Podcasts about Tefillin

The Rebbe advises that exam and study questions should follow the yeshiva administration's guidance. He clarifies the proper times for daily Tehillim, Chumash, and Tanya study, and directs questions about tefillin customs to the elders in Jerusalem. https://www.torahrecordings.com/rebbe/igroskodesh/017/009/6292

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 ★

The Wisdom of Abundance: Physical and Spiritual Necessity Welcome to our daily Bitachon Shaar Bechinah series. This is a very important lesson from the Chovot Halevavot , teaching us about the wisdom of God: whatever we need for our survival can be found in abundance, and whatever is a luxury is less available. Again, this is from the wisdom of God. If the world were haphazard, you wouldn't see this pattern. This design is one of the greatest signs of God's creation. The Hierarchy of Physical Needs Air: Air is breathable, and you cannot survive without it for even a moment. Therefore, God made it so that air is everywhere; there is no place where you cannot get it. Imagine if you had to buy air in bottles—you would constantly be running out. Water: Water is next on the list. While not as immediate as air, dehydration is still a serious issue. Therefore, water is everywhere. It covers the oceans, and while you sometimes have to pay for it—in the old days to a water carrier, or today for a bottle of Poland Spring—it is highly available. Food: You can last longer without food than you can without water. Consequently, food is available, but it is a little harder to get; you have to work harder for it. Clothing: You can survive without clothing for a quite long time. It is important, so our sources for clothing (like wool) are readily available, but it requires effort. Luxuries: When it comes to expensive jewelry, gold, silver, and luxury goods, these are commodities we don't actually need. The only reason luxury goods have any value is because humanity collectively agreed to it. Inherently, a diamond has no real value—it is not like a medicine. It's just that everyone said, "Hey, diamonds look nice." Because it has no inherent value, it is not abundant. In fact, if it were abundant, it would lose all its value because everyone would have it. God created luxury goods to be less available precisely because they are not necessary. Look at how God turns the wheels of creation! The author of the Chovot Halevavot expresses his sheer amazement at this larger picture of divine wisdom, exclaiming: ישתבח הבורא החכם החומל המרחם על עבדיו אשר עינו עליהם לטובה בכל מה שהם בו תקנתם אין אלוה מבלעדיו "Praised is the Creator, the wise, compassionate, and merciful One, Who watches over His servants for good, providing everything necessary for their well-being. There is none besides Him." He then quotes a pasuk (verse) from Yonah, where God corrects the prophet: "You, Yonah, cared about a transient plant that you didn't work for or develop, which was here today and gone tomorrow. Should I then not have compassion on Nineveh, the great city?" God is saying: I care about creation; I care about the world. As David HaMelech (King David) says: טוב ה׳ לכל ורחמיו על כל מעשיו ( "Hashem is good to all, and His mercy is upon all His works" ). The Spiritual Parallel: Emuna is Our Air The Alter (Elder) of Kelm takes this principle a step further. If this rule is true in the physical world—that whatever you need most is most available—surely it applies to the spiritual world as well. Whatever my neshama (soul) needs most must be the most accessible. For example, the mitzvah of sending away a mother bird ( Shiluch HaKen ) is obviously not as vital for daily spiritual survival, otherwise it would be more accessible. Of course, all mitzvot are necessary, but that one is not a daily requirement. Mitzvot that are more vital are easily available. If I need tzitzit , I can make them easily, just like clothing. But what is the absolute spiritual necessity? What is our spiritual air? Our air is emuna (faith). As the verse says, צדיק באמונתו יחיה ( "The righteous person lives by his faith" ). We live on this air. Therefore, Hashem gives us opportunities at every single step to strengthen our emuna —whether it is by looking at creation, recognizing God's hashgacha (divine providence), or engaging with His Torah. The opportunities for emuna are endless. The Element of Choice There is only one difference between physical air and the "air" of emuna . Because God cares about us so much, He did not want to leave physical breathing up to our conscious choice; if we had to actively decide to breathe, we might forget one day and die. When it comes to emuna , however, God made it highly accessible, but it requires our attention. If you don't think about it and pay attention to it, you won't see it. We can easily ignore miracles if we choose not to contemplate them. Recognizing the Signs Consider the examples we have spoken about recently: The Survival of the Jewish People: The Jewish people exist to this day simply because Hashem made a promise to Avraham Avinu, and that promise is being fulfilled right now. Eretz Yisrael: God promised that the Land of Israel belongs to us forever. What other being could make a promise like that and sustain it, if not the Creator? Job writes in the pasuk : מבשרי אחזה אלוה ( "From my flesh I see God" , Iyov 19:26). God made it so that you can see Him right from your own body, placing the opportunity for awareness right in front of you. Because remembering Yetzias Mitzrayim (the Exodus from Egypt) is so critical, God surrounds us with it every single day through Tefillin , Tzitzit , and the Mezuzah . This shows the wonder of our caring, preparing God. Ultimately, this principle goes both ways: How do you know something is important? By how much of it exists. The fact that Yetzias Mitzrayim and emuna are emphasized so heavily throughout the Torah—and that we recite Kriyas Shema twice a day—proves just how vital they truly are. Working on our Emuna and Bitachon is our greatest necessity, and that is exactly what we are here doing.

