Podcasts about Tehillim

As we get closer to Yom Kippur, the feelings of awe and trembling intensify. We are trying harder and harder to be better, to make teshuvah , but the list of averot is long—many we don't even remember we did. Bittul Torah, Lashon Hara, Onat Devarim —and the list goes on. We are afraid to be judged for our actions, just as we say in Tehillim : אִם־עֲו‍ֹנוֹת תִּשְׁמָר־קהּ ה' מִי יַעֲמֹד "Hashem, if You will take all of our sins into account, who will be able to stand before You?" The pasuk in Mishlei (17:23) says: שֹׁחַד מֵחֵק רָשָׁע יִקָּח לְהַטּוֹת אָרְחוֹת מִשְׁפָּט Rashi explains that this means Hashem, so to speak, accepts "bribery" from the rasha and changes his judgment from bad to good. Similarly, the Midrash Shocher Tov on Tehillim (17) says: Hashem tells us, "My children, while the gates of tefillah are open, do teshuvah , because in this world I will accept bribery. But once I sit in judgment in the future, I will no longer accept it." The Midrash concludes that the time Hashem accepts shochad is right now—during the Aseret Yemei Teshuvah. It sounds like from the Midrash that the bribery Hashem accepts is teshuvah, tefillah, and tzedakah. Whereas in an earthly court, if the person on trial says he's sorry, it doesn't change anything—if he's guilty, he's guilty. But in Hashem's court, if the person says, "I'm sorry," then Hashem lets him off. However, the Chafetz Chaim explains, based on Chazal, that it goes much further than this. The Tomer Devorah says similarly: when a person has mercy on others, even though he was wronged by them, that brings the mercy of Hashem upon him, even though he did wrong to Hashem. When we overcome our evil inclination to take revenge, to bear a grudge, or to hate an individual that harmed us—even though he may deserve it—but instead we forgive, that is the bribery Hashem accepts. He will then give us mercy and blessing, even though we don't deserve it. During the Aseret Yemei Teshuvah we say: המלך המשפט . The Mareh Yechezkel asks seemingly, it would be better for us to say the usual: מלך אוהב צדקה ומשפט . Why would we switch now and only speak about Hashem being the King of mishpat, which is strict justice? The rabbi answered: all year long, we say that Hashem loves both tzedakah and mishpat. He loves giving us tzedakah, but He also loves justice being carried out, and we don't know which one He loves more. Now, during these days, we declare המלך המשפט —Hashem is the King over mishpat. He is the only ruler and decider about how the rules of mishpat will be carried out, and we are hoping that He will override the regular rules and use His power as King to pardon us. But that will depend on whether we give Him, so to speak, the ability to do so. And He told us how: we must overlook and forgive those who wronged us. A couple of hundred years ago in Lithuania, there was a family blessed with four boys who all became outstanding talmidei chachamim, each one a gadol b'Yisrael. The most famous of them was Rabbi Yechiel Michal Heller z"l, author of the sefer Amudei Or. He was a tremendous gaon. Each one of his brothers also wrote sefarim and served as rabbis leading massive congregations. Rabbi Yechiel used to sign his name " העלוב יעקב מיכל בן ר' אהרן "—"the downtrodden or humiliated one, Yechiel the son of Aaron." One of the rabbi's grandchildren related why he signed his name that way. Rabbi Yechiel's grandfather was an extremely wealthy man who traveled from city to city doing business, leaving his daughter in charge of his store. Many unscrupulous people were jealous of his wealth and spread a false rumor that his daughter had committed a terrible sin. When the time came for shidduchim, nobody in the community would marry her. She grew older, and nothing changed. Her father was distraught. They knew the truth—that she had done nothing wrong—but nothing they said could change people's minds. The father couldn't bear to watch his daughter grow older with no hope of a shidduch. He decided to inquire about a young man named Aharon Shmeisser, the son of a wagon driver. Aharon would sit near his father, and when the man who whipped the horse grew tired, Aharon was the backup. He knew no Torah and worked the lowest of jobs. But the wealthy man could not allow his daughter to continue suffering. He told his daughter his plan, and with no better alternative, she agreed. The wealthy man asked the wagon driver if he would allow his son to marry his daughter. At first he hesitated, but after some thought, he agreed, and after just one meeting the wedding date was set. On the day of the wedding, the bride whispered a tefillah to Hashem: "You know the truth that I am completely innocent. I believe this was all orchestrated by You, that this man is my zivug, and that there was no other way my father would have ever agreed to let him marry me. Therefore, I don't hold anyone accountable for this. I will not hate anyone or hold a grudge against them. But please, Hashem, give me children who will be outstanding talmidei chachamim ." Her prayer was answered. She merited to have four sons who became among the greatest chachamim of their time. She overlooked the wrong done to her and believed it was all from Hashem, and that opened the heavens to shower blessing upon her. This is why her son signed his name העלוב —for his mother, the aluvah. It was in her merit that all of his Torah came to be. The power of overlooking and forgiving is wondrous.

Insights and comments could be sent to Jonathan@thepararshapodcast.comThey will be addressed during our daily classes to enhance the discussion.For Parasha & Navi Special Classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-parasha-podcast/id1525436805Spotify link:https://open.spotify.com/episode/6w6PD5kC5vi9qqJ8VDU0JV?si=939c0262383e4c1cFor Navi classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-navi-podcast/id1549133051Spotify link:https://open.spotify.com/episode/2WxjXKNXllLVr9p1enQIc8?si=71de5d3ff961455dFor Tehillim classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-tehillim-podcast/id1588773372Spotify link:https://open.spotify.com/show/79ooU0LqW7FF8Zh5YfJAkp?si=a33c064f60374646For Ketuvim classes, Please visit:Apple Podcast link:https://podcasts.apple.com/us/podcast/the-ketuvim-podcast/id1734069288Spotify link:https://open.spotify.com/episode/5pMd7hhOBAb1Oy2RhWMX0H?si=8da277c698b94890 #Parasha #Navi #Torah #Bible #Wisdom #psalms #songs #Tehillim 

Insights and comments could be sent to Jonathan@thepararshapodcast.comThey will be addressed during our daily classes to enhance the discussion.For Parasha & Navi Special Classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-parasha-podcast/id1525436805Spotify link:https://open.spotify.com/episode/6w6PD5kC5vi9qqJ8VDU0JV?si=939c0262383e4c1cFor Navi classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-navi-podcast/id1549133051Spotify link:https://open.spotify.com/episode/2WxjXKNXllLVr9p1enQIc8?si=71de5d3ff961455dFor Tehillim classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-tehillim-podcast/id1588773372Spotify link:https://open.spotify.com/show/79ooU0LqW7FF8Zh5YfJAkp?si=a33c064f60374646For Ketuvim classes, Please visit:Apple Podcast link:https://podcasts.apple.com/us/podcast/the-ketuvim-podcast/id1734069288Spotify link:https://open.spotify.com/episode/5pMd7hhOBAb1Oy2RhWMX0H?si=8da277c698b94890 #Parasha #Navi #Torah #Bible #Wisdom #psalms #songs #Tehillim 

Chazal tell us that on Rosh Hashanah, Sarah, Rachel, and Chana were remembered and decreed to have children. Rashi explains that on Rosh Hashanah, Hashem decreed for them that in the upcoming year they would each give birth. The Gemara also teaches that on Rosh Hashanah, Yosef was decreed to be released from the Egyptian prison where he had been locked away for twelve years. We already know that every person is judged on Rosh Hashanah, and whatever will happen in the coming year is decided on that day. So what is unique about these great tzaddikim being judged favorably on Rosh Hashanah? Some explain that the Gemara is teaching us the extent of what can happen on Rosh Hashanah. It was physically impossible for Sarah, Rachel, and Chana to conceive — and yet that changed on Rosh Hashanah. It was a foregone conclusion that Yosef would never leave prison. No one close to him even knew where he was. Tehillim describes his soul as bound in chains. And yet, on Rosh Hashanah, everything changed. The world itself undergoes a rebirth on Rosh Hashanah. Everything starts fresh. What was impossible before can suddenly become possible. This should fill us with chizuk . Rosh Hashanah brings with it so much opportunity in every area of life. What was true last year has no bearing on this year. No matter how long a person has been waiting for a yeshuah , no matter how stuck his situation seems, he should feel that on Rosh Hashanah everything can change in an instant. This past year, I heard of a woman in her upper 60s who got married for the very first time. After so many years, it would seem unthinkable. She could have said, "If I didn't find anyone in the last fifty years, why should I find someone now?" But last Rosh Hashanah, Hashem decreed that the time had come, and she celebrated the most joyous wedding with her friends and family. A man told me about his own miracle. He and his wife had struggled for years to conceive. Eventually, all the doctors told them the same heartbreaking verdict: It is impossible. They recommended a surrogate, which would cost $130,000 — money the couple simply did not have, after already draining their savings on unsuccessful treatments. They tried in every possible way to raise the funds, but every attempt was blocked. And then, suddenly, the woman discovered she was expecting. The doctors were shocked. The couple went from despair to the greatest joy. They told me: We never lost our faith in Hashem, no matter what the doctors said. This is the power of Rosh Hashanah. People who are sick can be decreed for refuah. People searching for their zivug can be decreed to find them. The Melech Malchei HaMelachim , the King of Kings, comes to be with us during the Aseret Yemei Teshuvah, beginning on Rosh Hashanah night. We must seize this glorious opportunity. Let us accept upon ourselves to strengthen in Torah and mitzvot, to refine our ways, and to pray with all our hearts. And in that merit, may we be blessed with a year of berachah and hatzlachah in every area of our lives.

Psalm 69 is the most quoted psalm in the New Testament scriptures. It is also sometimes called a twin to Psalm 22 - the crucifixion psalm, and in this psalm we can clearly hear the voice of Messiah. Come along for a fascinating journey through this fascinating psalm. For more teachings by Grant Luton (and to print the notes), visit our website: https://www.TorahTodayMinistries.org And when you visit, be sure to subscribe to our bi-weekly newsletter, which will keep you up to date with news, photos, and upcoming events at Torah Today Ministries.

Halacha requires reciting Birkot Ha'Torah in the morning before one learns Torah. Does this apply only if one wants to learn Torah verbally, or even if one is interested in learning silently, such as by reading without saying the words? For example, if a person wakes up in the middle of the night, and he wants to read a Torah book to help him fall back asleep, must he first recite Birkot Ha'Torah? This question arises also if one sits and drinks coffee early in the morning before reciting Birkot Ha'Torah. May he silently read a Torah book while drinking, or must he first recite Birkot Ha'Torah? For that matter, is one allowed upon waking in the morning to think about Torah before he recites Birkot Ha'Torah? The Bet Yosef cites the Agur (Rav Yaakob Landau, 1410-1493) as ruling that Birkot Ha'Torah is required only before learning Torah verbally, but not before learning silently. Just as praying only with one's eyes, without saying the words, does not qualify as prayer, likewise, learning Torah without saying the words does not constitute "learning" as far as the Birkot Ha'Torah requirement is concerned. The Shulhan Aruch rules accordingly. The Vilna Gaon (Rav Eliyahu of Vilna, 1720-1797), however, disagrees. He notes the verse in which G-d commands, "Ve'hagita Bo Yomam Va'layla" (Yehoshua 1:8), that we must study Torah day and night. The word "Hagita," the Gaon asserts, refers to unspoken thoughts, as in the expression, "Hegyon Libi" ("the stirrings of my heart" – Tehillim 19:15), and thus the Misva of Torah study is fulfilled even through silent learning. The Nishmat Adam (Rav Abraham Danzig of Vilna, 1748-1820) refuted this proof, pointing to the text of Birkot Ha'Torah, which mentions "words of Torah" ("Dibreh Torah"), implying that this refers specifically to spoken words (as "Dibur" means "speech"). Moreover, the Nishmat Adam cites several instances where the word "Hegyon" clearly refers to speech, and not to silent thought, such as "U'lshoni Tehegeh Sidkecha" (Tehillim 35:28), "Pi Sadik Yehegeh Hochma" (Tehillim 37:30), and "Lo Yehegu Bi'gronam" (Tehillim 115:7). (The Vilna Gaon would likely respond that "Hegyon" refers to both speech and silent thoughts, and thus both fall under the command of "Ve'hagita" and require Birkot Ha'Torah.) The Nishmat Adam further notes that the Gemara (Berachot 21a) cites as the source of the Birkot Ha'Torah obligation the verse in Debarim (32:3), "Ki Shem Hashem Ekra Habu Godel L'Elokenu" – "When I call the Name of G-d, express praise to our G-d." This verse speaks of reciting a Beracha when one "calls the Name of G-d," suggesting that this applies only to verbally articulating the words of Torah. The majority of Poskim follow the view of the Shulhan Aruch, that Birkot Ha'Torah is not required before silent Torah study. These include the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) and Hacham Ovadia Yosef. (Moreover, there is considerable discussion among later Poskim as to whether the Vilna Gaon truly held the stringent position that even thinking Torah requires Birkot Ha'Torah, or only considered this possibility.) Therefore, one who wishes to silently think about Torah in the middle of the night, or in the morning before reciting Birkot Ha'Torah, may do so.

