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“Let Every Thing That Hath Breath Praise the Lord”The traditional Jewish name for the book of Psalms is Tehillim, a Hebrew word that means “praises.” It's related to the exclamation hallelujah (meaning “praise Jehovah” or “praise the Lord”). If you had to choose one word to sum up the main message of the Psalms, praise would be a good choice. Some psalms contain the direct invitation to “praise ye the Lord” (see especially Psalms 146–50), and all of them can inspire worship and praise. The Psalms invite us to acknowledge the Lord's power, His mercy, and the great things He has done. We can never repay Him for any of this, but we can praise Him. That praise might take different forms for different people—it might involve singing, praying, or bearing testimony. It often leads to a deeper commitment to the Lord and to following His teachings. Whatever “praise ye the Lord” means in your life, you can find inspiration to do it as you read and ponder the Psalms.Are you looking for a scripture study church podcast? You are listening to Come Follow Me Kids! A Come Follow Me Podcast For Kids. This is specifically a Primary Podcast or Primary Scripture Study Poscast that studies Come Follow Me. Welcome to Come Follow Me Kids! We are a scripture study podcast that accompanies the Come Follow Me Manual by The Church of Jesus Christ of Latter Day Saints. We play games, sing songs, and tell stories to go along with the scriptures. This year we are specifically studying the Old Testament. We sometimes use audio clips from the Friend Magazine and other church sources, however we are not officially sponsored by the church in any way. If your children would like a free baptism shout out or to be guests on this podcast, email us at comefollowmekidspodcast@gmail.com. If you like this podcast, please leave us a review. Thank you!
Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour
It is forbidden to pray or recite Berachot in a public bathhouse, such as a Mikveh. This applies not only in the interior area of the Mikveh, where people actually immerse, but even in the changing area. Although one is allowed to silently think about Torah matters in the outer chamber, reciting words of Torah, Berachot or prayers is forbidden. (In the inner chamber, it is forbidden even to silently think words of Torah, even if nobody is present.) Therefore, one who wishes to eat or drink in the Mikveh – even in the changing area – may not do so, since he may not recite a Beracha. For this reason, a water fountain should not be installed in a Mikveh, as drinking is not allowed. Some Poskim allow reciting a Beracha over some water or food before entering the Mikveh and then eating or drinking there, with the intention that the Beracha should cover also what he wishes to eat and drink inside the Mikveh. One may rely on this leniency when necessary. In the inner area of the Mikveh, one may not greet his fellow with the word "Shalom," as this is considered a Name of G-d. If, however, someone is named "Shalom," it is permissible to call him by his name, since "Shalom" is then being said as a reference to the individual, and not to the Almighty. (By the same token, if somebody named "Shalom" wears a piece of jewelry with his name, he is allowed to enter the restroom with it.) One may recite Berachot or even pray or recite Tehillim in the area of the Arizal's Mikveh in Tzefat, as long as nobody unclothed can be seen. The Arizal's Mikveh differs from ordinary Mikvaot in that it is not heated at all, and the water remains cold. An ordinary Mikveh is considered a place of filth due to the steam, and so the Arizal's Mikveh does not have this status. This applies to any cold pool, even if it is used as a Mikveh. After immersing, one is required to wash his hands. For this washing, it suffices to wash each hand once. Although one should not store food in a restroom, it is permissible to store food in a Mikveh.
