Podcasts about Tehillim

Play Episode Listen Later May 29, 2026

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

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3562 – Strengthening Memory and Health Through Torah Study and Prayer – חיזוק הזכרון והבריאות על ידי לימוד תורה ותפלה

health prayer memory strengthening torah rebbe chumash tehillim chassidus torah study ohel

Play Episode Listen Later May 29, 2026

The Rebbe responds to concerns about weakness and forgetfulness, assuring the recipient of his prayers at the Ohel. He advises maintaining daily study in Chumash, Tehillim, Tanya, and Mishnayos, and explains how Torah study uplifts memory. The letter encourages spreading Chassidus. https://www.torahrecordings.com/rebbe/igroskodesh/011/009/3562

3550 – Guidance for Studying Chassidus, Prayer, and Spiritual Preparation – הדרכה ללימוד חסידות, תפלה, והכנה רוחנית

prayer guidance studying torah rebbe chumash tehillim chassidus spiritual preparation

Play Episode Listen Later May 29, 2026

The Rebbe explains that the approach to studying Chassidus and prayer depends on individual character, but everyone must prepare with acceptance of Torah. He advises consulting local elders and emphasizes essential practices like immersion and daily study of Chumash, Tehillim, and Tanya. https://www.torahrecordings.com/rebbe/igroskodesh/011/009/3550

3554 – Advice for Difficulty Studying Alone and Improving Focus – עצה לקושי בלימוד לבד ושיפור הריכוז

advice improving studying difficulty rebbe tehillim

Play Episode Listen Later May 29, 2026

The Rebbe addresses someone struggling to study alone and maintain focus, offering practical steps: gradual self-improvement, learning what interests the heart, switching topics when tired, giving charity before prayer, reciting Tehillim daily, and checking mezuzot and tefillin. https://www.torahrecordings.com/rebbe/igroskodesh/011/009/3554

3576 – On Sadness from Sin, Charity Before Prayer, and Immersion Practices – על עצבות מחטא, צדקה לפני תפלה, ומנהגי טבילה

prayer practices sadness immersion tehillim

Play Episode Listen Later May 29, 2026

The letter addresses the importance of learning Tanya regarding sadness from sin, clarifies giving charity before prayer even if no poor person is present, discusses immersion practices for added holiness, and encourages daily recitation of Tehillim after prayer. https://www.torahrecordings.com/rebbe/igroskodesh/011/009/3576

3570 – Every Letter Is Read Personally, No Filtering by Secretaries – כל מכתב נקרא באופן אישי, אין סינון על ידי מזכירים

europe letter personally filtering secretaries rashi rebbe chumash tehillim

Play Episode Listen Later May 29, 2026

The Rebbe clarifies that he personally reads every letter addressed to him and no one filters them. He explains the process for responses and directs questions about distributing printed books in Europe to the Paris office. He encourages daily study of Tehillim, Chumash with Rashi, and Tanya. https://www.torahrecordings.com/rebbe/igroskodesh/011/009/3570

3545 – Advice for Overcoming Forgetfulness through Torah, Charity, and Mikveh – עצה להתגבר על שכחה על ידי תורה, צדקה ומקוה

advice overcoming torah forgetfulness rebbe tehillim mikveh

Play Episode Listen Later May 29, 2026

The Rebbe advises someone suffering from forgetfulness to immerse in a mikveh, give charity before weekday morning prayers, recite daily Tehillim, and study both the revealed and inner aspects of Torah. These practices bring vitality and aid memory. https://www.torahrecordings.com/rebbe/igroskodesh/011/009/3545

Bitachon Never Brings Shame

Daily Emunah Podcast - Daily Emunah By Rabbi David Ashear

Play Episode Listen Later May 28, 2026

The pasuk says in Tehillim, בְּךָ בָטְחוּ וְלֹא בוֹשׁוּ — "They trusted in You and were not ashamed." Simply understood, this means that our ancestors would speak about the greatness of Hashem and about His ability to save them in every situation. Then, when they needed salvation, they placed their trust in Him and He came through for them. They were never embarrassed for having trusted in Hashem. But what happens if a person truly believes in the power of Hashem, speaks about it openly, strengthens himself with bitachon, and yet does not receive the salvation he hoped for? Does that mean he was "ashamed" because of his bitachon? Rabbi David Sutton explained this pasuk with a powerful story that took place in Eretz Yisrael. A young child, only three years old, was diagnosed with a terrible illness. The doctors treated him, and for a while the child went into remission. But eventually the illness returned, and when the boy was five years old it became extremely aggressive. The doctors finally told the mother that, unfortunately, there was no longer any hope of saving the child. The mother answered firmly, "As religious Jews, we never say there is no hope. Hashem can do anything. I believe my son can still be healed." From that point on, she spent her days in the hospital saying Tehillim and strengthening herself with emunah and bitachon. The secular doctors repeatedly told her not to waste her time. "There is zero percent chance of survival," they insisted. But every day she sat there with Tehillim in her hands, believing that Hashem could still perform a miracle. Eventually, however, the child's condition deteriorated further and it became clear that the end was near. The mother even purchased a burial plot and began making arrangements for what seemed inevitable. But there was one thing that deeply troubled her, and she called her Rebbetzin to discuss it. "I had so much emunah," she cried. "When the doctors told me there was no hope, it did not shake me. I believed completely that Hashem could save my son. But now, when my son passes away, the doctors are going to say, 'You see? We told you so. Your hope was unrealistic.' I can accept that Hashem wants my son back, but I do not want to be ashamed because of my bitachon in Him." The Rebbetzin answered her with tremendous wisdom. "Every moment that you hoped to Hashem for salvation was a mitzvah," she said. "Believing in Hashem's ability to help is a great mitzvah, and you fulfilled it on the highest level. Now you have another mitzvah — to accept the will of Hashem with emunah. If you continue doing what Hashem wants from you, you will never be ashamed from it." These words gave the mother tremendous strength. The next day, the child passed away. The doctors were certain this woman would collapse emotionally after everything she had gone through. They brought in professionals who deal with trauma and psychologists who treat severe depression. But when they spoke to her, they were astonished. She was calm, composed, and spiritually strong. She did not appear broken in the way they expected. The doctors asked her, "How are you so strong after such a painful disappointment?" She answered, "Until now, I had a mitzvah to hope to Hashem, and I tried to do that with all my strength. Now I have a mitzvah to accept the will of Hashem, and I will try to do that with all my strength as well." The doctors were overwhelmed by her words. They began crying from the strength and sincerity of her emunah. Later, the mother said, "My Rebbetzin was right. I was not ashamed because of my bitachon. On the contrary, my bitachon brought even more honor to Hashem." This is the meaning of בְּךָ בָטְחוּ וְלֹא בוֹשׁוּ . A person who places his trust in Hashem is never truly ashamed. Sometimes the salvation comes exactly as he hoped. Sometimes Hashem's plan is different. But if a person does what Hashem wants from him at every stage — first hoping, praying, and believing, and afterward accepting Hashem's will with love — then nothing negative ever comes from his bitachon. Instead, it always brings honor to Hashem's Name.

