Podcasts about Tefillin

Send us Fan MailDownload the PDF handout HERE: https://www.dropbox.com/scl/fi/05t6vd3goxbg6iz9iiwsg/Lesson-10-Dirah-Bitachtonim.pdf?rlkey=5854kgstayu6p2rzyyxitawtd&dl=0In Lesson 10 of Kabbalah for Everyone, Rabbi Yisroel Bernath explores one of the most central teachings in Kabbalah: Dirah BiTachtonim, G-d's desire for a dwelling place in the lowest world.After Lesson 9 introduced Atzmut, the Absolute Essence of Hashem, this lesson asks the next question: Where does G-d want G-d's Essence to be at home?The answer is shocking and beautiful: not only in the heavens, not only in spiritual ecstasy, not only in moments of inspiration, but here, in this physical world. This class explains why G-d wants a home specifically in the world of concealment, struggle, bodies, money, food, relationships, work, and ordinary routines. Through Torah, mitzvot, refinement, and practical action, we transform the physical world from a place where G-d is hidden into a lichtiker dirah, a bright and illuminated home for G-d.Key Points / Takeaways1. Dirah BiTachtonim means G-d wants a home here: Not a visit. Not a guest appearance. A real dwelling place where G-d's Essence can be revealed.2. Tachtonim means the lowest level of concealment: This is not about geography. It means a world where G-dliness can feel hidden, distant, or forgotten.3. G-d chooses the lowest world on purpose: Precisely because this world is dark and physical, transforming it reveals something deeper than effortless spirituality ever could.4. Nista'aveh means Divine desire beyond logic: The Alter Rebbe explains that G-d's desire for a home below is not based on a reason we can fully understand. It comes from Atzmut, G-d's Essence.5. A home is different from presence: G-d is everywhere, but a home means G-d's presence is welcomed, revealed, and expressed.6. A lichtiker dirah is an illuminated home: It is not enough for G-d to be hidden in the walls. The home must shine. Judaism wants the physical world to become visibly holy.7. Mitzvot are the building materials: Tefillin, Shabbat candles, tzedakah, kosher food, Torah study, honest business, kind speech, each mitzvah is another brick in G-d's home.8. Spirituality is not escape: Kabbalah turns the whole idea upside down: the goal is not to run away from the physical world, but to sanctify it from within.9. The work must come from below: Lasting transformation happens when we don't just receive inspiration from above, but change our own perspective, habits, actions, and environment.10. Moshiach is the completed Dirah: The ultimate future is when the world itself will no longer hide G-d, and the home we have been building will finally be fully revealed.#Kabbalah #chassidus #KabbalahForEveryone #DirahBiTachtonim #ChabadChassidus #PracticalKabbalah #JewishWisdom #Atzmus #Mitzvos #TorahForLife #spiritualgrowth #JewishSpirituality #MakeThisWorldHoly #divinepurpose #Tanya #InnerWork #AvodasHashem #MoshiachNow #WednesdayMorningKabbalah #SoulWisdom #LivingWithPurpose Available now:Paperback: https://www.amazon.com/Forgiveness-Experiment-What-Would-Your/dp/1069217638Kindle: https://www.amazon.com/dp/B0FR2QNJL6Audiobook: https://bit.ly/4tPFZhVSupport the showGot your own question for Rabbi Bernath? He can be reached at rabbi@jewishndg.com or http://www.theloverabbi.comSingle? You can make a profile on www.JMontreal.com and Rabbi Bernath will help you find that special someone.Donate and support Rabbi Bernath's work http://www.jewishndg.com/donateFollow Rabbi Bernath's YouTube Channel https://www.youtube.com/user/ybernathAccess Rabbi Bernath's Articles on Relationships https://medium.com/@loverabbi

The Shulhan Aruch (Orah Haim 3:10) writes – based on the Gemara in Masechet Berachot (62) – that when one cleans himself after defecating, he should use specifically his left hand. The Gemara brings several reasons for this rule. One reason is that people ordinarily eat with their right hand, so it would be inappropriate to use the same hand for cleaning oneself. A second reason is that one uses his right hand when writing Torah matters. Another reason is that in the synagogue, the person signaling the cantillation notes for the Torah reader uses his right hand. Others explain this rule based on the Torah's description of G-d having given us the Torah with His "right," as it were ("Mi'ymino Esh Dat Lamo" – Debarim 33:2). Finally, one uses his right hand to wrap Tefillin around his left arm, and so this hand should not be used also for cleaning oneself. Even when cleaning with the left hand, one should not use the middle finger, as the Tefillin is wrapped around that finger. The Poskim debate the question of whether these laws apply to women, who do not wear Tefillin, and do not write Torah or signal to the Torah reader. Rav Yisrael Bitan concludes that it is proper for women to abide by this Halacha. When it comes to left-handed individuals, most of the reasons given in the Gemara would require them to do just the opposite – to use the right arm. The exception is the reason associating this practice with Hashem's having given the Torah with His "right." Regardless, the general consensus among the Poskim is that a left-handed person should clean himself with his right hand. A number of Poskim – including Rav Yaakov Emden (Germany, 1697-1776) and the Eshel Avraham (Rabbi Avraham David Wahrman of Buchach, 1771-1840) – maintained that this entire discussion applies only when one cleans himself with his bare hand. In ancient times, people did not necessarily have materials with which to clean themselves, and so they would sometimes use their bare hands. The Gemara thus established that it would be inappropriate to use the right hand for this purpose, as it would come in direct contact with excrement. Today, however, when people use paper, and the fingers do not directly touch the excrement, one may use either hand. This is the implication also of the comments of Rav Shneur Zalman of Liadi (founding Rebbe of Lubavitch, 1745-1812). Rav Shlomo Gantzfried (Ukraine, 1804-1886), in his Kisur Shulhan Aruch, disputed this view, asserting that in Talmudic times, too, people used materials to clean themselves and did not use their bare hands. Likewise, the Birkat Yehuda argued that since the Gemara makes no mention of such a distinction, we must assume that this Halacha applies regardless of whether one cleans with a material or with his bare hand. Rav Yisrael Bitan refuted this argument, noting that in Talmudic times, even when people used materials to clean themselves, it was all but inevitable that their fingers would directly touch the excrement in the process. When one uses modern-day toilet paper, however, this does not happen, and so it might be permissible to use the right hand. The Sitz Eliezer (Rav Eliezer Waldenberg, Jerusalem, 1915-2006) followed the lenient opinion, and allowed cleaning oneself with either hand if he uses paper. Hacham David Yosef, in Halacha Berura, writes that if one finds it difficult to clean with his right hand, he may use his left hand. It must be emphasized that the highest priority is that the cleaning is thorough. As we've discussed, Halacha forbids learning Torah, praying or reciting Berachot if even a small amount of excrement is on the body, and thus one must ensure to clean himself thoroughly. According to all opinions, if cleaning with the left hand will compromise one's ability to clean himself properly, then he should use his right hand. Rav Yisrael Bitan writes that it stands to reason that this applies also when cleaning an infant in the process of changing a diaper, as there seems to be no reason to distinguish between cleaning oneself and cleaning somebody else. However, Rav Bitan adds, this would apply only when the child has begun eating solid foods. When a child only drinks milk, the bodily waste is not halachically regarded as filth, and we may thus assume that he can be cleaned with either hand. Once the child begins eating solid food, however, cleaning the infant should be no different than cleaning oneself, and the aforementioned Halacha should thus apply. Of course, since baby wipes are normally used, one who wishes may rely on the leniency noted above permitting the use of either hand if there is no direct contact with the excrement. The Poskim write that this entire discussion relates specifically to cleaning excrement. It is permissible to use either hand to kill an insect, to take out the garbage, and even to wipe drops of urine that had fallen on one's skin. Likewise, a plumber may use either hand when opening and repairing sewage pipes. Summary: A person should preferably use his left hand to clean himself after defecating, but should avoid using the middle finger of his left hand. A left-handed person should use his right hand and avoid using the middle finger on that hand. This applies also when cleaning somebody else, such as when changing an infant's diaper. However, some Poskim maintain that this entire discussion does not apply nowadays, when people clean themselves with paper and do not come in direct contact with excrement, and one who wishes may rely on this leniency. The most important consideration is ensuring that one cleans himself thoroughly.