The Rebbe explains why tefillin sent from Eretz Yisrael should be checked upon arrival due to possible customs interference. He also discusses the Chabad custom of using Calabrian etrogim, addressing questions about their superiority and the sources for this practice. https://www.torahrecordings.com/rebbe/igroskodesh/017/009/6293

The Rebbe advises that exam and study questions should follow the yeshiva administration's guidance. He clarifies the proper times for daily Tehillim, Chumash, and Tanya study, and directs questions about tefillin customs to the elders in Jerusalem. https://www.torahrecordings.com/rebbe/igroskodesh/017/009/6292

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

Classes on Rambam, divided according to the daily schedule.

Rabbi Resnick offers clear and to-the-point classes in plain English on the daily portion of Rambam's Mishneh Torah for the 1 chapter a day cycle.

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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

Classes on Rambam, divided according to the daily schedule.

Rabbi Resnick offers clear and to-the-point classes in plain English on the daily portion of Rambam's Mishneh Torah for the 1 chapter a day cycle.

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

Classes on Rambam, divided according to the daily schedule.

5786 SeasonTuesday's Topic:מִתְּהִלִּים לִתְפִלָּה Halacha and Hashkafa on Resuming — and Reenergizing — Pre-10/7 Davening

Rabbi Resnick offers clear and to-the-point classes in plain English on the daily portion of Rambam's Mishneh Torah for the 1 chapter a day cycle.

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

Classes on Rambam, divided according to the daily schedule.

Rabbi Resnick offers clear and to-the-point classes in plain English on the daily portion of Rambam's Mishneh Torah for the 1 chapter a day cycle.

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

Classes on Rambam, divided according to the daily schedule.

Rabbi Resnick offers clear and to-the-point classes in plain English on the daily portion of Rambam's Mishneh Torah for the 1 chapter a day cycle.

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 5 of 10

Classes on Rambam, divided according to the daily schedule.

Rabbi Resnick offers clear and to-the-point classes in plain English on the daily portion of Rambam's Mishneh Torah for the 1 chapter a day cycle.

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 4 of 10

Classes on Rambam, divided according to the daily schedule.

Rabbi Resnick offers clear and to-the-point classes in plain English on the daily portion of Rambam's Mishneh Torah for the 1 chapter a day cycle.

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 3 of 10

Classes on Rambam, divided according to the daily schedule.

Rabbi Resnick offers clear and to-the-point classes in plain English on the daily portion of Rambam's Mishneh Torah for the 1 chapter a day cycle.

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 2 of 10

Classes on Rambam, divided according to the daily schedule.

Rabbi Resnick offers clear and to-the-point classes in plain English on the daily portion of Rambam's Mishneh Torah for the 1 chapter a day cycle.

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 1 of 10

Classes on Rambam, divided according to the daily schedule.

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.