Podcasts about succot

Welcome to Daily Bitachon. Pesach is over, and we'd all like to go back to our regular lives; start eating less and whatever else. We'd like to get back to normal . But back to normal doesn't mean forgetting the lessons that we learned over the holiday. It says in Devarim 16:1, where the Torah talks about Pesach, שָׁמוֹר֙ אֶת־חֹ֣דֶשׁ הָאָבִ֔יב וְעָשִׂ֣יתָ פֶּ֔סַח לַיהֹוָ֖ה אֱלֹהֶ֑יךָ כִּ֞י בְּחֹ֣דֶשׁ הָֽאָבִ֗יב הוֹצִ֨יאֲךָ֜ יְהֹוָ֧ה אֱלֹהֶ֛יךָ מִמִּצְרַ֖יִם לָֽיְלָה׃ In the spring month, slaughter Korban Pesach, don't eat any חמץ for seven days, because Hashem took you out of Mitzrayim, and you went in a rush. And what's the purpose of the this holiday? למען תזכור את יום צאתך מארץ מצרים, so that you should remember the day you got out of Mitzrayim, כל ימי חייך, all the days of your life . Rashi says, what does למען תזכור that you should remember mean? That through the Korban Pesach and Matzah, you will remember. How will you remember? כל ימי חייך . We know from the Haggadah that ימי חייך is the days and , כל ימי חייך is the day and the night. So we have to remember Yetziat Mitzrayim in the day and night. When? When we say Keriat Shema twice a day. So the Torah is clearly telling us that the goal of the seder , and the seven days of Pesach is so that we will remember getting out of Mitzrayim all the days of our life, every day. And we do it, twice a day in Keriat Shema. This is a very important fundamental that we're recharging on Pesach, but Pesach is not the only day. I want to share a beautiful Kaf HaChaim from Rabbi Palaggi, chapter 15, Halacha1, that was shared with me by Rabbi Nathan Kairey. Rabbi Chaim Palaggi is explaining a custom brought down by one of the Mekubalim , known as the Matzat Shemurim, Rabbi Natan Shapira, that before he prays, when a person walks back the three steps, he's supposed to make a little wave to the people that are behind him out of respect. Where exactly does that come from? What's the reason for that? I was always raised on the Ben Ish Chai that tells us that when we pray, we are replicating angels with our feet standing together like angels. And since the about angels, it says נותנים רשות זה לזה, they give each other permission, we mimic the angels and we give permission, so to say, by waving to our friends as if we're asking their consent. Rav Chaim Palaggi brings that as a second reason. But the first reason he gives is his own Chiddush: that in the Keriat Shema of both Shaharit and Arbit, we talk about Keriat Yam Suf the splitting of the sea, and the miracles of Yetziat Mitzrayim. Rashi in Berachot tells us we do this because what brings Hashem close to us, so that we can pray to Him, is the recognition of His miracles of Yetziat Mitzrayim. Rashi cites a beautiful Yerushalmi Mashal that explains why it says you have to be סומך גאולה לתפילה, you can't separate between the words Ga'al Yisrael and the start of the Amidah, and you have to go straight in. It's compared to a person that went to the king's palace and knocked on his door. It takes a minute for the king to get there. Imagine if, before the king gets there, the fellow walks away and he's not there to ask the king his question! He says, similarly, when we're praying, as we mention Yetziat Mitzrayim and the miracles that happened there, we're knocking on the King's door. The King is about to come down, so you can't walk away, you have to be go right into the Amida. We see from this that what brings Hashem down is the mentioning of these miracles. And what do we say, both at night and in the morning? We quote from Az Yashir, Hashem Yimloch L'Olam Va'ed- the ultimate message of Keriat Yam Suf- that Hashem is, was and will be King forever. And therefore, he says, since the rule is that Hashem is only king upon us only when we're united (like it says ויהי בישורון מלך, בהתאסף ראשי עם /When is God king of the Jewish people? When the Jewish people are united and together) . He says, and this is the big Chiddush-since חייב אדם לראות את עצמו בכל פרט ופרט כאילו הוא יצא ממצרים, קריעת ים סוף. Every one is obligated, (not just on the night of the Seder), every day to mimic the going out of Egypt and Keriat Yam Suf. And therefore, as we prepare to begin the Amida, we want to say that right now, together, we're accepting Hashem's kingdom, the yoke of His kingdom , B'Lev Echad/ with one heart, as we go to pray to Hashem. So we give that little wave to one another as a gesture, in order to unite, in one heart, in our accepting God as a King, and then we pray. Similarly, in Minha, he says, we also have the line at the end of Ashrei , where we say, ואנחנו נברך י-ה / We are going to bless God, we together. So in two out of the three prayers, we are reminding ourselves of Yetziat Mitzrayim, and we want to make it real- to the extent that we act out the togetherness that we had at Keriat Yam Suf , by gesturing to each other. This is just an example of how we have to keep Yetziat Mitzrayim alive every single day. Therefore, B'Ezrat Hashem, we are going to continue at least until Shavuot, discussing Yetziat Mitzrayim. There is proof for this practice: The Sefer HaChinuch asks why don't we count up, "Today is the first day of the Omer, the second day of the Omer?" Normally I'd count down. If my wedding is in two months, I'd say, " 59 days to go, 58 days to go. " I wouldn't say, " One day since my engagement party, " " Two days since my engagement party.. " The engagement party is not the main event. I want to get to that end goal of the wedding. So I count down 60, 59, 58. But with the Omer , it's not just about the end goal, it's about the beginning. I am coming from Yetziat Mitzrayim. " It's one day since Yetziat Mitzrayim, two days since Yetziat Mitzrayim…." I'm not counting down, I'm counting up. And therefore I have to build on what I have already. So we definitely have full permission, as long as we're in Sefirat HaOmer and we're really taking it seriously, to continue our feeling of Yetziat Mitzrayim. The goal of Yetziat Mitzrayim was to get to Matan Torah , but not with a split. It's united. So much so that the commentaries say that just like we have the first day of Succot and we have a few days in between till שמיני Shimon Aseret, likewise on Pesach we have the first day of Pesach (the seventh day of פסח is not its own holiday, we don't say a special Shehechianu), and we go until שבועות, which is also called עצרת and it here means the eighth week . So these days are like a Chol Hamoed between the first day of Pesach and Shavuot, but instead of having seven days, we have seven weeks. So we're going to take advantage of those Chol Hamoed weeks to continue discussing the fundamentals of our faith which come out of Yetziat Mitzrayim.