Morning Briefing — Friday, August 7, 2026 | Zmanim, NWS Chicago and More West Rogers Park, Chicago (ZIP 60645) HEBREW DATE & PARSHA 24 Av 5786 | Parashat Re'eh Shabbat Mevarchim Chodesh Elul | Molad: Thursday, 8:15 AM TODAY'S ZMANIM Alos HaShachar: 4:13 AM Earliest Talis & Tefillin: 4:44 AM Netz HaChama (Sunrise): 5:50 AM Latest Krias Shma: 9:23 AM Latest Tefila: 10:34 AM Chatzos: 12:56 PM Earliest Mincha: 1:31 PM Shkiah (Sunset): 8:01 PM WEATHER SUMMARY Dense Fog Advisory this morning (southeastern half of CWA until 8 AM CDT). Dry and low-to-mid 80s this afternoon. Cold front tonight: 25-35% chance thunderstorms with possible strong winds and small hail. Active pattern continues weekend into early next week — keep monitoring. NWS Chicago, forecaster Yack, 3:28 AM CDT. WEATHER HISTORY August 7, 1980: Hurricane Allen bottomed out at 899 mb (26.55 inHg) in the Yucatan Channel with 190 mph sustained winds — the second lowest pressure ever recorded in the Western Hemisphere at that time. KIDS ACTIVITIES TODAY • McHenry County Fair — all day, Woodstock. $10/$5. • A Year With Frog and Toad — 10 AM, Marriott Theatre Lincolnshire. From $18.75. • West Chicago Fun Fridays (Traveling World of Reptiles) — 11 AM, Reed-Keppler Park. FREE. • Train w/Matt Nathanson — 6:45 PM, Credit Union 1 Amphitheatre, Tinley Park. • Movies Under the Stars (Air Bud) — 8:15 PM, Veterans Memorial Park, Westmont. FREE. TOMORROW'S ZMANIM (Shabbos, August 8) Alos HaShachar: 4:14 AM Earliest Talis & Tefillin: 4:46 AM Netz HaChama (Sunrise): 5:51 AM Latest Krias Shma: 9:23 AM Latest Tefila: 10:34 AM Chatzos: 12:56 PM Earliest Mincha: 1:31 PM Shkiah (Sunset): 8:00 PM SHABBOS TIMES Hadlakas Neiros (Candle Lighting): 7:41 PM Friday (20 min before sunset, Chicago minhag) Havdalah: 8:50 PM Saturday (50 min after sunset) Morning forecasts at 7 AM every day on Spreaker, plus a historical weather deep-dive every Tuesday and Thursday at 7 AM CDT. Support the show: $5/month #weather #zmanim #Chicago #NWS #morningbriefing #forecast #Jewishtime #WestRogersPark #Shabbos #ParashatReehBecome a supporter of this podcast: https://www.spreaker.com/podcast/weather-with-enthusiasm--4911017/support.Weather with Enthusiasm is produced by Kol Simcha Productions.New episodes drop daily (B'N)— a morning forecast at 7 AM and historical deep dives Tuesdays and Thursdays. Contact: kolsimchaproductions@outlook.comHistorical content is thoroughly researched and factually verified. After it has been factually verified it often will say so in the description. Should you find any mistakes, please email kolsimchaproductions@outlook.com so we can look into it and correct it. Not affiliated with any government agency or academic institution. Presented for educational and entertainment purposes — with meaning.Support the show — exclusive bonus episodes available to subscribers for just $2/month at spreaker.com/organization/kol-simcha

In earlier installments, we saw that one may not delay using the restroom when he needs to perform his bodily functions, and delaying transgresses the prohibition of "Ve'lo Teshakesu Et Nafshotechem" – "You shall not make yourselves repulsive" (Vayikra 20:25). A number of Poskim cite a work entitled Shulhan Shelomo as applying this rule also to nasal secretions, which is a form of bodily waste that needs to be discharged. Delaying the expelling of these secretions from the nose – like delaying the expelling of bodily waste – qualifies as "repulsive" and is thus forbidden. Rav Yisrael Bitan explains that the Shulhan Shelomo follows consistently with his ruling elsewhere that one is required to wash his hands after touching nasal secretions. The Shulhan Shelomo equated nasal secretions with other bodily waste, and so he felt that one must wash his hands after coming in contact with such secretions, and that one may not delay expelling them from the nose. The consensus among the Poskim, however, does not require hand-washing after touching nasal secretions. (Needless to say, this is recommended as a matter of basic hygiene, but it is not a Halachic requirement.) By the same token, there is no prohibition against delaying cleaning one's nose. Rav Efrayim Greenblatt (Memphis, 1932-2014), in his Ribebot Efrayim, brings a source for the position of the Shulhan Shelomo – a passage in the work Yesod Ve'shoresh Ha'aboda (by Rav Alexander Ziskind of Grodno, d. 1794), where the author describes how he would always clean his nose immediately when he needed to. He writes that he deemed it disrespectful to stand before the Almighty with filth, and so even when he was involved in some important activity, he would right away clean his nose as soon as this became necessary. However, Rav Bitan noted that this practice was perhaps followed as a measure of special piety, and this passage in the Yesod Ha'shoresh Ha'aboda was not necessarily intended as a halachic ruling. Moreover, it seems likely that the author referred to situations where the nasal secretions already became visible outside the nose, in which case it is certainly appropriate to clean the nose immediately. This does not necessarily indicate that one must always ensure the inside of his nose is clear of nasal discharge. Regardless, the Poskim write that one should preferably blow his nose before beginning to pray, as a buildup of nasal secretions could compromise one's ability to concentrate on his prayer. (As an aside, Rav Bitan writes that some people had the practice of ensuring not to clean the nose with the right hand, but this is unnecessary.) Gas in the body is not considered bodily waste with respect to the prohibition against delaying expelling waste from the body. Therefore, one who needs to pass air is permitted to restrain himself when he is public, and of course this is the proper thing to do to avoid embarrassment and in order not to cause distress to other people. Moreover, one is required to restrain himself from passing air when wearing Tefillin, as passing air while wearing Tefillin infringes upon the sanctity of Tefillin. If a person cannot restrain himself from passing air until he removes his Tefillin, he should at very least move the Tefillin Shel Rosh out of place. Summary: Halacha does not treat nasal secretions as bodily waste. As such, one is not required to wash his hands after touching such secretions (though of course this is recommended as a matter of hygiene), and there is no prohibition against delaying cleaning one's nose like there is against delaying using the restroom. Nevertheless, it is proper to clean one's nose before beginning to pray to help ensure he can remain focused on the prayer.

In the second paragraph of Shema, which appears in Parashat Ekeb, the Torah warns of the harsh punishments that would befall Beneh Yisrael if they abandon G-d's laws. Specifically, it warns of poverty that would be followed by exile from the Land of Israel and dispersion among the other nations. The Torah then commands, "Ve'samtem Et Debarai Eleh Al Lebabchem Ve'al Nafshechem" – "You shall place these words of mine upon your hearts and upon your souls" (11:18). It then commands placing these words upon our heads and arms – in the form of Tefillin – and upon our doorposts – in the form of Mezuzot. Rashi (citing the Sifri) presents a surprising reading of this verse. He interprets the verse to mean, "Even after you go into exile, you shall be distinguished through Misvot – place Tefillin and make Mezuzot, so they will not be new to you when you return." At first glance, Rashi appears to be making as astonishing statement – that after Beneh Yisrael were exiled from the land, the Misvot of the Torah became, fundamentally, no longer obligatory. We need to observe the Misvot only so they are not forgotten, so they will not be "new" to us when the final redemption arrives and we return to the land. The Torah thus tells us in this verse that after the exile, we should continue performing the Misvot, such as Tefillin and Mezuzot, to preserve their memory. Numerous later writers sought to explain Rashi's comments. The Gemara in Masechet Kiddushin states explicitly that only Misvot which are inherently linked to the Land of Israel – such as the Torah's agricultural laws – are non-binding elsewhere. All other Misvot, however, are binding even outside the land. How, then, can Rashi write that the Misvot are required only as a commemoration, for the sake of ensuring they are remembered? A particularly fascinating – and meaningful – reading of Rashi's comments was offered in the work Shemen Le'mish'ha (by Rav Asher Anshel Weiss, 1882-1944). At various times throughout our history, the gentile governments forced the Jews to wear a special garment or piece of material (such as the infamous "Yellow Star") to publicize their Jewish identity. This was done so that the hostile gentiles will identify the Jews and will thus mistreat them. The Shemen Ha'mish'ha speculates that this decree might have been sent from Above in response to the Jews' efforts to hide their Jewish identity, to blend in with the gentiles, to compromise their values and traditions for the sake of resembling their gentile neighbors. When the Jews choose not to display their Jewishness, the Shemen Le'mish'ha writes, then Hashem arranges that the enemy nations will see to it that the Jews' Jewishness will be put on full display. When we feel ashamed of our identity, and try to hide it, then the gentile nations ensure to publicize it. The Shemen Le'mish'ha suggests explaining Rashi's comments in this vein. Rashi writes that the Torah here commands that in exile, "Heyu Mesuyanim Be'misvot" – we must be "distinguished," and stand out, through our Misva observance. Even when we live among other nations, we must not conceal our beliefs and practices. We must not be afraid to be different, to look different, and to act differently. The Torah therefore specifies the Misvot of Tefillin and Mezuza – practices which publicize our identity, which involve things that we wear and that we place outside our homes to distinguish ourselves. Rashi explains that the Torah urges us not to conceal our Jewishness "Kedeh She'lo Yiheyu Lachem Hadashim" – literally, "so that you will not have new ones." Meaning, if we fail to observe our Misvot that make us stand out, we will be forced to observe other, "new" practices that make us stand out – in the form of harsh decrees issued for the purpose of causing Jews to suffer hatred and hostility. We must not hide our Jewishness. We should wear it with pride and conviction, ever mindful of the precious privilege we have to be G-d's cherished nation, chosen to study and follow His sacred Torah.