The Gemara (Rosh Hashanah 11a) lists several events that occurred on the date of Rosh Hashanah, the first of Tishreh. These include Sara conceiving with a child at the age of 90, after decades of infertility and desperate longing for a child. For this reason, we read on the first day of Rosh Hashanah the story of the birth of Sara's son, Yishak Abinu. The Gemara also mentions that Rosh Hashanah was the day when Yosef was released from prison in Egypt. He had been imprisoned when Potifar's wife falsely charged that he assaulted her, and Yosef spent 12 years in the dungeon, until he was brought before Pharaoh to interpret the king's mysterious dreams. This led to his being named Pharaoh's vizier. It was on Rosh Hashanah, the Gemara teaches, that Yosef was brought out of prison and taken before Pharaoh. This event is alluded to in the 81 st chapter of Tehillim, which – for good reason – is the chapter we read as the "Shir Shel Yom" (daily Psalm) on Rosh Hashanah. We find in this chapter references to both the sounding of the Shofar on Rosh Hashanah ("Tik'u Ba'hodesh Shofar" – verse 4), and Yosef's emergence as the leader of Egypt ("Edut Bi'Yehosef Samo Be'seto Al Eretz Misrayim" – verse 6) – clearly indicating that Yosef left prison on Rosh Hashanah. The Maharsha (Rav Shmuel Eidels, 1555-1631), in his commentary to Masechet Rosh Hashanah, draws a curious connection between these two events – Sara's conception, and Yosef's rise to power in Egypt. In the aforementioned chapter in Tehillim, Yosef's name appears with an extra letter Heh, such that it is written "Yehosef" instead of "Yosef." The Maharsha writes that this extra letter came from Sara, whose name ended with a Heh. Additionally, the Maharsha adds, according to the wisdom of Kabbalah, the letter Heh at the end of G-d's Name (the Name of "Havaya") signifies the concept of Malchut, kingship, and it was thus added to Yosef's name when he ascended to a position of royalty in Egypt. The commentators explain further that Sara's name, as we know, was originally "Sarai," which ended with the letter Yod, and it was later changed to "Sara," which ends with Heh. The letter Yod in Gematria equals 10, and it was divided into two Hehs, as the letter Heh in Gematria equals 5. One was given to Sara, and the other was given to Yosef. The question then becomes, why did specifically these two figures receive the letter Heh? What is their particular connection to this letter, which expresses the theme of Malchut? The answer lies in the fact that both Sara and Yosef faced numerous hardships over the course of many years, and nevertheless maintained pristine faith in Hashem. Sara was childless for many years, was twice abducted by ruthless kings, and wandered from place to place for much of her life. Yosef was cruelly banished from his home, brought as a slave to Egypt, where he was tempted by his master's wife – and when he refused, she had him imprisoned. As mentioned, he remained in prison for 12 years. Neither Sara nor Yosef ever questioned or challenged G-d's judgment. They fully and wholeheartedly accepted His rule over the world without complaint. And this is the greatest expression of Malchut – unconditional and unreserved submission to, and acceptance of, Hashem's will as the ultimate good. This is why Sara and Yosef are associated with the letter Heh – which signifies Hashem's kingship – and why they are associated with Rosh Hashanah, the day we celebrate Hashem's kingship. This teaches us a crucial lesson about how we must approach Rosh Hashanah. Many people approach this day focused solely on what went wrong during the previous year, and on their hopes and aspirations for the coming year, everything they want to be better during the new year. But they forget about all that went right during the past year, all the wonderful blessings that Hashem had granted them. The Tiferet Shlomo (Rav Shlomo of Radomsk, Poland, 1801-1866) taught that if we want our prayers to be answered, we must first thank Hashem for all the good in our lives before proceeding to ask for what we want. We cannot enter Rosh Hashanah ungratefully, complaining about all that is wrong with our lives, without first acknowledging, appreciating and being thankful for all that is currently right with our lives. After all, Rosh Hashanah is the day when Hashem is crowned anew as king over the universe, an event to which only "VIP members" are invited – and we, Am Yisrael, are the "VIP members." Imagine someone receiving an invitation to attend the Presidential inauguration, and he shows up with a frown, angry and agitated. When he gets a turn to greet the President, he doesn't smile, because he's so upset about whatever it is that's bothering him. He would likely be thrown out of the party, and he certainly would not be invited the next time around... On Rosh Hashanah, we are the special guests at Hashem's "inauguration." And thus Ezra Ha'sofer told the people on Rosh Hashanah, "Hedvat Hashem Hi Ma'uzchem" – that their source of strength and success was their joy and festivity on this day (Nehemia 8:10). We must show up on Rosh Hashanah smiling, celebrating Hashem's kingship, grateful for all He had done for us. Each and every year throughout her years of infertility, Sara joyously celebrated Hashem's kingship on Rosh Hashanah – just as Yosef did each and every year he spent in the dungeon. Of course, they also prayed for what they needed – but not before they felt genuine gratitude for all that they had. Let us enter Rosh Hashanah not only with a "laundry list" of everything we want Hashem to give us, but also with sincere gratitude for all that He has already given us, and we will then be worthy of His continued grace, kindness and blessing, Amen.

Insights and comments could be sent to Jonathan@thepararshapodcast.comThey will be addressed during our daily classes to enhance the discussion.For Parasha & Navi Special Classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-parasha-podcast/id1525436805Spotify link:https://open.spotify.com/episode/6w6PD5kC5vi9qqJ8VDU0JV?si=939c0262383e4c1cFor Navi classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-navi-podcast/id1549133051Spotify link:https://open.spotify.com/episode/2WxjXKNXllLVr9p1enQIc8?si=71de5d3ff961455dFor Tehillim classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-tehillim-podcast/id1588773372Spotify link:https://open.spotify.com/show/79ooU0LqW7FF8Zh5YfJAkp?si=a33c064f60374646For Ketuvim classes, Please visit:Apple Podcast link:https://podcasts.apple.com/us/podcast/the-ketuvim-podcast/id1734069288Spotify link:https://open.spotify.com/episode/5pMd7hhOBAb1Oy2RhWMX0H?si=8da277c698b94890 #Parasha #Navi #Torah #Bible #Wisdom #psalms #songs #Tehillim 

Many people have the custom each morning to read "Hok Le'Yisrael" – a collection of texts that includes passages from the Tanach, Mishna, Halachic works, Zohar, and other sources. "Hok Le'Yisrael" follows a regimented schedule, with different pieces of texts being recited each day. Often, the people who read "Hok Le'Yisrael" do not understand the material they read. The question arises whether a person may read "Hok Le'Yisrael" in the morning before reciting Birkot Ha'Torah. Halacha requires reciting Birkot Ha'Torah before learning Torah for the first time in the morning, but does this apply even if one reads Torah literature without understanding the text? Does this qualify as "learning" with respect to the obligation of Birkot Ha'Torah? Rav Schneur Zalman of Liadi (first Rebbe of Lubavitch, 1745-1812), in his Shulhan Aruch Ha'Rav, distinguishes in this regard between the Tanach and other texts. When one reads verses from the Torah, Nebi'im or Ketubim, this constitutes Torah learning regardless of whether or not he understands what he reads. When it comes to all other texts, however, reading them qualifies as Torah study only if one understands the material he reads. Similarly, the Mishna Berura cites the Magen Abraham (Rav Abraham Gombiner, Poland, 1635-1683) as stating that if one reads "Ezehu Mekoman" – the chapter of Mishna which is customarily read during the "Korbanot" section each morning – without understanding the text, this is not considered Torah study. This is true also of "Rabbi Yishmael Omer," the paragraph which is customarily read in the morning, listing the thirteen methods by which the Sages extracted Halachot from the Biblical text. If a person does not understand this passage, reading it does not qualify as Torah learning. This rule has ramifications with regard to Ereb Pesach, when it is customary for firstborns to participate in a Siyum celebration in order to be absolved from the "fast of the firstborn" (Ta'anit Bechorot) on this day. Hacham Ovadia Yosef writes that a Siyum is effective in absolving the firstborns of their obligation only if the person making the Siyum truly understood all the material in the Masechet (tractate of Talmud) which he completes. Simply reading the words does not suffice. The exception to this rule is the Zohar, the reading of which qualifies as Torah learning even if one does not understand what he reads – and even if he does not read the words correctly. This is the ruling of the Hida (Rav Haim Yosef David Azulai, 1724-1806) and of Rav Haim Palachi (Turkey, 1788-1868). The words of the Zohar have such power and potency that reading them has the effect of absorbing the content into one's being even if he does not understand what he reads. It is told that the Arizal (Rav Yishak Luria, 1534-1572) once advised somebody to read five pages of Zohar each day as a Tikkun (rectification) for his soul. And many have the custom to read from the Zohar Hadash each day during the month of Elul, until Yom Kippur, because the reading itself brings great spiritual benefits, even if one does not understand the text. Therefore, one who reads Zohar in the morning must first recite Birkot Ha'Torah. This exception is unique to the Zohar. Other Kabbalistic works – such as Sha'ar Ha'kavanot and the teachings of the Rashash (Rav Shalom Sharabi, 1720-1777) – elucidate and expound upon the teachings of the Zohar, and thus simply reading them without understanding what they say does not qualify as Torah learning. Returning the case of those who read "Hok Le'Yisrael," since this reading includes passages from the Tanach, one must recite Birkot Ha'Torah before reading this text in the morning, even if he does not understand anything he reads. This applies also to somebody who wishes to read Tehillim in the morning – he must first recite Birkot Ha'Torah, even though he does not understand the verses he recites, because Tehillim is part of the Tanach. In conclusion, it should be emphasized that although reading Tanach and Zohar without understanding the text qualifies as Torah study, we should always aspire to understand to the best of our ability. The sin of "Bittul Torah" (neglecting Torah) is normally defined as wasting time which could have been used for Torah, but it includes also wasting one's capabilities which could have been used to understand Torah. G-d gave us intellectual skills, the ability to comprehend, and we must utilize these powers to understand as much Torah as we can to the greatest extent possible. Today, when virtually every Torah text is available with translations and commentaries, there is really no excuse for reading any part of Torah literature without understanding the material. Summary: If one wishes to read verses from the Torah – such as Tehillim – in the morning, he must first recite Birkot Ha'Torah, even if he will not understand the text he will be reciting. This applies also to someone who wishes to read passages from the Zohar which he does not understand. Reading any other Torah text, however, does not qualify as Torah study unless one understands what he reads, and thus one who reads in the morning other Torah texts without understanding does not need to first recite Birkot Ha'Torah.