Welcome to our new Haggada series. We started with Ha Lachma Ania and the second stanza is כל דכפין ייתי ויכול, כל דצריך ייתי ויפסח let all those who are hungry come and eat, all those who are in need, come and partake That's a strange statement. We're inviting everyone in to eat. It's a nice, open house, if someone gets stuck last minute. But, how real is this? How honest and sincere are we? If someone were to actually knock at your door, would you let them in? If a family comes, will you let them in? The sefer Hochmat Shlomo by Rav Shlomo Kluger, in his commentary on Shulchan Aruch, siman 429, discusses Minhag L'K'not Hitim / the custom of buying wheat to distribute to the poor for Pesach . It's called kimcha D'Pischa , which literally means kemach/flour for Pesach, flour for the Matzot on Pesach. Why is this more relevant to Pesach than Shavuot or Succot? Succot is an expensive holiday. What's special about this holiday? Rav Shlomo Kluger says that on the night of the Seder, we are going to say Ha Lachma Ania, and we're going to invite in all those who are poor, and say anyone that wants to come in can come in, but will we really take them in? If not, it's like we're lying in front of God. Therefore, he says, the rabbis established to give out Maot Hittim. That way, if someone knocks at the door, you say can " Look, I said anyone that's hungry, anyone that's needy, but you shouldn't be hungry and needy. We have a community pot. If you were aware of it, and we gave you the money, and you spent it, then technically you caused it. I'm ready to take in anybody that didn't do it themselves, " so to say. We want to make sure that we're clean, so we give Kimcha D'Pischa so that the statement shouldn't be a false statement, but we have to go a step further. Why don't we make the same statement on Succot and invite everyone into our Succahs? And if we did that, we'd have to say Ha Lachma then as well. So we shifted the question a little further. We have Kimcha D'Pischa , we're raising funds for the wheat because we don't want to make a false statement when we invite the guests. Well, why don't we invite the guests on Succot also? The answer goes a little further. We go to the שער Shaar Hatziyun, also known as the Mishna Berurah Chafetz Chaim, in the same chapter in letter 10. He says, Pesach is special in that is we call it Zman Herut/ A time of freedom . And everybody sits by their table, הוא וביתו ברוב שמחה, he's there with his household full of happiness. אין זה כבוד לה׳, it's a lack of respect to God that His children, the poor, are hungry and thirsty. And therefore we give them flour, not just day by day, but for the כל ימי פסח, all the days of Pesach , enough to last them through the holiday, that he can also tell the story of Yetziat Mitzrayim B'Simcha. This is important. Not only do I want to be happy at the Seder , but it's my responsibility to make others happy as well. It's interesting that the concept of giving the Kimcha D'Pischa/wheat or flour for the poor, is not necessarily a Sedaka concept. It's not about charity, but it has to do with your responsibility to make people happy. And the Rambam in the laws of Yom Tov , chapter 6, Halacha 18, tells us that when you're eating and happy on the holiday, you also have to make the convert, the widow and the orphan happy along with other poor, unprivileged people. He says that if a person doesn't do that, then his simcha is not truly the simcha of a holiday. It's a simcha of his own stomach. So it ends up that in order for your holiday simcha to be a proper simcha , you have to make the poor people happy as well. Thhat's why the Rambam doesn't mention this in the laws of charity. It's in the laws of the holiday. To properly fulfill your holiday and have the true Simchat Chag, you have to make other people happy. That's why the sefer Mishneh Yaavetz says, an explanation why, if you look at Mishna Berurah, letter 6 this concept of קמחא Kimcha D'Pischa, says that even someone that's exempt from other types of charities has to give this charity . Because this is not a charity law, it's a happiness law. Literally one of the first laws, if you go through volume 5 of Mishna Berurah one of the first laws is this law of making sure to give קמחא דפסחא Kimcha D'Pischa. How does one fulfill this? There are different customs. Kemach means flour . Why flour? Why not money? Why not give them actual Matzot ? I saw an explanation once that it's because in those days it was considered normal and respectable to go to the Matzah bakery, like today you have חבורה מצה. Getting a box of finished matzot was not the way respectable people acted. We want to give him his provisions in a respectable fashion and let him go like everyone else (not stand out) and be able to actually bake his own I matzot . Fascinating. With this, we go a step further. What do we fulfill this mitzva with? Rav Shlomo Zalman Auerbach in sefer Arichat Shlomo Letter 2 in the laws of Nissan says that it's not only food. He says, כל צרכי החג, all needs, including clothing. Why? Because that's what he needs. And again, דרך חרות, if everyone is sitting around the table with their new clothing, shouldn't he also have new clothing? So when it says anything you need , that doesn't just mean, as we said, whoever's hungry, come and eat. כל דצריך, means whoever has needs , Rav Dovid Feinstein ztl says it means, any Pesach need. That means if you need clothing, come now. But what if I don't have any clothing to give? You can give out clothing cards before the holiday? And with that, we switch gears into our annual Lev Chana appeal. We do this every single year at this time of the year, where we reach out to you to give out clothing cards for families in need. The families receive a card that works like a gift card for multiple stores, so they can shop like everybody else. Not, " Oh, we're going to send you some clothing and see if it fits your children." They can be a person and walk into a clothing store like anybody else, shop in dignity and be happy. And as always, we end off with powerful words of רש״י in Parashat Re'eh , where Hashem says, , אם אתה משמח את שלי, אני משמח את שלך/ If you make My children happy, I'll make your children happy. And that's what we're doing. We're selling happiness insurance. If you want to be insured that you're going to have happiness over the holiday. Rav Chaim Pilaggi says he knows many people who spent a lot of money and the house is full of arguments and contention, because they didn't follow this Rashi. So we're giving you that opportunity to buy happiness insurance. It's very easy. You can: Send an email to Rabbisutton@gmail.com with a pledge and I'll bill you, or send a donation via Zelle to Rabbisutton@gmail.com , or go to https://www.rayze.it/levchanazm/ If you're a JCF person, search CON506. Lastly, if you're a person that likes to write checks, you can send a check to Rabbi David Sutton 1059 East 10th Street, Brooklyn, New York, 11230 and make the check out to Lev Chana Tizke Lemitzvot