The Torah in Parashat Va'et'hanan (4:2) introduces the prohibitions known as "Bal Tosif" and "Bal Tigra" – adding to, or diminishing from, the Torah. Rashi explains that this refers to the way we observe the Misvot. If a person adds a fifth piece of parchment to the four pieces of parchment in the Tefillin, or if he adds a fifth species to the Arba Minim on Sukkot, then he violates "Bal Tosif," whereas if he uses only three pieces of parchment in the Tefillin, or only three species on Sukkot, he violates "Bal Tigra." The Ramban writes that "Bal Tosif" refers to adding a new law to the Torah, like a new holiday, whereas "Bal Tigra" means doing away with a Misva. Curiously, immediately after Moshe presents these commands, he recalls the tragedy of Ba'al Pe'or – the time when many members of Beneh Yisrael worshipped Pe'or, the deity of the nation of Moab. Moshe reminds the people that everyone who worshipped Pe'or was killed by a plague sent by G-d, whereas those who did not survived. What might be the connection between Ba'al Pe'or and the prohibitions of "Bal Tosif" and "Bal Tigra"? Why did Moshe bring up the tragic event of Ba'al Pe'or in the context of these commands? Rav Chaim Shmuelevitz (1902-1979) answers this question by noting the very unusual way in which Pe'or was worshipped – its followers would defecate on the idol. We must wonder, what kind of religion would come up with such a peculiar mode of worship? And what made Pe'or so appealing that Beneh Yisrael were lured to this type of idolatry? The answer is that to the contrary – Pe'or was the most appealing of all religions, because it championed the complete lack of restraint and boundaries. Defecating on the idol meant the elimination of all rules and limits on behavior, the belief that one can do whatever he pleases whenever he pleases, that anything goes, that even bodily functions – which humanity has always demanded be performed in private – should be performed freely. What made Pe'or so enticing was its rejection of self-discipline and self-restraint, and encouraging its followers to act upon their instincts without holding back. Rav Shmuelevitz explained that Moshe was warning the people about what happens when the Torah's system of laws is viewed as malleable, as subject to the people's approval. If a person feels entitled to modify the Torah, and introduces even a slight change – that small change is like a small hole in a fence. And a fence with a hole is not a fence. While it might not happen immediately, slight modifications to the Torah can lead to "Pe'or," to a point where anything goes, where there are no longer any iron-clad rules. This danger exists in both directions – when adding or detracting from the Torah. There were movements that began with one small "detraction," by taking away one Misva or one time-honored tradition, and this led to eventually abandoning the entire Torah. Conversely, when Rabbis try to "add" to the Torah, introducing stringencies and customs which the people find too burdensome, the people are likely to just give up observance altogether. Moshe therefore warns against both adding and detracting, insisting that we adhere to the Torah's laws without trying to modify it one way or the other. The Ramban, in his comments to this verse, writes that despite the prohibition of "Bal Tosif," the Sages introduced the holidays of Hanukah and Purim because they found allusions to these celebrations in the Torah itself. They were reluctant to approve of these new holidays, but they eventually did so – only because the Torah makes subtle reference to these two occasions. Rav Yosef Salant ( 1885-1981) added that this might explain the unusual features of these holidays. The Megilla reading, the primary Misva on Purim, does not take place on the same day in all places; the first Mishna in Masechet Megilla teaches that there are several different dates on which the Megilla was read in different locations under different circumstances. And the Misva of Hanukah candles, as we know, has three different gradations. The Gemara establishes that the minimum level requires just a single candle each night, the higher level is lighting a candle for each member of the household, and the highest level – which is what we of course do – is to add a candle each night. Although the Sages eventually approved the establishment of these new holidays, they ensured that they would be observed somewhat unusually, that they would not be as straightforward as the holidays established by the Torah, to make it clear that they were not adding onto the Torah. This shows how careful the Rabbis were when it came to introducing new customs or practices. They understood the danger of making even a slight hole in the fence, in giving the impression that the Torah is subject to modification. We must remain steadfastly loyal to the Torah and to our traditions, and never think that we know better, that we're smart enough to make up our own rules.

Send us Fan MailTefillin on Tisha bav

In our next series, we will examine the laws of The Three Weeks.  May our learning be a merit for our brave soldiers in the IDF, and for full healing for our brothers and sisters in Israel. In our next lesson we discuss Tallis and Tefillin, Davening on Tisha B'Av and the Tenth of Av. Our learning is dedicated L'Iluy Nishmat Captain Daniel Perez HY"D who was killed in battle on October 7th, 2023.

As we've seen, one should avoid putting on two articles of clothing simultaneously, as this can result in forgetting one's Torah knowledge. The reason is that a special "Or Ha'makif" ("supernal light") surrounds our clothing once we put them on to protect them from the forces of impurity, and when a garment is inside another garment, this light cannot reach it to provide protection. The question was asked concerning men who leave their ties tied around the neck of their shirts. Seemingly, a man should not put on a shirt with the tie already on it, because he is then putting on two garments at the same time. Rav Yisrael Bitan writes that there is room to allow this practice, because it is questionable whether a tie, which does not cover a significant portion of the body, qualifies as a "garment" in this respect. He notes the ruling of the Yalkut Yosef that one recites the Beracha of "She'hehiyanu" upon the purchase of a new tie, which would indicate that a tie indeed is considered a "Beged" ("garment"), but he questions this conclusion, as a tie could be viewed as an accessory to the shirt, rather than an independent garment. Furthermore, Rav Bitan adds, even if a tie indeed formally qualifies as a "Beged," it is possible that a garment that does not really cover any part of the body does not require the protection of the "Or Ha'makif." Hence, there is room to permit men to put on a shirt with the tie already tied around the collar. A similar question arises for women who cover their hair with a snood and a decorative kerchief on top. Many women keep the snood and kerchief together and then put them both on at the same time. Is this allowed? Rav Bitan writes that there is room to argue that since women are exempt from the obligation of Torah study, and the entire concern of putting on two garments simultaneously relates to the retention of one's Torah knowledge, this Halacha does not apply to women at all. According to this theory, women do not need to avoid putting on two articles of clothing at the same time. Rav Bitan concludes that one should not rely on this theory, and women should, in general, avoid putting on two garments simultaneously, but this possibility may be introduced as one of several factors to permit putting on the snood with the kerchief. Another consideration is that if they are kept tied together, then they may be considered a single garment. And even if not, if this has become the normal method of putting the hair-coverings on, then this might suffice to view them as just one garment. Moreover, since the kerchief covers only part of the snood, the "Or Ha'makif" can reach the snood, such that there is no concern. While each of these possibilities on its own could be questioned, they may be combined to permit women to put on the snood and kerchief together. Incidentally, if a man wears a long-sleeve undershirt beneath his shirt, then he must ensure not to pull both sleeves over his Tefillin in the morning simultaneously. Although he may certainly cover his arm with both layers, he should pull each sleeve separately, and not pull them both over his arm together.

Tu as oublié tes Tefillin - Voici ce que dit la Halakha by Rav David Touitou

irkot HaShachar - Oter Yisrael beTifara - head covering as a Jewish concept, reference to Tefillin

We have seen that although one should put his right shoe on before his left shoe – because precedence is always given to the right side – nevertheless, one should tie his left shoe before his right shoe. This is because the Torah commanded tying Tefillin to one's left arm, indicating that with regard to tying, the left side has greater importance than the right. Seemingly, then, this Halacha should not apply to women, who do not wear Tefillin. For them, we might assume, the left has no special importance with regard to tying. Accordingly, Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995) maintained that women should tie their right shoe before the left shoe, reverting to the general principle that the right should be given precedence. Rav Tzvi Pesach Frank (1873-1960) was of the opinion that women have the option of tying their shoes in whichever sequence they choose. Others, however, disagree, arguing that once the Torah lent importance to the left side with the Misva of Tefillin, the left takes precedence in this respect for all people, even women. Hacham David Yosef, in Halacha Berura, accepted this view, drawing proof from a different Halacha that applies to women despite its being based on the Misva of Tefillin. When using the restroom, a person should not clean himself with the right hand, as this is the hand used to wrap Tefillin around the left arm (and the middle finger of the left hand should not be used, as the Tefillin is wrapped around that finger). Rav Yaakov Emden (Germany, 1697-1776) maintained that this applies even to women, since a woman could wrap Tefillin around her husband's arm, and thus the significance of Tefillin is relevant also to women. By the same token, then, women should tie their left shoe before the right shoe. Hacham Yishak Yosef, in Yalkut Yosef, brings both opinions without reaching a definitive conclusion, but Hacham David, as mentioned, accepts the view that women should follow the same sequence as men. Children should be taught to put their shoes on in the proper sequence as part of their training in Halacha observance. Summary: Men should put on their right shoe before the left shoe, but should tie their left shoe before the right. The Poskim debate the question of whether women, too, should tie the left shoe first, and a woman has on whom to rely whichever sequence she chooses, though it would seem more correct for women to follow the same sequence as men and tie the left shoe first.