Insights and comments could be sent to Jonathan@thepararshapodcast.comThey will be addressed during our daily classes to enhance the discussion.For Parasha & Navi Special Classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-parasha-podcast/id1525436805Spotify link:https://open.spotify.com/episode/6w6PD5kC5vi9qqJ8VDU0JV?si=939c0262383e4c1cFor Navi classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-navi-podcast/id1549133051Spotify link:https://open.spotify.com/episode/2WxjXKNXllLVr9p1enQIc8?si=71de5d3ff961455dFor Tehillim classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-tehillim-podcast/id1588773372Spotify link:https://open.spotify.com/show/79ooU0LqW7FF8Zh5YfJAkp?si=a33c064f60374646For Ketuvim classes, Please visit:Apple Podcast link:https://podcasts.apple.com/us/podcast/the-ketuvim-podcast/id1734069288Spotify link:https://open.spotify.com/episode/5pMd7hhOBAb1Oy2RhWMX0H?si=8da277c698b94890 #Parasha #Navi #Torah #Bible #Wisdom #psalms #songs #Tehillim 

One of the Torah readings on Rosh Hashanah is the story of the Akedat Yitzchak. To this day, we continue to benefit from the eternal merits Avraham Avinu gained by his willingness to sacrifice his son at Hashem's command. But there was another profound accomplishment that day. The Torah commands, " תמים תהיה עם ה' אלקיך " — Tamim Tehiyeh Im Hashem Elokecha (Devarim 18:13). Rashi explains that this means: do not concern yourself with what the future holds. Rather, accept that Hashem is leading you exactly to the places and circumstances you are meant to be. Trust that whatever will happen will be for the best, and therefore there is no need to worry. The Passuk says in Tehillim, " ואני בתמי אלך " . Chazal teach that this pasuk was said regarding Avraham going to the Akedah. He walked with wholehearted trust in Hashem. The B'nei Yissaschar explains the depth of this trust: Avraham already had a prophecy from Hashem that his future offspring would come through Yitzchak. And yet, now he was being commanded to bring him as a korban ola — a direct contradiction to the earlier prophecy! It is forbidden to disbelieve a prophecy. That meant Avraham was required, all the way to Har HaMoriah, to continue believing both truths at once — that he must sacrifice Yitzchak, and yet that his children would still come through him. To human logic, it was an impossibility. But Avraham went betumo — with complete Emunah. He did not wrestle with the contradiction. He did not calculate or analyze. He placed everything in Hashem's hands and told himself: It's not my job to figure out how the future will work out. It's my job to trust that Hashem is in charge of the future. In the end, we see the perfection of Hashem's plan. Precisely because Yitzchak was placed on the Mizbeach, he became able to father children. The Or HaChayim HaKadosh explains: Yitzchak was born with the neshama of a female, and for the first 37 years of his life he had no zivug — because every couple is one neshama, half male and half female. Yitzchak's neshama had come down alone. At the moment of the Akedah, as his soul left him, Hashem gave him a new neshama — a complete male neshama. And at that very moment, Rivka, the other half of his soul, was born. What seemed the greatest contradiction turned out to be the greatest answer. This is the lesson for us. In our lives we also face contradictions, situations that make no sense, questions that seem unanswerable. Our avodah is to walk with Hashem with complete emunah, to trust that He will reveal the answers in the perfect time. A man shared his story: At eighteen, he began working in his father's retail stores. By the time he was twenty-eight, married with children, those stores collapsed. From a comfortable lifestyle, he suddenly could not pay even for basic expenses. With no business skills beyond retail, he felt lost. He clung to his learning, spending hours each day in Torah, though even concentrating became difficult. Then, one day, his father asked a real estate friend to involve him in handling their empty stores. The young man took on the project and showed surprising ability. Eventually, that friend called and invited him to partner with his son-in-law in a new real estate company. The business flourished, and the man today enjoys both a solid livelihood and more time for Torah and mitzvot. At first, he had asked: Why did Hashem take away the only work I knew? But in truth, the "problem" was the answer. Losing his old job was the key to discovering his true path in life — one far better than he ever imagined. So it is with all of us. The answers may not be immediate, but they are always the greatest possible answers. Those who walk with Hashem in trust will see blessing — in this world and the next.

Insights and comments could be sent to Jonathan@thepararshapodcast.comThey will be addressed during our daily classes to enhance the discussion.For Parasha & Navi Special Classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-parasha-podcast/id1525436805Spotify link:https://open.spotify.com/episode/6w6PD5kC5vi9qqJ8VDU0JV?si=939c0262383e4c1cFor Navi classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-navi-podcast/id1549133051Spotify link:https://open.spotify.com/episode/2WxjXKNXllLVr9p1enQIc8?si=71de5d3ff961455dFor Tehillim classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-tehillim-podcast/id1588773372Spotify link:https://open.spotify.com/show/79ooU0LqW7FF8Zh5YfJAkp?si=a33c064f60374646For Ketuvim classes, Please visit:Apple Podcast link:https://podcasts.apple.com/us/podcast/the-ketuvim-podcast/id1734069288Spotify link:https://open.spotify.com/episode/5pMd7hhOBAb1Oy2RhWMX0H?si=8da277c698b94890 #Parasha #Navi #Torah #Bible #Wisdom #psalms #songs #Tehillim 

Insights and comments could be sent to Jonathan@thepararshapodcast.comThey will be addressed during our daily classes to enhance the discussion.For Parasha & Navi Special Classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-parasha-podcast/id1525436805Spotify link:https://open.spotify.com/episode/6w6PD5kC5vi9qqJ8VDU0JV?si=939c0262383e4c1cFor Navi classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-navi-podcast/id1549133051Spotify link:https://open.spotify.com/episode/2WxjXKNXllLVr9p1enQIc8?si=71de5d3ff961455dFor Tehillim classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-tehillim-podcast/id1588773372Spotify link:https://open.spotify.com/show/79ooU0LqW7FF8Zh5YfJAkp?si=a33c064f60374646For Ketuvim classes, Please visit:Apple Podcast link:https://podcasts.apple.com/us/podcast/the-ketuvim-podcast/id1734069288Spotify link:https://open.spotify.com/episode/5pMd7hhOBAb1Oy2RhWMX0H?si=8da277c698b94890 #Parasha #Navi #Torah #Bible #Wisdom #psalms #songs #Tehillim 

he Rebbe thanks for good health news and urges strengthening set study, especially Chumash, Tehillim, and Tanya, as a channel for blessings. He is pained that students are turned away for lack of space and urges finding solutions. He affirms the reliability of approved Mishnayos editions and blesses all for a good year. https://www.torahrecordings.com/rebbe/004_igros_kodesh/elul/1199

Insights and comments could be sent to Jonathan@thepararshapodcast.comThey will be addressed during our daily classes to enhance the discussion.For Parasha & Navi Special Classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-parasha-podcast/id1525436805Spotify link:https://open.spotify.com/episode/6w6PD5kC5vi9qqJ8VDU0JV?si=939c0262383e4c1cFor Navi classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-navi-podcast/id1549133051Spotify link:https://open.spotify.com/episode/2WxjXKNXllLVr9p1enQIc8?si=71de5d3ff961455dFor Tehillim classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-tehillim-podcast/id1588773372Spotify link:https://open.spotify.com/show/79ooU0LqW7FF8Zh5YfJAkp?si=a33c064f60374646For Ketuvim classes, Please visit:Apple Podcast link:https://podcasts.apple.com/us/podcast/the-ketuvim-podcast/id1734069288Spotify link:https://open.spotify.com/episode/5pMd7hhOBAb1Oy2RhWMX0H?si=8da277c698b94890 #Parasha #Navi #Torah #Bible #Wisdom #psalms #songs #Tehillim 

Many communities have the minhag to blow the shofar every day in Elul. The purpose is to awaken us, to instill fear and trembling as the awesome day of Rosh HaShanah approaches. There is also the minhag to read the mizmor L'David Hashem Ori v'yishi . And in that mizmor, David HaMelech says: " מִמִּי אִירָא… אִם־תַּחֲנֶה עָלַי מַחֲנֶה לֹא־יִירָא לִבִּי ". "Whom shall I fear? … Though an army encamp against me, my heart shall not fear" (Tehillim 27:1–3). At first glance, this seems like a contradiction. On one hand, we sound the shofar to create fear. On the other hand, we recite words of Tehillim telling us there is nothing to fear. Rabbi Menashe Reizman pointed out another similar contradiction. In Parashat Shoftim, the Torah commands: " כִּי־תֵצֵא לַמִּלְחָמָה עַל־אֹיְבֶיךָ… לֹא תִירָא מֵהֶם כִּי ה׳ אֱלֹקיךָ עִמָּךְ " "When you go out to war against your enemy… you shall not fear them, for HaShem your G-d is with you" (Devarim 20:1). Even if they appear greater and stronger, we are told not to be afraid, because we have HaShem on our side and no one else has power. Yet immediately afterwards, the shoterim announce exemptions from battle: " מִי־הָאִישׁ אֲשֶׁר־בָּנָה בַיִת־חָדָשׁ וְלֹא חֲנָכוֹ… מִי־הָאִישׁ אֲשֶׁר־אֵרַשׂ אִשָּׁה וְלֹא לְקָחָהּ… פֶּן־יָמוּת בַּמִּלְחָמָה וְאִישׁ אַחֵר יַחְנְכֶנּוּ " "Who is the man who has built a new house and not inaugurated it… who is the man who has betrothed a woman and not taken her… lest he die in battle and another man take her" (Devarim 20:5–7). Again, it seems inconsistent. First we are told there is nothing to fear, and then the Torah acknowledges the possibility of death in battle. Rabbi Reizman brought the Chovot HaLevavot (Sha'ar HaBitachon, fourth condition), who explains that true bitachon requires a person to be fulfilling the responsibilities HaShem has placed upon him. We often ask HaShem to grant our requests, but at the same time, He too has requests from us — that we live according to the Torah and mitzvot. When we strive to do His will, then we can confidently place our trust in Him to help with our needs. If someone ignores HaShem's will completely, it shows he doesn't truly know who HaShem is — and without that recognition, he cannot have genuine bitachon . Rabbeinu Yonah does write that even a rasha who trusts in HaShem will be surrounded with chesed. But that refers to a sinner who now wants to improve, who expresses a desire to return. Even that thought of change allows him to rely on HaShem's kindness. But someone who has no care for HaShem's will cannot say he trusts Him, because he doesn't truly know Him. Sometimes, HaShem must make life uncomfortable to wake a person up, to bring him to fulfill the mission for which he was created. Now we can resolve the contradictions. It is true that one who goes to battle with full awareness of ein od milvado will not be harmed. But to reach that state of bitachon , he must first experience the right kind of fear — the fear that motivates him to return to HaShem and strengthen his connection. That is why the shoterim warned the soldiers: war is dangerous, people may die. These words were meant to shake them into teshuvah, to awaken them to HaShem. Once that awakening leads to closeness and true trust, then indeed there is nothing to fear. So too in Elul. First we blow the shofar — to arouse fear and awareness that Rosh HaShanah is coming. Then, after we are inspired to draw near to HaShem and commit to doing His will, we can place genuine bitachon in Him. At that stage, there is truly nothing to fear, for HaShem Himself is our salvation.