trust shame jews believing hashem emunah eretz yisrael bitachon tehillim rebbetzin

Remember What Tefillah Can Do

Daily Emunah Podcast - Daily Emunah By Rabbi David Ashear

Play Episode Listen Later May 26, 2026

One of the great ploys of the Yetzer Hara is to make people forget how powerful tefillah really is. A person prays, but deep down he may already feel trapped by his situation. He says the words, but the fire and confidence are missing. Very often, the yeshuah is already prepared and waiting. The person simply needs to awaken within himself and truly believe in the power of speaking to Hashem. Sometimes Hashem sends a person a reminder — perhaps a memory, a story, or a moment of inspiration — to reignite his belief in tefillah so that he will finally cry out properly from the depths of his heart. In the sefer He'emanti Va'asapera, there is a story about Eliezer, a man whose housewares business was collapsing. Every evening he would lower the shutters on his store feeling crushed by stress and worry. Customers were disappearing, profits were shrinking, and it was becoming painfully clear that his business was nearing its end. One night, as he prepared to close the store, something suddenly stopped him. A memory came flooding back from forty years earlier. As a young man living in London, Eliezer had desperately wanted to learn in Eretz Yisrael, but his family did not have the means to send him. One night he saw his father crying while saying Tehillim. The next day his father explained that he had been begging Hashem to somehow help him pay for his son's expenses so he could go learn Torah in Eretz Yisrael. Then something unbelievable happened. The next morning, completely out of character, his father bought a scratch-off ticket and won exactly the amount they needed. Within days, Eliezer was on his way to yeshivah in Eretz Yisrael. Now, forty years later, sitting alone in his darkened store, Eliezer suddenly understood the message. His father's salvation had come through heartfelt tefillah, and now Hashem was reminding him of that lesson for himself. He realized that sighing was not going to help him. Worrying was not going to save his business. He needed to truly pray from the depths of his heart. He took out a Tehillim and began pouring out his heart to Hashem. It was not a quick tefillah. It was not distracted words, but rather real tefillah. He sat there for over an hour crying, pleading, and speaking honestly to Hashem. Then suddenly there was a knock at the door. A stranger stood outside insisting that he urgently needed to come in. Eliezer almost sent him away, upset that someone was interrupting such a powerful moment of tefillah. But the man pleaded with him to listen. He explained that he managed a brand-new hall that was about to open. He had been planning to meet wholesalers over the coming weeks to buy dishes and silverware, but suddenly he discovered that he urgently had to fly overseas. He needed to purchase everything immediately before leaving. Eliezer showed him the merchandise that he had in his store. The man quickly chose what he wanted and ordered seven hundred complete sets of dishes, cups, and silverware — the largest order Eliezer had ever received in his life. In that one visit, he received an entire year's worth of revenue. The profits from that deal saved his business. Then it all became clear. Why had this customer arrived specifically then? Why didn't he go to another store? Because every other store was closed. Eliezer was only there because he had stayed back to pray. The salvation had already been set into motion. The customer had already been sent. The order was already waiting to be made. But Eliezer needed the reminder from his father's story to awaken him to the power of tefillah so that he would cry out the right way for the yeshuah to reach him. Sometimes people become so busy worrying, calculating, panicking, and searching everywhere else that they forget the greatest power they possess — the ability to stand before מלך מלכי המלכים and pour out their hearts. The Yetzer Hara works overtime to weaken a person's belief in tefillah because once a person truly believes that Hashem is listening, his tefillah takes on an entirely new dimension and becomes an uplifting avodah. The greatest chizuk we can have is knowing that Hashem is here. He is listening. He is arranging. He is preparing. He is orchestrating every detail. Sometimes our salvation is already waiting, and all Hashem wants is for us to remember Who we are speaking to — and to speak the right way.

trust va customers torah worrying hashem eliezer emunah eretz yisrael tefillah bitachon tehillim

Tehillim Talks - Psalm 80

Torah Today Ministries

Play Episode Listen Later May 21, 2026 25:19

What good does suffering do us? Does it in any way improve our relationship with God? This is one of the main themes of this short and powerful psalm. Join us as we observe the growth and expansion of the author's concept of who God is as he experiences suffering.For more teachings by Grant Luton (and to print the notes), visit our website: https://www.TorahTodayMinistries.orgAnd 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.