Why Don't We Wear Tefillin On Tisha B'avAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

We have seen that although the right side is always given precedence over the left, the left shoe is tied before the right shoe, because the Tefillin is tied to the left arm, showing that with regard to tying, the left is given precedence. Seemingly, this would mean that a lefthanded individual – who wears Tefillin on his right arm – should tie his right shoe first. In truth, however, the Halacha in this regard depends not on whether a person is lefthanded, but rather if he is "left-legged" – meaning, if his left leg is stronger than his right leg. If it is, then he should tie his right shoe first, regardless of whether he is righthanded or lefthanded. A "right-legged" person, however, ties his left shoe first, even if he is lefthanded. If a person is placing shoes on somebody else's feet – such as an employee in a shoe store, or an aid tending to an elderly individual – the procedure depends on the person whose shoes are being put on, and not the person who is putting on the shoes for him. Thus, if, for example, the customer at a shoe store is "right-legged," then the person putting on his shoes should tie the left shoe first, even though he – the store employee – is "left-legged." If, for whatever reason, one currently has only his left shoe available, he may put it on, and does not need to wait until his right shoe is brought so he can put it on first.

The Gemara in Masechet Shabbat brings the ruling of Rabbi Yohanan that when one puts on shoes, he should put his left shoe on before his right shoe. He notes that Tefillin are worn (by righthanded people) on the left arm, indicating that the left side, at least in some respects, is given precedence over the right side. Rabbi Yosef, as the Gemara cites, disagrees, quoting a Berayta establishing that the right shoe should be placed first. The Gemara concludes that the proper thing to do is to accommodate both opinions, by placing the right shoe before the left shoe, and then tying the left shoe before the right shoe. At first glance, this "compromise" seems difficult to explain. If one places the right shoe first, but then ties the left shoe first, he does not accommodate either position. Why, then, is this the preferred sequence? The Bet Yosef brings those who explain that when Rabbi Yohanan points to the precedent of Tefillin, his intention was to show that when it comes to tying, the left side is given precedence. Tefillin is tied to the left arm, thus indicating to us that tying on the left should come before tying on the right. Therefore, even Rabbi Yohanan agrees that the right shoe should be placed before the left shoe, and his point was simply that the left shoelaces should be tied before the right shoelaces. This is the ruling of the Shulhan Aruch. It should be noted that the Tefillin are not actually "tied" around the arm; they are wrapped around the arm. It thus follows that this Halacha applies not only to tying shoelaces, but to all kinds of fastening – such as if one's shoes are closed with a zipper or Velcro. Moreover, when one wears a long-sleeve shirt, he should first button the left sleeve before buttoning the right sleeve, as this, too, is a kind of fastening. Although one should insert his right arm into his shirt when getting dressed before the left arm (as we've discussed in previous installments), the left sleeve should be buttoned before the right sleeve – or, if one wears cufflinks, the left cufflink should be closed before the right cufflink. Interestingly, the Lebush (Rav Mordechai Yaffe, c. 1530-1612) offered a different explanation for why the left shoe should be tied before the right shoe. He notes the story of Abraham Abinu rescuing the city of Sedom after it had been captured by the four kings, and when he returned from battle, the king of Sedom offered Abraham all the property which he had retrieved. Abraham refused to take any possessions of the evil city of Sedom, and he proclaimed that he would not even accept a "thread or a shoelace" ("Im Mi'hut Ve'ad Seroch Na'al" – Bereshit 14:23). The Gemara (Sota 17a) teaches that in reward for Abraham's refusing to take even a "shoelace," the Misva of Tefillin was given to his descendants. Thus, the Lebush writes, a special connection exists between shoelaces and the Misva of Tefillin, and it is for this reason that we tie our shoelaces in a manner that is based upon the Tefillin, granting precedence to the left side. According to this explanation, this procedure is required only when tying shoelaces, and not when tying or fastening anything else, such as shirtsleeves. Regardless, the commonly accepted explanation is that which the Bet Yosef cited, and therefore the left is always given precedence when tying or fastening garments, such as when buttoning shirtsleeves. Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995) addressed the question regarding shoes which have laces on both sides; meaning, on each foot, there are two sets of laces that must be tied, one on the right side of the shoe and one on the left side. When tying each shoe, which side should be tied first? This would depend on the question of whether Halacha requires only tying the left shoe before right shoe, or giving the left side precedence in every act of tying. According to the first perspective, the requirement is merely to tie the left shoe first, in which case for each shoe, we revert to the standard rule granting precedence to the right side, and tie the right laces of each shoe first. According to the second perspective, then even when tying each shoe, the left side is given precedence. Rav Shlomo Zalman was more inclined to accept this second possibility, that the left side should be tied before the right side. The Rama writes that if one wears shoes without laces, then he simply places the right shoe before the left shoe. Rav Haim Cohen of Aleppo (d. 1655) wrote that when wearing shoes without laces, the proper procedure is to put the right foot in the shoe but not completely, and then put the left shoe on completely and, thereafter, finishing to put on the right shoe. However, the Poskim did not bring this practice, and the accepted procedure is to simply put the right shoe on before the left shoe. (It is known that the Hafetz Haim made a point of wearing of shoes without laces, as he did not wish to waste the time it would take each time he put on or took off his shoes to tie and untie the laces.) Summary: The proper procedure when putting on shoes is to place the right shoe first, without tying it, and then place the left shoe, tie it, and, at the end, tie the right shoe. When it comes to any sort of tying or fastening, the left side is given precedence, and thus one should tie his left shirtsleeve before his right shirtsleeve, or close the left cufflink before the right cufflink. If one wears shoes without laces, then he simply puts the right shoe on before the left shoe.

Part Two: Stephan Bajaio on Digital VisibilityAnika continues her conversation with Stephan Bajaio, diving deeper into what it really means to lead people in a way that outlasts you. Moving beyond business strategy, this episode explores the human side of leadership—passion, failure, servant leadership, mindfulness, and the balance between "vibe" and "logic" that defines sustainable team culture.In this conversation, Stephan shares his framework for leadership rooted in four core beliefs, his daily Tefillin practice and gratitude ritual, why Performance Improvement Plans are misused as firing mechanisms, and how parenting a daughter influences his approach to building confident, empowered teams.In This EpisodeThe four pillars of leadership: passion, failure, servant leadership, and empowermentWhy passion can't be taught—only discoveredCreating environments where vulnerability and failure are welcomed, not punishedFlipping the org chart: servant leadership as a behavior, not a positionHow to empower people in small doses and build their confidence through affirmationThe myth of PIPs as firing tools—and how they actually transform performanceWhy not every high performer should become a managerThe "human being" vs. "human doing" trap and how to escape itDaily mindfulness practices: Tefillin, gratitude, and intentionalityVibe + Logic: the duality that defines sustainable businessWhy your company culture is defined by how people leave, not how they arriveKey Timestamps02:28 – The four pillars of leadership begin04:01 – Failure is not only welcome, it's expected08:58 – Leadership is a behavior, not a position13:09 – Empower your people first—in small doses with follow-up affirmation18:51 – PIPs aren't meant to fire someone—that's corporate nonsense31:00 – The "human being" vs. "human doing" trap and daily mindfulness practice43:06 – Building confident, independent women and team members44:40 – Vibe + Logic: the duality that defines sustainable business50:00 – Stephan to participate in upcoming AI and workforce skills podcastsKey Insights & TakeawaysInsight 1: Passion Is Discovered, Not TaughtThe most valuable asset in leadership can't be developed through training programs. It has to exist within people. Stephan's approach to hiring is built on understanding what motivates people—what gets them up in the morning—because that's the fuel that carries them through failure and challenges.Insight 2: Leadership Is a Behavior, Not a PositionThe title doesn't make you a leader. Your actions do. Servant leadership means flipping the traditional org chart so your job becomes supporting those around you, not commanding from above. This shift in mindset changes everything about how teams respond to you.Insight 3: Empower in Small Doses, Then AffirmDon't just hand someone a big responsibility and walk away. Give them leadership opportunities in manageable pieces, then follow up with genuine affirmation. The power of a thank you is shocking—people often overlook how much courage it took someone to step outside their comfort zone.Insight 4: PIPs Should Improve, Not FirePerformance Improvement Plans are routinely misused as mechanisms to force people out. When done right, PIPs actually transform performance. Stephan has seen people on PIPs become star players because they understood the company wasn't trying to get rid of them—it was trying to help them succeed.Insight 5: Your Culture Is Defined by How People LeaveThe way employees exit your company says more about your culture than how you bring them in. If you're not celebrating the alumni who've gone on to bigger things, you're missing the point. People aren't assets to trap—they're people to empower.Insight 6: Being Requires Daily PracticeIt's too easy to go through life doing without ever being present. Stephan's two-year Tefillin practice—binding, prayer, gratitude—forces him to stop and recognize what he's grateful for. These rituals look different for everyone, but what matters is the intentionality.Insight 7: Vibe + Logic Is the Balance That WorksLeadership requires both creativity ("vibe") and technical rigor ("logic"). You need both—a Picasso without a frame is worthless, and a frame without art is empty. The key is recognizing where you're weak and building complementary teams that offset your blindspots.Resources & Links MentionedVibeLogic.com – Stephan's digital strategy firmConductor – The enterprise SEO platform he co-foundedPractical Pedagogy: The Art of Teaching for the Future of Work – New PodcastAbout Stephan BajaioStephan Bajaio is a leadership strategist and founder of VibeLogic, a digital strategy firm focused on making businesses visible to the customers who need them most. With 25 years in digital marketing, he co-founded Conductor (scaled to 65 people serving Fortune 500 brands), navigated a WeWork acquisition that took the company to $500M+ valuation, and stepped away when the timing was right. He's also a father to a five-year-old and a practitioner of daily mindfulness through Jewish rituals and gratitude practice.Connect with StephanLinkedInVibeLogic.comYouTube: VibeLogicSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Oublier ses Tefillin - les étapes pour réparer by Rav David Touitou