Bring me home
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
My hatred of falsehood
What I've seen
התוכן הוראה הנלמדת מפ' שופטים "שופטים ושוטרים תתן לך וגו'": "שופטים" קאי על שכל התורה שבכאו"א שע"י שופט האדם א"ע וקובע כיצד עליו להתנהג, ו"שוטרים" הם איברי האדם המבצעים בפועל ממש את מה שנקבע עפ"י המשפט. הוראה מיום כ"ז בחודש: כאשר היצר בא ומפחיד את האדם, שבהיותו בעולם גדול שבו ישנם הרבה שאינם שייכים לעם-ישראל וכו', וא"כ הוא במצב של "צרה" – באה ההוראה ממ"ש בשיעור תהלים היומי "שיר המעלות אל ה' בצרתה לי ויענני" – גם במצב של "צרה" אסור ליהודי ליפול ברוחו, כי ה' נמצא אתו, ובודאי "קראתי ויענני" – ה' ממלא את בקשותיו. והוודאות בזה הוא עד כדי כך שזה נאמר באופן ד"שיר המעלות", ומזה מובן גם שכשנמצאים בחשכת הגלות, צרה הכי גדולה, הנה ע"י "קראתי" – ששרים אודות "משיח נאו", הנה "ויענני" – תיכף ומיד בא משיח צדקנו.משיחת יום ב' דפ' שופטים, כ"ז מנחם-אב ה'תשמ"ב, להילדים והילדות "צבאות השם" שיחיו ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=10-08-2026 Synopsis Parashas Shoftim begins, “You must appoint judges and officers for yourselves…”: “Judges” refers to the Torah-reasoning with which a Jew judges himself and determines how to conduct himself. “Officers” refers to the limbs that carry out the “judgment” in practice. The lesson from the 27th day of the month: The yetzer-hara may try to frighten a Jew by telling him that he is outnumbered by those who don't follow the Torah or don't belong to the Jewish people etc. But today's Tehillim begins: “A Song of ascents. I have called out to Hashem in my distress, and He answered me.” Meaning, even when a Jew is in a state of distress, he must not be discouraged because Hashem is with him, and it is absolutely certain that if one calls, He answers. And this is so certain that it is expressed in a “song” and “ascent” – joyously and rising higher and higher. Similarly, even in the darkness of exile (the greatest possible distress), when we call out by singing Moshiach Now, “He answers us” with the coming of Moshiach Tzidkeinu.Excerpt from sichah of Monday, parashas Shoftim, 27 Menachem-Av – to Tzivos Hashem For a transcript in English of the Sicha: https://thedailysicha.com/?date=10-08-2026 לזכות יוסף יצחק בן רחל לאה שי' שפירא ליום ההולדת שלו כ"ז מנחם-אב – לשנת ברכה והצלחה ואריכות ימים ושנים טובות
I'm calling
As we approach Elul, we always read Parshat Re'eh beforehand. The mnemonic for this connection is ראה רש אלול אלף הגיע ( "See, Elul is on its way" ). In Parshat Re'eh, we read: בנים אתם לה' אלוקיכם ( "You are children of Hashem your God" ). It is no coincidence that we receive this message as we begin Elul. As we mentioned, the theme of the month of Av is that God is our Father. As Av ends, we reiterate that we are the children of Hashem, and therefore: לא תתגודדו ( "Do not divide yourselves" ). As we leave Av, we transition into a new expression of love: that of a husband and wife— אני לדודי ודודי לי ( "I am to my beloved, and my beloved is to me" ). We move from one loving relationship into another. Rav Wolbe writes that the ultimate goal of all mitzvot is love, as stated in the second paragraph of Kriat Shema : והיה אם שמוע תשמעו אל מצוותי אשר אנכי מצווה אתכם היום לאהבה את ה' אלוקיכם ( "If you will listen to My commandments that I command you today, to love Hashem your God..." ). The focal point of all mitzvot is to lead us to love. Conversely, every aveirah (sin) contains an element of hatred. Rav Wolbe quotes Rav Yerucham Levovitz, who explains that there is often a mixture of motives: an act of love can contain a degree of hatred, and within the heart, love and hate can coexist. For example, a parent loves their child, yet in a moment of frustration, discipline is applied. The verse states: חושך שבטו שונא בנו ( "He who spares the rod hates his son" ). We do not hate our children, but on a scale of 0 to 10—where 10 is ultimate love and 0 is complete hatred—we are not always at the ultimate expression of love. When a person commits a sin, they fall somewhere along this continuum. As we prepare for Elul, we must overcome the spiritual hurdles resulting from the destruction commemorated in Av. We pass through Av to rectify these flaws and prepare for the love of Elul and the end of Av. Rav Yerucham Levovitz explains in a sicha in his sefer Da'at Chochmah u-Mussar (as cited by Rav Wolbe) that the three cardinal sins represent ultimate hatred. On a scale of 0 to 10, when a sin reaches 10 (total hatred), spiritual survival is impossible—it creates a complete religious disconnect, which is why one must choose to die rather than commit them: Avodah