place where a man is cut off from his own self, and the Aibishter is in pain over it.And the Sheni L'Melech does not wait to be asked. There is no dialogue in the story. He sees the king in that pain and he gets up on his own: I cannot take seeing you like this. I will go.THE CHIDDUSH — UBIKESH SHEYITNU LOHere is the piece to listen for. He asked that they GIVE him — u'vikesh sheyitnu lo. Not sheyiten, singular, one sum handed over. Sheyitnu — ongoing, constant, again and again. He does not know how long the search will take or what it will cost, so he does not ask for an amount. He asks for a connection that keeps giving.Because if the king had simply handed him the money, he would have had the money and lost the king — and the king in pain is the whole engine of the search. Take away the connection and there is nothing driving him to look.And the same word, u'vikesh, is used nine times in that one paragraph — each time meaning something different.Also inside: ma'os l'tzois and the contract we signed; geulah pratis and geulah klalis; chatzos as the third halacha in Shulchan Aruch and why nobody does it; Reb Nachman's chatzos — six hours after tzeis hakochavim — and getting up at three in the morning to say one kapitel, Al Naharos Bavel.It ends on gratitude. You stare at the one black dot and never count the 5,999 white boxes. Be grateful. U'vakeish — request. V'holeich l'vakeish — and go on searching.May we all be zoche to find our lost princess.#Breslov #LostPrincess #SippureiMaasiyos #RebbeNachman #RebNachmanOfBreslov #BasHaMelech #Shechina #Chassidus #Teshuva #Shame #Ego #Gratitude #Chatzos #Tikkun #Shiur #TorahShiur #JewishSpirituality #Emuna #Hisbodedus #GeulahPratis

The Shulchan Aruch discusses a situation where one must violate a prohibition in order to secure a Shofar on Rosh HaShanah.

 Questions? Comments? We love feedback! Email us at info@baishavaad.orgRav Baruch FriedQuestion: Reuven is walking in the street in a place where no Jews live and he finds a book. On the inside cover, he sees a name and phone number. Does he have to return the book to its Akum owner?Answer: The Torah commands us to return lost objects to their owners; however, this is limited to our Jewish brethren, and this commandment does not apply to items lost by an Akum. Accordingly, if the finder wants to keep the object, he may do so.If he specifically wants to return it, he runs up against two serious problems. Firstly, there is a prohibition of “lo sichanem”, which means that it is forbidden to give gifts to an Akum. Secondly, it is prohibited to return a lost object to an Akum. The Rambam says that the reason for this is that one who does so would be helping a sinful person. According to Rashi, the reason is that doing so is belittling the mitzvah of Hashavas Aveidah. One is supposed to return a lost object because the Torah commands us to give it back. If he shows a willingness to do so even when there is no commandment from the Torah, he is showing disrespect to the mitzvah.Now, the Shulchan Aruch states that if one wants to return a lost object to an Akum in order to make a kiddush Hashem, he is permitted to do so. According to the Gra, this is based on a story about Rav Shimon ben Shetach. The story is cited both in the Yerushalmi and the midrash Yalkut, but with a slight variation. The story goes that Rav Shimon's students purchased a donkey on his behalf from a non-Jew, and they found a precious stone hidden on it. He returned the stone to the non-Jew from whom he made the purchase. According to the Yerushalmi, he said that he returned it in order to make a Kiddush Hashem. According to the Yalkut, he said to return because, “I bought a donkey, not a precious stone”.  It would seem that we actually need both of these reasons. If he actually took possession of the stone, he would not have been permitted to return it, as this would be a transgression of “lo sichanem”. To counter this problem, he said that he only bought a donkey, and never intended to take possession of the stone. Still and all, he needed the reason of Kiddush Hashem to permit him to return this lost object to the non-Jew.Having said this, it would seem that if Reuven would want to make a Kiddush Hashem by returning the book, he definitely may do so, and it would be a beautiful thing to do. People should be aware, however, that there are times when people think they are making a Kiddush Hashem when they actually are not doing that at all. For example, when one calls a multimillion-dollar company to return a small amount of money, and they are connected to a sales representative, the sales rep will often have no idea what they are talking about. To this end, the teshuvas Sdei Ha'aretz says that one must be careful not to cause a Chillul Hashem by returning a lost item. Accordingly, one should weigh the situation carefully before acting.In this particular case, it would seem to be a very nice Kiddush Hashem to return the book.    