Welcome to our special Shovavim series on humility. We've been talking about how when things happen, it's up to the person how to receive it. We discussed how this applies in a general way, like the Galut of Jewish people that changed over the 400 years. They initially started off as sojourners in Eretz Yisrael and they switched to going to Mitzrayim in a calm way, then there was hard work and then there was torture because the lesson is to become humbled and it's up to the receiver to be humbled by the situation. The sefer Mishpat Sedek on Tehilim by Rav Moshe of Zolchin was written in 1875. In it he says something very interesting: When something goes wrong and the person is concerned or worried it's a sign that he has a pure soul. This is based on a Gemara in Masechet Shabbat 105B, where it says in the name of Rabbi Yochanan that when something happens in a group, whether it's a family or a group of friends, everyone should be concerned. As it says, אחד מבני חבורה שמת תדאג כל החבורה כולה (If) one of the group passes away (heaven forbid), the whole group should be concerned. The Rambam brings it down in the laws of Avelut , Chapter 13, Halacha 12, where he says, anyone that does not mourn like the Chachamim told us to do is a cruel person. Rather he should be worried and concerned and check his deeds and return to Teshuva . He says if one person from the group passes away… they should be aware He's telling us that when things happen, it's for a reason, to arouse us to look into our deeds. and continues. Rabbi Moshe of Zolchin continues in his sefer Mishpat Sedek " Do not be like those people that are not concerned at all when something bad happens, they say ' וקבל הכל בשמחה /Accept everything with happiness,' and they start dancing. זה שקר גמור / This is a total falsehood. We have to be serious when things go wrong. We have to take the message-the main reason why it went wrong was to bring a little humility . And therefore when things go wrong, humble yourself, be concerned about your sins. Do teshuva. This is a very important concept that people misunderstand. They hear a story about a great rabbi whose house burnt down, and he started dancing in front of the house. They hear that story and when something goes wrong for them, like a terrible car accident lo Alenu, and everybody walked away from it, they start to dance. Of course dance. Have Hakarat HaTov, make a Seuda Hodaah, do whatever you like . But take a minute. Something happened here and it was for a reason. Humble yourself, get the message, and then dance. We don't go right into the celebration without saying, Hold on, something happened for a reason . It's there to humble us. This is a very important point because if we don't walk away with a message, we haven't accomplished anything. I heard a story from Rabbi Yehuda Ades (may he have a refuah shelemah)- After his father Rav Yaakov Ades had a stroke, he went to visit him with his Rebbi, Rav Shlomo Zalman Auerbach. Rav Yaakov was bedridden, and not functioning well, although his mind was still working. And Rav Shlomo Zalman told Rav Yehuda (perhaps in response to a question) " Who knows if one humbling feeling that he has, or one groan that he has will cleanse his entire life retroactively from any little bit of extra arrogance that he had." Now, that may sound like a heavy statement, but it gave me hizzuk , because when things go wrong, we start getting down, thinking, ' What's wrong with me? I'm no good.' But we're talking about Kaddosh Elyon Chacham Rav Yaakov Ades. And Rav Shlomo Zalman Auerbach said, " Yes, everybody needs to be humbled. " We have a long way, we're not there yet. And with this, Rav Ades explained one of the famous questions, which is, Why do we pray for suffering to go away if we believe everything is good for us? You may say because it's painful. But if you go to the dentist and he has to drill a cavity or you'll need a root canal, you don't pray for him to stop because it's painful. You know it's good for him to drill. So too, if anything that goes wrong is good for me, why not just stay with it and accept it? But he explained that the purpose of suffering is to become humble. And once a person gets the message and turns humbly to Hashem and surrenders, there's no need for the suffering anymore. The suffering accomplished what it needed to accomplish. What a fascinating explanation! That means when the person is in a very difficult situation and they just can't handle it, and they break down and pray to Hashem, " Hashem, please, I don't know what to do, " that humility accomplished, so they no longer need the suffering. So the question isn't, "Why should you ask for suffering to go away if it's good for you?" Because the good is that its going to make you humble. And praying from the depths of your heart and pleading for it to go away, is humility . And Rabbi Ades said that a lot of times we we don't realize why things are happening and we have to understand why they're happening. He gave him a mashal - Sometimes people go to a hospital for something minor and it develops into something more serious. He said, possibly the reason is the person was sent to the hospital to be humbled. Being in a hospital is humiliating. You have a roommate, the nurse has to help with bodily functions. It's not a picnic, to put it mildly. But if the person starts to complain about the accommodations, about the food etc, as if he's in a hotel, he doesn't understand. He wasn't sent to a hotel. He was there to get the message that, " I'm not in charge. I'm not in control. I need Hashem. Please Hashem, get me out of here!" This is concept that Galut is in the eyes of the beholde r or suffering is in the eyes of the holder. The Pele Yoetz says on the topic of Galut, that Galut doesn't have to be that you go to a foreign land. He says we see a proof from the Pesikta Rabbati which tells us Hashem make Succot come after Kippur because as the Rambam told us, going into exile forgives our sins. So Hashem said, "Go into the Succah, that's a Kaparah." The Rambam says in Moreh Nevuchim that the purpose of the Succah is to humble yourself. You're sitting in a hut. Remember your beginnings. You're humble. But even when you go to a Shul or Bet Midrash that's not comfortable, whether too hot, it's too cold, that's Galut . He says, when it's Erev Pesach and you can't be in your dining room and you can't be here and you can't be there and you're prisoner in your own house, that's Galut . When you go on a business trip, Galut Mechaperet . But it all depends on how you look at it. Rabbi Ades said that when he was still a young man with many children in the house, maybe giving Shiur in the yeshiva, one of his friends came to him in the month of Av during Ben HaZmanim the mid-semester break. The friend said that it was brought down that great Sadikim used to go into Galut . They'd exile themselves. The Chida did it, the Gaon of Vilna did it… They would go to a place where no one recognized them, sit in the back of the shul and learn. They'd wait for people to invite them to their homes to eat. They'd sleep on the shul benches without any kavod and they'd humble themselves. This friend suggested leaving Yerushalayim for Meron , sleeping by the cave of Rav Shimon Bar Yochai and going into Galut . But what were they leaving behind? A wife and six kids! So Rabbi Ades told his friend, " You don't want to go into Galut, you want to go on a picnic! You just want to get away from your wife and kids. Maybe it's more humbling to be home with your wife and kids for three weeks!" It's all in how you look at it and the lessons that you get.