Insights and comments could be sent to Jonathan@thepararshapodcast.comThey will be addressed during our daily classes to enhance the discussion.For Parasha & Navi Special Classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-parasha-podcast/id1525436805Spotify link:https://open.spotify.com/episode/6w6PD5kC5vi9qqJ8VDU0JV?si=939c0262383e4c1cFor Navi classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-navi-podcast/id1549133051Spotify link:https://open.spotify.com/episode/2WxjXKNXllLVr9p1enQIc8?si=71de5d3ff961455dFor Tehillim classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-tehillim-podcast/id1588773372Spotify link:https://open.spotify.com/show/79ooU0LqW7FF8Zh5YfJAkp?si=a33c064f60374646For Ketuvim classes, Please visit:Apple Podcast link:https://podcasts.apple.com/us/podcast/the-ketuvim-podcast/id1734069288Spotify link:https://open.spotify.com/episode/5pMd7hhOBAb1Oy2RhWMX0H?si=8da277c698b94890 #Parasha #Navi #Torah #Bible #Wisdom #psalms #songs #Tehillim 

#392> Sponsored by Haim Gottschalk in memory of his parents – Mordekhai ben Aleksander and Nehama bat Haim.> Sponsored by The Tehillim Unveiled Podcast. How well do you really know “L'David Hashem Ori?”This Elul, the podcast “Tehillim Unveiled” with Ari Levisohn and Rav Jeremy Tibbetts explores the deeper story of Tehillim 27 and how it can prepare us for the Yamim Nora'im. Join us today!> Apple: https://sholink.to/LDovid-Apple-SC> Spotify: https://sholink.to/LDovid-Spotify-SC> To purchase "The Woman who Defied Kings: The Life and Times of Doña Gracia Nasi": https://amzn.to/4p338e4> To listen to Veiled Reference episode 1 discussing Doña Gracia: https://podcasts.apple.com/us/podcast/veiled-reference-mishpacha/id1709401157?i=1000629445999> To listen to Veiled Reference episode 2 discussing Doña Gracia: https://podcasts.apple.com/us/podcast/veiled-reference-mishpacha/id1709401157?i=1000630200077> To listen to Veiled Reference  mini-episode discussing Doña Gracia: https://podcasts.apple.com/us/podcast/veiled-reference-mishpacha/id1709401157?i=1000630318828> To join the SeforimChatter WhatsApp community: https://chat.whatsapp.com/DZ3C2CjUeD9AGJvXeEODtK> To join the SeforimChatter WhatsApp status: https://wa.me/message/TI343XQHHMHPN1>  To support the podcast or to sponsor an episode follow this link: https://seforimchatter.com/support-seforimchatter/or email seforimchatter@gmail.com (Zelle/QP this email address)Support the show

Psalm 150“The ancient editors, having chosen to represent the book of Psalms as above all Tehillim, songs of praise, by concluding the collection with six psalms of praise, now climactically set at the end this psalm that begins and ends with ‘hallelujah'” Alter, 515. God is praised “by every means (3-5) and from every person (6)” Motyer, 583. The verb praise is used 13 times in Psalm 150 and forms “a resounding doxological close to the Psalms” NICOT, 1009. There is little descriptive praise in the psalm.  The psalm answers five basic questions about praise: 1. Who is praised- vs. 1-6? Praising the LORD eliminates all other gods. 2. Where He is praised (vs. 1)? 3. Why He is praised (vs. 2)? He is praised for what He has done and who He is. 4. How He is praised (vss. 3-5)? 5. By whom He is praised (vs. 6)? Willis, vol. 1, 43-44. “Between the opening and closing of this inclusio, there are five bicola that conclude with a climactic monocolon. Both cola of the five bicola begins with halelu yah, while the monocolon concludes with the phrase. Thus, the psalmist instructs his hearers presumably fellow worshippers, thirteen times in as many cola praise the Lord” Longman, 476-477. Praise Him according to His excellent greatness- 145:3Vs. 3-5 “describe the method by which the worshippers are to offer praise” NICOT, 1009. 150:3 Praise Him with trumpet sound-. “The most complete list of musical instruments used in Israel's worship to be found anywhere in the OT is given here. Perhaps each group began to play upon their instruments at the time they were announced, so that the effect would be an ever-increasing chorus of praise” Miller, 454.“The trumpet here is the Hebrew shophar, the ram's horn or goat's horn, not to be confused with the silver trumpet (Num. 10:2). The shophar might be used for giving signals (cf. Judges 3:27; I Kings 1:34, 39; Isa. 18:3), but was also employed in worship (cf, 47:5-7; 98:6). The silver trumpets were blown by the priests in the worship assemblies (cf. Num. 10:10; I Chron. 15:24; 16:6, 42; II Chron. 5:12; 29:26). The sophar was apparently generally not used in conjunction with other instruments except to increase their noise (I Chron. 15:28; II Chron. 15:14). Apparently the sophar was not generally blown by laymen (but see II Kings 11:14; II Chron. 23:13)” Miller, 454-455.Praise Him with harp and lyre- Ps. 33:2 The word translated harp “is a stringed instrument made of wood, with gut strings which were plucked with the hand, or an instrument of ivory or metal” Miller, 455. The word lyre “is a small stringed instrument which was portable (137:2)” Miller, 455. 150:4 Praise Him with timbrel and dancing- Ps. 149:3 “The timbrel is a percussion instrument 150:5 Praise Him with loud cymbals- “The Levites played the harps (nebhalim), lyres, and cymbals (I Chron. 15:16; II Chron. 29:25). Whether the other instruments were restricted to priests and Levites is not clear” Miller, 455. In the OT, instrumental music was played at the coronation of a king (I Kings 1:34, 39-42; II Kings 9:13; Ps. 47:5; 98:6). They played at feasts (Ps. 81:3; Num. 10:1-10). They were sounded at battles (Hos. 5:8). They were used in temple worship (II Chron. 29:25)- VanGemeren, 879-880. Passages in the Psalms- 33:2; 43:4; 47:5; 49:4; 57:8; 68:24-25; 71:22; 81:2-3; 92:3; 98:5-6; 108:2; 137:2; 144:9; 147:7; 149:3; 150:3-5.

Insights and comments could be sent to Jonathan@thepararshapodcast.comThey will be addressed during our daily classes to enhance the discussion.For Parasha & Navi Special Classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-parasha-podcast/id1525436805Spotify link:https://open.spotify.com/episode/6w6PD5kC5vi9qqJ8VDU0JV?si=939c0262383e4c1cFor Navi classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-navi-podcast/id1549133051Spotify link:https://open.spotify.com/episode/2WxjXKNXllLVr9p1enQIc8?si=71de5d3ff961455dFor Tehillim classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-tehillim-podcast/id1588773372Spotify link:https://open.spotify.com/show/79ooU0LqW7FF8Zh5YfJAkp?si=a33c064f60374646For Ketuvim classes, Please visit:Apple Podcast link:https://podcasts.apple.com/us/podcast/the-ketuvim-podcast/id1734069288Spotify link:https://open.spotify.com/episode/5pMd7hhOBAb1Oy2RhWMX0H?si=8da277c698b94890 #Parasha #Navi #Torah #Bible #Wisdom #psalms #songs #Tehillim 

Insights and comments could be sent to Jonathan@thepararshapodcast.comThey will be addressed during our daily classes to enhance the discussion.For Parasha & Navi Special Classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-parasha-podcast/id1525436805Spotify link:https://open.spotify.com/episode/6w6PD5kC5vi9qqJ8VDU0JV?si=939c0262383e4c1cFor Navi classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-navi-podcast/id1549133051Spotify link:https://open.spotify.com/episode/2WxjXKNXllLVr9p1enQIc8?si=71de5d3ff961455dFor Tehillim classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-tehillim-podcast/id1588773372Spotify link:https://open.spotify.com/show/79ooU0LqW7FF8Zh5YfJAkp?si=a33c064f60374646For Ketuvim classes, Please visit:Apple Podcast link:https://podcasts.apple.com/us/podcast/the-ketuvim-podcast/id1734069288Spotify link:https://open.spotify.com/episode/5pMd7hhOBAb1Oy2RhWMX0H?si=8da277c698b94890 #Parasha #Navi #Torah #Bible #Wisdom #psalms #songs #Tehillim 

The requirement to recite 100 Berachot each day is easily fulfilled each weekday, as each of the three Amida prayers consists of 19 Berachot – such that just with the Amida alone, one already recites 57 Berachot. This is alluded to in the verse in Tehillim (55:18), "Ereb Va'boker Ve'sahorayim Asiha Ve'ehemeh" – "Evening, morning and afternoon, I pray and cry out." The word "Ve'ehemeh" in Gematria equals 57, hinting to the 57 Berachot we recite in the three Amida prayers, in the morning, afternoon and evening. In addition, we recite each morning the 18 Birkot Ha'shahar (morning blessings), the three blessings of the Torah (Birkot Ha'Torah), and Berachot on the Tallit and Tefillin, for a total of 80. We then recite "Baruch She'amar" and "Yishtabah" – the two Berachot at the beginning and end of Pesukeh De'zimra, as well as seven Berachot associated with Shema: in the morning, we recite two Berachot before Shema and one after Shema; and in the evening, we recite two Berachot before Shema and two after Shema. This brings us to a total of 89. If a person eats only one meal with bread, he recites one Beracha over hand-washing, another over the bread, and four in Birkat Ha'mazon, for a total of 95. And this is before we include the recitation of "Asher Yasar" after using the restroom, and the Berachot recited before and after eating and drinking throughout the day. The Poskim debate the question of whether women are included in the obligation to recite 100 Berachot each day. Rav Shmuel Wosner (1913-2015), in Shebet Ha'levi, notes that when the Shulhan Aruch (and the Bet Yosef) lists how one can easily reach 100 Berachot every day, he includes the Berachot on the Tallit and Tefillin, as we saw. The Shulhan Aruch thus appears to assume that this issue is relevant only to men, who wear Tallit and Tefillin. If women were also required to recite 100 Berachot each day, then the Shulhan Aruch would not have included these two Berachot in his list. Similarly, Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995) writes that the Shulhan Aruch includes three Amida recitations, and women are required to one only Amida each day – indicating that this obligation applies only to men. Other Poskim follow this view, as well. Hacham Ovadia Yosef, however, disagrees. He observes that although Maran (author of the Shuihan Aruch) indeed includes the Berachot over Tallit and Tefillin when listing the blessings in the Bet Yosef and Shulhan Aruch, elsewhere – in his Kessef Mishneh – he does not include these two Berachot. Therefore, we cannot conclude on this basis alone that Maran held that women are exempt from this obligation. Hence, in the absence of any clear indication to the contrary, we must assume that men and women alike are bound by the obligation of 100 daily Berachot. This poses a difficult challenge – particularly given that Hacham Ovadia ruled that women are required to recite only one Amida each day, and that they specifically should not recite "Baruch She'amar," "Yishtabah," or the Berachot before and after Shema. It would thus seem that women should try to recite three Amida prayers each day to make it easier for them to reach a total of 100 Berachot.