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5504 – Summer Schedule, Daily Practices, and a Dream – סדר קיץ, הנהגות יומיות, וחלום

practices torah daily practice rebbe tehillim summer schedule

Play Episode Listen Later May 21, 2026

The Rebbe advises remaining in place for the summer, maintaining daily Torah study, and ensuring mezuzahs are checked. He instructs to recite the daily Tehillim portion after morning prayers. Regarding a past dream, he reassures that it is good and not to worry. https://www.torahrecordings.com/rebbe/igroskodesh/015/010/5504

5533 – Encouragement to Expand Outreach and Inspire Others – עידוד להרחיב את ההפצה ולהשפיע על אחרים

encouragement expand outreach chabad inspire others rebbe chumash tehillim

Play Episode Listen Later May 21, 2026

The Rebbe encourages the recipient to continue and expand his efforts in distributing Chabad books, inspiring others, and raising new leaders. He emphasizes the importance of communal participation and maintaining daily study in Chumash, Tehillim, and Tanya. https://www.torahrecordings.com/rebbe/igroskodesh/015/010/5533

5557 – Guidance for Health and Emotional Well-being – הדרכה לבריאות ולהרגשה רגשית טובה

health guidance emotional well rebbe tehillim

Play Episode Listen Later May 21, 2026

The Rebbe advises consulting a medical specialist for recurring health issues, emphasizes the importance of positive speech and emotional self-control, especially avoiding anger, and recommends spiritual practices such as checking tefillin and daily Tehillim for overall well-being. https://www.torahrecordings.com/rebbe/igroskodesh/015/010/5557

5553 – Order of Saying Tehillim in Urgent Situations – סדר אמירת תהלים בשעת הדחק

situations urgent rebbe tehillim

Play Episode Listen Later May 21, 2026

The Rebbe explains that in urgent situations, the monthly Tehillim should be recited immediately after prayer and completed throughout the day. The additional chapters corresponding to one's years may be said after the monthly portion. He notes a differing opinion but allows for leniency in pressing times. https://www.torahrecordings.com/rebbe/igroskodesh/015/010/5553

5492 – On the Souls of Non-Jews, Converts, and Marriage Precedence – על נפשות של לא יהודים, גרים, וקודמות בנישואין

marriage jews souls converts rebbe chumash tehillim chassidus precedence

Play Episode Listen Later May 21, 2026

The Rebbe addresses questions about the souls of non-Jews and converts, referencing Tanya and other sources. He discusses marriage precedence when an older brother is present and encourages maintaining daily study in Chumash, Tehillim, and Tanya, as well as increasing study of Chassidus. https://www.torahrecordings.com/rebbe/igroskodesh/015/010/5492

Likkutei Sichos: Shavuos

SoulWords

Play Episode Listen Later May 19, 2026 133:20

True oneness is achieved not by avoiding multiplicity, but by harmonizing seemingly opposite forces under a single, divine reality. Torah study possesses an intrinsic, boundless value that transcends practical application, serving as the ultimate unifier between a Jew and the Creator. Shavuos is a propitious time to establish unwavering resolutions in daily study cycles, specifically through the tracking of Chumash, Tehillim, and Tanya. Giving the Torah in a desolate wilderness teaches that one must dive directly into intensive study immediately, rather than waiting for material or personal affairs to be perfectly organized. Pure obedience and physical action, such as marching on Tahalucha to share knowledge with others, allow a person to transcend the inherent limitations of intellect and emotion. This class, taught by Rabbi Shais Taub, is based on Shavuos in Likkutei Sichos Vol. 2. EMERGENCY RELIEF FOR THE REITER FAMILY: Our community is heartbroken by the tragic passing of Devora Leah Reiter ע"ה, a 47-year-old mother of nine children who spent her life helping others. Please open your heart to this urgent cause. 100% goes directly to the family: https://charidy.com/reiterfamilyfund/..

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Pulling Teeth, Publishing Torah (and a Shavuos Conversation on Megillas Rus) ft. Dr. Reuven Mohl

Shtark Tank

Play Episode Listen Later May 18, 2026 44:07

What does it take to build a serious Torah legacy while running a thriving dental practice in Manhattan? Reuven Mohl has spent the last decade doing exactly that — and the results are five published books, a growing body of scholarship, and a model for what it looks like to take your Torah life seriously without stepping away from the working world.In this episode, Reuven walks us through his upbringing in Manhattan Beach, Brooklyn, where his father Rabbi Oscar Mohl — a philosophy professor, Holocaust survivor, and talmid of the Baba Vredi — set the tone for a home where Torah and ideas were always on the table. From Yeshiva Flatbush to Yeshiva HaKotel to YU, Reuven shares how his years of learning shaped both his character and his career path into dentistry.We talk about the discipline behind building a successful practice, how he carved out time for serious learning between patients, and what led him to compile commentaries on the Haggadah, Megillas Rus, and Tehillim using the writings of Rabbi Eliezer Berkovitz and Rabbi Joseph B. Soloveitchik.And in honor of Shavuos, we learn together. Reuven shares a beautiful lesson from Megillas Rus on the difference between din and lifnim mishurat hadin — and what Boaz's generosity in the field teaches us about how to show up at work, at home, and in life.Topics covered:Growing up with a philosophy professor father and a Holocaust survivor in the homeThe work-life balance reality of a dental careerHow to pursue serious Torah scholarship while running a businessBuilding commentaries using the Rav and Rabbi BerkovitzMegillas Rus and the obligation to do more than the minimumThe story of calling before Shabbos

conversations manhattan holocaust publishing torah boaz yu business building shabbos manhattan beach rav haggadah shavuos reuven careerhow mohl tehillim pulling teeth

The Daily Recitation of Akedat Yishak

Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour

Play Episode Listen Later May 15, 2026

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

turkey va ve minha yom kippur shabbat talmud hashem zohar zar halacha recitation tefillin bereshit tehillim jewish nation safed hida

Yehezkel Ch. 19 Verses 1 - 14

Play Episode Listen Later May 14, 2026 16:06

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

Yehezkel Ch. 18 Verses 21 - 32

Play Episode Listen Later May 14, 2026 17:51

Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour

Should One Pray Quietly, or Out Loud?