Faith, Effort, and Overcoming Arrogance We promised you yesterday that we'd talk about the topic of pride and realizing Hashem is in charge—not just when it comes to money, but also when it comes to our strength and our wisdom. Physical Strength and Health Let's take strength first. A person exercises and loses weight. He thinks, "I lost the weight. I am healthy because I work out, take my medicine, and stay hydrated." What does that have to do with God? You might say, "Okay, God gave me the idea to exercise. Very nice." But it goes much deeper than that. Your exercise and efforts can backfire if Hashem doesn't make them succeed. You are not making it happen. Ultimately, your health is God's decree because you prayed well on Rosh Hashanah. Our physical efforts are just hishtadlut —a natural cover-up for the divine decree. Every action does not guarantee a reaction. A person could ride a bicycle for his health, hit a bump in the road, break his elbow, or worse. Cause and effect do not rule the world. Reb Moshe Feinstein noted that before the Surgeon General determined that smoking was dangerous, it did not make people sick in the same way. Why? Because illness comes when a person fails to protect their health according to the Torah's command in Mesillat Yesharim : Ushmartem me'od l'nafshoteichem ("Take extreme care of your lives"). When someone acts out of a duty to care for the body God gave them, their effort is fulfilled. Reb Yitzchak Kaduri lived to 102 while smoking because he was unaware of its modern medical diagnosis. You put in your effort, and Hashem causes the weight loss. Many people exercise and never lose weight, while others lose weight without exercising at all. You could work out, get dehydrated, spike your heart rate, and end up harming your health. You are not in charge of your health. Wisdom and Human Capability Next case: wisdom. Someone thinks, "I'm a smart guy. I prepare great classes because of my intellect." What do we say in the Musaf prayer ( Ochila La'El )? "The preparations of the heart belong to man, but the answer of the tongue is from Hashem." Man can organize his thoughts— ma'archei , like setting the Shulchan Aruch —but Hashem directs the words that leave his mouth. None of the words you speak come purely from your own power. Someone once asked: "Are you trying to tell me that when I dribble a basketball and shoot it through the rim, God is in my arm?" Absolutely. God is in your arm. In the piyut recited on the second day of Rosh Hashanah ( Shacharit ), written by Reb Yehuda HaLevi, we say v'hakoach miyadecha —the strength in your hand is from Him. The Chovot HaLevavot discusses this in Sha'ar HaBechina as "the secret of movement." Nothing moves on its own. The atoms, the molecules, the forces of motion—God is behind all of it. There is no "automatic pilot" in this world. The Aruch notes that the word automatos comes from Greek philosophy, which viewed the universe as running on self-sustaining mechanics. In reality, a living Pilot drives every detail. The Illusion of Control People often think, "Of course God can interfere—I could slip while shooting the ball, or tariffs could ruin my business." Reb Matisyahu Salomon shared a story about observing a businessman who prayed with intense kavanah (devotion), yet was known to be cutthroat in business. When asked about this contradiction, the man replied: "I know God can interfere. Ships can sink, or tariffs can rise. So I pray: 'God, I know what I'm doing in business—just don't interfere.'" That is entirely the wrong attitude. Everything that happens comes directly from Hashem: Koach miyadecha . The Tomer Devorah elaborates on this when explaining the thirteen attributes of mercy ( Mi Kel Kamocha ). Who is like God, who displays ultimate savlanut (patience)? Even when a person sins, God continues to pump life energy into that individual's limbs at that exact second. Consider this parable: A man lets his neighbor plug a party sound system into his home electrical outlet, requesting only that the music stop by 10:00 PM so his baby can sleep. Midnight arrives, the music is blasting, and the baby is crying. What does the homeowner do? He pulls the plug! Hashem does not pull the plug. He continues to sustain the breath and strength of a person even while they misapply those gifts. Our thoughts, speech, and ideas originate from God. Preparation is our hishtadlut , but the final outcome remains in His hands. A single slip of the tongue can alter a career; without divine protection, human effort quickly stumbles. From Tisha B'Av to Neilah Our High Holiday season serves as a direct rectification for the spiritual drop of Tisha B'Av. Tisha B'Av represents the concept of the Gid HaNasheh —the sinew of forgetting. What causes us to forget God? Arrogance in our wealth, strength, and wisdom. We rectify this by progressing through the Days of Awe until reaching Neilah on Yom Kippur. According to Shmuel in Masechet Yoma , the core essence of Neilah is encapsulated in these words: Ma anachnu? (What are we?) Ma chayenu? (What is our life?) Ma chasdenu? (What is our kindness?) Ma tzidkotenu? (What is our righteousness?) Ma kochenu? (What is our power?) Ma gevurotenu? (What is our strength?) "Behold, all the mighty men are as nothing before You." Rav Yerucham Levovitz once cited the story of a famous Jewish strongman who could bend steel bars. Targets of antisemitic hostility in Europe spiked his bed of nails with poison. A tiny prick infected him, and he rapidly deteriorated and passed away. Rav Yerucham remarked: Look at this powerful man—one microscopic point on his back, and he falls. The Transience of Human Fame Anshei Hashem —people of renown and wealth—pass away and are quickly forgotten: Hathaway Avenue (Deal, NJ): Named after William Hathaway, a prominent 19th-century hotel proprietor who purchased the land in 1854 and hosted Deal's incorporation gala in 1897. Today, few who drive down the street know his story. Carnegie Hall: Andrew Carnegie financed its construction in 1891. Decades later, public speaker Dale Carnagey intentionally changed the spelling of his last name to "Carnegie" as a marketing move to associate himself with Andrew's colossal wealth. Today, people routinely confuse the two. Historical Magnates: Prominent leaders, such as Ishaia Angel of Damascus or the Farhi family of Syria, held vast influence in their time. Yet across generations, earthly prominence fades into history. "The wise are as without knowledge, and the understanding as without intellect. For all our deeds are emptiness, and the days of our lives are vanity before You. The preeminence of man over beast is non-existent, for all is vanity." Conclusion This clarity is the goal of Neilah : replacing the self-reliance that leads to spiritual decline with the absolute awareness that everything originates from God. Rabbeinu Bachya notes on the command lo tira mehem ("do not fear them") that those who harbor genuine reverence for God feel no fear of man. Embracing this perspective during the Yamim Noraim restores our focus, clears away false pride, and anchors our ultimate connection to Hashem.

The Rama disagrees with the suggestions of the Shulchan Aruch regarding when we answer Amen to our own Brachot.

We explain the examples of the Shulchan Aruch as to when we say Amen to our own Brachot.