Although the wall was complete, Jerusalem had yet to be rebuilt and populated. At Yom Terruah, the people gathered from the surrounding villages and Ezra read the Book of the Law aloud. The people, understanding the fall feasts, celebrated Succot at the appointed time and then gathered together to confess their sins in much the same spirit as Daniel 9. They then prepared to renew the covenant with God.

Thank you for listening, please go to StreamcastDetroit.com/donate and pledge your support for Let's Talk TorahEverything you wanted to know about Yom KipurJoin Rabbi Tzvi as discusses the who what why and how of Yom Kipur Thank you for listening, please go to StreamcastDetroit.com/donate and pledge your support for Let's Talk Torah

Thank you for listening, please go to StreamcastDetroit.com/donate and pledge your support for Let's Talk TorahEverything you wanted to know about SuccotJoin Rabbi Tzvi as discusses the who what why and how of Succot Thank you for listening, please go to StreamcastDetroit.com/donate and pledge your support for Let's Talk Torah

Nachum Segal interviews Steve Adelsberg about Succot in Israel and Peter Berkowsky about the minyan for the NYC Marathon runners and he presents great Jewish music, the latest news from Israel and Morning Chizuk with Rabbi Dovid Goldwasser.

Having travelled secretly to Jerusalem for Succot in order to avoid arrest, Y'shua made a very dramatic appearance on the last day. The high point of the day was the water pouring ceremony at the altar. There He announced that those who believed in him would have rivers of 'living water' flow from their hearts. He so startled everyone that the guards didn't arrest Him. He went on the following day to announce that He was the light of world. Both water and light are consistent themes beginning in Genesis. They also figure prominently on the last day of the feast.

Jewish communities in the Diaspora observe the eighth day of Sukkot as Shemini Aseret, and the ninth day as Simhat Torah. This is in contrast to the custom observed in Israel, where Shemini Aseret and Simhat Torah are observed together on the same day, the eighth day of Sukkot. It is customary to perform Hakafot on Simhat Torah, both in the night and during the day. Some Diaspora communities, however, have the custom to perform Hakafot on Shemini Aseret, as well. These Hakafot are generally held on the afternoon of Shemini Aseret, after Minha. The Hid"a (Rav Haim Yosef David Azulai, 1724-1806) disapproved of this practice, and held that it is improper to conduct Hakafot on Shemini Aseret. He wrote that if people perform Hakafot on Shemini Aseret, they will treat the Simhat Torah observance lightly, and not afford it proper respect. People might figure that since they already conducted Hakafot on Shemini Aseret, there is no need to celebrate on Simhat Torah. The Hid"a was therefore opposed to conducting Hakafot on Shemini Aseret, and insisted that Hakafot be held only on Simhat Torah. Others, however, disagreed. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) wrote that nowadays there is, thank God, a good deal of awareness of and respect for Simhat Torah, and we therefore need not be concerned that people will disregard the Simhat Torah celebration. In his view, it is permissible and in fact admirable to conduct Hakafot on Shemini Aseret. This was also the opinion of Rav Yaakob Haim Sofer (1870-1939), in his Kaf Ha'haim (669:33). This is the view accepted by Hacham Ovadia Yosef, who ruled that it is entirely permissible to conduct extra Hakafot on Shemini Aseret, in addition to the regular Hakafot on Simhat Torah. Summary: It is customary to conduct Hakafot on Simhat Torah, both at night and by day. Nevertheless, there are communities that perform Hakafot also on Shemini Aseret, and although some authorities disapproved of this custom, the accepted Halacha is that this is a perfectly legitimate practice.

The Jewish Truth Bomb with Lenny Goldberg. Tanach Classes and Kahane Books at www.LennyGoldberg.com The Jewish Truth Bomb 21OCT2024 - PODCAST

A look at one of the Succot liturgy's prayers and its longing for restoration and redemption of the city of Jerusalem and the Temple.