Zarah (Idolatry): Represents total hatred and betrayal toward God by serving another deity. Shefichut Damim (Murder): Expresses hatred toward one's fellow man ( ben adam l'chaveiro ) as well as toward God. Gilluy Arayot (Forbidden Sexual Relations): While Rav Yerucham does not explicitly detail the nature of this hatred in his text, an explanation is offered based on the three spheres of human connection: man to God, man to his neighbor, and man to himself. Avodah Zarah severs the connection to God; Shefichut Damim severs the connection to others; and Gilluy Arayot causes a disconnect from oneself by degrading human dignity. As stated regarding the Sotah (the wayward woman), because her action mimicked animalistic behavior, her offering consisted of barley—the food of an animal. Gilluy Arayot demotes a person from their elevated human standing, causing self-destruction. This explains why individuals often experience self-loathing after such sins: the act itself is rooted in self-hatred. Rav Wolbe asks: How can the soul—described as a שלהבת יה ( "a flame of God" ), inflamed with divine love as depicted in Shir HaShirim —harbor a force of hatred that disconnects man from God? He brings a proof from the Gemara in Shabbat 105b, where Rabbi Yochanan ben Nuri states that one who tears their clothes, breaks utensils, or scatters money in anger should be viewed as an idolater. Today the yetzer hara tells a person to do one small thing, tomorrow another, until it eventually entices them to worship idols. Anger demonstrates that a person is currently controlled by the yetzer hara . This is why on Yom Kippur we confess: על חטא שחטאנו לפניך ביצר הרע ( "For the sin we committed before You through the yetzer hara" ). While all sins involve the evil inclination, this specific confession refers to moments when the yetzer hara gains total dominion over us, such as through bouts of anger. Rav Wolbe proves this from Tehillim 81:10: לא יהיה בך אל זר ולא תשתחוה לאל נכר ( "There shall not be a strange god within you, nor shall you bow to a foreign god" ). What is the "strange god" ( el zar ) that resides inside a person? It is the yetzer hara . The word zar denotes estrangement. A person can become estranged from others, from God, and from themselves. Estrangement ( zarut ) is the exact opposite of belovedness ( yedidut ). Rav Wolbe notes elsewhere that the word ידיד ( yedid ) is a contraction of יד יד ( hand to hand )—one hand reaching out and another reaching back. The counter-force to this connection is zarut , which causes separation. Elul centers on אני לדודי ודודי לי , but it is continually challenged by this force of estrangement. God is called ידיד נפש אב הרחמן ( "Beloved of the soul, Merciful Father" ). Yet, zarut creates a sense of disconnection. For example, difficulty in maintaining concentration ( kavanah ) during prayer often stems from a lack of felt connection. If we truly felt close to our Father, prayer would flow naturally; estrangement blocks that feeling. Self-estrangement occurs when a person loses clarity about their own spiritual standing and no longer truly knows themselves. Remedying this is the core task of Elul: Connection to God: Represented by אני לדודי ודודי לי ( "I am to my beloved and my beloved is to me" ). Connection to Others: Represented by the acronym of Elul found in איש לרעהו ומתנות לאביונים ( "...sending portions to one another and gifts to the poor" ). Connection to Self: Hinted at in the verse ומל ה' אלקיך את לבבך ואת לבב זרעך ( "And Hashem your God will circumcise your heart and the heart of your offspring" ), where the initial letters of א ת ל בבך ו את ל בב spell Elul . The "foreskin" ( orlah ) of the heart acts as a barrier that blocks inspiration and disconnects the mind from the heart. Though the mind understands, the heart remains covered, creating inner division. The job of Elul is to serve as a time of restored connection and love—realigning ourselves with God, with our fellow human beings, and with our inner selves. Having passed through the period of destruction, we overcome the negative forces of hatred and work to revive the sources of love and holy connection.
This letter explores the custom of adding three chapters of Tehillim during Elul, tracing its origins from Achia HaShiloni through the Baal Shem Tov to modern practice. It explains how the tradition evolved and highlights its deep connection to Jewish continuity and anticipation for redemption. https://www.torahrecordings.com/classes/by_parsha/005_devarim/005_shoftim/015
You are righteous!