התוכן איתא במדרש: רבי הי' שולח ר' אמי ור' אסי שיצאו ויבדקו ערים בישראל. כאשר היו נכנסים לעיר, היו מבקשים לקרוא ל"נטורי קרתא" (שומרי העיר), והיו מביאים את אנשי החיל וכו'. אמרו להם ר' אמי ור אסי "אלו הם שומרי העיר? אלא הם מחריבי העיר!" שומרי העיר הם ה"סופרים ומשנים שהם הוגים ומשנים ומשמרין את התורה ביום ובלילה וכו'"! וההוראה, וגם בנוגע ל"עיר קטנה זה הגוף": אע"פ שעפ"י תורה "אין סומכים על הנס" וצ"ל שומרי העיר כפשוטו וצ"ל שמירת בריאות הגוף כפשוטו באכילה ושתי' וכו' – בדרכי הטבע, אבל, מודיעים ר' אמי ור' אסי בשליחות רבי יהודה הנשיא, אם התשובה הראשונה על השאלה מי הם שומרי העיר היא – חוקי הטבע (ורק לאח"ז באים עניני תומ"צ), הנה גישה זאת מחריבה את העיר ואת ה"עיר קטנה זה הגוף"! היום ו"שמירת העיר" צ"ל מיוסד ומונהג לפי ה"נטורי קרתא" של משנה וגמ' ושו"ע, ורק אז לא יהיו הענינים שעושים בדרכי הטבע – מחריבים, אלא בונים ושומרים!משיחת י"ט כסלו ה'תשכ"ז ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=31-07-2026 Synopsis The Midrash relates that Rabbi Yehudah HaNasi would send Rabbi Ami and Rabbi Asi to inspect Jewish towns. When they came to a town, they would ask to be introduced to the guardians of the city, and the townspeople would call for the soldiers and others responsible for maintaining order and security. Rabbi Ami and Rabbi Asi would say to them, “These are the guardians of the city? On the contrary – they are the destroyers of the city!” The guardians of the city are the “scholars and students who study, review, and preserve the Torah day and night…” Although the Torah teaches that “We do not rely on a miracle,” and therefore a city must have guards etc., nevertheless, Rabbi Ami and Rabbi Asi, as the emissaries of Rabbi Yehudah HaNasi, teach that if the first answer to the question, “Who are the guardians of the city?” is the watchmen who operate under the laws of nature etc., this approach destroys the city. Rather, the protection of the city must be based upon and guided by the true guardians – the teachings of the Mishnah, Gemara, and Shulchan Aruch. Only then will the natural measures build and protect rather than destroy. The same applies to the “small city” (the physical body): Although one must safeguard one's physical health by eating, drinking, and the other natural measures prescribed by the Torah, nevertheless, a person's day must be founded upon and guided by Torah.Excerpt from sichah of 19 Kislev 5727 For a transcript in English of the Sicha: https://thedailysicha.com/?date=31-07-2026

 Questions? Comments? We love feedback! Email us at info@baishavaad.org Rav Yosef Dovid JosilowskyQuestion: A fellow walks into someone's house, picks up an item that he wants, puts money on the table, and says, “I'm buying this item whether you like it or not.” Is this a valid sale?Answer: We said in the last segment that a forced sale is valid, and the Shulchan Aruch rules that this is true even if the seller does not say that he consents to the sale.There is a difficulty with this ruling in that it seems to contradict a Gemara in Bava Kama that defines the difference between a gazlan and a chamsan in that a gazlan steals without paying, while a chamsan does pay. The Gemara then asks: If someone gives money, people do not consider this to be a sin at all. Why is he classified as a chamsan? The Gemara responds that we are referring to a case where the seller never consented to the sale.This Gemara seems to be saying that a forced sale is only valid if the seller says that he consents. If so, how could the Shulchan Aruch rule against an explicit Gemara?The Nesivos Hamishpat explains that the Gemara is not talking about a sale that was forced by threatening to harm the seller. There, his expression of consent is not needed because we assume that he does agree to sell the item in order to save his life. This Gemara, however, is speaking about a case similar to the one in question, where someone simply took his friend's item against his will and paid for it. In this case, where the situation does not lead to the presumption that the seller probably consented to the sale, the Gemara says that his explicit consent is needed to validate the sale.Accordingly, we cannot say that the case in question is a valid sale unless the owner actually expresses consent to sell the item.

 Questions? Comments? We love feedback! Email us at info@baishavaad.org Rabbi Yosef Dovid JosilowskyQuestion: A fellow owns a house in a popular location. He is getting many offers to buy the house but he is not interested in moving. One day, someone walks over to him, pulls out a gun, and says, “Your house is worth $1 million. I am buying it right now.” Is this sale valid?Answer: The Gemara says that if someone is forced to sell something, the sale is valid. The Rishonim debate whether the seller has to at least express his consent to the sale. The Shulchan Aruch rules that as long as money is exchanged, the deal is valid, even if the seller never said that he agrees.The reason is, based on the circumstances, we can assume that the seller agreed to the sale in order to save his life, even if he didn't openly say so.Question: What if the buyer demands a discount? For example, what if he forces the homeowner whose house is worth $1 million to accept $900,000 for it?Answer: The Rishonim write that a sale due to duress is only valid if the item is being sold for a fair price. Whereas, if the buyer forces him to sell at a discounted price, the sale would not be valid. The reason for this distinction is that while a forced sale is valid, a forced gift is not. If the buyer forces the seller to give him a discount, he is essentially forcing him to give him a gift, which is not a valid transaction. 