We are up to the pasuk of Tapuach Omer. What is the Tapuach ? For now I'll say Tapuach is apple , but we'll soon see a very big hiddush . תַּפּוּחַ אוֹמֵר. כְּתַפּוּחַ בַּעֲצֵי הַיַּעַר כֵּן דּוֹדִי בֵּין הַבָּנִים בְּצִלּוֹ חִמַּדְתִּי וְיָשַׁבְתִּי וּפִרְיוֹ מָתוֹק לְחִכִּי: (שיר השירים ב ג) Like the Tapuach in the forest, so too is My beloved, amongst the children. I coveted to sit in his shade and his fruit is sweet to my palate . What are we talking about? Rashi says it's a tree of tapuchim among non-fruit bearing trees in the forest (such as pine trees and the like) And everyone's very happy with this fruit tree that has a good smell and a good taste. That's what my beloved is. Hashem is the most choice of gods and therefore I want to sit in His shade. Furthermore, the Midrash says, according to Rashi, that the Tapuach tree doesn't have that much shade so people go away from it. So too, everybody else left God at Har Sinai- the goyim didn't want the Torah, and we did. We went under His shade, even though it might not be the most covered of shades. The Mabit adds that as we said before, even though the Tapuach doesn't have so much shade, we want to sit under it because there's a great smell and we're going to wait for the fruit to ripen and then eat it. So too, we say to Hashem, even right now we're in Galut and Your shade is not complete, we know that in the future Your shade will be complete; and Your fruit is sweet and it's worth waiting for. We're in this world waiting for Hashem, and we know that our reward will be in the world to come. That's the simple pshat of this pasuk. But the Gemara in Masechet Shabbat 88A says the Jewish people are compared to a Tapuach in that the fruit comes first and then the leaves, which is out of order. So too, the Jewish people said Na'aseh V'Nishma first we said we will do , then we will hear- so we are like the Tapuach ! But there are a few questions. Firstly, Rabbenu Tam and Tosafot say, That's not the way apple trees work , and says that this Tapuach refers to an Etrog . He cites a pasuk- וְרֵ֥יחַ אַפֵּ֖ךְ כַּתַּפּוּחִֽים You smell like the fragrance of Tapuachim which the Targum says is the smell of an Etrog , whose fruit comes before the leaves! **The timing of this is unplanned and really unbelievable. First our Erev Succot lesson mentioned the Lulav , and now today we are up to the Etrog ! How Hashem works that out is beyond me! ** The Tosafot asks a bomb question, if anyone was paying attention, the Tapuach B'Etzeh Hayaar was initially compared to God. So how can we now say that the Jewish people are compared to Etrog tree? The Nefesh HaChaim gives an unbelievable answer. He says that there's a rule that the way Hashem acts is dependent on the way we act down- that here arouses the way God acts. And therefore, he says, since the Jewish people act like the apple tree, Hashem reciprocates and acts that way with us. So if Hashem is the Etrog tree, that means that we, the Jewish people, are also like the Etrog tree. As we know, the Etrog refers to the sadik , and the Arba Minim refer to the four different types of Jewish people. And yet it says that the Arba minim also refer to the four letters of God's name. There's a famous Bet Yosef that brings down the following: It's not clear in halacha that when you hold the Lulav and Etrog, you have to hold them together. He quotes the story of a great rabbi who had a dream of another rabbi writing on a piece of paper, a yud and a hay and a vav , then left a space and wrote a hay at the other side of the page. He wondered why that rabbi did that in his dream. The next day was Succot, so he watched the rabbi and saw that he wasn't holding his Lulav and Etrog together. So the rabbi who had the dream explained that the four species correspond to the four letters of God's name, and by separating the Lulav from the Etrog, he was separating three letters of God's name from the fourth. Again, we could say, Make up your mind- do the four minim correspond to God or to the Jewish people ? And the answer, again, is both . When the Jewish people act like the four species of the Lulav and Etrog and praise God, God reciprocates with us with the four letters of His name of mercy and brings us all the blessing. Have a wonderful day.

Psalm 27 tells us that in the days of trouble, our Heavenly Father will hide us in his pavilion. The Hebrew word for that is suc and the plural of that is succot. We are in Florida with people from all over the USA who have come together to celebrate the Feast of Tabernacle or Succot. Our Heavenly Father has given us His feasts throughout the year to help us remember all that He has done for us and all the He is doing for us and all that He will do for us. This is a time of remembering and we are commanded to be joyful during this time. Truly, the crowd here has been very joyful and shalom reigns supreme. Blessings. Produced by Steve Rees - Calming Harp For donations to our projects click: https://www.paypal.com/donate/?hosted_button_id=XSTKYU9744WN2 Mail checks or Money Orders to: Steve Rees - 160-A Inland Beach Rd. - Lucedale, MS 39452 If you like what you hear please subscribe: https://www.youtube.com/peregrinnatti To find us on social media: Facebook - https://www.facebook.com/peregrinnatti Calming Harp Page: https://www.facebook.com/Calming-Harp… If you would like to write a testimony of how this music has helped you email me at: steve@calmingharp.com To purchase CDs and MP3s go to our website: https://calmingharp.com/ To donate to the ministry of the Calming Harp: https://calmingharp.com/marketplace  Steve Rees has been producing Harp Music from the Psalms of David for the past 20 years. He has discovered a connection between the Hebrew text of the Psalms and music notes that develop into chord progressions that form the basis for musical compositions that have been appreciated by thousands of followers. We invite you to join the many lives that have been positively affected by this wonderful music.

Christians are celebrating the Feast of Tabernacles--we're not trying to become Jews--rather during the Millennium, all nations will visit Jerusalem to worship King Messiah. Christine Darg says Zechariah 14:16 is already beginning to be fulfilled!