How awesome and miraculous
There's a time for Hashem
Parashat Re'eh presents the precious mitzvah of tzedakah , the obligation to lend financial assistance to those in need: לא תאמץ את לבבך ולא תקפוץ את ידך מאחיך האביון. כי פתח תפתח את ידך לו... Do not harden your heart and do not shut your hand from your brother, the pauper. Rather, you shall open your hand to him… A famous pasuk in Mishleh (10:2) teaches וצדקה תציל ממות – "and charity saves from death." On one level, this means that charity saves the recipient from death. Poverty can be a form of "death." A person living in a constant state of financial stress does not truly live. By relieving a person's financial strain, one effectively restores his life. And, in reward, Hashem saves the donor from fatal decrees that had been issued against him. But additionally, charity saves from death in the sense that it defines the essence of life. We earn the privilege of continuing to live if we fulfill the purpose for which we were put here in the first place – to open our hands, to give, to contribute. In the Book of Shemuel I we read the story of Naval, a wealthy man to whom David sent his men to ask for food and provisions while they were are in the run. Naval rudely and apathetically rejected their request and turned them away. Soon thereafter, G-d killed him. This was a man who lived with his fists tightly clenched, keeping everything he was given for himself, and refusing to share it with anybody. Therefore, he did not deserve to live another day. If a person is not giving, then he cannot continue living – because giving is the essence of life. Appropriately, this man was named נבל , which means "repugnant" or "disgraceful." Living with clenched fists is disgraceful. It is a betrayal of the very purpose of life. It hurts to see people who have so much but refuse to share what they have with others. We are created precisely for the purpose of פתוח תפתח את ידך , opening our hands and giving to other people. We are here not to make the world perfect – something only G-d can do – but rather to live with open hands, to help anyone we are capable of helping in any way we can. The Gemara (Berachot 4b) teaches that one who recites three times each day the chapter of Tehillim known to us as Ashreh (145) is guaranteed a share in the next world. The reason this chapter is so special, the Gemara explains, is because of one particular pasuk in this chapter: פותח את ידיך ומשביע לכל חי רצון – "You open Your hands and satiate every living creature who wants." When we pray, we acknowledge the fact that Hashem is פותח את ידיך ומשביע , that He provides our needs. And if we want Him to "open His hands" to give to us, then we must open our hands to give to others. A pasuk elsewhere in Tehillim (121:5) describes Hashem as our "shadow": ה' שומריך ה' צלך על יד ימינך – "Hashem is your protector; Hashem is your shadow on your right side." This has been explained to mean that G-d acts towards us in accordance with the way we act. When we walk in the sun and produce a shadow, the shadow does what we do. If we lift our right arm, the shadow's right arm is raised. If we move our left leg, the shadow's left leg moves. Hashem is our "shadow" in the sense that He mimics our conduct. The more generous and giving we are to other people, the more generous and giving He is to us. And the more passion, energy and zeal we invest in giving, the more He steps in to assist us in our efforts.
You are my protector
A light in my path
Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour
The Gemara (Berachot 60b) teaches that before entering the restroom, one should make a declaration (beginning with the words "Hitkabedu Mechubadim") asking the angels that accompany him to wait outside, and to protect him, while he performs his bodily functions. As the angels do not enter the restroom, the individual respectfully addresses them before he enters, explaining that he needs to briefly leave them so he can tend to his bodily needs. Maran (Rav Yosef Karo, author of the Shulhan Aruch), in Bet Yosef (Orah Haim 3), cites Rav David Abudarham (Spain, 14 th century) as commenting that this prayer was instituted only for the exceptionally pious, who are indeed accompanied by angels wherever they go. For other people, making this declaration would be a display of arrogance. The Bet Yosef writes that it is thus improper to make this declaration nowadays, as nobody can honestly claim to have achieved such spiritual greatness that he is accompanied at all times by angels. Maran rules accordingly in the Shulhan Aruch. By contrast, the Hida (Rav Haim Yosef David Azulai, 1724-1806) cites the Masat Shimurim (Rav Natan Shapira of Jerusalem, 17 th century) as asserting that this Beracha should be recited even nowadays, as it helps block harmful spirits and improper thoughts, thereby assisting a person in maintaining his purity. Additionally, the Hida cites Maharam Papirash (Rav Meir Poppers, d. 1662) who claimed that the Arizal reinstated the recitation of this prayer before using the restroom. What's more, Rav Haim Palachi (Turkey, 1788–1868) notes in his work Ru'ah Haim that the angel who would learn with Maran instructed him to recite this declaration (Maggid Mesharim, Matot), even though Maran ruled in the Shulhan Aruch that it should not be said. The Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939), after bringing these sources, concludes that a person who devotes himself exclusively to Torah study should make this declaration, but all others should not. He then advances a different approach, suggesting that since those who