התוכן נשיא דורנו התעסק בענינים של פועל ממש‏ – ‏לכל לראש לעשות טובה, בגשמיות או ברוחניות, לכאו"א מישראל מבלי-הבט על מעמדו ומצבו בתומ"צ, בלי לתבוע ממנו תחילה לחזור בתשובה וכו'. פעם שאלוהו מדוע מקרב גם אותם יהודים עליהם נאמר בשו"ע ש"מורידין ולא מעלין"? וענה: דין זה כתוב בשו"ע בסוף ח"ד‏ – ‏כשילמדו ויקיימו את כל מ"ש ב-1,700 סימני שו"ע שלפנ"ז ניתן יהי' להסתפק אולי דרישתם זו אכן באה מצד הקדושה... ובפנימיות הענינים: בעשיית טובה ליהודי מקיימים מצות אהבת ישראל בלי שום ספק, משא"כ התנהגות כלפיו במדת הדין ישנו ספק אולי זו באה מאיזה פני'. וההוראה: לכל לראש יש לעשות טובה בפועל לכאו"א בלי לבדוק מעמדו ומצבו הרוחני, ורק לאח"ז לדבר אתו דברי תוכחות ומוסר וכו', ורק כך יתקבלו דברי-המוסר ויפעלו פעולתן. כמשארז"ל שדברי התוכחה של משה רבינו לבנ"י "אלה הדברים אשר דבר משה וגו'" (כמ"ש בראשון דפ' דברים] באו "אחרי הכותו את סיחון וגו'"‏ – ‏אחרי עשיית טובה וחסד לבנ"י.משיחת י' שבט ה'תשי"ד ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=12-07-2026 Synopsis The Nasi of our generation focused on matters of practical action – first and foremost, to do a favor for every Jew, materially or spiritually, regardless of their standing and spiritual condition in Torah and mitzvos, and without first demanding that they do teshuvah etc. He was once asked why he focused on drawing in even Jews whom the Shulchan Aruch states should be “lowered and not raised.” His response was that this halachah appears at the end of Choshen Mishpat, which is the last of the four sections of the Shulchan Aruch. When a person has learned and fulfilled everything it says in the previous 1,700 simanim of the Shulchan Aruch, only then one can even begin to think about administering rebuke and punishment, and even then he must question whether the desire to do so really comes from holiness…. On a deeper level: when one does a favor for a fellow Jew, he is certainly fulfilling the mitzvah of Ahavas Yisroel. By contrast, when he relates to another Jew harshly and with judgment, there is room for doubt; perhaps he is motivated by some personal desire or interest. The lesson is that, first and foremost, one must do an actual favor for every Jew, without examining their spiritual standing and condition. Only afterward can one speak words of rebuke and moral instruction, and only in this manner will those words be accepted and accomplish their purpose. As our Sages taught regarding Moshe's words of rebuke to the Jewish people, “These are the words that Moshe spoke...” (as it says at the beginning of parashas Devarim): Moshe's rebuke came only “after he had smitten Sichon...” – after first doing kindness and a favor for the Jewish people.Excerpt from sichah of 10 Shevat 5714 For a transcript in English of the Sicha: https://thedailysicha.com/?date=12-07-2026 לזכות בנציון מאיר הלוי בן חי' שרה שי' וויינבוים ליום הולדת שלו כ"ז תמוזלשנת ברכה והצלחה, ואריכות ימים ושנים טובות‏

התוכן ביאור חידושה של חסידות אודות חשיבות עבודת ה' עם הגוף ולא ע"י תעניות וסיגופים, ולכאו' ה"ז הלכה מפורשת בשו"ע (ח"ו הל' נזקי גוף ונפש) ש"אין לאדם רשות על גופו כלל.. לצערו בשום צער אפי' במניעת איזה מאכל או משתה"?! והביאור: בשו"ע ממשיך שם "אא"כ עושה בדרך תשובה שצער זה טובה היא לו" [וצ"ל שה"טובה" היא גם לגופו]. ומוסיף: "ולכן מותר להתענות לתשובה אפי' מי שאינו יכול להתענות, ומי שיכול להתענות מותר אפי' שלא בדרך תשובה אלא כדי למרק נפשו לה' [גמר כפרה וכו'']". וחידשה חסידות שגם ענין זה, תשובה ומירוק הנפש, ניתן לפעול, ועוד יותר טוב, ע"י העבודה עם הגוף. וזהו הענין דמחנה-קיץ, שמטרת - בריאות הגוף. אבל הגישה לבריאות הגוף צ"ל שעי"ז יוכלו לעבוד את השי"ת. א' השיחות ט"ז תמוז, ה'תשט"ז – במחנה "גן ישראל", עלענוויל ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=06-07-2026 Synopsis Seemingly, there is an explicit halachah in Shulchan Aruch that “A person has no authority over his body whatsoever…to afflict it with any pain, even by withholding some food or drink.” What then is the novelty of Chassidus regarding the importance of serving Hashem with the body rather than with fasts and self-mortification? The explanation is as follow: The abovementioned halachah in Shulchan Aruch continues, “…unless one does so in the manner of teshuvah, where this affliction is beneficial for him” (and we must say that this benefit is also for his body), and it adds: “Therefore, it is permitted to fast in the context of teshuvah even for one who is unable to fast. And one who is able to fast is permitted even not in the context of teshuvah, but in order to cleanse his soul for Hashem…” (i.e. completing the atonement etc.). Chassidus adds that even this (teshuvah and cleansing of the soul) can be better accomplished by working with the body. And this is the point of summer camp: although it is designed to promote the health of the body, physical health must be viewed as a means to serve Hashem.Sichah of 16 Tammuz 5716 – in Camp Gan Yisroel, Ellenville, NY For a transcript in English of the Sicha: https://thedailysicha.com/?date=06-07-2026 לזכות מנחם מענדל בן שיינא שי' ליום ההולדת שלו כ"א תמוזלשנת ברכה והצלחה, ואריכות ימים ושנים טובות

The Rebbe clarifies that the correct Chabad nusach in Keter is 'Acharis kiveraishis,' not 'Acharis keraishis,' citing the Alter Rebbe and Shulchan Aruch as authorities. He encourages following established rulings and reassures the recipient about raising such questions. https://www.torahrecordings.com/rebbe/igroskodesh/012/005/4110