Play Episode Listen Later May 13, 2026

It is reported that the Arizal made a point of reciting all the prayers quietly, without raising his voice – even the chapters of Tehillim recited in the Pesukeh De'zimra section. He felt that praying in a low, subdued voice reflected awe, fear and humility, which is the appropriate manner in which to stand in prayer before the Almighty. On Shabbat, he raised his voice somewhat during the prayers as an expression of honor for the special sanctity of Shabbat. Nevertheless, there are those who recite the prayers (besides the Amida, which must be recited quietly) out loud and with great emotion and enthusiasm. Hacham Ovadia Yosef writes that this is allowed if this helps a person pray with greater Kavana (concentration). Ultimately, he says, a person should pray in a manner that helps him serve G-d to the best of his ability. However, those who pray out loud to enhance their Kavana must ensure that their prayers do not disturb the people around them, for if they do, then the benefits of their Kavana are offset by the harm caused to other people's prayers.

pray loud almighty shabbat talmud halacha tehillim amida kavana on shabbat

Yehezkel Ch. 18 Verses 1 - 20

Play Episode Listen Later May 13, 2026 22:05

6264 – Advice for Spiritual Growth and Success in Torah Study – עצה לצמיחה רוחנית והצלחה בלימוד התורה

success advice spiritual growth torah hashem rebbe mishnah tehillim torah study

Play Episode Listen Later May 13, 2026

The Rebbe responds to a request for advice, emphasizing the importance of constantly remembering the presence of Hashem, regular study of Tanya and Mishnah, giving charity before prayer, and reciting daily Tehillim. He also stresses that success in Torah study depends on effort and fear of Heaven. https://www.torahrecordings.com/rebbe/igroskodesh/017/008/6264

Praising Hashem in Light and in Darkness | Torah 4 with Rabbi Rietti

Kollel Toras Chaim Likutei Moharan

Play Episode Listen Later May 10, 2026 65:38

# General OverviewThe text presents a journey through Torah Dalet in Likutei Moharan as a slow, careful stroll into the meaning of “Anochi Yud-Kay-Vav-Kay Eloheicha.” It teaches that Hashem is the constant power behind all powers, that everything that happens to a person is באמת for good, and that this recognition is a glimpse of Olam Haba. It also explains that restoring Malchus to Hashem happens through vidui devarim before a talmid chacham, and it supports this with examples from David HaMelech, Sarah Imeinu, Har Sinai, Yetzias Mitzrayim, and the future time of bayom hahu when Hashem will be one and His name one.# Anochi Yud-Kay-Vav-Kay EloheichaThe Torah begins with “Anochi Yud-Kay-Vav-Kay Eloheicha,” meaning Hashem is the constant one, the power of all powers, and the one who took the Jewish people out of Mitzrayim from the house of slaves. The speaker says “Asher hotzeiticha” implies joy and that Hashem happily brought the people out of Egypt. The pasuk is identified as the mitzvah of emunah and knowing that Hashem exists and powers every element in creation.# Keshe'adam yode'a and the Vision of Olam HabaThe first paragraph explains that when a person knows that everything that happens to him, both good and what appears bad, is really for his benefit, that state is a glimpse of Olam Haba. The speaker says bechina means a connection, and that Rav Nachman's connections are anchored in pesukim chosen very carefully. He says “me'ein Olam Haba” means a glimpse, not a taste, and that this awareness comes from knowing Hashem is only good.# B'Hashem Ahalel Davar and David HaMelechThe text brings the pasuk “B'Hashem ahalel davar, b'Elokim ahalel davar” from Tehillim and explains that David HaMelech praises Hashem both in mercy and in judgment. David's greatness is that he gives thanks in every circumstance and does not separate between good and bad. This attitude is presented as the pattern chosen by Rabbeinu Zal because David transformed suffering into praise.# Bayom Hahu and the Revelation of UnityThe phrase “bayom hahu” is explained through the Gemara in Pesachim as the future day when “Hashem will be one and His name one.” The speaker says that in the present world people experience good and bad separately because da'at is fractured, but in the future all will be seen as one complete truth. He connects this to Har Sinai, Yetzias Mitzrayim, and the idea that the final revelation will remove the split between how things appear and how they באמת are.# Malchus the Nations, and Avodah ZarahThe second section explains that it is impossible to restore Malchus to Hashem until Malchus is lifted from the nations. The speaker identifies Avodah Zarah as the attribution of power to anything outside Hashem and says the nations currently hold Malchus only because of Jewish aveiros and galus. He says the future will bring the fulfillment of “ki Melech kol ha'aretz Elokim,” when all kingship returns to Hashem.# Vidui Devarim Before a Talmid ChachamThe next section states that Malchus can be repaired only through vidui devarim before a talmid chacham, who has the bechina of Moshe Rabbeinu. The speaker says this is tied to the pasuk “kchu imachem devarim,” which he reads as words of teshuvah and admission. He explains that sins are etched into the bones and that speaking them before a tzaddik removes and elevates them, returning the broken Malchus to its root.# Sarah Imeinu and Complete Trust in HashemThe text ends with Sarah Imeinu as the model of complete emunah, because Rashi says all of her years were equally good. The speaker explains that even in her hardest רגעים she remained faithful to Hashem, and he cites the Chida, the Malbim, and the Chiddushei HaRim to show that her silence and laughter are part of a life of constant gratitude and trust. Her life becomes the clearest example of being able to say “hatov vehametiv” for everything, even until the last second and into techiyas hameisim.

vision darkness revelation jewish nations rabbi torah praising hashem rashi malchus gemara tehillim mitzrayim har sinai olam haba elokim chida likutei moharan

Yehezkel Ch. 17 Verses 1 - 24

Play Episode Listen Later May 7, 2026 23:49

god jealous god psalm 79 elkanah tehillim organd

Tehillim Talks - Psalm 79

Torah Today Ministries

Play Episode Listen Later May 6, 2026 26:44

One of God's names is El Kanah - "The Jealous God". What does this mean? Isn't jealousy a petty, negative emotion? How can God be jealous? And what could He possibly be jealous of?! Join us for a discussion into this short but powerful psalm as we address these and other questions.For more teachings by Grant Luton (and to print the notes), visit our website: https://www.TorahTodayMinistries.orgAnd 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.