discouraged the recitation did so because it would be a display of arrogance, all people may recite this declaration when they are in the privacy of their homes, as there is then no concern of appearing arrogant. Rav Yaakov Emden (Germany, 1697-1776), cited by the Hida, claimed that although the Arizal instructed people to recite it, this was only when people would perform bodily functions outdoors in open fields, where evil spirits are found, and so even the Arizal would not encourage its recitation nowadays. And even the Arizal's closest disciple, Rav Haim Vital (1543-1620), writes (in his commentary to Tehillim) that the custom is not to recite this declaration. The Hida similarly observes that even Kabbalists do not make this declaration. Amidst his discussion of this topic, the Hida cites Rav Yehiel Kasteltz as challenging the Shulhan Aruch's ruling that this declaration should not be made. He notes the famous tradition that we are all accompanied by angels on Friday night as we return from the synagogue, and they bless us if they see that the home is properly prepared for Shabbat. It is for this reason that the "Shalom Alechem" hymn is sung in every Jewish home on Friday night to welcome the angels. Rav Yehiel objected to Maran's assumption that people nowadays are not worthy of the divine presence or of being accompanied by the angels. The Hida responds by sharply criticizing Rav Yehiel for dismissing Maran's comments, noting that Maran merely observed the widespread practice not to make this declaration, and offered his explanation. As for the angels that accompany us on Friday night, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in his Od Yosef Hai, explains that these angels come not for our honor, but for the honor of Shabbat – just as Eliyahu Ha'nabi attends every Berit Mila out of respect for this precious Misva, and not to give honor to the people. Hence, we are not generally accompanied by angels, but angels join us on Friday night in honor of the sacred day of Shabbat. Anyone who nowadays feels that he is worthy of being accompanied by angels is guilty of arrogance. Interestingly, the Ben Ish Hai further writes that on Yom Kippur, when our sins are forgiven and we conduct ourselves on a very high spiritual level, one may make this declaration before using the restroom, and this would not be a display of arrogance. The Yalkut Yosef observes that from Hacham Ovadia Yosef's comments in a responsum in his work Yabia Omer, it appears that he concurred with this view. In practice, however, Hacham Ovadia was never seen making this declaration, not even on Yom Kippur. Regardless, the widespread custom is not to make this declaration anytime.
Who I learn from
Dovid HaMelech says בֵּאלֹקִים אֲהַלֵּל דָּבָר, בַּה' אֲהַלֵּל דָּבָר — and the Rebbe brings it backwards. Why?A shiur on Likutey Moharan Torah 4 — Anochi Hashem Elokecha — working through why a person who knows that everything that happens to him is for his good is already tasting Olam Haba.What we go through:• Havaya and Elokim — the Name that is a name, and the One that isn't• Why there had to be a creation at all, if everything was already one — the Arizal on the yichud of achor b'achor becoming panim b'panim, and why separation is the only road to face-to-face• Elokim as teva, as malchus, as davar — and why Malchus being in galus isn't your fault• Every aveira rearranges the tzirufim of Lo yihyeh lecha — the machriv, and v'nokem bo: why it takes revenge on you• V'sehi avonosam chakukah al atzmosam — why it gets engraved on you personally• Viduy devarim, and why it is never only about you• A mashal about a colorblind seventeen-year-old and the color of a new car — three men looking at the same car and seeing three different things• And the answer to the opening question: the Rebbe is moving us from looking for Havaya through the screen of Elokim, to seeing Elokim through the screen of HavayaSources: Likutey Moharan 4 · Tehillim 56:11 · Zecharya 14:9 · Likutey Moharan 1, 2, 61, 62 · the Arizal on the nesirah · Dina d'malchusa dina · b'reishis bara Elokim — ra'ah she'ein ha'olam miskayem, shitef imo midas harachamimR' Nachman Fried#Breslov #LikuteyMoharan #RebbeNachman #Uman #Chassidus #Emuna
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 writes that since Torah obligates a father to marry off his son, it is within one's ability, even if not immediately apparent. He explains the unique blessing in receiving support from tzaddikim and encourages maintaining daily study of Chumash, Tehillim, and Tanya. https://www.torahrecordings.com/rebbe/igroskodesh/017/011/6438
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 writes that learning from a text helps overcome distracting thoughts in Torah study and prayer. He encourages diligence in Torah and mitzvos, promising increased blessings, and reminds the recipient to maintain the daily study cycles of Chumash, Tehillim, and Tanya. https://www.torahrecordings.com/rebbe/igroskodesh/017/011/6432
Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour
A number of works, including the Mesilat Yesharim and the Sefer Ha'hinuch, develop the idea which might be called the rough equivalent to the moder-day phrase "fake it till you make it." This means that even if a person does not feel religiously driven or motivated, he should nevertheless do the actions, repeatedly, and with time, the emotions will come. For example, even if a person does not feel like praying, he should try to walk briskly to the synagogue, as though he's excited to pray, as this will eventually lead to zeal and enthusiasm for Tefila. And this is true of all areas of religious life – one should push himself to go through the motions when he lacks motivation, because the actions will eventually engender the feelings. There is, however, one very important exception to this rule, and that is humility. There is no "faking" when it comes to humility, for the simple reason that fake humility is actually arrogance. If a person pretends that he feels lowly, he is actually trying to earn admiration through his displays of humility, which is the precise opposite of humility. By definition, humility must be genuinely felt. The Torah tells, "Ve'ha'ish Moshe Anav Me'od Mi'kol Ha'adam Asher Al Peneh Ha'adama" – "The man Moshe was humbler than any man who was on the face of the earth" (Bamidbar 12:3). This verse could be read to mean that Moshe was more humble that any man who walks with his face toward the ground, pretending to be humble. Moshe did not look humble – he was humble. He did not pretend, and he did not make displays of humility. His humility was pure and genuine. The Shulhan Aruch (Orah Haim 2:6) writes that a person should not walk "Be'koma Zekufa," with his head fully upright, appearing arrogant and overly self-confident. The Poskim clarify that this does not mean that a person needs to walk about with his head down. Doing so would undermine the entire point of this Halacha, which is to avoid arrogance – because by walking with his head bent down toward the ground, one draws attention to himself. If a person makes a spectacle through his humility, then he is not being humble; he does just the opposite. (This applies to Seni'ut, as well. If a woman decides to be so strict with regard to Seni'ut that she dresses in an unusual manner, she draws attention to herself – which is the precise opposite of Seni'ut.) It is told that Rav Avraham Abush of Frankfurt (1690–1768) once went to a hotel where wealthy Jews were staying in order to raise money for his yeshiva. He entered the dining room, approached a table, and softly explained that he had a yeshiva and was seeking donations. The men at the table angrily sent him away, shouting that he should not disturb them while they were eating. The Rabbi immediately left. Just then, one of the men at the table noticed that his watch was missing. He ran over to the Rabbi and began yelling and beating him. He charged that the Rabbi was a fraud, that he had devised a plan to distract the men so he can sneakily steal from them. The men beat the Rabbi until he fled from the hotel. Meanwhile, the local Rabbi heard that Rav Avraham was in town, and would be spending Shabbat there. That Shabbat was Shabbat Shuba – the special Shabbat between Rosh Hashanah and Yom Kippur, when Rabbis delivered a special Derasha (lecture). The local Rabbi decided that it would be appropriate to invite the distinguished guest to deliver the Derasha in the synagogue, and Rav Avraham accepted the invitation. That Shabbat, he delivered a masterful talk, one that dazzled the entire audience – which included the men in the hotel who had chased the Rabbi away. They were shamefaced, realizing that they had mistreated such a distinguished Rabbi, beating him and accusing him of theft. They knew they needed to approach the Rabbi and ask for forgiveness. After the Derasha, they made their way through the crowds of people who were rushing to greet the Rabbi. When they finally came before the Rabbi, he immediately recognized them and said, "I told you – I didn't steal the watch!" This is a striking example of genuine humility. He did not assume that the men were impressed or inspired by his speech and were thus coming to apologize. He made no such assumptions about himself. He didn't think anything changed because he just delivered a brilliant and uplifting lecture. He assumed that they still demanded that he return the watch. Humility is an especially difficult challenge for those who are blessed with wealth. When a person has worked hard and made a lot of money, he can so easily feel superior to others, and feel entitled to do whatever he wants. The Gemara (Berachot 35a-b) notes that one verse in Tehillim (24:1) speaks of the earth as belonging to G-d – "L'Hashem Ha'aretz U'mloah," whereas a different verse in Tehillim (115:16) says that the earth belongs to man – "Ve'ha'aretz Natan Li'bneh Adam." To reconcile these two verses, the Gemara states, "Kan Kodem Beracha, Kan Le'ahar Beracha" – one verse refers to food before one recites a Beracha, and the other refers to food after one has recited a Beracha. Before one recites a Beracha, the food belongs to Hashem, but after the Beracha, the person earns rights to the food. The Gemara's comment could also be read to mean that "Kodem Beracha" – before a person is granted the blessing of wealth, he recognizes that "L'Hashem Ha'aretz U'mlo'ah," that everything is in Hashem's hands. But "L'ahar Beracha," once a person has been blessed with wealth, then he feels that "Ve'ha'aretz Natan Li'bneh Adam," he owns the world, he is self-sufficient and fully in control. The Hebrew word for "miser" is "Kilai," which is spelled Kaf, Yod, Lamed, Yod. This word can be read as a combination of the words "Ki Li" – "for it is mine." Some wealthy people are miserly because they feel too proud and self-assured, convinced that they earned their fortune not with Hashem's help, but exclusively because of their hard work and impressive skills. No matter how wealthy or successful a person is, he must remain humbly aware of his dependence of G-d, and this humility must be genuine and real, deeply-rooted in a true sense of subservience to the Almighty.