 Questions? Comments? We love feedback! Email us at info@baishavaad.org  Rav Yosef GreenwaldQuestion: My friend heard that I have some extra space in my warehouse and asked if he could rent the space to store some boxes there. I declined because I wanted the space available in case I needed it. I went away for a few weeks and, when I got back, I saw that he had stored boxes there without my permission. Can I bill him? Answer: At first glance, this seems a classic case of Zeh Nehene v'Zeh Lo Chaser. The case the Gemara discusses involves a person who moves into his friend's house without him being aware and without causing any loss to the homeowner. This would be very improbable today because when someone moves into his friend's house or bungalow, he would inevitably cause the owner some expense through his usage of electricity and water. In the case in question, however, the friend is merely putting his boxes down in a warehouse. If he doesn't turn on the lights or water, he isn't causing any loss to the owner at all. However, the Shulchan Aruch rules that if a potential customer makes it clear that he would have been willing to pay the owner for the usage, he can be charged for his usage even if no agreement was ever reached. In this case, since the friend clearly indicated that he would have been willing to pay rent for the warehouse space, putting his boxes down is considered a consummation of that proposal, and he would have to pay if he did end up using the space.  

The holiest thing you can say is I don't know.Reb Shlomo teaches something that cuts right to the heart of what it means to be a spiritual person. We spend so much energy thinking we know what other people need. What their tikkun is. What mussar they need to hear. What they should do with their lives.But here's the truth. We barely know ourselves.The Baal Shem Tov was choosing a son in law. He sent a great tzaddik to test Reb Tzvi. The tzaddik asked him questions on every masechta, every section of the Shulchan Aruch. And Reb Tzvi kept saying I don't know. I don't know. I don't know.The tzaddik came back to the Baal Shem Tov. Was there even one thing he said he knew?Not once.The Baal Shem Tov said, gevalt. What a son in law.The not knowing wasn't a weakness. It was the whole point.The more we are honest about how little we know, the more open we become to hearing Hashem in our lives. A full vessel can't receive anything new. But emptiness, real humility, that's where the light gets in.Focus inward. Know your own neshama. And from that place, maybe you can truly see someone else.This is Part 2 of the Essence of Jewish Spirituality series, based on the teachings of Reb Shlomo Carlebach from Pitchei Sharei HaLev.#Judaism #Torah #Chassidus #RebShlomo #Kabbalah

#489> To purchase the Sefer: https://feldheim.com/shulchan-aruch-yoreh-deah-240-259 or in 4 smaller volumes: https://feldheim.com/shulchan-aruch-yoreh-deah-240-259-4-volume-set> 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 has a pool in his backyard. His neighbor, John, is a non-Jew, who obviously has no reservations about being the cause of hezek riya. John is now selling his house to a Jew. The new neighbor, Feivel, moves in and Reuven tells him that because his window faces Reuven's pool, there is a problem of hezek riya and Feivel has to either close off the window or pay to build a fence. Is Reuven correct?Answer: The Gemara says that a Jew who buys a house from a non-Jew has the same rules as the non-Jew he bought the house from. The Poskim debate whether this means that he gets the same halachic disadvantages of the non-Jew, or if he also gets the potential advantages as well. According to the opinion that he gets the advantages of the non-Jew, Feivel would not have to close off his window, just like the non-Jew could not be required to do that. According to the opinion that the Jew only gets the disadvantages of the non-Jew, however, he would be required to close off the window.The Rema rules that the Jew gets the advantages of the non-Jew, but the Shulchan Aruch disagrees and rules that he does not. Practically speaking, Reuven probably would not be able to force Feivel to close off his window. 

The most powerful Jewish morning meditation in the world.The first law in the entire Shulchan Aruch is about waking up like a lion. And the first word out of your mouth sets the entire tone for your day.מוֹדֶה אֲנִי לְפָנֶיךָ מֶלֶךְ חַי וְקַיָּם שֶׁהֶחֱזַרְתָּ בִּי נִשְׁמָתִי בְּחֶמְלָה רַבָּה אֱמוּנָתֶךָGrateful. Facing God. The living King. My soul returned. Great is Your faithfulness.If you start every morning with these words, you get the spiritual, physical, and emotional boost you need to live your day on purpose.#Judaism #Torah #MorningRoutine #JewishSpirituality #ModehAni

The Rebbe writes that the soul is eternal and warns against excessive mourning beyond what is prescribed in Shulchan Aruch. He encourages increased Torah study and daily recitation of Tehillim as true comfort for the soul and a channel for blessings to the family. https://www.torahrecordings.com/rebbe/igroskodesh/017/009/6307

Support Ohr Somayach! https://causematch.com/osi/osp/ This episode is dedicated by anonymous in honor of HaRav Yitzchok Breitowitz & Yeshivas Ohr Somayach