One Team, One Mission

Daily Emunah Podcast - Daily Emunah By Rabbi David Ashear

Play Episode Listen Later May 5, 2026

The Midrash at the beginning of Parashat Emor quotes the pasuk in Tehillim: יוֹם לְיוֹם יַבִּיעַ אֹמֶר וְלַיְלָה לְלַיְלָה יְחַוֶּה דָּעַת . The Midrash explains that in the months of Nisan and Tishrei, the day and night are equal. In the summer, the day borrows hours from the night, and in the winter, the night borrows from the day, until over the course of the year they balance out perfectly. The mefarshim ask: what does this have to do with Parashat Emor, and what is the message of this Midrash? The Tehillot Maharitz explains that every individual in Klal Yisrael has a different role. Although there are many mitzvot that apply only to Kohanim and Levi'im, כל ישראל ערבים זה לזה —we are all responsible for one another. They serve on behalf of us, and we serve on behalf of them. When we understand that we are all one unit, forming Hashem's army of servants, we can truly love one another and remove jealousy from our hearts. The Or HaChaim explains that when Moshe Rabbeinu was told to instruct the Kohanim about their unique mitzvot, one might have thought this would be difficult for him. Originally, Moshe was meant to be the Kohen, but because he hesitated at the burning bush to accept the role of leadership, the kehuna was given to Aharon instead. And we know there was no one who loved mitzvot more than Moshe Rabbeinu. It would seem that hearing about all the additional mitzvot given to the Kohanim could have caused him pain. For this, the Midrash gives its answer. Just as the day and night borrow from each other without resentment, knowing that together they create a perfect balance, so too Klal Yisrael. Some are Kohanim, some Levi'im, some are wealthy, some are poor—but when each person fulfills his role, together we form a perfect nation serving Hashem. Imagine a team competing in a contest, where each correct answer helps the entire team win. If one member answers many questions correctly, his teammates are not jealous—they are thrilled, because his success is their success. That is how we must feel about one another. We are all on the same team, serving the same Hashem. When one person excels, it elevates all of us. The Gemara at the end of Masechet Menachot tells of a tragic case where one brother became jealous of the other for being appointed Kohen Gadol, to the point that he wanted to kill him. Had he understood that they were on the same team, serving the same Hashem, such jealousy could never have existed. Hashem assigns each person a different role, and one who fulfills his mission receives his full reward—just like anyone else who fulfills theirs. It is not a competition. Hashem has enough to give everyone. At Yetziat Mitzrayim, while the Jewish people were busy collecting gold and silver, Moshe Rabbeinu was occupied with bringing the bones of Yosef. On this, the pasuk says: חכם לב יקח מצוות . Moshe was called wise because he chose mitzvot over wealth, and that lesson has inspired generations. All the merit of that inspiration belongs to him. In fact, if Moshe had been a Kohen, he would not have been able to become tameh to carry Yosef's bones. It was specifically this act that led to the great miracle of Keriat Yam Suf. What seemed like a limitation for Moshe became the greatest opportunity. There is never a reason to be jealous of what someone else has, does, or achieves. Hashem gives each person exactly the opportunities needed to fulfill his unique mission. The more we rejoice in another person's success, the more we align ourselves with Hashem's plan and become better servants of Him.

trust jewish hashem nisan one team one mission midrash aharon emunah gemara kohanim tishrei bitachon tehillim team one kohen gadol parashat emor