Rav Amos zal assassiné - Hommage et Halakhot Tefillin by Rav David Touitou

Chukas - Tefillin-Binding Our Neshama to Our Guf

Tefillin - Vérification, Entretien et Halakhot Méconnues by Rav David Touitou

Tefillin - la mitsva qui pèse plus que toute la Torah by Rav David Touitou

Morning Briefing — Monday, June 29, 2026West Rogers Park, Chicago (ZIP 60645)Weather With Enthusiasm━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━HEBREW DATE & PARSHA━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━14 Tamuz 5786Parsha: Chukat-Balak (double portion)━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━TODAY'S ZMANIM — West Rogers Park, ZIP 60645━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━Alos HaShachar (Dawn): 3:24 AMEarliest Talis & Tefillin: 4:03 AMNetz HaChama (Sunrise): 5:18 AMSof Zman Krias Shma: 9:06 AMSof Zman Tefila: 10:22 AMChatzos (Solar Noon): 12:54 PMEarliest Mincha: 1:32 PMShkiah (Sunset): 8:30 PM━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━TOMORROW'S ZMANIM — Tuesday, June 30━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━Alos HaShachar: 3:25 AMEarliest Talis & Tefillin: 4:04 AMNetz HaChama (Sunrise): 5:18 AMSof Zman Krias Shma: 9:06 AMSof Zman Tefila: 10:22 AMChatzos: 12:54 PMEarliest Mincha: 1:32 PMShkiah (Sunset): 8:30 PM━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━⚠️ WEATHER — EXTREME HEAT WARNING IN EFFECT━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━━NWS Chicago (LOT) — Forecaster Ratzer, issued 1:59 AM Monday June 29, 2026Extreme Heat Warning: Cook County — noon today through 10 PM Wednesday.Heat Advisory: All other Chicago metro counties — same period.Dangerous heat this week:• Heat index forecast over 100°F, up to ~105°F or higher, every day Mon–Wed• 850 mb (25.10 inHg) temps: +20–22°C today, rising to +23–25°C Tue–Wed• 500 mb heights near 600 dam (14.77 inHg) — anomalous heat dome signature• Strong capping: 700 mb (20.67 inHg) temps at +12°C or higher — suppresses storms• Surface low 996 mb (29.41 inHg) over northeast Colorado overnight• Overnight lows in the 70s — little relief for the urban core• Record highs to watch: June 29 record 97°F (1954)Become a supporter of this podcast: https://www.spreaker.com/podcast/weather-with-enthusiasm--4911017/support.Weather with Enthusiasm is produced by Kol Simcha Productions.New episodes drop daily (B'N)— a morning forecast at 7 AM and historical deep dives Tuesdays and Thursdays. Contact: kolsimchaproductions@outlook.comHistorical content is thoroughly researched and factually verified. After it has been factually verified it often will say so in the description. Should you find any mistakes, please email kolsimchaproductions@outlook.com so we can look into it and correct it. Not affiliated with any government agency or academic institution. Presented for educational and entertainment purposes — with meaning.Support the show — exclusive bonus episodes available to subscribers for just $2/month at spreaker.com/organization/kol-simcha

The Rebbe responds to concerns about a daughter's night wakings, advising to check the mezuzah and tefillin, improve the girls' educational environment, and notes it is good they stopped giving her medication. He assures that following these steps will bring positive change soon. https://www.torahrecordings.com/rebbe/igroskodesh/012/007/4259

The Rebbe addresses the importance of regular correspondence from an educator in a Chassidic institution, discusses Torah study, clarifies points about Amalek's punctuation, and details the practice regarding the placement of tefillin during prayer. https://www.torahrecordings.com/rebbe/igroskodesh/012/007/4246

The Rebbe writes about the importance of preparing vessels to receive blessings for peace of mind and livelihood. He explains how proper observance of tefillin and giving tzedakah positively influence one's thoughts and emotions, drawing a lesson from the workings of a clock. https://www.torahrecordings.com/rebbe/igroskodesh/012/004/4023

The Rebbe advises ensuring your son's Tefillin are checked and encourages him to put them on daily, as this serves as protection. He also recommends increasing charity for livelihood and emphasizes instilling fear of Heaven and knowledge of practical laws in students. https://www.torahrecordings.com/rebbe/igroskodesh/012/007/4228

Yossi Farro has turned a mitzvah into a global mission. In this episode of Meaningful People, he shares how a childhood spent putting tefillin on strangers in New York grew into a journey that has taken him around the world, connecting with celebrities, billionaires, entrepreneurs, influencers, and everyday Jews. From chance encounters with actors to live streams and meetings with some of the biggest names in business, Yossi explains how persistence, authenticity, and a simple pair of tefillin opened doors he never imagined.    Along the way, Yossi discusses the Chabad philosophy behind mivtzoim, why he believes tefillin has the power to inspire lasting Jewish connection, and the remarkable stories that have kept him motivated through thousands of encounters. He also reflects on the Rebbe's tefillin campaign, outreach after October 7, lessons from some of the world's most successful people, and why his mission is only getting started.  Join Meaningful Minute Plus   This episode was made possible thanks to our sponsors:   ► PZ Deals   Download the app and never pay full price again!   https://app.pz.deals/install/mpp   _________________   ► Colel Chabad Pushka App   The easiest way to give Tzedaka   https://pushkapp.cc/meaningful   _________________   ► EL AL   From the Hebrew announcements to the Israeli atmosphere onboard, flying EL AL feels like Israel before you even land. With nonstop flights to Israel and Jewish comfort from takeoff to landing, there's nothing like hearing: "ברוכים הבאים לישראל."   Book your next flight with EL AL: https://www.elal.com/eng/usa?utm_source=meaningful&utm_medium=podcast&utm_campaign=gcny_incoming_usa&cid=s:el%7Cm:what%7Ccp:gcny%7Cct:incoming%7Cau:usa   _________________   ► Ness Vacation Homes   EDEN GARDENS' LARGEST LUXURY HOME COLLECTION   Handpicked, high-end homes available exclusively through Ness.   OPTIONAL PROGRAM-LEVEL PESACH EXPERIENCE   Upgrade your stay with a complete A–Z Pesach setup, including kitchen preparation, catered meals, and fully arranged details by Glatt Gourmet.   https://nessvacationhomes.com/   _________________   ► Rothenberg Law Firm   Personal Injury Law Firm For 50+ years!   Reach out Today for Free Case Evaluation   https://shorturl.at/JFKHH   _________________   ► Town Appliance   Visit the website or message them on WhatsApp   https://www.townappliance.com   https://bit.ly/Townappliance_whatsapp

Tefillin - Qui compte dans le Minyan - L'histoire qui a tout changé by Rav David Touitou

 Title: Weather with Enthusiasm: Flash Flood Risk, Tropical Rain & Historic Tornado Timestamp Breakdown:00:00 Welcome & Today's Overview (June 8, 2026)01:02 West Rogers Park Zmanim (GRA & Baal Hatanya Nets Hama)02:13 Chicago Forecast: Heavy Rain, Thunderstorms, Flash Flooding & Funnel Clouds03:14 NWS Deep Dive: Low Pressure Systems, Warm Fronts & Atmospheric Instability04:15 Technical Weather Explained: Lapse Rates, Freezing Levels & PWATs05:19 Tropical Rain Rates, Flash Flood Risk & Slow-Moving Supercells06:25 Tonight's Fog & Tomorrow's Heatwave Outlook07:28 Severe Weather Threat for the Week Ahead (Supercells & All Hazards)07:54 On This Date in Weather History: The 1953 Flint-Beecher Tornado08:32 Impact of the Flint-Worcester Outbreak on Weather Forecasting09:03 Rainy Day Activities for Families in Chicago (Indoor Options)11:43 Tomorrow's Zmanim (June 9, 2026) & Tuesday's Forecast12:47 Closing Remarks, Supporter Club & FarewellZmanim (Halachic Times) - West Rogers Park, IL (Zip 60645) - GRA & Baal Hatanya Nets Hama Monday, June 8, 2026 (23rd of Sivan 5786)Nets Hama: 5:15:24 AMLatest Kriat Shema: 9:02:44 AMLatest Tefillah (Morning Prayers): 10:18:31 AMHazot: 12:50:04 PMMincha Gedola (Earliest Mincha): 1:27:57 PMShkiya: 8:24:45 PMTuesday, June 9, 2026 (24th of Sivan 5786)Alos Hashachar: 3:22:40 AMMisha Akir (Earliest Tallis & Tefillin): 4:10:55 AMNets Hama: 5:15:12 AMLatest Kriat Shema: 9:02:44 AMLatest Tefillah (Morning Prayers): 10:18:34 AMKhatsot: 12:50:16 PMMincha Gedola (Earliest Mincha): 1:28:11 PMShkiya: 8:25:20 PMHashtags: #WeatherWithEnthusiasm #ChicagoWeather #FlashFloodRisk #TropicalRain #SevereWeather #NWS #Zmanim #Halacha #WestRogersPark #WeatherHistory #FlintBeecherTornado #IndoorActivities #FamilyFun #ChicagoKids #June8th #MondayMotivation #WeatherForecast #StormSafety #HeatwaveBecome a supporter of this podcast: https://www.spreaker.com/podcast/weather-with-enthusiasm--4911017/support.Weather with Enthusiasm is produced by Kol Simcha Productions.New episodes drop daily (B'N)— a morning forecast at 7 AM and historical deep dives Tuesdays and Thursdays. Contact: kolsimchaproductions@outlook.comHistorical content is thoroughly researched and factually verified. After it has been factually verified it often will say so in the description. Should you find any mistakes, please email kolsimchaproductions@outlook.com so we can look into it and correct it. Not affiliated with any government agency or academic institution. Presented for educational and entertainment purposes — with meaning.Support the show — exclusive bonus episodes available to subscribers for just $2/month at spreaker.com/organization/kol-simcha