התוכן הענין ד"פדה בשלום נפשי וגו'" נפעל ע"י ה"ואני אבטח בך" (תהלים נה). ההוראה הברורה לזמנים אלו: ישנם בעלי מרה-שחורה" שעושים חשבון עפ"י הטבע שהנה מה שהסתמכו על פלוני וכו' התברר ש"חסד לאומים חטאת" וכו'. יש לדעת שאם יש את ה"ואני אבטח בך", אזי בודאי שיהי' "פדי'" ובאופן ד"שלום". עד ש"ברבים היו עמדי" – שגם "אנשי אבשלום התפללו לנצחונו של דוד". ובעבודת האדם: "דוד" קאי על יצה"ט, ו"אנשי אבשלום" קאי על (אלו שיש להם עסק עם) היצה"ר. הנה ע"י ה"ואני אבטח בך" פועלים תחילה "בפנים" שעניני היצה"ר מתהפכים לטוב, ואח"כ גם "בחוץ" ממנו ומעם ישראל – שמתפטרים מכל הדאגות, בלבולים, טרדות ואיומים של השבעים אומות וכל אביזרייהו, והכל מתהפך באופן של "פדי' בשלום", עד שזה בא באופן של שמחה גלוי' שרואים בעיני בשר (וכהדין בשמחת יו"ט שצ"ל דוקא באופן שגם הגוף הגשמי והחומרי ישמח).משיחת י"ט כסלו ה'תשל"ב ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=24-07-2026 Synopsis Kapitel 55 of Tehillim states: “He redeemed my soul with peace from the battle that came upon me, because of the many who were with me…but I will trust in You” – it is when one places his trust in Hashem that his soul is redeemed in peace. The clear lesson for the present era is as follows: there are pessimists who make calculations based on the natural order and conclude that relying on this person or that person has failed and shown that “the kindness of the nations is sin” etc. But one must know that when “I trust in You,” then there will certainly be redemption, and it will be “with peace,” to the extent that “the many were with me” – even “Avshalom's men davened for Dovid's victory.” In a person's Divine service: “Dovid” refers to the yetzer tov, while “Avshalom's men” refers to the yetzer hara (and those struggling with it). When one trusts in Hashem, he first undergoes an inner transformation, so that the yetzer-hara etc. is transformed to good. Then, this also affects what is outside oneself and the Jewish people – thereby freeing them from all worries, distractions, and threats from the seventy nations and everything associated with them, so that everything is “redeemed with peace” to the point of visible, tangible joy. (Like the law regarding the joy of a festival, which must be experienced even by the physical body).Excerpt from sichah of 19 Kislev 5732 For a transcript in English of the Sicha: https://thedailysicha.com/?date=24-07-2026 לזכות מנחם מענדל בן דבורה לאה שי' גורארי' ליום ההולדת שלו י"א מנחם-אב - לשנת ברכה והצלחה, ואריכות ימים ושנים טובות*לזכות ישראל בן נחמה דינה שי' ליום ההולדת שלו י"א מנחם-אב - לשנת ברכה והצלחה, ואריכות ימים ושנים טובות
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
התוכן א) הוראה לילדי ישראל ממ"ש בזהר בתחילת פ' דברים שפעם הלכו ר' יהודה ועוד כמה חכמים בדרך ופגעו בילד א', והילד למד אתם תורה ורזי תורה, ואמר ר"י "זכאה דרא" שבו לומדים גם ילדי ישראל תורה ורזי תורה וכו'. וע"י לימוד פנימיות התורה ש"לית תמן מחלוקת" מתחזקת האהבת ישראל, ועי"ז מתבטלת סיבת הגלות וכו'. ב) לימוד מהנהגות האריז"ל 1) זכה לרוח הקודש מפני ששמח מאד בעשיית המצוות. 2) הכניס בנוסח התפלה לומר קודם התפלה "הריני מקבל עלי מצות עשה של ואהבת לרעך כמוך". 3) הי' מכניס ידו לכיס ומוציא משם כסף ע"מ לשלם עבור מצוה או לתת צדקה בלי לספור כמה כסף הי' שם. ג) הצעה ובקשה מילדי ישראל: שמיום זה עד ט"ו באב יוסיפו כל יום בתורה, מזמור תהלים ובצדקה.משיחות יום ה' פ' דברים, ד' מנחם-אב ה'תש"מ להתלמידים ולהתלמידות שיחיו ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=17-07-2026 Synopsis (1) A lesson for children from the Zohar at the beginning of parashas Devarim: The Zohar states that Rabbi Yehudah and other Sages were once traveling when they encountered a certain child who taught them Torah, including secrets of the Torah. Rabbi Yehudah said: “Meritorious is the generation” in which even children study Torah and the secrets of the Torah etc. Studying the inner dimension of Torah, “where there is no dispute,” strengthens Ahavas Yisroel, thereby eliminating the cause of the exile. (2) A lesson from the Arizal: (a) The Arizal said that the reason he merited Ruach HaKodesh was because he took exceptional joy in doing mitzvos. (b) He introduced the practice of saying “I hereby accept upon myself the positive commandment to ‘Love your fellow like yourself'” before davening. (c) When he gave tzedakah and the like, he would put his hand into his pocket and take out money without counting how much it was. (3) A proposal and request to Jewish children: From now until Tu B'Av, children should add each day in Torah, Tehillim, and tzedakah.Excerpts from sichos of Thursday, parashas Devarim, 4 Menachem-Av 5740 – to children For a transcript in English of the Sicha: https://thedailysicha.com/?date=17-07-2026
Psalm 83 is no one's favorite. Psalms calling for destruction seldom are. And yet, this psalm has a unique something about it - an unexpected appeal for redemption of God's foes. This psalm also includes insight into the four methods by which God brings victory in difficult battles. Join us for an intriguing exploration of this short and intense psalm.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.