The Importance of Learning Torah at Night

Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour

Play Episode Listen Later May 4, 2026

The Rambam, in Hilchot Talmud Torah (3:12), writes that one cannot achieve success in Torah learning if he learns in a relaxed manner, and only when learning is convenient and comfortable. Like anything else in life, a person excels only through persistence, diligence, and hard work. "Dabbling" in Torah will not result in Torah scholarship – just like "dabbling" in any other field will not lead to mastery or excellence in that field. There are no shortcuts to achievement in Torah study. Rav Mordechai Gifter (1915-2001), Rosh Yeshiva of the Telz Yeshiva in Cleveland, would say that a lot of students want to learn the entire Shas in one night – and also manage to sleep eight hours that night…and to learn while sipping soda… Quite obviously, this is not how it works. A person can succeed in Torah learning only if he is prepared to put in the time, work and effort, and to learn even when conditions are far less than ideal. This includes learning even when one feels tired. Although a person should certainly sleep as much as he needs, he should ensure to use the rest of his time for Torah learning, and not for sleeping beyond what he needs for his physical and emotional wellbeing. Many sources emphasize the particular importance and value of learning Torah during the nighttime hours. In fact, the Gemara (Erubin 65a) states explicitly that the nighttime period was designated specifically for Torah learning. And the Rambam writes in Hilchot Talmud Torah (3:13): "Even though it is a Misva to study both during the day and at night, it is only at night that a person acquires the majority of his wisdom. Therefore, whoever wishes to merit the "Crown of Torah" should be careful with all of his nights, not wasting even one of them on sleep, eating, drinking, idle chatter, or the like—rather, [spending them] in the study of Torah and words of wisdom." The Rambam concludes: "And any house in which the words of Torah are not heard at night will be consumed by fire." If one's "fire" – his passion, his excitement and energy – is directed somewhere else other than Torah, then his home runs the risk, Heaven forbid, of being consumed by fire. The Torah tells (Bereshit 28:11) that when Yaakob was leaving Eretz Yisrael, and he reached the site where the Bet Ha'mikdash would be built, he went to sleep ("Va'yalen Sham"). The Midrash comments that Yaakob slept there – but did not sleep at all during the fourteen previous years, which he spent learning Torah in the yeshiva of Shem and Eber. The commentators explain that this cannot mean that he literally remained awake for fourteen years. Rather, it means that during that period, Yaakob never actually went to sleep in a bed. When he needed to, he put his head down, or found a place to lie so he could get the small amount of sleep that he needed. In order to achieve in Torah learning, one must be prepared to sacrifice physical comfort, and to keep his sleep to a minimum. A different passage in the Midrash tells that King David would go to sleep at nightfall, but he kept a musical instrument by his bedroom window, that served as a kind of "alarm clock." At Hasot (midnight), the wind would blow the strings, producing music, and David would wake up to learn Torah. The Yeser Ha'ra (evil inclination) would try to convince him to go back to sleep, saying that kings normally enjoy the luxury of sleeping late, as they do not have to rise early for work like the commoners. But David would ignore the Yeser Ha'ra and spend the rest of the night engrossed in Torah study. The Gemara (Sukka 26b) instructs that if a person needs to sleep during the day, he should sleep for only a brief amount. Elsewhere (Erubin 65a), the Gemara relates that Rav Hisda's daughter asked why he slept so little, and he replied that soon – after his passing – he would have plenty of time for sleep… Our limited time here in this world should be used productively, and not wasted on excessive rest and relaxation. The Midrash Tanhuma (Parashat Noah, 3) warns that in order to succeed in learning the intricate material of the Torah She'be'al Peh, one cannot aspire to wealth and luxuries; the only way to excel in Torah learning is by sacrificing physical and material comforts. Similarly, Tana De'beh Eliyahu Zuta (14) warns that excessive eating and sleeping leads to "poverty" in the area of Torah knowledge. Normally, when a person stays up late at night and sleeps only the minimum that he requires, he is likely to appear the next day pale, drained, and bleary-eyed, and might not be very pleasant to look at. However, the Gemara (Hagiga 12a) promises that if a person spends his night learning Torah, Hashem "casts a cord of Hesed" over him. This means that he will have a certain "charm" the next day, earning people's admiration and favor despite his fatigue. In a different passage (Sanhedrin 71b), the Gemara teaches that when the righteous sleep, they and the entire world suffer a loss. As the Sadikim spend their time productively, involved in meaningful pursuits that benefit them and the entire world, they and the world lose as a result of the time they spend sleeping. (Conversely, then, when the wicked sleep – and thus are not engaged in their sinful behavior – they and the entire world benefit from their inactivity.) The Gemara in Masechet Menahot (110a) teaches that scholars who spend their nights learning Torah are considered as though they offer sacrifices in the Bet Ha'mikdash. And in Masechet Tamid (32b), the Gemara states that if a person learns Torah at night, the Shechina accompanies him wherever he goes. The Talmud Yerushalmi (Ta'anit 3a) cites Rav Ada Bar Ahaba as avowing that he never slept an entire night, as he always rose early to learn Torah. The Reshit Hochma ( Rabbi Eliyahu de Vidas, 1518–1587) writes that when one learns Torah at night, he is not seen; his study is private, without publicity and fanfare, and this lends it a very special quality. Since he learns secretly, he is worthy of having the hidden secrets of the Torah revealed to him. An especially stern passage appears in Abot De'Rabbi Natan (29:3), warning that if a person is awake at night and not involved in Torah learning, "he would be better off had he been strangled at birth." Rabbenu Yona (Spain, 1200-1263) writes that if a person stays awake at night learning Torah, then he obviates the need for Yisurin (punishments). Since he subjects himself to the discomfort of remaining awake to learn Torah, this counts for whichever kinds of suffering he needs to experience. This is alluded to by the verse in Tehillim (94:12), "Ashreh Ha'geber Asher Teyaserenu Y-ah U'mi'Toratecha Telamedenu" – "Fortunate is the man whom G-d punished, and teaches him from his Torah." This can be read to mean that a person is fortunate if he receives his punishments by immersing himself in intensive Torah learning, exerting hard work and effort. Rabbenu Yona further notes that Moshe Rabbenu did not sleep at all throughout the forty days he spent atop Mount Sinai receiving the Torah – setting an example of minimizing sleep for the sake of Torah learning. If, Rabbenu Yona adds, a king invited someone to his treasury to collect as many riches as he could for a specific period of time, this man would certainly not sleep at all during that time, and would use every moment he could to collect riches. We, too, should use as much of our limited time in this world as we can for Torah learning, collecting spiritual "riches," rather than waste our time indulging in physical comforts. Rav Besalel Ashkenazi (Israel, 1520-1592) writes that in his youth, he spent his nights engaged in Torah study, often learning throughout the night without sleeping. He also occasionally skipped meals. It was through this sacrifice of physical comforts for Torah learning that he achieved Torah scholarship. The Reshit Hochma writes that his esteemed mentor, Rav Yosef Taychik (1465-1546), did not sleep in a bed for forty years, and would instead sit on an elevated piece of furniture with his legs dangling, such that he would not stay asleep for an extended period. He rose every night at midnight and spent the rest of the night learning Torah. And a disciple of Rav Yehonatan Eibshutz (1694-1764) testified that throughout the years he spent learning under him, Rav Yehonatan never slept in a bed, and instead dozed for brief periods in his chair. Rav Chaim Brim (Jerusalem, 1922-2002) related that the Hazon Ish (Rav Abraham Yeshaya Karelitz, 1878-1953) was once found sleeping on his bed in the wrong position – with his feet on the side where the head was supposed to be. The people told him to turn around, and he said, "If I had the strength to turn myself around, I would learn another Tosafot." The Hazon Ish continued learning Torah until he had no strength left, not even to turn his body around. Rav Haim Palachi (Turkey, 1788-1868) wrote that if a person could see into the future, to the time when he would be in the grave, and understand the extent of the regret he would experience for not having used his time properly, he would never waste time, and he would minimize his sleep in order to spend more time learning Torah. Rav Palachi added that a person who rises at midnight to learn Torah earns the status of a "friend" of Hashem and of the Nation of Israel, and he will be spared punishments that befall the rest of the world. The Reshit Hochma notes that when rising at midnight to learn Torah, one should be driven solely by his genuine love for Hashem, and not by any ulterior motives. Only if his intentions are pure will he reap the precious rewards for learning Torah at night. The Reshit Hochma says that as a teenager, he devoted himself entirely to Torah study, engaging in virtually no other activities. The Peleh Yoetz (Rav Eliezer Papo, 1785-1828) urges us to train ourselves to sleep fewer hours and to learn Torah even when we feel drowsy, in order to maximize the amount of time we have to devote to Torah. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) discusses the great value of learning Torah in the predawn hours, adding that one's intentions should be for the sake of Hashem, and not to earn reward. The Tchebiner Rav (1881-1965) had the practice on Shabbat afternoons of testing schoolchildren on their Torah studies. One Shabbat afternoon, a boy knocked on his door, but there was no answer, as the Rabbi was sleeping. The youngster continued knocking until the Rabbi answered. The Rabbi gently told the boy that if nobody answers the door on Shabbat afternoon, this usually means that the people in the home are asleep. "I didn't think that the Rabbi slept on Shabbat afternoon!" The Tchebiner Rav committed to never sleep again on Shabbat afternoon, acknowledging that this was the expectation of a sage of his stature. From all these sources, we see the importance of learning Torah even when one feels tired, and that we must try to push ourselves to achieve to the best of our ability rather than spend our free time relaxing and learning only when it is easy and convenient.