The Gemara in Masechet Sukka (11b) brings two views as to whether the Misva of Sukka commemorates "Sukkot Mamash" – the actual huts in which our ancestors dwelled during the years of travel in the wilderness, or the "Ananeh Ha'kabod" – the miraculous "clouds of glory" which encircled them and granted them protection during this period. The Shulhan Aruch (Orah Haim 625) follows the second opinion, that our Sukkot commemorate the "Ananeh Ha'kabod." The Gaon of Vilna (1720-1797) famously clarified that the Misva of Sukka commemorates not the "Ananeh Ha'kabod" themselves, but rather the return of the "Ananeh Ha'kabod" after they had been taken away. Following the sin of the golden calf, Hashem decreed that Beneh Yisrael would be annihilated, but then rescinded the decree in response to Moshe's heartfelt pleas on the nation's behalf. However, the Gaon writes, even though Hashem rescinded this decree, He removed the "Ananeh Ha'kabod," the special clouds which expressed His special affection for the people and close relationship with them. But Beneh Yisrael then repented, and Moshe persisted in his prayers. Ultimately, on Yom Kippur, G-d announced His complete forgiveness, and the following day, Moshe relayed to the people G-d's instruction to donate materials for the construction of the Mishkan. The people generously donated over the course of the next several days, and then, on the 15 th of Tishri, when the artisans began constructing the Mishkan, G-d restored the "Ananeh Ha'kabod." It is this restoration of the clouds, the Gaon writes, that we celebrate on Sukkot. We celebrate the fact that even after the sin of the golden calf, G-d mercifully forgave us and even fully restored His relationship with us, to the extent that He returned to us the special clouds of glory. The Gaon answers on this basis the question of why Sukkot is celebrated specifically at this time of year. The "Ananeh Ha'kabod" encircled Beneh Yisrael and protected them throughout the year, and they were first given these clouds immediately after the Exodus from Egypt. Seemingly, then, there is no particular significance to the middle of Tishri as far as these clouds are concerned. Why, then, do we celebrate this Yom Tob at this time? The answer, the Gaon explains, is that on Sukkot we celebrate the return of the "Ananeh Ha'kabod" on the 15 th of Tishri. Rav Eliezer Waldenberg (Jerusalem, 1915-2006), in his Sitz Eliezer (vol. 15), raises the question of how to reconcile the Gaon's theory with a verse in the Book of Nehemya (9:19) which clearly states that the "Ananeh Ha'kabod" never left: "And You, in Your abundant compassion, never abandoned them in the desert; the pillar of cloud was never removed from them during the day to guide them along the path…" How can the Gaon claim that Hashem took away the clouds of glory following the sin of the golden calf, if the verse in Nehemya says explicitly that the clouds were never removed? Rav Waldenberg answered by noting that the verse in Nehemya speaks specifically of one particular function of the "Ananeh Ha'kabod" – to guide the people through the desert. The clouds served numerous other purposes, as well, protecting the people from the harsh elements, from wild animals and from enemies, and also making the ground comfortable and the terrain easily traversable. Accordingly, Rav Waldenberg writes, we may distinguish between the different clouds. As the verse in Nehemya says, the clouds that guided Beneh Yisrael through the desert never left, and it was only the other clouds which were taken from them and then returned once they began building the Mishkan. This insight shows us that Hashem will never forsake His beloved nation. Even after the sin of the golden calf, He did not leave them alone in the desert; He continued showing them the path forward, and allowed them to return to Him. We can never permanently sever our relationship with G-d, just as a child can never permanently sever His relationship with His parents. G-d is our father, and He will always remain with us, no matter what mistakes we have made. None of us have ever done anything as bad as the worship of the golden calf several weeks after beholding Hashem's revelation. If G-d did not forsake the people after that sin, we can rest assured that He will never forsake us, no matter what we have done, no matter how far we have strayed. Hashem will never reject any one of His precious children; He instead patiently waits for that Jew to return. This concept should inform the way we look at ourselves, and also the way we look at our fellow Jews. When we see someone who does not properly observe the Misvot, we must not reject him, or look upon him with disdain – because Hashem does not reject that person or look upon him with disdain. Hashem loves that individual and trusts in his capacity to improve – and so we should, as well. Just as G-d's love for us is unconditional, so must our love for all our fellow Jews be unconditional. Rather than focus on their faults and shortcomings, we should focus instead on their inner spark, on their potential for greatness, and shower them with love and compassion – just as Hashem does.

Nachum Segal presents:Harry Rothenberg's parsha vlog, great Jewish music, the latest news from Israel and Rabbi Benjamin Yudin to discuss Succot.

Sukkos is the synthesis of the things we committed to work on during the Yamim Noraim and how the Ushpizin help us to accomplish them.

Thank you for listening, please go to StreamcastDetroit.com/donate and pledge your support for Let's Talk TorahEverything you wanted to know about SuccotJoin Rabbi Tzvi as discusses the who what why and how of Succot Thank you for listening, please go to StreamcastDetroit.com/donate and pledge your support for Let's Talk Torah

Thank you for listening, please go to StreamcastDetroit.com/donate and pledge your support for Let's Talk TorahEverything you wanted to know about Yom KipurJoin Rabbi Tzvi as discusses the who what why and how of Yom Kipur Thank you for listening, please go to StreamcastDetroit.com/donate and pledge your support for Let's Talk Torah

This episode is in memory of Rabbi Israel Elia z"l. We look at the 3 festivals of Pesah, Shabuot and Succot and their significance in the Jewish calendar.

Just one Halacha on Sefirat Haomer. It is our custom, that Ladies do NOT count Sefirat Haomer. There's a great Machloket between the Sephardim and the Ashkenazim if ladies make a Beracha on Mitzvat Ase She Hazeman Gerama. Any Mitzvah that's bound by time, it's the Minhag of the Ashkenazim based on the Rabenu Tam to make a Beracha. For example, if a lady wanted to shake the Lulav on Succot, according to the Ashkenazim, she's allowed to shake the Lulav and the Etrog with the the Beracha, 'Asher Kedishanu Bemitzvotav Vitzivanu Al Netilat Lulav'. For the matter if she wanted to count Sefirat Haomer, she's not obligated, but she has the right to make it with the Beracha. However, the Sephardim that follow the opinion of Maran, when it comes to this, our ladies do not make a Beracaha. That's why there is another Halacha that says, for example, that if a person wants to eat within a half hour of the Omer, we explained many times its forbidden to sit down and start a meal of more than 2 ounces of bread within a half hour of the Haomer. But the Halacha does say if you have a Shomer, if you have somebody that's going to remind you to count, that you can start to eat, because you already set the Shomer, you set a safety net in motion in order to remind you so you won't forget. But the Halacha says that you can't let a lady be a Shomeret for you, because the lady is not obligated in the Omer, and therefore its not going to be on her mind since its not on the mind for herself. It's not going to be on her mind to tell others. So a lady would not be a Shomeret. You need somebody that's obligated in the Sefira as well, to designate him as a Shomer. Obviously, he cannot be eating with you. Because if he is eating with you, then he might forget himself, because he has the same problem, so therefore we're talking about a Shomer that's not eating with you, that he will be able to remind you. But, a lady, since she is not obligated, she cannot be a Shomeret. Compare that to Hilchot Shabbat. In Hilchot Shabbat we have a law that says a person is not allowed to read by the light of a candle. Because he might come to flicker the candle, and that's Asur on Shabbat. However the Halacha says that if he has somebody 9A Shomer) that's watching him to remind and prevent him if he is about to make the Isur, then its OK. A lady in that case can be a Shomeret. Since a lady is obligated in the laws of Shabbat just as the man is, so therefore its on her mind also, so then she can be the Shomeret. It is told a story, about Chacham Ezra Atia A"H, when he was young he used to learn on Friday nights by the light of the candle. His mother used to be the Shomeret. His mother used to be up into the wee hours of the morning in order that her son would be able to study the Torah with diligence.

