Podcasts about Shulchan Aruch

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

This class explores the aftermath of the war with Midyan, focusing on Moshe's anger at the soldiers and its consequences. We learn why anger causes forgetting Torah, practical advice from Tanya and Shulchan Aruch to combat anger, and how these lessons apply to our lives. https://www.torahrecordings.com/classes/by_parsha/004_bamidbar/009_matos/012

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

This class explores the two daily offerings in the Beis Hamikdash and their connection to our daily prayers. It highlights how these korbanos inspire two spiritual constants: living with awareness of Hashem and maintaining a joyful heart, as taught in Shulchan Aruch. https://www.torahrecordings.com/classes/by_parsha/004_bamidbar/008_pinchas/003

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.

The Rebbe expresses joy upon hearing that Avraham Mordechai has begun to don tefillin, blessing him for success. He emphasizes the significance of tefillin as outlined in Shulchan Aruch and Tanya, and encourages full acceptance of Torah and mitzvot on his bar mitzvah. https://www.torahrecordings.com/rebbe/igroskodesh/017/008/6209

Chullin Shiur #95 Daf 18b- Minhag Sikum, Shulchan Aruch

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]

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

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]

1)      Our minhag is that on Friday night the two Challos are held together, parallel, back to back. But for the day meal, the right Challoh is lifted slightly above the left Challoh. Why the difference? [1]2)      Many sports jackets, and sweaters too, have square corners in the front, two above and two below. Do these corners present an issue re. adding Tzitzis?[2]3)      In his Sidur, the Alter Rebbe advises to round off the corner of a blanket used during the day. Why is that not followed widely?[3] 4)     Should a man put on his gartel for bentshing?[4]5)      When a child is born, what brocho does the father say?[5]6)      I woke up before dawn and washed negel vasser, said brochos etc.. When dawn happens, need I wash Netilas Yodayim again?[6]7)      What is the brocho for apple-sauce?[7]8)      In the recent discussion re. checking out of a hotel Shabbos, you mentioned that to allow movement of candlesticks, the permitted item must be more valuable that the candlesticks. Shulchan Aruch, however, implies the needto outweigh only the light.[8] 9)      One davening in Shul at his own pace, should he say the 2nd יקום פורקן and the follow-on Mishebeirach?[9]10)  Feedback on listening to chimes from a NJ place of worship:To sponsor a Shiur – to honour a special occasion -contact: dayan@lubavitchuk.com[1] כ"כ באג"ק חי"ח ע' שסא. שאלה:בתו"א ס"פ בשלח מבואר טעם אחיזת שתי החלות אב"א בשווה, מטעםאו"ח – שאין בו מעלה ומטה, ע"כ. לכאורה ליל שבת שייך לשלימות הבריאה,סדר השתלשלות, ואילו יום השבת הוא מנוחה בעצם, למעלה ממנוחה ממלאכה, עלייה למעלה.וא"כ למה ביום השבת יש להגבי' הלחם הימני קצת?י"ל:בשו"ע כתוב שע"פ קבלה יבצע בליל שבת את הלחם התחתון, אבל ביום יבצע אתהעליון, ע"כ. ויש לשער שהתחתון שייך לספירת המלכות, חקת"ק. לפי זהי"ל שגם למנהג האריז"ל שבלילה הם שווים, מקיים ענין הביצוע מן התחתון –כי אינו בוצע מן העליון. אבל ביום, שאין ההדגשה על המלכות, כי אם על עתיקא קדישא,בוצע מן העליון קצת. שו"ר בכף החיים סי' רסב סק"ד בשם מהר"ש ויטאל,שכאשר יש רק שני ככרות, "כשבצע, יגבי' העליון מעט מן התחתון". אלא שלאחילק בין ליל שבת ליומו.[2] בשוע"ר סי' י סכ"ב מורה ליר"שלהחמיר לעצמו. בסדור סתם להחמיר.[3] בשוע"ר סי' יחס"ה מורה לעגל קרן של סדין או כר של צמר. בסדור הזכיר רק מכסה. האלי' רבהמחדש שדין חיוב ציצית ביום לדעת הרמב"ם (לחייב כסות לילה ביום) היינו דוקאבמתחיל לישן ביום. ועפ"ז כתבנו (מילואים לסדור רבה"ז סימן ז) ליישב מנהגהעולם להקל בזה.[4] בפסקי תשובות סימן קפגאות ז הביא שיש שהקפידו לחגור אבנט לבהמ"ז. [5] ראה סדר ברכת הנהניןפי"ב הי"ב – לברך כל ל' יום כשנהנה ושמח בראייתה. ועדיין צ"ב דיןמי שלא בירך בראיי' ראשונה.[6] בשוע"ר מהדו"ק סי'  [7] ראה סדור בית יעקב המיוחס לר' יעקבעמדין ע' קח. אך אין רשימה זו מופיעה בסדור ר"י עמדין המקורי. [8] ראה פסקי תשובות סי' רעט אות ד. [9]  צילום מסדור 'דרך ישרה' (פ"פתנ"ז) שם.​

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]

97 [1.20] Kitzur Shulchan Aruch Yomi 49:1-6 [Hagafen Basics. When It Exempts Other Liquids. Don't Mix Water In]

98 [1.21] Kitzur Shulchan Aruch Yomi 49:7-50:2 [Hatov uMeitiv When & How. Berachos To Benefit From This World]

95 [1.18] Kitzur Shulchan Aruch Yomi 47:22-48:5 [Mezonos Bread, Pizza, When Do You Have To Wash]

92 [1.15] Kitzur Shulchan Aruch Yomi 46:30-40 [Bugs, Mites, Worms in Fruits & Vegetables]

90 [1.13] Kitzur Shulchan Aruch Yomi 46:4-16 [Basar b'Chalav. 1 Table, Meal, Bread, Salt. When Need 6 Hrs.Hard Cheese. Davar Charif]

85 [1.8] Kitzur Shulchan Aruch Yomi 44:5-13 [Mayim Achronim. Forgetting To Bentch. Bentching Different Location]

87 [1.10] Kitzur Shulchan Aruch Yomi 45:3-8 [Pogum Blemished Wine. Full Cup Kos Shel Beracha. Lead Zimun]

88 [1.11] Kitzur Shulchan Aruch Yomi 45:9-16 [Mitzvah To Find a 3rd For Zimun. Leave Zimun Early? Wedding Zimun]

89 [1.12] Kitzur Shulchan Aruch Yomi 45:17-46:3 [Zimun, 2 Finish Early. Large Meal Zimun. Answering W/o Eating]

80 [1.3] Kitzur Shulchan Aruch Yomi 41:1-7 [Bread. Hamotzi. How To Cut. Large Piece. 10 Fingers. Lift Bread]

84 [1.7] Kitzur Shulchan Aruch Yomi 43:4-44:4 [Fruit, Dessert, Coffee. Mayim Achronim. Knives On Table]

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.