The Gemara in Masechet Menahot (43) cites a verse in the Book of Debarim (10:12) in which Moshe Rabbenu turns to Beneh Yisrael and says, "Ma Hashem Elokecha Sho'el Me'imach" – "What does Hashem your G-d ask of you?" Moshe proceeds to explain that Hashem asks that we fear Him and obey His commands. The Gemara, however, comments that the word "Ma" in this verse may be read as "Me'a" – one hundred. This means that we are required to recite 100 Berachot each day, and this is what Hashem wants from us. It seems from the Gemara that source of this obligation is the word "Ma," which is read as though it is written "Me'a." Some commentators, however, understood the Gemara's inference from this verse differently. The Shiboleh Ha'leket (Rav Sidkiya Ben Abraham Ha'rofeh, Italy, 13 th century) noted that this verse contains 100 letters, and thus the Sages found in this verse an allusion to the requirement of 100 daily blessings. In truth, this verse contains only 99 letters, but since the Gemara reads the word "Ma" as "Me'a," which contains an additional letter (an Alef), the total reaches 100. Others explain that this inference is based on the "Atbash" system, whereby a letter can be substituted with its corresponding letter at the opposite end of the alphabet (e.g. Alef is replaced by Tav; Bet is replaced by Shin, Gimmel is replaced by Resh, etc.). In the system of "Atbash," the letters that form the word "Ma" – Mem and Heh – become Yud and Sadi, which have the combined numerical value of 100, alluding to the 100 daily Berachot. Another allusion to this requirement is found in the verse in Tehillim (128:4), "Hineh Ki Chen Yeborach Gaber Yereh Hashem" ("Behold, this is how a G-d-fearing man shall be blessed"). The word "Ki" in Gematria equals 30, and the word "Chen" equals 70, for a total of 100, such that the phrase "Ki Chen Yeborach Gaber" may be read to mean that a man should recite 100 Berachot. As the Gemara inferred this requirement from a verse in the Torah, we might conclude that this constitutes a Biblical obligation, mandated by the Torah. This is, in fact, the view taken by the Ba'al Halachot Gedolot, in his listing of the 613 Misvot. Rav Shlomo Ibn Gabirol, in his "Azharot" poem which lists the 613 Biblical commands following the view of the Behag (and which we customarily chant on Shabuot), makes reference to this requirement ("U'mi'berachot Tasmid Me'at Ha'nigmarim"). By contrast, the Rambam maintained that this obligation was enacted later, by the Sages. The Sefer Ha'yere'im (Rav Eliezer of Metz, France, 1140-1237) similarly maintained that this requirement was instituted by the Ansheh Kenesset Ha'gedola ("Men of the Great Assembly") at the beginning of the Second Commonwealth. According to this view, the inference from the verse in Debarim is meant as an allusion to a law enacted by the Sages, and is not the actual source of this requirement. A third opinion is that of the Shiboleh Ha'leket and others, who maintained that this obligation was verbally transmitted as a "Halacha Le'Moshe Mi'Sinai" – a law taught to Moshe at Sinai, without having been written in the Torah. At first glance, we might question the view of the Behag and Shiboleh Ha'leket based on the Midrash's comment that it was King David who instituted the recitation of 100 Berachot each day. The Midrash relates that a devastating plague ravaged the nation during the reign of King David, killing 100 people every day. David determined that to end the plague, everyone must recite 100 daily blessings. (David later refers to himself as "Hukam Al" (Shemuel II 23:1), which could be read to mean, "the one who established 'Al,' as the word "Al" in Gematria equals 100, an allusion to the 100 Berachot which David instituted.) Seemingly, if this constitutes a Biblical obligation, or a requirement transmitted orally since the time of Moshe Rabbenu, then there would be no need for David to introduce this law. The answer, it would seem, is that the people were lax in their fulfillment of this obligation, and so David ordered the people to be more scrupulous in this regard and ensure to recite 100 blessings every day. A fascinating theory regarding the origins of this obligation was advanced by Rav Aharon Amarillo (1700-1772), in his work Peneh Aharon. He writes that Moshe Rabbenu instituted the requirement to recite 100 Berachot each day at the time of the construction of the Mishkan. The wooden planks that formed the structure of the Mishkan were inserted into "Adanim" – sockets embedded in the ground. In all, there were one hundred sockets, which together formed the base and foundation of the Mishkan. The word "Me'a," Rav Amarillo writes, is an acrostic representing the words "Me'at Adneh Ha'Mishkan" – "the one hundred sockets of the Mishkan." The 100 daily blessings were instituted to correspond to the 100 sockets of the Mishkan. The question naturally arises, what connection is there between the "Adanim" and Berachot? Why are the 100 daily blessings associated with the sockets that formed the base of the Mishkan? We can perhaps answer this question based a discussion by Rav Yosef Salant (Jerusalem, 1885-1981), in his Be'er Yosef, regarding the symbolism of the "Adanim." He writes that the Mishkan itself represents the Misvot that the Torah commands us to observe, and the sockets represent the foundation of it all, the pillar upon which the entire Torah rests. And that pillar, Rav Salant explains, is Emuna – faith in Hashem. Our faith in Hashem as the Creator who governs and controls everything is the foundation upon which all of Torah is based. If so, then we can perhaps understand the association between the "Adanim" and the Berachot that we recite. Numerous times each day, we are required to take a few moments and recite a Beracha, with Kavana (concentration), reminding ourselves of Hashem's involvement in the world and in our lives. Indeed, the word "Beracha" in Gematria equals 227 – the same Gematria as the word "Zecher" – "remembrance." The purpose of Berachot is to remind us of Hashem's existence and control over the world. And, in fact, the verse from which the Gemara derived this obligation tells us that what Hashem asks is "Le'yir'a Et Hashem Elokecha" – that we "fear" Hashem, meaning, that we live with an awareness of His unlimited power and His greatness. Accordingly, the 100 Berachot we recite each day are truly the ''foundation" of Torah life, as they serve to reinforce our Emuna. For good reason, then, the Berachot we recite are associated with the "Adanim," which comprised the foundation of the Mishkan and thus symbolize faith, the foundation of the entire Torah. A number of sources speak of the great reward which one earns through the proper fulfillment of this obligation – reciting 100 Berachot each day with concentration, and pronouncing each word correctly. (For example, one must ensure that the words "Baruch Ata" do not sound like "Baru Chata," and to recite "Melech Ha'olam," and not "Melecholam," skipping the syllable "Ha-.") The Ba'al Ha'Turim (Rabbenu Yaakob Ben Asher, 1270-1340) writes that those who fulfill this Misva are rewarded with long life. Commenting on the verse, "And you who cling to Hashem your G-d, you are all alive today" (Debarim 4:4), the Ba'al Ha'Turim observes the custom followed in some communities to add a crown in the Torah scroll above the letter Kof in the word "Ha'debekim" ("who are attached") in this verse. This crown, he explains, emphasizes that we attach ourselves to Hashem through the 100 blessings we recite each day – as the letter Kof in Gematria equals 100, and the reward for reciting these Berachot is "Haim Kulechem Hayom" – long life. The Seder Ha'yom (Rav Moshe Ben Machir, Safed, 16 th century) adds that when one recites a Beracha properly, the Beracha ascends to G-d in the heavens, and He takes the Beracha and embeds it into His "crown." Hashem's "crown," as it were, is made from the Berachot which we recite properly with Kavana. Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995) would advise people experiencing hardship to devote themselves to the meticulous observance of this Misva, and try to recite 100 Berachot each day with proper attention and concentration. The verse from which the Gemara inferred this obligation begins with the letter Vav ("Ve'ata Yisrael") and ends with the letter Chaf ("Nafeshecha"), and these letters have the combined numerical value of 26 – the Gematria of the divine Name of "Havaya." The Hida (Rav Haim Yosef David Azulai, 1724-1806) thus writes that the fulfillment of this Misva saves a person from the dreadful punishments described in the section of the "Kelalot" ("curses") in Parashat Ki-Tabo, a section in which the Name "Havaya" appears 26 times. Moreover, this section contains 98 curses, and also includes a warning about "every ailment and every punishment which is not mentioned in this book" (Debarim 28:61) – adding another two curses, for a total of 100. We protect against these 100 curses through the recitation of 100 Berachot each day. Additionally, the Zohar Hadash teaches that we remain in exile because of our failure to properly observe this requirement to recite 100 Berachot each day. It emerges, then, that our commitment to properly fulfill this obligation helps end our long, bitter exile and bring our final redemption. The Arizal taught that the 100 daily Berachot allow us to harness the power of the 22 letters of the Hebrew alphabet – the letters that Hashem used to create the world. The 100 daily blessings are, according to Kabbalistic teaching, associated with the 22 letters, and we thus benefit from the spiritual force of these letters by properly reciting 100 Berachot every day. The Gemara in Masechet Menahot (43b) tells that Rabbi Hiyya went out of his way to purchase special foods for Shabbat and Yom Tob in order to ensure he would recite 100 Berachot. On Shabbat and Yom Tob, the Amida prayer contains far fewer blessings than the weekday Amida prayer, making it more challenging to reach a total of 100 Berachot. Rabbi Hiyya thus made a point of having additional foods on Shabbat and Yom Tob so he would have more Berachot to recite. The Hida, in his work Mahazik Beracha (290), noted the Gemara's implication that this practice marked a special measure of piety on Rabbi Hiyya's part. The Gemara appears to laud Rabbi Hiyya for his piety – indicating that this was not strictly required. The Hida thus suggests that reciting 100 Berachot each day does not constitute a strict Halachic obligation, but is rather a worthwhile practice to follow. The consensus view among the Poskim, however, is that this is indeed a strict obligation. The Petah Ha'debir (Rav Haim Binyamin Pontremoli, Turkey, d. 1872) explains that Rabbi Hiyya was praised for fulfilling the Misva at the highest standard – going out of his way to buy special delicacies, rather than buying simpler foods. But ensuring to recite 100 blessings is a strict requirement, and not just a measure of piety. Hacham Ovadia Yosef adds that there are ways to reach a total of 100 Berachot without actually reciting Berachot, but Rabbi Hiyya chose not to rely on these leniencies, and instead went out to buy food so he could recite 100 blessings on Shabbat and Yom Tob. Indeed, the Shulhan Aruch explicitly rules that one is required to recite 100 Berachot each day. The Poskim indicate that 100 Berachot is a minimum amount, and not an exact amount. Hacham Ovadia notes that from the explanation mentioned earlier associating the 100 daily Berachot with the 100 sockets beneath the Mishkan, one might conclude that we must recite precisely 100 Berachot, and no more, but this is not the Halacha. One must recite at least 100 Berachot, but certainly may recite more. The Rambam, in Hilchot Tefila, brings a custom that some observed to count the Berachot that one recites over the course of the day. This was the practice of Hacham Ovadia Yosef on Shabbat, when it is more difficult to reach a total of 100 blessings, as he wanted to ensure to fulfill this obligation. It is told that the Brisker Rav (Rav Yitzchak Zev Soloveitchik, 1886-1959) would count the Berachot he recited every day, following this custom mentioned by the Rambam.

Insights and comments could be sent to Jonathan@thepararshapodcast.comThey will be addressed during our daily classes to enhance the discussion.For Parasha & Navi Special Classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-parasha-podcast/id1525436805Spotify link:https://open.spotify.com/episode/6w6PD5kC5vi9qqJ8VDU0JV?si=939c0262383e4c1cFor Navi classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-navi-podcast/id1549133051Spotify link:https://open.spotify.com/episode/2WxjXKNXllLVr9p1enQIc8?si=71de5d3ff961455dFor Tehillim classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-tehillim-podcast/id1588773372Spotify link:https://open.spotify.com/show/79ooU0LqW7FF8Zh5YfJAkp?si=a33c064f60374646For Ketuvim classes, Please visit:Apple Podcast link:https://podcasts.apple.com/us/podcast/the-ketuvim-podcast/id1734069288Spotify link:https://open.spotify.com/episode/5pMd7hhOBAb1Oy2RhWMX0H?si=8da277c698b94890 #Parasha #Navi #Torah #Bible #Wisdom #psalms #songs #Tehillim 

Insights and comments could be sent to Jonathan@thepararshapodcast.comThey will be addressed during our daily classes to enhance the discussion.For Parasha & Navi Special Classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-parasha-podcast/id1525436805Spotify link:https://open.spotify.com/episode/6w6PD5kC5vi9qqJ8VDU0JV?si=939c0262383e4c1cFor Navi classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-navi-podcast/id1549133051Spotify link:https://open.spotify.com/episode/2WxjXKNXllLVr9p1enQIc8?si=71de5d3ff961455dFor Tehillim classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-tehillim-podcast/id1588773372Spotify link:https://open.spotify.com/show/79ooU0LqW7FF8Zh5YfJAkp?si=a33c064f60374646For Ketuvim classes, Please visit:Apple Podcast link:https://podcasts.apple.com/us/podcast/the-ketuvim-podcast/id1734069288Spotify link:https://open.spotify.com/episode/5pMd7hhOBAb1Oy2RhWMX0H?si=8da277c698b94890 #Parasha #Navi #Torah #Bible #Wisdom #psalms #songs #Tehillim 

The Rebbe advises moving on Tuesday if possible, otherwise any day but Monday or Wednesday. First bring in holy books and put up mezuzahs without a blessing; after thirty days replace one with a better one and bless. Continue daily study of Chumash, Tehillim, and Tanya. https://www.torahrecordings.com/rebbe/igroskodesh/015/013/5716

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Insights and comments could be sent to Jonathan@thepararshapodcast.comThey will be addressed during our daily classes to enhance the discussion.For Parasha & Navi Special Classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-parasha-podcast/id1525436805Spotify link:https://open.spotify.com/episode/6w6PD5kC5vi9qqJ8VDU0JV?si=939c0262383e4c1cFor Navi classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-navi-podcast/id1549133051Spotify link:https://open.spotify.com/episode/2WxjXKNXllLVr9p1enQIc8?si=71de5d3ff961455dFor Tehillim classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-tehillim-podcast/id1588773372Spotify link:https://open.spotify.com/show/79ooU0LqW7FF8Zh5YfJAkp?si=a33c064f60374646For Ketuvim classes, Please visit:Apple Podcast link:https://podcasts.apple.com/us/podcast/the-ketuvim-podcast/id1734069288Spotify link:https://open.spotify.com/episode/5pMd7hhOBAb1Oy2RhWMX0H?si=8da277c698b94890 #Parasha #Navi #Torah #Bible #Wisdom #psalms #songs #Tehillim 