The_Mystery_and_wonder_of_Succot___Rod_Bryant

Learning_the_lessions_of_Succot___Rabbi_Davud_Weissman

Element_of_joy_during_succot___Rabbi_Yaakov_Wolbe

There have been many times over the generations that were considered to be auspicious for Mashiach to come. Whether or not Mashiach actually comes depends on us . Now is definitely one of those times. On Succot, we read the Haftarah of the War of Gog U'Magog and the Tur brings from Rav Hai Gaon, that it's because that war will start on Succot and תחיית המתים will be on Pesach. Rabbi Menashe Reisman quoted the Gemara which tells us that Shemini Aseret is called Succot regarding bringing the makeup korban for someone who missed it at the beginning of Succot. Hashem shook up the world on the last day of Succot and we are still in the middle of it. It says in Zachariah ( perek יד ) that a day will come when all the nations of the world will come to Israel for war. May Hashem protect us. Rabbi Meir Shapiro wrote, in his sefer אור המאור , over a hundred years ago, many hints that the year תשפד which we just began, is a potential year for Mashiach. One of the hints he brings is that in Mitzrayim during Makat Choshech, it was revealed to the Jews the same light that will appear in the days of Mashiach and it says there, ולכל בני ישראל היה אור במשבתם the word במשבתם is the same numerical value as תשפד . The Chafetz Chaim wrote, in his sefer Chomat HaDat , that just like the redemption in Mitzrayim took place after the Jews cried out to Hashem, like it says ונצעק אל ה , so too, in the future, the Jews will need to cry out Hashem to bring Mashiach. Hashem wants us to yearn for it and pray for it with all of our hearts. We all want Mashiach to come, but we don't want it to happen through a difficult war. What can we do to protect ourselves? The Chafetz Chaim once said, imagine if we could ask the great rabbis of yesteryear like the Ketzot HaChoshen, or the Netivot what we should do at a time like this. We would all be so excited to seek their counsel. Imagine if we were able to ask Maran Bet Yosef or the Rama what to do. We wish we had Rav Chaim Kanievsky here with us to ask him, but this would be a much greater opportunity. Imagine the Rif or the Rambam would come back into this world and we could ask them what to do. The Chafetz Chaim said we have something much greater than all of them. We have a great Tanna , Rebbi Eliezer HaGadol, who told us exactly what we need to do. The Gemara says in Masechet Sanhedrin (98,B) that the students of Rebbi Eliezer once asked their rabbi, what should a person do to be saved from the Hevleh Mashiach . The rabbi told them they should delve into the study of Torah and in acts of kindness, it does not say just to learn Torah and do acts of kindness, but rather a person needs to delve in Torah and delve into performing Gemilut Hasadim . Just like a businessman does not rest until he achieves success in his business, we have to go over and above in our learning Torah and worrying about other people's needs. A person can choose, when he gets home from work, to open up a sefer or a Gemara and try to break his head comprehending the deep wisdom of Torah- that is called delving in Torah. The Chafetz Chaim wrote, when someone knows that another person is angry at him, it hurts that person a lot . Being a peacemaker is a tremendous c hessed . Taking away negative feelings and allowing people to move on happily is a great form of c hessed . Giving someone c hizuk and taking away anxious feelings from his heart is also a great c hessed . Praying for someone is a great c hessed . We can help so much from wherever we are, with heartfelt prayers on behalf of others. At this time of difficulty, people from all circles are uniting in a common cause. We need unity for Mashiach to come. Maybe if we will accept upon ourselves to continue loving and helping others, who don't share the same philosophies as us, beyond this time, that would be a tremendous zechut . May we experience the great light of Mashiach B'Karov, Amen.

Nachum Segal presents great Jewish music, the latest news from Israel, Harry Rothenberg's parsha vlog and Rabbi Benjamin Yudin to discuss the final days of Succot.

Re-posting a class from Succot 2020

In this episode, Shirley discusses how the Church is now in a time of unprecedented opportunities to be the primary, world-class influencer in nations and among people everywhere, and that means individual believers are positioned precisely...for such a time as this! God's dream includes your path of influence, and His vision is both wide and power-packed with demonstrations of His love for everyone,everywhere. Also, in this episode, Shirley proclaims the feasts of the Lord, especially His holy convocation of Succot, the Feast of Tabernacles in the Jewish year 5784. If you enjoyed this episode, please rate and leave a review. We appreciate your support! Learn more at acleartrumpet.org/podcast Buy our book, "Running With Horses" at https://acleartrumpet.org/book/ And don't forget to follow us on social media:  Facebook: https://www.facebook.com/shirleyweaverministries Twitter: https://twitter.com/shirleyweaver Instagram: https://www.instagram.com/shirleyweaverministries/ YouTube: https://www.youtube.com/@acleartrumpetwithshirleywe8090 Rumble: https://rumble.com/c/c-971807 Let us hear from you— questions, or comments. Email us at info@acleartrumpet.org and in the subject line write Podcast Question