Yehezkel Ch. 16 Verses 48 - 63

Play Episode Listen Later May 4, 2026 22:50

Kollel Toras Chaim Likutei Moharan

LIKUTEY MOHARAN TINYANA 7:10 — Eating L'shem Shamayim — Rabbi Rietti

Play Episode Listen Later May 3, 2026 61:01

LIKUTEY MOHARAN TINYANA 7:10 — EATING L'SHEM SHAMAYIM — RABBI RIETTIIn this shiur on Likutey Moharan Tinyana, Torah 7, Seif 10, Rabbi Rietti unpacks Rebbe Nachman's striking teaching that the main ratzon for Hashem and yiras shamayim is davka b'sha'as achilah — specifically at the time of eating.TOPICS COVERED:• Teshuva and the Power of Change — A correction of the Rambam citation: ein lecha davar she'omeid bifnei ha-teshuvah. Teshuva sits outside nature, can rewrite the past, and when done me-ahavah turns aveiros into zechuyos. The word lecha makes the possibility deeply personal — available to every person.• Avraham Avinu and Food as Kiruv — How Avraham brought the world under one Hashem through meals, wells, and hospitality. Sefer HaMiddos and Midrash Rabbah (via Rav Atia) on how Birkas Hamazon makes Hashem known in the world. Avraham's chiddush: if the guest refused to thank Hashem, Avraham charged for the meal — forcing the guest to think about the true Source of all chessed.• Birkas Hamazon, Receptivity, and Gratitude — Why benching is positioned after eating: satiation creates calm and openness. Rav Avigdor Miller on why Birkas Hamazon includes Bris, Torah, and Eretz Yisrael — gratitude at satiation is the proper moment for the most important "business" of all: thanking Hashem. Every benching brings Hashem into the world as a real metzius.• Thought, Speech, and Reality — Rebbe Nachman's principle that nothing a person does, says, thinks, or even moves is ever lost. Rav Nosson in Hilchos Shechita on how the act and bracha of shechita elevate the animal. Why the spiritual configuration of food and water itself is shaped by the person's thought and speech — and why eating is a lifelong avodah.• Eating, Children, and the First Mitzvah — Sefer HaMiddos: l'fi achilosav shel adam kein banav u-vnosav. The first command in the Torah — mikol etz ha-gan achol tochel — is the mitzvah to eat from Hashem's world. The prohibition on the Etz HaDaas comes only afterward — a warning that the wrong use of eating changes everything.• The Effect of Aveiros and the Future Geulah — How Adam's sin altered creation itself, including the taste of fruits and the productivity of the land. Tehillim and the Radak on how the land in the Geulah will give its produce fully because aveiros will cease. Pure produce in the future as a sign of a repaired world.• Yitzchak Avinu and the Blessing Through Food — Why Yitzchak sought tasty food before blessing Eisav: he wanted to bless from a state of joy and satisfaction. V'nivrechu vecha kol mishpechos ha-adamah — one tzaddik as conduit for all blessing in the world. Yitzchak's derech as the blessing that comes through the ecstasy of eating.• Berachos: Baruch and Atah — Baruch as "thank you," Atah as direct intimacy with Hashem — not distant formality. Melech ha'olam as ruler over both the revealed and the hidden worlds. She-hakol nih'yeh bidvaro — everything comes into existence through His word. The bracha is for the person, not for Hashem.• Malchus, Gevurah, and Eating L'shem Shamayim — Why the highest malchus is self-control, especially over eating — the first and most constant taavah a person faces. The danger of kochi v'otzem yadi. Hashem hiskin mezonosav before creating Adam — meaning everything is already prepared. True malchus is giving sovereignty to Hashem while ruling oneself enough to eat l'shem shamayim.• Shulchan as Mizbei'ach — Likutey Moharan: shulchano shel adam mechapeir k'mizbei'ach. The table atones and can remove kesilus ha-seichel. When a person eats with gratitude and asks Hashem for daas, he can fix foolishness itself and grow in wisdom. B'chol derachecha da'eihu — Hashem can be served in eating, drinking, walking, talking, every moment.• Practical Kavanah During Meals — Rabbi Arush: the ikar birur ha-achilah is to think about Hashem during the meal and how good He is. The Shulchan Aruch's halacha not to be angry during a meal — anger enters the food and then the body. Thoughts, words, music, and Torah at the meal all leave their imprint on the food. Mayim acharonim chova as a practical minimum.• Megillas Esther — Putting the King First — Esther's words: im matzasi chen b'einei ha-melech. Rav Atia: Hamelech is Hashem. Esther invites the king and Haman together — meaning even when the yetzer hara is present at every meal, the king must be placed first. Doing this consistently is how a person eventually removes the sitra achra from the taavah and does only the King's ratzon.• Serving Hashem in All Actions — Shulchan Aruch (Reish Lamed Alef): all of a person's intent should be l'shem shamayim — eating, drinking, marital life, every action. Weighing each action against whether it brings one to avodas Hashem. The fulfillment of b'chol derachecha da'eihu in the most ordinary daily activities.• A Closing Story — A listener shares how, before becoming frum, she invited a woman to her Shabbos table and handed her a siddur to say Birkas Hamazon. The woman was deeply moved, borrowed the siddur, later returned it — and eventually became the speaker's wife and the mother of his children. A living illustration of how a single bracha at a single meal can change a life.