This week's learning is sponsored by Rabbi Lisa Malik and Professor Adi Wyner in honor of the birth of their first Israeli grandson, David Rafael, son of Rivkah & Charlie Gottlieb. Davidi was born at Sheba Medical Center on 26 Tammuz/ July 22. He is named after his great-grandfathers, David Malik z"l and Dr. Donald Stoltz z"l. As we begin the month of Elul with the recitation of Tehillim 27 (“L’David HaShem Ori v’Yishi”), we continue to pray for Davidi’s refuah shleima as he meets the challenges of a cleft palate, including surgery sometime before his first birthday. דוד רפאל בן רבקה אריאנא ואליעזר בנימין Today's daf is sponsored by Terri Krivosha in memory of her mother, חני מנדל בת שימה פיגה וירחמיאל הכהן, on her second yahrzeit. She was an eshet chayil whom we miss and think of every day. Rabbi Shimon and Rabbi Meir dispute whether a mixture is prohibited when the forbidden component imparts a bad taste to the permitted food. Ulla and Rabbi Yochanan differ on the scope of the dispute between Rabbi Shimon and Rabbi Meir: Ulla holds that they disagree when the forbidden item initially gives a good taste and only later turns bad, while Rabbi Yochanan holds that they disagree in a case where the bad taste is immediate. A challenge to Ulla’s view is raised and resolved. The Gemara then asks whether Rabbi Yochanan holds that they disagree in both scenarios, but the question remains unresolved. Rav Amram raises a difficulty with Rabbi Yochanan’s view, noting that this debate is absent from the Mishna. After further searching, he identifies what seems to be the same dispute in Mishna Orlah 2:9. Rabbi Zeira, however, rejects the connection, explaining that the prohibition there rests on a different principle. A braita is then brought that directly supports Rabbi Yochanan: it describes a dispute between Rabbi Shimon and the rabbis regarding two leavening agents — one of truma, one of chullin — each potent enough to leaven dough on its own. Since adding both would cause over-leavening and produce a bad taste, this proves that there is indeed a debate in cases where a prohibited item imparts a bad taste. The braita lists another disputed scenario — when both leavening agents are added simultaneously. Abaye explains the need for this case: it was brought to clarify Rabbi Shimon’s position that even when the prohibited agent initially aids leavening, if it acts in tandem with the permitted agent, it is not considered to have been beneficial to the dough initially, and therefore, the dough is permitted. A case is brought where a mouse fell into a barrel of beer, and Rav prohibited the consumption of the beer. Some assumed Rav ruled like Rabbi Meir, prohibiting mixtures even when the forbidden element imparts bad taste. Rav Sheshet instead interprets Rav’s decision as a special stringency regarding sheratzim (creeping creatures), and two objections to this reading are resolved. Rava rejects Rav Sheshet’s explanation and holds that if a prohibited item imparts bad taste, the mixture is permitted, and suggests either that the halakha is not in accordance with Rav, or that Rav held the mouse imparted a good taste to the beer.

This week's learning is sponsored by Rabbi Lisa Malik and Professor Adi Wyner in honor of the birth of their first Israeli grandson, David Rafael, son of Rivkah & Charlie Gottlieb. Davidi was born at Sheba Medical Center on 26 Tammuz/ July 22. He is named after his great-grandfathers, David Malik z"l and Dr. Donald Stoltz z"l. As we begin the month of Elul with the recitation of Tehillim 27 (“L’David HaShem Ori v’Yishi”), we continue to pray for Davidi’s refuah shleima as he meets the challenges of a cleft palate, including surgery sometime before his first birthday. דוד רפאל בן רבקה אריאנא ואליעזר בנימין Today's daf is sponsored by Terri Krivosha in memory of her mother, חני מנדל בת שימה פיגה וירחמיאל הכהן, on her second yahrzeit. She was an eshet chayil whom we miss and think of every day. Rabbi Shimon and Rabbi Meir dispute whether a mixture is prohibited when the forbidden component imparts a bad taste to the permitted food. Ulla and Rabbi Yochanan differ on the scope of the dispute between Rabbi Shimon and Rabbi Meir: Ulla holds that they disagree when the forbidden item initially gives a good taste and only later turns bad, while Rabbi Yochanan holds that they disagree in a case where the bad taste is immediate. A challenge to Ulla’s view is raised and resolved. The Gemara then asks whether Rabbi Yochanan holds that they disagree in both scenarios, but the question remains unresolved. Rav Amram raises a difficulty with Rabbi Yochanan’s view, noting that this debate is absent from the Mishna. After further searching, he identifies what seems to be the same dispute in Mishna Orlah 2:9. Rabbi Zeira, however, rejects the connection, explaining that the prohibition there rests on a different principle. A braita is then brought that directly supports Rabbi Yochanan: it describes a dispute between Rabbi Shimon and the rabbis regarding two leavening agents — one of truma, one of chullin — each potent enough to leaven dough on its own. Since adding both would cause over-leavening and produce a bad taste, this proves that there is indeed a debate in cases where a prohibited item imparts a bad taste. The braita lists another disputed scenario — when both leavening agents are added simultaneously. Abaye explains the need for this case: it was brought to clarify Rabbi Shimon’s position that even when the prohibited agent initially aids leavening, if it acts in tandem with the permitted agent, it is not considered to have been beneficial to the dough initially, and therefore, the dough is permitted. A case is brought where a mouse fell into a barrel of beer, and Rav prohibited the consumption of the beer. Some assumed Rav ruled like Rabbi Meir, prohibiting mixtures even when the forbidden element imparts bad taste. Rav Sheshet instead interprets Rav’s decision as a special stringency regarding sheratzim (creeping creatures), and two objections to this reading are resolved. Rava rejects Rav Sheshet’s explanation and holds that if a prohibited item imparts bad taste, the mixture is permitted, and suggests either that the halakha is not in accordance with Rav, or that Rav held the mouse imparted a good taste to the beer.

One of the Berachot that we recite each morning as part of the Birkot Ha'shahar series of blessings is "Roka Ha'aretz Al Ha'mayim." This text is based on a verse in Tehillim (136:6) in which King David gives praise to G-d for the wonder of the earth being spread over the water. Water lies underneath the earth, and since earth is much heavier than water, the earth should sink into the water, making the world uninhabitable. If we throw a mound of earth into water, it will of course sink to the bottom of the water, and yet, miraculously, the earth remains afloat, allowing us to live here. This is an ongoing miracle which we are unlikely to be cognizant of, because we don't see the water. King David appreciated this wondrous phenomenon because he saw what could happen without it. The Gemara relates that when David laid the foundations for the Bet Ha'mikdash, the underground water began rising, and threatened to flood the entire earth. He needed to utilize one of the Names of G-d to make the water return to place. We catch glimpses of the threat that would be posed by the underground waters when we see or hear of a tsunami, whereby the ocean waters expand into the shoreline. The Sages wanted us to appreciate this miracle on a daily basis, and so they instituted a special blessing for us to recite each morning praising Hashem for keeping the earth above the underground waters. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) notes that this Beracha is unique in that, as opposed the other morning blessings, it does not speak of a phenomenon that is renewed each day. The other Berachot we recite in the morning praise Hashem for blessings He grants us anew every day – such as the ability to get out of bed, to open our eyes, to put on our clothing, and so on. The earth's floating on the underground waters, however, is a continuous condition that never ceases; this is not something which is discontinued during the night and then resumes in the morning. The Ben Ish Hai writes that precisely for this reason the Sages deemed this phenomenon worthy of a special Beracha – because it is a constant miracle, as at any moment the earth would sink if not for Hashem's kindness. The Rabbis instituted this Beracha to draw our attention to this wondrous reality so we recognize our enormous debt of gratitude to the Almighty.

Insights and comments could be sent to Jonathan@thepararshapodcast.comThey will be addressed during our daily classes to enhance the discussion.For Parasha & Navi Special Classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-parasha-podcast/id1525436805Spotify link:https://open.spotify.com/episode/6w6PD5kC5vi9qqJ8VDU0JV?si=939c0262383e4c1cFor Navi classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-navi-podcast/id1549133051Spotify link:https://open.spotify.com/episode/2WxjXKNXllLVr9p1enQIc8?si=71de5d3ff961455dFor Tehillim classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-tehillim-podcast/id1588773372Spotify link:https://open.spotify.com/show/79ooU0LqW7FF8Zh5YfJAkp?si=a33c064f60374646For Ketuvim classes, Please visit:Apple Podcast link:https://podcasts.apple.com/us/podcast/the-ketuvim-podcast/id1734069288Spotify link:https://open.spotify.com/episode/5pMd7hhOBAb1Oy2RhWMX0H?si=8da277c698b94890 #Parasha #Navi #Torah #Bible #Wisdom #psalms #songs #Tehillim 

Insights and comments could be sent to Jonathan@thepararshapodcast.comThey will be addressed during our daily classes to enhance the discussion.For Parasha & Navi Special Classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-parasha-podcast/id1525436805Spotify link:https://open.spotify.com/episode/6w6PD5kC5vi9qqJ8VDU0JV?si=939c0262383e4c1cFor Navi classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-navi-podcast/id1549133051Spotify link:https://open.spotify.com/episode/2WxjXKNXllLVr9p1enQIc8?si=71de5d3ff961455dFor Tehillim classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-tehillim-podcast/id1588773372Spotify link:https://open.spotify.com/show/79ooU0LqW7FF8Zh5YfJAkp?si=a33c064f60374646For Ketuvim classes, Please visit:Apple Podcast link:https://podcasts.apple.com/us/podcast/the-ketuvim-podcast/id1734069288Spotify link:https://open.spotify.com/episode/5pMd7hhOBAb1Oy2RhWMX0H?si=8da277c698b94890 #Parasha #Navi #Torah #Bible #Wisdom #psalms #songs #Tehillim 

This is a firework display of a psalm. It is chaotic, beautiful, and celebratory. Much of the translation is guesswork, but somehow the beauty of its underlying message comes through and make a deep impression. So come along for a rollercoaster ride of a study. For more teachings by Grant Luton (and to print the notes), visit our website: https://www.TorahTodayMinistries.org And when you visit, be sure to subscribe to our bi-weekly newsletter, which will keep you up to date with news, photos, and upcoming events at Torah Today Ministries.

It is well known that if a person begins reciting a Beracha that is not required, and he realizes his mistake after reciting the words "Baruch Ata Hashem," he has the possibility of avoiding an accidental utterance of Hashem's Name in vain. He can do this by immediately reciting the words "Lamedeni Hukecha," which has the effect of turning his words into a Biblical verse. The phrase "Baruch Ata Hashem Lamedeni Hukecha" is a verse in Tehillim (119:12), and so by adding the words "Lamedeni Hukecha," one transforms his recitation of "Baruch Ata Hashem" into the first words of a verse, such that he is not considered to have recited Hashem's Name in vain. One common case is when a person recites a Beracha over food during a meal, forgetting that he had recited "Ha'mosi" over bread and thus does not need to recite a Beracha over the various foods eaten during the meal. If he began reciting a Beracha, and after saying "Baruch Ata Hashem" he realized his mistake, he should quickly add the words "Lamedeni Hukecha." Less known, however, is the option that one has even if he realized his mistake later, after he already recited the words "Elokenu Melech Ha'olam." At this point, of course, it is too late to turn his mistakenly-recited words into a verse from the Tanach. What he can do, however, is to recite a Beracha which, although we do not customarily recite, some Rishonim (early Medieval scholars) had the practice of reciting. The Bet Yosef brings that some earlier Rabbis would include in the Birkot Ha'shahar (morning blessings) a number of Berachot which do not appear in other sources. For example, some recited a Beracha "Baruch Ata Hashem…Magbi'ah Shefalim," praising Hashem for raising the downtrodden. Another Beracha that some Rabbis recited was "Baruch Ata Hashem…Somech Nofelim," praising Hashem for supporting those who are falling. The Bet Yosef disapproves of this practice, despite the fact that these Berachot were included in several editions of the Siddur in Spain. He notes that these Berachot are mentioned nowhere in the Talmud, and we do not have the authority to introduce our own Berachot. However, the Mishmeret Shalom writes that the fact that some early Rabbis advocated for the recitation of these Berachot allows a person the opportunity to avoid a mistaken recitation of Hashem's Name in vain if he had begun reciting an unwarranted Beracha. If a person realized after reciting the words "Baruch Ata Hashem Elokenu Melech Ha'olam" that his Beracha is not needed, he should immediately recite the words "Magbi'ah Shefalim" or "Somech Nofelim." This way, at least according to some Rabbis, he had recited a legitimate Beracha, and has not recited G-d's Name in vain. Summary: If a person began reciting a Beracha, and after saying the words "Baruch Ata Hashem" he realizes that the Beracha is not warranted, he should immediately say "Lamedeni Hukecha," so he will be considered to have recited a verse, instead of having recited G-d's Name in vain. If he realized his mistake only after he said "…Elokenu Melech Ha'olam," he should immediately add the words "Magbi'ah Shefalim" or "Somech Nofelim," as these are Berachot which some Rabbis had the practice of reciting each day. Although we do not follow this custom, it is preferable to add these words in this case so that at least according to these Rabbis, the person has recited a legitimate Beracha and has not recited G-d's Name in vain.