The fall season brings with it the celebration of life and the harvesting of the produce that gives life. One of the Feasts of the Lord is the Feast of Tabernacles or Succot. It is a time to celebrate the promise of our Heavenly Father dwelling with us. Even the coming of the Messiah Yashua was a foretaste of that promise as the angel told Mary that he would be called Emmanuel which means "God with us." The two Psalms that remind us of this dwelling are Psalm 132 and 133. I include the music from those Psalms to help us appreciate the promise of His return. Blessings. Produced by Steve Rees - Calming Harp If you like what you hear please subscribe: www.youtube.com/peregrinnatti To find us on social media: Facebook - https://www.facebook.com/peregrinnatti Calming Harp Page: https://www.facebook.com/Calming-Harp… If you would like to write a testimony of how this music has helped you email me at: steve@calmingharp.com To purchase CDs and MP3s go to our website: https://calmingharp.com/ To donate to the ministry of the Calming Harp: https://calmingharp.com/marketplace Steve Rees has been producing Harp Music from the Psalms of David for the past 20 years. He has discovered a connection between the Hebrew text of the Psalms and music notes that develop into chord progressions that form the basis for musical compositions that have been appreciated by thousands of followers. We invite you to join the many lives that have been positively affected by this wonderful music.

The Feast of Tabernacles is the one feast in which the children of Israel were commanded to rejoice for a whole week! It is also the feast that is prophesied to be celebrated by all the nations during the Messianic era. There is much symbolism found in the activities during the Feast of Tabernacles and is full of reasons for celebration.

This fascinating shiur from Rabbi Sacks explores the important link between Kohelet and Succot. With remarkable insights for the Jewish People as to what it is about the book of Kohelet (Ecclesiastes) that makes it such a relevant text for today's society. First delivered in London in 2016, to mark the launch of the Koren Sacks Succot Machzor, watch the full video here: https://www.rabbisacks.org/videos/lessons-of-kohelet/

What should a person look for when purchasing an etrog? First, one should be careful to purchase etrogim from an orchard which maintains a tradition that their etrogim are not grafted, as almost all halachic authorities invalidate grafted etrogim.Regarding the etrog itself, it is crucial to understand what is law, and what is custom, as many are unnecessarily strict when choosing an etrog. While examining an etrog, one should take the etrog, and hold it at the distance at which he would hold a sefer. He should turn the etrog slowly, and look at the top third of the etrog. If there are no visible black spots, during the first time he turns the etrog, the etrog is valid. If one finds black spots on the top third of the etrog, even on the neck of the pitom, the etrog is pasul (Shulhan Aruch 648:16). If, however, a black spot is found on the wooden part of the pitom, or the oketz, or under the top third of etrog, it is not considered to be "hadar" and it is not valid. At times, there are brown spots or scabs on the etrog.The Mishna Berura refers to these scabs as "blettlach." The etrog is sometimes bruised while still on the tree, and a small, brown "scab" grows over the bruise. These blettlach are not a problem and the etrog is kosher. The Klausenberger Rebbe once said that there are four things in Judaism which are meant to be "complete": emuna shleima (belief), teshuva shleima (repentance), refua shleima (good health), and geula shleima (redemption). He added that these four things are representing by the letters of the etrog: Emuna, Teshuva, Refua, and Geula. People strive to buy a perfect etrog, not only for the etrog's sake but for the sake of what it represents. Summary: When choosing an etrog one should ensure that there are no easily visable black spots on the top third of the etrog. Brown spots or scabs are permitted.

What does "simcha" have to do with Sukkos?

In this episode Shirley points to giving absolute attention to God's heart and also receiving His total provision. Giving: Since we clearly communicate through our lives and lifestyles the value we place on God's heart for this generation, our priorities are obvious and our urgency for what's important to Him can be measured. Receiving: The Lord's Feast of Succot, the annual Feast of Tabernacles, is a picture, a rehearsal, of life in God's presence, completely trusting in and relying on Him… for everything!   If you enjoyed this episode, please rate and leave a review. We appreciate your support! Learn more at acleartrumpet.org/podcast Buy our book, "Running With Horses" at https://acleartrumpet.org/book/ And don't forget to follow us on social media:  Facebook: https://www.facebook.com/shirleyweaverministries Twitter: https://twitter.com/shirleyweaver Instagram: https://www.instagram.com/shirleyweaverministries/ YouTube: https://www.youtube.com/@acleartrumpetwithshirleywe8090 Rumble: https://rumble.com/c/c-971807 Let us hear from you— questions, or comments. Email us at info@acleartrumpet.org and in the subject line write Podcast Question

In this special episode we examine the end of the Torah reading for the first days of Succot which speaks about the festival. We read of the mitsvot of taking the 4 species and sitting in the Succa. In the midst of it is a charge to happiness. We explore what these 2 mitzvot have to do with happiness and how doing them might help bring happiness into our lives.

Succot 2023

Exciting events are packed into the Fall season including our celebration of the Jewish High Holidays of Rosh HaShana, Yom Kippur and Succot. And separately but so important is the Day of Prayer for the Peace of Jerusalem observed annually on the first Sunday in October. Shirley looks at the blessing of God's favor on us as we pray and celebrate these important Bible remembrances and discusses the power of your testimony to “overcome” according to Revelation 12:11. If you enjoyed this episode, please rate and leave a review. We appreciate your support! Learn more at acleartrumpet.org/podcast Buy our book, "Running With Horses" at https://acleartrumpet.org/book/ And don't forget to follow us on social media:  Facebook: https://www.facebook.com/shirleyweaverministries Twitter: https://twitter.com/shirleyweaver Instagram: https://www.instagram.com/shirleyweaverministries/ YouTube: https://www.youtube.com/@acleartrumpetwithshirleywe8090 Rumble: https://rumble.com/c/c-971807 Let us hear from you— questions, or comments. Email us at info@acleartrumpet.org and in the subject line write Podcast Question

The fall Levitical festivals are high watch times for the Rapture and the Second Coming of Jesus as Christine Darg explains in this Bible prophecy report.