In Ask Away #35, Rabbi Aryeh Wolbe warmly engages with practical Purim-related and foundational questions. He clarifies customs around Megillah readings, candle lighting, the Machatzit Hashekel (The Half-Shekel) for charity, and proper times for private readings. He addresses sensitive modern topics like surrogacy and Jewish identity, as well as the sanctity and care of Torah scrolls, Tefillin (phylacteries), and Mezuzos — including risks from heat, water, or cold.Rabbi Wolbe offers compassionate halachic guidance for those with medical conditions like diabetes regarding fasting, and delivers inspiring teachings on recognizing Hashem's hand in all events — from personal life to geopolitics and recent miracles in Israel's conflicts. He emphasizes Jewish pride rooted in gratitude to Hashem, the importance of attributing success to divine providence rather than human strength, and the eternal Jewish connection to the Land of Israel and the Temple Mount. The episode blends halacha, encouragement, and a call to celebrate Purim joyfully while deepening awareness of Hashem's constant presence.Please submit your questions at askaway@torchweb.org_____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on March 1, 2026, in Houston, Texas.Released as Podcast on June 3, 2026_____________Connect with Us:Subscribe to the Everyday Judaism PodcastApple Podcasts: https://podcasts.apple.com/us/podcast/everyday-judaism-rabbi-aryeh-wolbe/id1600622789Spotify: https://open.spotify.com/show/3AXCNcyKSVsaOLsLQsCN1CShare your questions at askaway@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Subscribe and Listen to other podcasts by Rabbi Aryeh Wolbe: NEW!! Hey Rabbi! Podcast: https://heyrabbi.transistor.fm/episodesPrayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#AskAway, #Torah, #Halacha, #Q&A, #Jewish, #Halacha, #EverydayJudaism, #MegillahReading, #ThirdTemple, #HandOfHashem, #JewishSovereignty, #Surrogacy ★ Support this podcast ★

In Ask Away #35, Rabbi Aryeh Wolbe warmly engages with practical Purim-related and foundational questions. He clarifies customs around Megillah readings, candle lighting, the Machatzit Hashekel (The Half-Shekel) for charity, and proper times for private readings. He addresses sensitive modern topics like surrogacy and Jewish identity, as well as the sanctity and care of Torah scrolls, Tefillin (phylacteries), and Mezuzos — including risks from heat, water, or cold.Rabbi Wolbe offers compassionate halachic guidance for those with medical conditions like diabetes regarding fasting, and delivers inspiring teachings on recognizing Hashem's hand in all events — from personal life to geopolitics and recent miracles in Israel's conflicts. He emphasizes Jewish pride rooted in gratitude to Hashem, the importance of attributing success to divine providence rather than human strength, and the eternal Jewish connection to the Land of Israel and the Temple Mount. The episode blends halacha, encouragement, and a call to celebrate Purim joyfully while deepening awareness of Hashem's constant presence.Please submit your questions at askaway@torchweb.org_____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on March 1, 2026, in Houston, Texas.Released as Podcast on June 3, 2026_____________Connect with Us:Subscribe to the Everyday Judaism PodcastApple Podcasts: https://podcasts.apple.com/us/podcast/everyday-judaism-rabbi-aryeh-wolbe/id1600622789Spotify: https://open.spotify.com/show/3AXCNcyKSVsaOLsLQsCN1CShare your questions at askaway@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Subscribe and Listen to other podcasts by Rabbi Aryeh Wolbe: NEW!! Hey Rabbi! Podcast: https://heyrabbi.transistor.fm/episodesPrayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#AskAway, #Torah, #Halacha, #Q&A, #Jewish, #Halacha, #EverydayJudaism, #MegillahReading, #ThirdTemple, #HandOfHashem, #JewishSovereignty, #Surrogacy ★ Support this podcast ★

It is proper to begin the morning Shaharit prayer – both on weekdays and on Shabbat – with the recitation of Akedat Yishak, the chapter in the Torah (Bereshit 22) that tells the story of the binding of Yishak upon an altar. The Zohar writes that reciting this section is more effective in bringing a person protection than any sacrifice. When a person reads Akedat Yishak, the Zohar adds, a voice from heavens announces that no harm may be inflicted on him. The Seder Ha'yom (Rav Moshe Ben Machir, Safed, 16th century) teaches that since the Akeda marked the ultimate act of sacrifice for Hashem – as Abraham Abinu was prepared to sacrifice his beloved son – we are guaranteed protection when we read this story in times of danger. By reciting Akedat Yishak in the morning before we begin our daily Tefilla, we help ensure the acceptance of our prayers. The Seder Ha'yom urges everyone to try not to go even one day without reciting this section, as this recitation brings great benefit to the person and to the entire Jewish Nation. Furthermore, after the Akeda, Hashem promised Abraham that his descendants would defeat their enemies ("Ve'yirash Zar'acha Et Sha'ar Oyebav" – Bereshit 22:17). Therefore, reciting this section brings us victory over those who seek our destruction, and assures the downfall of all the enemies who have persecuted us. The Hida (Rav Haim Yosef David Azulai, 1724-1806) writes that one should recite the section of Akedat Yishak with concentration, and reflect on the unbridled devotion to Hashem displayed by Abraham and Yishak at that time. Abraham was prepared to sacrifice his son, whom he loved even more than himself, and Yishak – who was already an adult at the time – did not resist, and even happily prepared to be sacrificed for Hashem. When reading this section, we should gain inspiration from this example of self-sacrifice, and resolve to strengthen our devotion to G-d and our willingness to sacrifice for the fulfillment of His will. Additionally, the Hida teaches, reading the Akeda has the power to overcome the forces of harsh judgment in the world. When we recite the words "Va'ya'akod Et Yishak Beno" ("he bound his son, Yishak" – 22:9), we should have in mind to "bind" and constrain the forces of judgment that seek to sabotage our prayers and prevent them from reaching the heavens. The Yafeh La'leb (Rav Rahamim Nissim Yishak Palachi, Turkey, 1814-1907) emphasizes the importance of reciting the Akeda each morning before Shaharit, and assures us that one who recites it with concentration before Shaharit will be able to recite the entire prayer with proper concentration. Preferably, one should already be wearing his Tallit and Tefillin when reciting Akedat Yishak. It is not customary to recite Akedat Yishak before Minha, except on Yom Kippur. The Poskim debate the question of whether a person who arrived late in the synagogue on Shabbat morning, and needs to skip part of the prayer service, should skip Akedat Yishak or the chapters of Tehillim added on Shabbat morning. Some say that since the Akeda is recited every day, we apply the principle of "Tadir Ve'she'eno Tadir, Tadir Kodem" – that precedence is given to the more frequent Misva, and so the chapters added on Shabbat should be skipped. This is, in fact, the accepted Halacha, though it goes without saying that every effort should be made to arrive on time to the synagogue so that one does not need to skip any part of the Tefilla.

Rabbi Gordon studies one chapter a day from Maimonides' classic legal work of Mishneh Torah. The original Hebrew text is read and then translated and clearly explained in English.

Chapter 10 of 10

Corey and Alien Ant Farm: Alien Ant Farm brought out Corey Feldman as a goof to perform Smooth Crimninal.Corey Feldman's New Music: Corey Feldman gives us a snippet from a new song with Fred Durst that is on the horizon.Michael Jackson Rip Off: Corey doubles down on Michael Jackson and Eddie Murphy "ripping off" his song. This dude won't quit.COREY FELDMAN!, SHOW STOPPER!, LET'S JUST TALK!, DON CHEADLE!, BOOGIE NIGHTS!, JIM AND THEM IS POP CULTURE!, NO MIKE!, NEW DOUBLE!, ZENPAI!, NICK SAITO!, LVL UP EXPO!, PANEL!, JIM AND THEM LIVE!, MIKE'S DEAD!, 2020DIX IS NOW AVAILABLE!, CONSIDERING SUBSCRIBING!, TWO DUDS!, HALF ASLEEP!, THE PACT!, ALIEN ANT FARM!, SMOOTH CRIMINAL!, LIVE!, JAKE PERRY!, THE WHISKEY!, MICHAEL JACKSON!, CRUMPLED HAT!, HDM!, SNOW OWL!, SCHIZO CALLERS!, ADRIEN!, SEE THROUGH BLUE SHIRT!, DAUGHTER!, SCHIZO FANS!, JUMP SCARE!, HELL'S ANGELS!, WASSUP!, ELISE!, RICHARD DONNER!, NEPO BABY BODYGUARD!, NOISE!, MOSQUITO!, JEWISH!, BAR MITZVAH!, STREET!, RANDOM!, SOCIAL!, JAPANESE!, TEFILLIN!, VR!, MULBERRY PIZZA!, EDDIE MURPHY!, WHAT'S UP WITH THE YOUTH!, WATZUPWITU!, MY LIFE!, OFF THE RAILS!, SONNY SAITO!, STAND UP!You can find the videos from this episode at our Discord RIGHT HERE!