  Questions? Comments? We love feedback! Email us at info@baishavaad.orgRav Aryeh FinkelQuestion: Someone is driving and suddenly stops in the middle of the road. The driver behind him isn't able to brake in time and hits him from behind, which causes substantial damage to the second driver's car. Is the car that is parked in the middle of the road considered a bor, which would mean that he is exempt from damages to keilim including the damage to the other car, or is he considered an odom hamazik, which would make him liable to pay for the damages?Answer: The Mishnah discusses a case where a potter trips while holding his pots and a person behind him falls over him and gets hurt. The Mishnah says that the first man is chayav to pay for the damages. The Rishonim argue whether the man is liable as a bor or as an odom hamazik, with the practical difference being whether he is liable on keilim. The Shulchan Aruch rules that he is chayav as a bor. This seems to indicate that when someone is in a stationary position, he is classified as a bor, not as an odom hamazik.On the other hand, another Mishnah says that if someone is carrying a beam in the street and stops suddenly, causing a barrel moving behind it to collide and break, the person is chayav to pay for the barrel. The Rishonim note that this indicates that the person holding the beam is considered to be an odom hamazik, who is liable on keilim, rather than a bor. This seems to contradict the other Mishnah.Rebenu Peretz and the Tosafos Rid resolve this contradiction by saying that if a person is lying prone on the floor and is not doing any action, he is considered to be a bor. Whereas, if he is standing and holding something, even though he isn't moving, holding the item in place is considered to be an action and the person is considered to be an odom hamazik.In our case, it would seem that if the road was inclined and the car would roll down on its own if the driver weren't sitting there and holding the brake, he would be considered to be doing the action of holding the car in place and would be an odom hamazik. If the road was flat and the car would be stationary or rolling very slowly even if his foot was not on the brake, the driver would not be considered to be doing any action; therefore, the car would only be a bor and the driver would be exempt on damages to the other car. [Of course, the victim may pursue a claim against his insurance. -ed. note] 

התוכן לא שייך להשיג שלום אמיתי בא"י, "ונתתי שלום בארץ" [כמ"ש בשני דבפ' בחוקותי], ע"י ענינים של היפך התורה! ח"ו "לדון" האם לקיים פס"ד ברור בשו"ע או"ח הל' שבת סי' שכט: "עכו"ם שצרו על עיירות ישראל . . בעיר הסמוכה לספר אפילו לא באו אלא על עסקי תבן וקש מחללין עליהם את השבת" להגן על בנ"י! ובענין זה לא משנה אם זה א"י או חו"ל."התורה לא תהי' מוחלפת" ואף א' לא יכול לשנות פס"ד בשו"ע! וכאשר "בחוקותי תלכו ואת מצוותי תשמרו ועשיתם אותם" ויקיימו פס"ד זה – זוהי הדרך היחידה והבטוחה ש"ונתתי שלום בארץ" – בא"י (לגבולותי', שלימות הארץ, ביחד עם שלימות התורה ושלימות העם) ובכל מקום שיהודי נמצא, "ואולך אתכם קוממיות" – שלא נבהלים מגויים ומגוי'שקייט. וכאשר יהודי נעמד בתוקף להגן על יהודים ויהדות, יתקיים בו שגם בזמן הגלות כאשר "החושך יכסה ארץ" עדיין, הנה "עליך יזרח ה'"!משיחה לילדי מחנות קיץ "גן ישראל" ו"אמונה" שיחיו – בבית הכנסת, אחרי תפלת מנחה – יום ג' פ' תבוא, י"ד אלול ה'תש"מ ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=08-05-2026 Synopsis It is impossible to achieve true peace in Eretz Yisroel (as the verse states in sheini of parashas Bechukosai, “I will grant peace in the land”) with any approach that runs contrary to the Torah. Chas v'shalom to “deliberate” whether to fulfill a clear ruling in the Laws of Shabbos (Orach Chaim 329) which states: “If gentiles besiege Jewish cities…in a city near the border, even if they have come only for matters of straw and stubble, Shabbos is desecrated against them” to defend the Jewish people. In this regard, it makes no difference whether it is Eretz Yisroel or the diaspora. And “The Torah will never be changed” – no one can change a ruling in the Shulchan Aruch. The only path, and the guaranteed path, to achieve true peace in Eretz Yisroel (according to its borders – completeness of the land, together with completeness of the Torah and completeness of the people), and true peace wherever a Jew is found, is to “walk in My statutes and keep My commandments and perform them,” including this halacha in the Laws of Shabbos. “And I will lead you upright” – we must not be intimidated by goyim or by goyishkeit, and when a Jew stands firmly to defend Jews and Yiddishkeit, then, even when “darkness covers the earth,” even when we are still in exile, “Hashem will shine upon you.”Excerpt from sichah of Tuesday, parashas Ki Savo, 14 Elul 5740 – to the campers of Camp Gan Yisroel and Camp Emunah For a transcript in English of the Sicha: https://thedailysicha.com/?date=08-05-2026 לע"נ הרב לוי יצחק ע"ה בן – יבלח"ט – הרב חיים צבי שי' וואלאסאוו

Rabbi Jacobson will discuss the following topics: 16 Iyar Why don't we recite the Parsha about Manna every day, as well as the Ten Commandments, like we do the Parsha of the Akeidah, as stated in Shulchan Aruch?  What is the significance of this special day? How could the students of Rabbi Akiva not respect each other to the point of it causing a plague? Why don't we see such harsh consequences (G-d forbid) due to other acts of disrespect in our times? How did the Mitteler Rebbe celebrate Lag B'Omer? Why was it a day of miracles? How can Lag B'Omer open up channels of connection between parents and children? What is the source that this day is the hilula of Rashbi? Why is the day of Rashbi's passing a time of joy and celebration? What is the connection with Hod of Hod? Why is Rashbi referred to as Shabbos? What were some of the big secrets Rashbi revealed right before his passing? How could Rashbi have passed away while he was teaching Torah? What is the connection between Lag B'Omer and the gal (mound) that Jacob built to serve as a witness of the boundary between him and Laban? How is that consistent with the verse gal einei, which is a state of open revelation, the opposite of Jacob's gal that separates and conceals? How does Chassidus explain the difference between Choni HaMaagel and Rashbi causing it to rain? Why did Rashbi hide from the Romans, while the Alter Rebbe allowed himself to be arrested? How could Rashbi have caused fire to consume and destroy? Is Lag B'Omer or Yud Tes Kislev the Rosh Hashana of the Inner Torah? What did the Rebbe mean when he said that Rashbi is at the Ohel? Should I write a pan to the Rebbe or to Rashbi, or both?Chassidus Applied to Lag B'Omer 