Insights and comments could be sent to Jonathan@thepararshapodcast.comThey will be addressed during our daily classes to enhance the discussion.For Parasha & Navi Special Classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-parasha-podcast/id1525436805Spotify link:https://open.spotify.com/episode/6w6PD5kC5vi9qqJ8VDU0JV?si=939c0262383e4c1cFor Navi classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-navi-podcast/id1549133051Spotify link:https://open.spotify.com/episode/2WxjXKNXllLVr9p1enQIc8?si=71de5d3ff961455dFor Tehillim classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-tehillim-podcast/id1588773372Spotify link:https://open.spotify.com/show/79ooU0LqW7FF8Zh5YfJAkp?si=a33c064f60374646For Ketuvim classes, Please visit:Apple Podcast link:https://podcasts.apple.com/us/podcast/the-ketuvim-podcast/id1734069288Spotify link:https://open.spotify.com/episode/5pMd7hhOBAb1Oy2RhWMX0H?si=8da277c698b94890 #Parasha #Navi #Torah #Bible #Wisdom #psalms #songs #Tehillim 

Insights and comments could be sent to Jonathan@thepararshapodcast.comThey will be addressed during our daily classes to enhance the discussion.For Parasha & Navi Special Classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-parasha-podcast/id1525436805Spotify link:https://open.spotify.com/episode/6w6PD5kC5vi9qqJ8VDU0JV?si=939c0262383e4c1cFor Navi classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-navi-podcast/id1549133051Spotify link:https://open.spotify.com/episode/2WxjXKNXllLVr9p1enQIc8?si=71de5d3ff961455dFor Tehillim classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-tehillim-podcast/id1588773372Spotify link:https://open.spotify.com/show/79ooU0LqW7FF8Zh5YfJAkp?si=a33c064f60374646For Ketuvim classes, Please visit:Apple Podcast link:https://podcasts.apple.com/us/podcast/the-ketuvim-podcast/id1734069288Spotify link:https://open.spotify.com/episode/5pMd7hhOBAb1Oy2RhWMX0H?si=8da277c698b94890 #Parasha #Navi #Torah #Bible #Wisdom #psalms #songs #Tehillim 

Insights and comments could be sent to Jonathan@thepararshapodcast.comThey will be addressed during our daily classes to enhance the discussion.For Parasha & Navi Special Classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-parasha-podcast/id1525436805Spotify link:https://open.spotify.com/episode/6w6PD5kC5vi9qqJ8VDU0JV?si=939c0262383e4c1cFor Navi classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-navi-podcast/id1549133051Spotify link:https://open.spotify.com/episode/2WxjXKNXllLVr9p1enQIc8?si=71de5d3ff961455dFor Tehillim classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-tehillim-podcast/id1588773372Spotify link:https://open.spotify.com/show/79ooU0LqW7FF8Zh5YfJAkp?si=a33c064f60374646For Ketuvim classes, Please visit:Apple Podcast link:https://podcasts.apple.com/us/podcast/the-ketuvim-podcast/id1734069288Spotify link:https://open.spotify.com/episode/5pMd7hhOBAb1Oy2RhWMX0H?si=8da277c698b94890 #Parasha #Navi #Torah #Bible #Wisdom #psalms #songs #Tehillim

Insights and comments could be sent to Jonathan@thepararshapodcast.comThey will be addressed during our daily classes to enhance the discussion.For Parasha & Navi Special Classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-parasha-podcast/id1525436805Spotify link:https://open.spotify.com/episode/6w6PD5kC5vi9qqJ8VDU0JV?si=939c0262383e4c1cFor Navi classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-navi-podcast/id1549133051Spotify link:https://open.spotify.com/episode/2WxjXKNXllLVr9p1enQIc8?si=71de5d3ff961455dFor Tehillim classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-tehillim-podcast/id1588773372Spotify link:https://open.spotify.com/show/79ooU0LqW7FF8Zh5YfJAkp?si=a33c064f60374646For Ketuvim classes, Please visit:Apple Podcast link:https://podcasts.apple.com/us/podcast/the-ketuvim-podcast/id1734069288Spotify link:https://open.spotify.com/episode/5pMd7hhOBAb1Oy2RhWMX0H?si=8da277c698b94890 #Parasha #Navi #Torah #Bible #Wisdom #psalms #songs #Tehillim

Rabbi Vann

Chazal tell us, ישראל מפרנסין לאביהם שבשמים —Yisrael "support" their Father in Heaven. This means that the satisfaction Hashem derives from our good deeds is, so to speak, how we "support" Him. In earlier generations, that support came from the deeds of great tzaddikim—people whose entire lives were devoted to serving Hashem with purity and holiness. Their Torah learning was filled with clarity, their prayers pierced the heavens, and their mitzvot were performed with incredible precision and joy. In those times, Hashem, k'viyachol (so to speak), was being "supported" in abundance. But today, we no longer have such towering tzaddikim. We live in a time when it is very difficult to remain spiritual. Confusion and distraction are everywhere. Temptations are stronger than ever, and spiritual clarity is at an all-time low. So how do we compensate for all the support that has been lost? Hashem has darkened the world spiritually so that even the simplest mitzvah today requires mesirut nefesh —self-sacrifice. In this way, our deeds become incredibly valuable, and we are able to give Hashem the same nachat ruach —the same pleasure—as the tzaddikim of past generations. It is so hard today to stay focused during prayer, yet we come back day after day and try our hardest to concentrate, even if we can manage only a bit of kavanah . It's more difficult than ever to stay pure in thought, speech, and action—and yet we keep trying. We guard our eyes, watch our mouths, and avoid negative influences. It's harder than ever to live with emunah , especially when we don't see the results we're hoping for—but we still believe in Hashem's unending mercy and love. A man said that he doesn't understand why he now struggles with tests that were never an issue earlier in his life. Temptations that never appealed to him before suddenly became major challenges. One possible explanation is that he now needs his deeds to carry more weight—and that weight can only come through intense struggle. A teenager today feels pulled in every direction. It is incredibly difficult to maintain his religious standards. Once upon a time, praying, learning, and guarding oneself from sin were considered routine. Today, they are acts of heroism. Simple deeds done with effort in our generation are more beloved to Hashem than hundreds of effortless mitzvot done in generations past. A mother running a busy household barely has a moment to breathe, yet she still manages to pray, say Tehillim , avoid lashon hara in a group conversation, and faithfully care for her children and husband. These small acts are, k'viyachol , supporting Hashem in the world more than we can possibly imagine. And of course, we are the ultimate beneficiaries of this support. We just passed Tishah B'Av. Hashem is still homeless, and He is begging us to bring Him back home. Soon, He will reveal Himself to the world and reward those who remained loyal to Him. For now, He is still asking for our help. Let us take advantage of the opportunity while we still have it. The challenges in serving Hashem are actually for our benefit. We may not be on the level of the tzaddikim of the past, but we can accomplish the same—perhaps even more. Hashem will never abandon us. The difficulties we face today are His way of drawing even closer to us. Let us strengthen ourselves and recognize the immense value of everything we do. It is well worth the fight. Never say, "It's just one mitzvah," or "It's just one aveirah." Every mitzvah we perform is precious. Every aveirah we avoid is beyond measure.