TEHILLIM 146–150 | TRUST | AUTHORITY | PRAISE

Ahav~Love Ministry

Play Episode Listen Later May 3, 2026 78:11

trust man teaching scripture authority praise restoration breath tehillim yahuah comzelle

Serving Hashem When Conducting Our Mundane Affairs

Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour

Play Episode Listen Later May 1, 2026

King Shlomo teaches us in the Book of Mishleh (3:6), "Be'chol Derachecha Da'ehu" – "Know Him in all your ways." The Rambam explains this to mean that we are to serve Hashem even in our ordinary "ways," while tending to our physical and material needs, and conducting our day-to-day affairs. Religion is not reserved for the realm of the sacred; it is not observed only when we pray, learn Torah, and perform Misvot. Even when are involved in ordinary, mundane activities, we are to serve G-d by engaging in these activities for the sake of Abodat Hashem (the service of G-d). We are to care for our bodies, and work to earn a living, not as ends unto themselves, but rather for the purpose of enabling us to serve Hashem. If we eat to maintain our health and strength so that we can learn Torah and observe Misvot, then we in essence turn our calories into Misva calories; we transform the mundane act of eating into a sacred act. This is true also of sleeping, exercising, earning a living, and even reasonable amounts of recreation. If we engage in these activities with the intention of maintaining our physical and emotional wellbeing so that we can serve Hashem, then we infuse these activities with holiness, and they become part of our Abodat Hashem. The converse, however, is also true. If we fail to use our free time for Torah learning and other sacred endeavors, then this shows that our mundane affairs are not conducted for the sake of Hashem. If a person does not spend meaningful amounts of time learning Torah during the workweek, this might be justified if he truly has no free time for learning due to the pressures of his profession or business – but only if he uses the free time that he does have for Torah learning. If a person does not spend time on Sunday or on his other free days learning Torah, then this undermines his excuse for not learning Torah during the week. Some have explained in this vein the Mishna's teaching in Pirkeh Abot (4:10), "Im Bitalta Min Ha'Torah, Yesh Lecha Betelim Harbeh Ke'negdecha" (literally, "If you neglected Torah, there are many 'neglects' equal to yours"). This could mean that if a person wasted time that he could have used for Torah study, then he is held accountable also for "Betelim Harbeh Ke'negdecha" – lots of other wasted time. The times which he could have legitimately claimed to be unavailable for Torah learning could no longer be excused, since he does not properly use the time that he does have available for Torah learning. It is only when we utilize our free time for Torah learning that our mundane affairs can be considered part of our Abodat Hashem, as they are conducted for the sake of our service of G-d. Rav Shmuel Pinhasi (contemporary) found an allusion to this concept in a verse in Tehillim (75:3): "Ki Ekah Mo'ed Ani Mesharim Eshpot" (literally, "When I take a festival, I judge justly"). On Hol Ha'mo'ed, when a person takes time off from work, the way he spends his time reveals his priorities. If he fails to use the time for Torah learning, then he will be judged for all the time that he did not learn with the excuse that he was busy working. Working for a living is considered sacred if a person properly utilizes the time when he does not need to work, thereby showing that he works for the sake of serving Hashem, to enable him to learn Torah. But if a person fails to learn Torah when he does not need to work, then the time he spent working can no longer be regarded as sacred, as he demonstrates that this is not his objective.

religion torah affairs mundane conducting talmud hashem rambam halacha mishna tehillim serving hashem

Yehezkel Ch. 16 Verses 36 - 47

Play Episode Listen Later Apr 29, 2026 22:02

Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour

TEHILLIM 142–145 | ISOLATION | HUMILITY | GENERATIONAL DECLARATION

Ahav~Love Ministry

Play Episode Listen Later Apr 28, 2026 107:52

TEHILLIM 142–145Teacher: Kerry BattleWHAT WE COVERThis message is not comfort.It is exposure.Tehillim 142–145 reveals what a man does when he is alone, what he trusts under pressure, and whether he is truly submitted to Yahuah's rule.This is not about outward expression.It is about internal condition, authority, and alignment.Isolation Reveals DependenceTehillim 142When no one is present, performance is removed.What you do in isolationreveals what you actually depend on.Refuge Defines TrustTehillim 142:5Refuge is not what you say.It is where you go when pressure rises.Your first response under pressurereveals your true trust.Humility Removes Self-DefenseTehillim 143You are not unaware.You know, but you refuse to admit.Justifying yourself is rejecting Yahuah's judgment.Correction Establishes AuthorityTehillim 143:10You cannot be led if you will not be corrected.Seeking direction without disciplineis resistance, not submission.Kingdom Demands SubmissionTehillim 145Confessing His kingdom is not enough.If you enforce your own authority,you are not under His rule.Praise Reveals ValueTehillim 145:3What you magnifyreveals what you value.Speech is not empty.It exposes what fills the heart.Generational Declaration Preserves CovenantTehillim 145:4Truth does not continue automatically.What is not declaredwill not remain.Silence breaks transmission.WHY THIS MESSAGE MATTERSThis message removes the illusion of neutrality.You are not partially aligned.You are either submittedor you are enforcing your own way.This is not encouragement.This is measurement.SCRIPTURE REFERENCESTehillim (Psalms) 142–145Psalm 34:17Psalm 46:1Psalm 73:26Psalm 96:4Psalm 103:19Psalm 130:3Proverbs 3:11–12Proverbs 13:3Deuteronomy 6:7Deuteronomy 8:5Deuteronomy 32:31Isaiah 64:6Lamentations 3:55–56Joel 1:3Daniel 4:3Exodus 15:18ABOUT AHAVA ~ LOVE ASSEMBLYWe teach the pure Word of Yahuah.No religion.No tradition.No compromise.Teaching is established by Scripture only, line upon line, precept upon precept.SUPPORT THE WORK — GIVE VIA ZELLEZelle QR available at:ahavaloveministry.comZelle only.FINAL WORDIsolation removes the mask.What remains is who you are.FINAL HEART CHECKWhere do you turn when no one is there?What do you trust under pressure?Do you admit or defend yourself?Do you receive correction or resist it?Who is ruling your life?What fills your speech?What are you passing forward?

teaching silence scripture humility seeking speech isolation generational declaration justifying tehillim yahuah 17psalm 12proverbs 5deuteronomy comzelle

The Six “Constant” Misvot

Play Episode Listen Later Apr 27, 2026

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

fear creator names constant bi torah almighty ve baghdad talmud shema hashem menorah rambam kabbalistic halacha tefillin tehillim sofer shechina tamid safed mishna berura yir

Yehezkel Ch. 16 Verses 15 - 35

Play Episode Listen Later Apr 27, 2026 24:50