LIKUTEY MOHARAN TINYANA 7:10 — EATING L'SHEM SHAMAYIM — RABBI RIETTIIn this shiur on Likutey Moharan Tinyana, Torah 7, Seif 10, Rabbi Rietti unpacks Rebbe Nachman's striking teaching that the main ratzon for Hashem and yiras shamayim is davka b'sha'as achilah — specifically at the time of eating.TOPICS COVERED:• Teshuva and the Power of Change — A correction of the Rambam citation: ein lecha davar she'omeid bifnei ha-teshuvah. Teshuva sits outside nature, can rewrite the past, and when done me-ahavah turns aveiros into zechuyos. The word lecha makes the possibility deeply personal — available to every person.• Avraham Avinu and Food as Kiruv — How Avraham brought the world under one Hashem through meals, wells, and hospitality. Sefer HaMiddos and Midrash Rabbah (via Rav Atia) on how Birkas Hamazon makes Hashem known in the world. Avraham's chiddush: if the guest refused to thank Hashem, Avraham charged for the meal — forcing the guest to think about the true Source of all chessed.• Birkas Hamazon, Receptivity, and Gratitude — Why benching is positioned after eating: satiation creates calm and openness. Rav Avigdor Miller on why Birkas Hamazon includes Bris, Torah, and Eretz Yisrael — gratitude at satiation is the proper moment for the most important "business" of all: thanking Hashem. Every benching brings Hashem into the world as a real metzius.• Thought, Speech, and Reality — Rebbe Nachman's principle that nothing a person does, says, thinks, or even moves is ever lost. Rav Nosson in Hilchos Shechita on how the act and bracha of shechita elevate the animal. Why the spiritual configuration of food and water itself is shaped by the person's thought and speech — and why eating is a lifelong avodah.• Eating, Children, and the First Mitzvah — Sefer HaMiddos: l'fi achilosav shel adam kein banav u-vnosav. The first command in the Torah — mikol etz ha-gan achol tochel — is the mitzvah to eat from Hashem's world. The prohibition on the Etz HaDaas comes only afterward — a warning that the wrong use of eating changes everything.• The Effect of Aveiros and the Future Geulah — How Adam's sin altered creation itself, including the taste of fruits and the productivity of the land. Tehillim and the Radak on how the land in the Geulah will give its produce fully because aveiros will cease. Pure produce in the future as a sign of a repaired world.• Yitzchak Avinu and the Blessing Through Food — Why Yitzchak sought tasty food before blessing Eisav: he wanted to bless from a state of joy and satisfaction. V'nivrechu vecha kol mishpechos ha-adamah — one tzaddik as conduit for all blessing in the world. Yitzchak's derech as the blessing that comes through the ecstasy of eating.• Berachos: Baruch and Atah — Baruch as "thank you," Atah as direct intimacy with Hashem — not distant formality. Melech ha'olam as ruler over both the revealed and the hidden worlds. She-hakol nih'yeh bidvaro — everything comes into existence through His word. The bracha is for the person, not for Hashem.• Malchus, Gevurah, and Eating L'shem Shamayim — Why the highest malchus is self-control, especially over eating — the first and most constant taavah a person faces. The danger of kochi v'otzem yadi. Hashem hiskin mezonosav before creating Adam — meaning everything is already prepared. True malchus is giving sovereignty to Hashem while ruling oneself enough to eat l'shem shamayim.• Shulchan as Mizbei'ach — Likutey Moharan: shulchano shel adam mechapeir k'mizbei'ach. The table atones and can remove kesilus ha-seichel. When a person eats with gratitude and asks Hashem for daas, he can fix foolishness itself and grow in wisdom. B'chol derachecha da'eihu — Hashem can be served in eating, drinking, walking, talking, every moment.• Practical Kavanah During Meals — Rabbi Arush: the ikar birur ha-achilah is to think about Hashem during the meal and how good He is. The Shulchan Aruch's halacha not to be angry during a meal — anger enters the food and then the body. Thoughts, words, music, and Torah at the meal all leave their imprint on the food. Mayim acharonim chova as a practical minimum.• Megillas Esther — Putting the King First — Esther's words: im matzasi chen b'einei ha-melech. Rav Atia: Hamelech is Hashem. Esther invites the king and Haman together — meaning even when the yetzer hara is present at every meal, the king must be placed first. Doing this consistently is how a person eventually removes the sitra achra from the taavah and does only the King's ratzon.• Serving Hashem in All Actions — Shulchan Aruch (Reish Lamed Alef): all of a person's intent should be l'shem shamayim — eating, drinking, marital life, every action. Weighing each action against whether it brings one to avodas Hashem. The fulfillment of b'chol derachecha da'eihu in the most ordinary daily activities.• A Closing Story — A listener shares how, before becoming frum, she invited a woman to her Shabbos table and handed her a siddur to say Birkas Hamazon. The woman was deeply moved, borrowed the siddur, later returned it — and eventually became the speaker's wife and the mother of his children. A living illustration of how a single bracha at a single meal can change a life.