We are to begin our day, each day of our lives, by expressing our gratitude to Hashem for all the blessings He has granted us. Immediately upon awakening, we recite "Modeh Ani," thanking Hashem for restoring our souls, and we are then required to recite a series of Berachot known as "Birkot Ha'shahar" – the morning blessings. These Berachot thank Hashem for our ability to open our eyes to see, the ability to get out of bed and walk, and other basic functions of the body. They also thank Hashem for spiritual blessings, such as His having chosen us and given us the Torah. As parents, we know how much it means when a child expresses gratitude. The more our children acknowledge what we do for them and thank us, the more we want to do for them. But when children act ungratefully, and do not thank their parents, the parents will be less inclined to give them what they want. We are Hashem's children, and we owe Him an enormous debt of gratitude for the countless blessings He gives us each day, starting with life itself. The more we thank Him for the blessings we have received, the more He will continue blessing us. We therefore thank Hashem each morning for some of the precious gifts that He has given us. Rav Natrunai Gaon (9 th century, Babylonia) traces the origins of the Birkot Ha'shahar to the obligation to recite one hundred Berachot each day. This obligation was taught as a "Halacha Le'Moshe Mi'Sinai" – a law that Moshe heard at Mount Sinai and has since been transmitted orally from one generation to the next. In ancient times, there were no fixed Berachot, and everyone was expected to recite Berachot on his own, until reaching a total of one hundred each day. However, without a fixed text of Berachot, and without specific Berachot required at certain times and on certain occasions, people became lax, and failed to recite the obligatory one hundred Berachot. In fact, the Midrash relates that when a devastating plague ravaged the Jewish Nation during the time of King David, killing one hundred people a day, King David determined that this was caused by the people's failure to fulfill this obligation of reciting one hundred Berachot every day. He therefore issued an edict to ensure that people recite the required number of Berachot, and the plague suddenly stopped. Still, this obligation was not always fulfilled. Therefore, the Ansheh Kenesset Ha'gedola (Men of the Great Assembly), a group of scholars and prophets that was formed at the beginning of the Second Commonwealth, established fixed Berachot that we are required to recite every day, thus ensuring that we recite one hundred blessings over the course of the day. Included in these Berachot are the eighteen Birkot Ha'shahar that we must recite each morning. Indeed, the Shulhan Aruch discusses the Birkot Ha'shahar in the same Siman (chapter) in which he mentions the obligation to recite one hundred Berachot each day – indicating that, as Rav Natrunai Gaon explained, the Birkot Ha'shahar are related to this obligation. They were instituted to help ensure that a person recites the required amount of Berachot every day. As mentioned earlier, underlying the requirement of Birkot Ha'shahar is our debt of gratitude to Hashem. Not surprisingly, we find a close connection between the obligation to recite one hundred Berachot each day and the concept of gratitude. First, the 100 th chapter of Tehillim is the chapter "Mizmor Le'toda" – the song which was sung to express gratitude to Hashem, thus establishing an association between the number 100 and gratitude. And, the first two letters of the word "Modim" ("We thank") are Mem and Vav, which together in Gematria equal 46 – the Siman in the Shulhan Aruch that speaks of the obligation of one hundred Berachot. We might wonder, why is it necessary to recite these Berachot each and every day? Why does it not suffice for us to occasionally praise and thank Hashem for all He gives us and does for us? An important answer to this question is offered by the Rashba (Rav Shlomo Ben Aderet, Barcelona, Spain, 1235-1310). He writes that every morning, we must see ourselves as born anew. As the verse says (Echa 3:23), "Hadashim La'bekarim, Rabba Emunatecha" – G-d performs great kindnesses for us each and every morning by restoring our consciousness, by giving us a new day, showing us His trust in our capacity to achieve and accomplish. Yesterday's blessings do not suffice today, because today we have been created anew, and so we must express gratitude to G-d anew. The Berachot that comprise Birkot Ha'shahar thank Hashem for many things – such as our vision, our ability to stand up straight and walk, our clothing, our having been chosen by Hashem – but does not appear to be exhaustive. Rav Haim Palachi (Turkey, 1788-1868) raised the question of why the Sages did not institute a Beracha thanking Hashem for the ability to speak. It goes without saying that the faculty of speech is one of the human being's most important capabilities. In fact, the Torah says that when G-d created Adam, He infused within Him "Nishmat Haim" – "a living soul" (Bereshit 2:7), and Targum Onkelos translates this expression to mean "Ru'ah Memalela" – "a spirit that speaks." The power of speech can be said to be our defining characteristic, the quality that distinguishes the human being from other creatures in the animal kingdom. Why, then, do we not have a special blessing thanking Hashem for this most precious gift? An answer to this question appears in the work Petah Ha'debir by Rav Binyamin Pontremoli (Turkey, d. 1784). He notes the aforementioned verse, and Onkelos' translation, which teaches us that the faculty of speech is a function of the Neshama, the human soul. Now the Sages instituted as one of the Birkot Ha'shahar a special Beracha thanking Hashem for the soul which He has given us – the blessing of "Elokai Neshama." Hence, as the ability to speak stems from the Neshama, this Beracha which thanks Hashem for giving us our soul also thanks Hashem for the power of speech. (It would thus seem that if parents have a child who, G-d forbid, is not developing the ability to speak, or struggles with speech issues, they should have special intention when reciting the Beracha of "Elokai Neshama," and have in mind the child's soul through which they wish that he develop the faculty of speech.) Moreover, Rav David Abudarham (Spain, 14 th century), in explaining the Beracha of "Elokai Neshama," cites the verse in Tehillim (115:17), "Lo Ha'metim Yehalelu Y-ah" – "It is not the dead that will praise G-d." Once a person's soul is taken, he is no longer able to express Hashem's praises. Rav Abudarham notes the implication of this verse that the primary purpose of speech is to praise G-d. (This is indicated in the text of "Elokai Neshama," in which we say, "As long as the soul is within me, I give thanks before You…") Accordingly, it stands to reason that when we recite "Elokai Neshama" and give thanks to Hashem for giving us a soul, this includes an expression of gratitude for our ability to speak. A second answer to this question was offered by Rav Shmuel Alexander Unsdorfer (1920-2002), who explained that we express gratitude for the faculty of speech by reciting Birkat Ha'Torah – the blessing over Torah learning. The Misva of learning Torah includes the obligation to speak words of Torah and to transmit them to others, and so when we thank Hashem for this precious Misva, we automatically thank Him also for the gift of speech. A different question was asked regarding the omission of the faculty of hearing from the Birkot Ha'shahar. Clearly, our hearing is exceedingly important. In fact, if somebody injured another person and caused him to lose his hearing, he must pay compensation for the damages. Why, then, is this capability not included in our morning blessings? One answer given is that the ability to hear is included in the Beracha of "Ha'noten La'sechvi Bina Le'havhin Ben Yom U'ben Layla" – thanking Hashem for granting the rooster the knowledge to crow in the morning, thus waking people up. Of course, the rooster's crow is effective in waking people only because of the ability to hear, and so this Beracha implicitly expresses gratitude for the sense of hearing. Another answer is that the morning blessings thank Hashem only for those abilities which we lost, as it were, during the night when we slept, and were restored in the morning. Thus, for example, we thank Hashem for restoring our vision after our eyes were closed throughout the night, and for allowing us to get out of bed, stand upright and walk, after we spent the night lying down. Our sense of hearing, however, is unaffected by sleep; we can still hear while sleeping, and so this capability is not included in Birkot Ha'shahar. (Interestingly, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in his work Mi'kavse'el, cites a Rabbi who wanted to apply this theory to explain why we do not recite a Beracha over the ability to speak. This Rabbi noted that some people talk in their sleep, and so this capability is not technically "lost" at night, such that we should give thanks for it when we wake up in the morning. The Ben Ish Hai dismissed this answer, noting that some people sleepwalk, and yet we still recite each morning the Beracha of "Ha'mechin Mis'adeh Gaber," thanking Hashem for the ability to walk. One might, however, distinguish between talking in one's sleep and sleepwalking, as a person who sleepwalks is not actually sleeping as he walks, whereas those who talk in their sleep really are still asleep and have not woken up to talk.) The Sefer Hasidim (Rabbenu Yehuda Ha'hasid, Germany, 1150-1217) writes that he once met an exceptionally pious individual who recited additional blessings each morning, thanking Hashem for each and every part of the body, and the Sefer Hasidim expressed great admiration for this practice. He noted the verse in Tehillim (84:3), "Libi U'bsari Yeranenu El Kel Hai" – "My heart and my flesh shall sing praise to the living G-d" – implying that each and every part of the body which functions properly is a sufficient reason to give praise to Hashem. A different verse in Tehillim (35:10) states, "Kol Asmotai Tomarna, Hashem Mi Kamocha" – "All my bones shall declare: G-d, who is like you?" Indeed, it is worthwhile to express our gratitude to the Almighty for each and every limb and organ in the body. The Hida (Rav Haim Yosef David Azulai, 1724-1806), in his commentary to Sefer Hasidim, asserts that this righteous man could not have actually recited additional Berachot, for a Beracha that was not instituted by the Sages constitutes a Beracha Le'batala – a Beracha recited in vain, which is forbidden. Undoubtedly, this man expressed his gratitude to Hashem for all his working body parts without reciting formal Berachot. By contrast, Rav Meir Mazuz (1945-2025) suggested that this righteous man followed the opinion that one is permitted to create his own Beracha to give praise to Hashem. In any event, the truth is that we do not need additional Berachot – formal or informal – to express our gratitude to Hashem for everything in our body that works properly. The Tur (Rabbenu Yaakov Ben Asher, Spain, 1270-1340) notes that in the Beracha of "Asher Yasar," which one recites after using the restroom, we say that Hashem created "Halulim Halulim" (hollow spaces in the body). The Gematria of the word "Halulim," the Tur observes, is 124, and we recite this word twice, for a total of 248 – the number of limbs and organs in a person's body. This expression, then, alludes to all our body parts. Thus, when we recite "Asher Yasar," we give thanks to Hashem not only for the wondrous ability to eliminate the waste from our body, but also for each and every body part. The Rishonim (Medieval scholars) debate the question of whether a person recites a Beracha that is not applicable to him, because he unfortunately does not have the ability for which that Beracha gives thanks. For example, does a blind person recite the Beracha of "Poke'ah Ivrim," in which we thank Hashem for the gift of vision? The Rambam (Hilchot Tefila 7:7-8) writes explicitly that a person recites each of these Berachot only after performing the action referred to by that Beracha. For example, after standing upright, one recites the Beracha of "Zokef Kefufim" ("Who makes the bent upright"), and after getting dressed, one recites the Beracha of "Malbish Arumim" ("Who clothes the naked"). The Rambam writes that if, for whatever reason, a person did not experience that which a given Beracha speaks of, then he does not recite that Beracha. In the Rambam's opinion, the Birkot Ha'shahar resemble the Berachot recited over food, which one recites only when eating. By the same token, one recites each of the morning blessings only after receiving the benefit for which each blessing gives praise. The Shulhan Aruch follows this opinion. By contrast, the Kolbo (anonymous work from the period of the Rishonim), citing several of the Geonim, writes that every person recites all the Birkot Ha'shahar, regardless of whether or not he personally experiences these phenomena. According to this opinion, the morning blessings express gratitude not for one's personal experience, but rather for the general phenomena mentioned by these Berachot. Even if one is not, Heaven forbid, able to see, for example, he still recites the Beracha of "Poke'ah Ivrim" to praise Hashem for the phenomenon of vision. Common practice follows this view of the Kolbo. One of the interesting questions asked regarding the Birkot Ha'shahar relates to the Halachic principle that applies in situations of a "Beracha Semucha La'haveratah" – a Beracha which is recited immediately following another Beracha. Normally, when a Beracha is recited right after another Beracha, it does not begin with the word "Baruch." Thus, for example, the text of Birkat Ha'mazon consists of four Berachot recited in immediate succession of one another, and thus only the first Beracha begins with "Baruch." The three subsequent Berachot are covered, so-to-speak, by the "Baruch" which begins the first Beracha, and so they do not require the introductory word "Baruch." In the Amida prayer, too, only the first Beracha begins with the word "Baruch," whereas all the subsequent Berachot do not, because they are recited immediately after the first Beracha. When it comes to Birkot Ha'shahar, however, the blessings all begin with the word "Baruch," despite the fact that they are recited as a series of Berachot, one right after the other. Tosafot in Masechet Berachot (46) offer two answers. First, they explain, unlike the blessings of Birkat Ha'mazon and the Amida, the blessings of Birkot Ha'shahar were not instituted as a series of Berachot. The Sages did not require reciting them together in a particular sequence. As we saw, the Rambam maintained that one recites each Beracha as he experiences the phenomenon referred to by each Beracha, and the Rambam writes explicitly that there is no set order for these Berachot. The rule of "Beracha Semucha La'haveratah," Tosafot write, applies only to a series of Berachot which were instituted to be recited together in a particular order, and so it does not apply to Birkot Ha'shahar. Secondly, Tosafot suggest, this rule applies only to relatively lengthy Berachot, such as the Berachot of Birkat Ha'mazon and the Amida. The Birkot Ha'shahar, however, are very brief, and thus they require the introduction of "Baruch Ata Hashem." A person should not unnecessarily get involved in other matters before reciting the Birkot Ha'shahar. Ideally, the Hesed La'alafim (Rav Eliezer Papo, 1785-1827) writes, the first words that come out of a person's mouth in the morning should be words of praise and gratitude to Hashem. One should not write text messages, make phone calls and the like before reciting the morning blessings. The Kaf Ha'haim (Rav Yaakov Haim Sofer, Baghdad-Jerusalem, 1870-1939) warns that according to the Kabbalah, unnecessarily delaying the recitation of Birkot Ha'shahar has the effect of allowing the Kelipot (negative spiritual energies) access to the person's soul, which can cause great harm. One should not be doing anything else while reciting a Beracha. This applies not only to Birkot Ha'shahar, but to all blessings that we recite. The Ben Ish Hai writes that "Lo Tiheyeh Ka'zot Be'Yisrael" – it should never happen that a Jew recites a Beracha while being involved in some other activity. And the Ben Ish Hai laments the fact that many people make this mistake. One common example is Netilat Yadayim – many people mistakenly recite the Beracha while drying their hands. One must ensure not to begin reciting the Beracha of "Al Netilat Yadayim" until after he finished drying his hands. Another common mistake is people reciting Birkot Ha'shahar while rushing to get to shul. This is improper. One should recite a Beracha while standing in place and doing nothing else, focusing his attention fully on the Beracha. The Taz (Rav David Ha'levi Segal, Poland, 1586-1667) writes that one who recites a Beracha while performing other activities is included in the Torah's harsh warnings against serving Hashem "Be'keri" – in a casual, haphazard manner, without focus and attentiveness. Rav Chaim Brim (1922-2002) tells that he once went to visit Rav Moshe Yehoshua Landau in the middle of the night. Rav Landau was in the restroom when he arrived, and so he waited. When Rav Landau came out, he recited the Beracha of "Asher Yasar" without realizing that he was being watched. Rav Brim said that at 2am, without realizing that anyone was around, Rav Landau recited "Asher Yasar" with greater concentration and emotion than most people have while reciting Ne'ila in the synagogue on Yom Kippur. We start our day by thanking Hashem for all the great blessings He has granted us. I had the occasion during my trips to Israel to visit Israeli soldiers who, unfortunately, sustained injuries that necessitated the amputation of limbs. They do not have the ability that the rest of having to easily get out of bed and move about. We need to appreciate these great blessings that Hashem gives us anew each morning, and try, as much as possible, to recite the Berachot with thought and concentration, truly appreciating all that Hashem does for us.