Rabbi Gordon studies one chapter a day from Maimonides' classic legal work of Mishneh Torah. The original Hebrew text is read and then translated and clearly explained in English.

Chapter 9 of 10

Rabbi Gordon studies one chapter a day from Maimonides' classic legal work of Mishneh Torah. The original Hebrew text is read and then translated and clearly explained in English.

73 - Tefillin, Mezuza, & Sefer Torah Ch. 8 by

The Hafetz Haim, toward the beginning of his Bi'ur Halacha, references the comments written by the author of the anonymous Sefer Ha'hinuch, in the introduction to that work. There the author lists the six "Misvot Temidiyot" – "constant" Misvot, which one can always fulfilled at any moment of any day simply by thinking certain things. These Misvot apply at all times, and involve certain thoughts, giving us the opportunity to earn credit for Misvot at any time. Elsewhere in his writings – in his Shemirat Ha'lashon – the Hafetz Haim advises us to fulfill these Misvot after the morning Shaharit prayer, before eating breakfast. These six Misvot are: The belief in Hashem's existence, that there is a Creator. The belief that there is no other deity besides the Almighty. The belief that G-d is one, a singular entity, and does not consist of multiple parts. Ahabat Hashem – love of G-d. The Rambam writes that one arrives at genuine love of Hashem by contemplating the vastness and intricacy of the natural world, the majesty of creation, how everything is perfectly designed. Additionally, one can arrive at Ahabat Hashem by thinking of Hashem's kindness, of how much Hashem has given him and continues giving him each and every moment of every day, despite his unworthiness. Twice each day, we recite Shema, in which we make reference to this Misva – "Ve'ahabta Et Hashem Elokecha" ("You shall love Hashem your G-d"). Now the Gemara (Berachot 14b) teaches that one who recites Shema without wearing Tefillin is considered giving "false testimony," as though he does not believe the words he speaks, because the text of Shema contains the command to wear Tefillin. The Sefer Haredim (Rav Elazar Ezkari, Safed, 1533-1600) writes that by the same token, if one does not work to fulfill the Misva of Ahabat Hashem, then he is guilty of giving "false testimony" each time he recites Shema and mentions this obligation. Fear of G-d. This Misva incorporates two different levels of fear. The first and more basic level is the fear of retribution, recognizing that we are held accountable for our conduct and Hashem punishes those who disobey Him. The higher level of fear, known as "Yir'at Ha'romemut," refers to what we might call reverence, feelings of awe as we recognize Hashem's infinite power and greatness. The final of the six "constant" Misvot is the command of "Ve'lo Taturu Ahareh Lebabchem Ve'ahareh Enechem," which forbids harboring illicit thoughts and looking at inappropriate sights. Many people mistakenly disregard the severity of this prohibition, figuring that without acting upon their lustful thoughts, and just by looking at inappropriate sights, they are not doing anything wrong. This is wrong. The Torah forbids even looking at forbidden sights because the process of sin begins when a person sees something alluring, which then arouses temptation in the heart that can likely lead to illicit behavior. And the Rambam, in Moreh Nebuchim, writes that in a sense, thinking sinful thoughts is even worse than sinful action, because sinful thoughts corrupt the mind, the loftiest and most important part of the human being. Moreover, a sinful act is finite, occurring over the course of several brief moments, whereas sinful thoughts can remain in one's mind for lengthy periods of time. The Hafetz Haim warned that if one does not guard his eyes during his lifetime, his soul will experience blindness in the next world. This notion is developed further by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), who writes that the soul has eyes just as the body does. After a person's soul departs, the soul will experience the ultimate pleasure – beholding the glory of the Shechina (divine presence). However, in order to experience this pleasure, the soul needs good "vision," and the quality of the soul's vision depends on whether the individual had properly guarded his physical eyes against forbidden sights during his lifetime. Of course, guarding the eyes has become an especially difficult challenge in our generation. A person may not, however, simply give up. One must make every effort he can to guard his eyes, and, at very least, must avoid places where the challenge becomes even greater. One must also recognize that every successful avoidance of forbidden sights is exceedingly valuable, and cherished by the Almighty. And, even if one has failed repeatedly in this regard, he must believe in Hashem's compassion and recognize the power of Teshuba. Hashem lovingly welcomes and accepts our efforts to improve, regardless of our failures in the past. Returning to the Hafetz Haim's comments in Bi'ur Halacha, he writes there that consciously observing these six Mivot – thinking about the required beliefs about Hashem, feeling love and fear, and avoiding improper thoughts and sights – is a way to fulfill the verse, "Shiviti Hashem Le'negdi Tamid" – "I have placed G-d opposite me, constantly" (Tehillim 16:8). One can have G-d on his mind at all times by making an effort to fulfill these Misvot whenever he can over the course of the day. Incidentally, there is a custom observed by many to have a Sofer (scribe) prepare for them a special piece of parchment with this verse – "Shiviti Hashem…" – written on top, and beneath it an image of a Menorah with Kabbalistic text. This is kept in the Siddur, with the top protruding from the Siddur, so the individual always sees this verse during the prayer service and thus remains focused on Hashem. Others have similar texts written with certain Names of G-d, for the same reason. The Mishna Berura warns, though, that one must ensure to properly care for these pieces of parchment and to see to it that they do not fall to the floor. Many congregations have the custom of prominently featuring the verse of "Shiviti Hashem" in large letters on the wall of the synagogue.

Rabbi Gordon studies one chapter a day from Maimonides' classic legal work of Mishneh Torah. The original Hebrew text is read and then translated and clearly explained in English.

72 - Tefillin, Mezuza, & Sefer Torah Ch. 7 by

Rabbi Gordon studies one chapter a day from Maimonides' classic legal work of Mishneh Torah. The original Hebrew text is read and then translated and clearly explained in English.

Chapter 6 of 10

Rabbi Gordon studies one chapter a day from Maimonides' classic legal work of Mishneh Torah. The original Hebrew text is read and then translated and clearly explained in English.

Rabbi Gordon studies one chapter a day from Maimonides' classic legal work of Mishneh Torah. The original Hebrew text is read and then translated and clearly explained in English.

Rabbi Gordon studies one chapter a day from Maimonides' classic legal work of Mishneh Torah. The original Hebrew text is read and then translated and clearly explained in English.

Rabbi Gordon studies one chapter a day from Maimonides' classic legal work of Mishneh Torah. The original Hebrew text is read and then translated and clearly explained in English.

Rabbi Gordon studies one chapter a day from Maimonides' classic legal work of Mishneh Torah. The original Hebrew text is read and then translated and clearly explained in English.