A five-word phrase repeats eighteen times at the climax of Sefer Shemos, and we think it is Torah's way of grabbing us by the shoulders. “Kasher Tziva Hashem Es Moshe” is written so often in Parashas Pekudei that it stops sounding like narration and starts sounding like a demand: Do you actually mean what you are doing, and can you finish what you started?We walk through why the Mishkan narrative keeps circling back to that same line through the lens of the Shulchan Aruch. One path is about depth: every mitzvah has layers, including hidden dimensions of Torah that most of us never see, yet we can still honor them through careful, faithful execution. Another path is about kavanah, the intention that turns an action from a shell into avodas Hashem. We connect it to mitzvos tzrichos kavanah, the halachic question of whether intention is required, and the simple practice of saying, even in your head, “I'm doing this because Hashem commanded.”From there, we bring it into real life: a small moment that sparked this whole rant, a story about Rav Eliyahu Lopian noticing workers stacking up mitzvos while missing the mindset, and a Chovos HaLevavos-based reminder that parnasa can be a mitzvah when it is done with awareness. We end with a bigger arc, using the Ramban on Sefer Shemos to reframe the “finish line” as Hashra'as HaShechinah, and we challenge ourselves to crave one approval more than any other: the quiet joy of a job well done.If this hit a nerve, subscribe, share it with a friend, and leave a review with one sentence about where you want more kavanah in your day.Support the showJoin The Motivation Congregation WhatsApp community for daily motivational Torah content!------------------Check out our other Torah Podcasts and content! SUBSCRIBE to The Motivation Congregation Podcast for daily motivational Mussar! Listen on Spotify or 24six! Find all Torah talks and listen to featured episodes on our website, themotivationcongregation.org Questions or Comments? Please email me @ michaelbrooke97@gmail.com

108 Kitzur Shulchan Aruch Yomi - 56:6-67:5 [Mistaken Beracha. Hungry, New Beracha?]

109 Kitzur Shulchan Aruch Yomi 57:6-58:7 [Fragrances. Atzei, Isvei, Minei Besamim. Correct Berachos]

103 [1.26] Kitzur Shulchan Aruch Yomi 52:1-7 [Ha'Eitz Ha'adamah. Shehakol. Fruits & Veggies, Mushrooms]

104 [1.27] Kitzur Shulchan Aruch Yomi 52:8 - 15 [Wild plants, Nuts, Unripe Fruits]

106 [1.29] Kitzur Shulchan Aruch Yomi 53:3-54:3 [Drinking Pickle Juice. Raisin. Raisin Wine. Ikkur vTafel]

102 [1.25] Kitzur Shulchan Aruch Yomi 51:8-end [Al Hamichya: Wine, Mezonos Order. Borei Nefashos Explained]

99 [1.22] Kitzur Shulchan Aruch Yomi 50:3-10 [How To Make Beracha. Spilled, Dropped Food. Forgot To Make a Beracha]

If a person is going through difficulties, the natural reaction is to ask, "Why me? What did I do to deserve this?" He then feels bad about the situation and remains in that state until it goes away. However, if he reacts that way, he is losing out on a golden opportunity. The purpose of this world is to utilize every circumstance that Hashem places a person into to its fullest, and thereby gain eternal life. The Chafetz Chaim writes that the main goodness a person will receive in the future depends on how he reacts to the ways Hashem dealt with him here. If he internalizes that Hashem is always doing the absolute best for him, even though it does not appear that way, he will rise to the greatest levels, and his table in the future will be overflowing with good. The Orchot Tzaddikim writes that if a person performs a mitzvah with joy, his reward is a thousand times greater than if he were to do it as a chore. That joy will give him the merit to have success in his endeavors and to rise in levels of spirituality, to the point that Hashem will reveal secrets to him from above. The joy a person experiences while doing a mitzvah is itself a mitzvah. If a person is experiencing difficulty, he has a mitzvah to accept that Hashem is doing this for his benefit, as stated in the Shulchan Aruch. If he fulfills that mitzvah with joy, it will earn him a thousand times more reward and elevate him tremendously. The Baal Shem Tov writes that when a person is in a state of joy and happiness, he can bring about great salvations. Being depressed and complaining accomplishes nothing, whereas being accepting and joyful can give a person everything. Rabbeinu Yonah writes in Mishlei (perek gimel, pasuk yud alef) that if a person gives much charity and is exceedingly careful in the performance of all the mitzvot, yet is unsuccessful in business and has great difficulty earning parnassah, or experiences other forms of suffering despite being so good, he must strengthen himself in bitachon and accept the way Hashem is dealing with him with love. He must understand that what is happening to him is truly for the best. He says, what the person is experiencing in his life is better than all the wealth, tranquility, and success this world has to offer, because all of that passes in a fleeting moment. This world is so temporary in comparison to the next world, and one moment of pleasure there is better than all the pleasure that can ever be experienced in this world combined. A person does not know what is truly good for him; only Hashem does. Sometimes tranquility is good, and sometimes difficulty is good. Therefore, a person should never be upset with Hashem. Rabbeinu Yonah adds that this attitude is a wondrous level to reach in bitachon, and the reward for it is incomprehensible. I once read a story of a man who was diagnosed with a serious illness. He went through years of treatments, hospital visits, pain, and uncertainty. His livelihood was affected and all of his plans were dissolved, yet no one could believe the attitude he maintained throughout the experience. When people visited him, they expected frustration and anger, but instead they were met with a smile and words of emunah. One day a friend could not hold back any longer and asked him directly, "How do you keep saying Baruch Hashem? You are in so much pain, you have lost so much—don't you feel broken?" He answered, "Yes, it hurts. But pain does not mean Hashem does not love me. It means He trusts me." The doctors and nurses were in awe of his demeanor, and he made a tremendous Kiddush Hashem. Baruch Hashem, he recovered and continues to live his life with joy and emunah. The levels he reached through his acceptance during those few years are levels people often do not reach in decades when everything is going smoothly. We do not ask for difficulties, but if they ever come, we do not want to waste the opportunity. The greatest thing we can do is accept them with love and emunah.