The Shulhan Aruch, the authoritative code of Halacha, begins with the following instruction: "Yitgaber Ka'ari La'amod Ba'boker La'abodat Bor'o" – "One shall strengthen himself like a lion to arise in the morning for the service of his Creator." The fact that this Halacha opens the Shulhan Aruch shows us that waking early in the morning is a fundamental part of our religious responsibilities. In fact, this quality is what impressed Bilam when he attempted to place a curse upon Beneh Yisrael, compelling him to bless them, instead, as he exclaimed, "Hen Am Ke'labi Yakum" – "Behold, a nation that rises like a lion" (Bamidbar 23:24). Rashi explains this as a reference to the way Beneh Yisrael rise in the morning and immediately "pounce" to perform Misvot, putting on Tallit and Tefillin, and praying. Indeed, Rashi (Shemot 19:3) brings from the Midrash that each time Moshe Rabbenu climbed to the top of Mount Sinai, he did so early in the morning – "Kol Aliyotav Be'hashkama Hayu." Some explain this to mean that every spiritual "ascent" requires "Hashkama" – rising early. The path to spiritual greatness begins with waking up early in the morning. Abraham Abinu is likewise described on several occasions as rising early in the morning, because this is how he became great – by beginning his day early. Rav Eliyahu Lopian (1876-1970) was known for rising early every morning. When he was asked about this practice, he said that when he leaves this world, and will stand before the Heavenly Tribunal, he will be judged regarding his compliance with the Shulhan Aruch. He wanted to at least "pass" the first question – whether he complied with the Shulhan Aruch's very first ruling, that one should make an effort to get up early in the morning. If a businessman scheduled an early morning meeting with a prospective customer, and the potential deal was worth a million dollars, there is no question that he would be up at the crack of dawn and arrive early so he could be fully prepared with his sales pitch. The money at stake motivates the businessman to arise early. If we knew that the Misvot we perform each morning are worth many times more than any amount of money, bringing us eternal rewards, we would never think to sleep late. We would eagerly get out of bed and rush to perform the Misvot energetically and enthusiastically, as early as we could. People want to stay in bed and sleep late only if they don't have anything to wake up for. Once we acknowledge the inestimable value and worth of each and every Misva, we realize how much we have to do, and we then excitedly get out of bed early in the morning to get started. Rising early is also a crucial component of our ongoing struggle against the Yeser Ha'ra (evil inclination). The Sha'reh Tefila comments that just as when an army goes out to war, the first battle is the most important one because it sets the tempo and momentum for the rest of the war, our first battle with the Yeser Ha'ra each day similarly sets the tone for the rest of the daily "war" against it. The Yeser Ha'ra tries to convince us to remain in bed, and if we win this struggle and get up early, then we are in a better position to emerge victorious in our subsequent struggles with the Yeser Ha'ra throughout the day. Waking up early, then, helps us overcome all spiritual challenges that we encounter. The Hida (Rav Haim Yosef David Azulai, 1724-1806) cites his grandfather, the Hesed Le'Abraham (Rav Abraham Azulai, Hebron, d. 1643), as finding an allusion to this concept in the Gemara's famous teaching, "Ha'ba Le'horgecha, Hashkem Le'horgo" – "He who comes to kill you, arise to kill him." On the simple level, this means that one is allowed to kill a person who seeks to kill him. On a deeper level, however, "He who comes to kill you" refers to the Yeser Ha'ra, which seeks to spiritually kill us by leading us to sin. The Gemara teaches us, "Hashkem Le'horgo" – that we should arise early in the morning in order to defeat the Yeser Ha'ra. The way we eliminate our evil inclination is by waking early. This is alluded to also in G-d's pronouncement to the snake after it lured Adam and Hava to sin in Gan Eden: "Hu Yeshufcha Rosh, Ve'ata Teshufenu Akeb" (Bereshit 3:15). Literally, this means that human beings will kill the snake by stomping on its head, whereas the snake can strike the human being only by biting its foot. Additionally, however, "Hu Yeshufcha Rosh" means that the way we defeat the Yeser Ha'ra – which is symbolized by the snake – is through "Rosh," by waking up at the "head," or beginning, of the day. Conversely, the snake can defeat a person through "Akeb," the "heel," by convincing him to oversleep and get a late start to the day. The Torah says that when Abraham Abinu set out to fulfill the command of Akedat Yishak, he arose early in the morning and saddled his donkey ("Va'yashkem Abraham Ba'boker Va'yahavosh Et Hamoro" – Bereshit 22:3). The word "Hamor" ("donkey") is often interpreted as an allusion to "Homriyut," physicality, the animalistic tendencies within every person. Abraham succeeded in "saddling" and restraining his physical qualities by rising early in the morning. The Midrash comments that this donkey was the same donkey on which Moshe Rabbenu rode when he journeyed from Midyan to Egypt, and Mashiah will ride this same donkey when it arrives to redeem the Jewish People. The deeper meaning of the Midrash is that all great Sadikim – like Moshe Rabbenu and Mashiah – succeed in overcoming their physical tendencies by rising early in the morning, like Abraham Abinu did. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Vayishlah, writes that the first half of the night – from nightfall to midnight – is called "Layil," whereas the period from midnight until sunrise is called "Layla" – the word "Layil" with the letter Heh added. This letter Heh signifies a higher level, indicating that this is a time of great spiritual potential. Accordingly, the Ben Ish Hai writes, the great Sadikim would go to sleep right at nightfall and then rise at Hasot to learn Torah until the early morning. The Ben Ish Hai notes that the letters of the word "Layla" (Lamed, Yod, Lamed, Heh) are the first letters of the words "Ha'ba Le'horgecha Yashkim Le'horgo" – alluding to the aforementioned teaching that the way we defeat and eliminate the Yeser Ha'ra is by rising early, and being awake during the "Layla," the second part of the night. Although nowadays we are not able to keep to this schedule, nevertheless, this demonstrates for us the importance of rising early in the morning. The Sages teach, "Kol Hat'halot Kashot" – "All beginnings are difficult," which means simply that any new undertaking is difficult at the outset, when a person gets started. However, Rav Haim Palachi (Turkey, 1788-1868) explained that this refers to the morning, the beginning of the day. Getting out of bed in the morning is difficult, but this is a challenge we must all work to overcome. Another reason to start the day early is that whenever we begin something new, it is critically important to start strong, as this builds a sturdy foundation for the rest of the undertaking. If the foundation of a structure is done improperly, the rest of the building will not be safe. Likewise, the beginning of any new project must be strong and sturdy for it to succeed. The Jewish Nation has succeeded because we are built on the strong foundation of our Abot (patriarchs) and Imahot (matriarchs), righteous men and women who laid the spiritual groundwork for Am Yisrael. This is true also of a new day – the stronger we start our day, the more likely we are to have an accomplished and successful day. We find numerous examples of this concept in our sources. Elisha Ben Abuya was an outstanding scholar, a Tanna, and the mentor of the great Rabbi Meir, but he ultimately lost his way and became a heretic, committing grievous sins such as desecrating Shabbat and even Yom Kippur. Different stories are told to explain how and why Elisha Ben Abuya abandoned the path of Torah observance. One story, told in the Talmud Yerushalmi, is that when he was a young child, his father showed him the great Sages of Israel, how their Torah study brought the fire of the Shechina into the home, and he said, "If you learn Torah, you can do amazing things like these Rabbis!" Since as a youngster Elisha was taught the message that he should learn Torah for self-serving motives, and not out of a sincere desire to serve Hashem, his educational foundations were shaky, and this allowed him to be led astray as an adult. Likewise, the Midrash comments that Noah was sharply reprimanded for planting a vineyard right after exiting the ark following the flood. As he set out to rebuild the earth, he should have begun with something more significant and meaningful than producing wine. The process was started on the wrong foot, as it were, on faulty foundations, and so Noah was criticized. This idea has also been developed in the context of the Hanukah story. As we know, the Gemara tells that the Hashmonaim, after driving the Greeks from Jerusalem, found only a small jug of pure oil with which to kindle the Menorah in the Bet Ha'mikdash, and this small quantity of oil miraculously sufficed for eight nights. The Peneh Yehoshua (Rav Yaakob Yehoshua Falk, Germany, 1680-1756) raises the question of why the Hashmonaim did not rely on the Halacha which permits performing the service in the Mikdash in a state of impurity if the entire nation is in such a state ("Tum'a Hutra Be'sibur"). After the Greeks had defiled the Bet Ha'mikdash, this leniency was certainly relevant and applicable, seemingly obviating the need to use specifically pure oil. The Peneh Yehoshua answered that the Hashmonaim did not wish to rely on Halachic leniencies as they inaugurated the Bet Ha'mikdash anew. They were now beginning a new chapter, restoring the service in the Bet Ha'mikdash after many years during which it could not be performed, and so they found it necessary to perform the service at the very highest standards, in order to set the tone for the years to come. They therefore refused to rely on the leniency of kindling the Menorah with impure oil. King Shlomo teaches in Kohelet (2:14), "He'hacham Enav Be'rosho" – "The wise man, his eyes are upon his head." The plain meaning of this verse is that a wise person looks at the potential outcome of his actions, and assesses potential risks before acting. Additionally, however, this verse has been understood to mean that a wise person focuses on the "head," on the beginning of his day, to ensure to start the day the right way, as this impacts the rest of the day. It is told that when Rav Shmuel Salant (1816-1909), the renowned Rabbi of Jerusalem, grew old, he decided to bring a Rabbi from Europe to assume his position, and the Rabbi chosen was the Aderet (Rav Eliyahu David Rabinowitz-Teomim, 1843-1905). Immediately upon the Aderet's arrival, Rav Salant brought him to officiate at a wedding to show the community their new leader. The Aderet was weary from the long, grueling trip, and so when the time came to recite the Beracha over the wine under the Huppa, he mistakenly recited "She'ha'kol" instead of "Ha'gefen." He immediately corrected himself, and recited "Ha'gefen." Afterward, people spoke about the Aderet with disdain, charging that he was ignorant of Halacha. It is well-known that although the proper blessing over wine is, of course, "Ha'gefen," one who mistakenly recited "She'ha'kol" over wine has fulfilled his obligation and does not then recite "Ha'gefen." There were those who claimed that the Aderet was unfit to serve as a Rabbinic leader, as he was unfamiliar with this simple Halacha. The Aderet explained that he certainly knew this Halacha, but he nevertheless recited "Ha'gefen" because he was reciting the blessing over the wine not only for himself, but also on behalf of the Hatan (groom), who was standing under the Huppa with his bride, prepared to begin their new life together. This new beginning, the Aderet explained, could not be built on a shaky foundation, using Halachic leniencies. It was important for the proper Beracha to be recited, even if the wrong Beracha would normally suffice after the fact, so that the marriage would begin on a strong foundation. While as a practical matter, one could question this line of reasoning, the basic concept is an important one – whenever we start something new, we must strive to begin as strongly as possible. We must therefore try hard to begin each day the right way, by waking early in the morning with energy and enthusiasm, ready to serve our Creator.