The Rebbe writes about the importance of influencing grandchildren in spiritual matters, promoting the concept of family purity to wider circles, and maintaining the daily recitation of Tehillim. He emphasizes that teshuvah not only removes punishment but brings added success. https://www.torahrecordings.com/rebbe/igroskodesh/017/010/6406
Shiur #10 in Rabbi Jonathan Rietti's in-depth (b'iyun) series on Likutey Moharan — Torah Dalet (4).When a person knows that everything that happens to him is for his good — כשאדם יודע שכל מאורעיו הם לטובתו — this itself is a taste of Olam Haba. But if everything is truly l'tovah, that has to include every mistake, every regret, every painful memory. So what does Hashem want us to do with our past?In this shiur, Rabbi Rietti takes us through Rebbe Nachman's revolutionary understanding of the mind: all suffering and exile exist only to the degree that da'as is missing (Torah 21), Hashem makes room for us inside the suffering itself — בצר הרחבת לי (Torah 195), and atzvus — anxiety, worry, depression — is not caused by our circumstances but by our own thinking about them (Torah 155). Because ein shum ye'ush ba'olam klal — there is no despair in the world at all.Topics covered:• "BaHashem ahalel davar" — praising Hashem from the same place of simcha, in good times and bad• Kaveh means EXPECT, not hope — waiting for Mashiach like you wait for a bus you know is coming• ביום ההוא יהיה ה' אחד ושמו אחד — why in the future there will be only one bracha: HaTov v'HaMeitiv• "If I would know Him, I would be Him" — da'as as the bridge between this world and eternal life• Life and death separated by only one amah — the equanimity of true tzaddikim• The world as a movie set: everyone is reading Hashem's script, only you choose your response• Anxiety over tuition, bills and parnassah — where the stress really comes from and how to surrender it• Mai d'hava hava — the past is the past; why Torah beats therapy on handling worry• דאגה בלב איש ישחנה — and the end of the pasuk most therapists have never read: ודבר טוב ישמחנה• Kol d'avid Rachmana l'tav avid — training yourself on every bump in the roadSources: Likutey Moharan I: Torah 4, Torah 21:11, Torah 78, Torah 155, Torah 195; Tehillim 4:2 & 116; Zechariah 14:9; Yeshayahu 5:13 & 11:9; Nedarim 41; Pesachim 50a; Sotah — mai d'hava hava; Mishlei 12:25; Shulchan Aruch OC 230:5; Kuzari; Pele Yoetz; Me'am Lo'ezNext shiur: Vidui Devarim — the true Torah sources of verbal confession in Yiddishkeit.#RebbeNachman #LikuteyMoharan #Breslov #JonathanRietti #Emunah #Anxiety #Torah #Chizuk #BRI
hiur #7 in R' Jonathan Rietti's b'iyun series on Rebbe Nachman's Likutey Moharan, Torah 4 (Part 1) — recorded at Breslov, New Hempstead, in partnership with BRI (Breslov Research Institute) and Reb Chaim Kramer. Rebbe Nachman opens Torah 4 with a life-changing idea: keshe'adam yodea she'kol me'ora'osav hem l'tovaso — when a person truly knows that everything that happens to him, the sweet and the bitter alike, is for his benefit — that knowing is itself me'ein Olam Haba, a taste of the World to Come, the world of only good, the world where every question finally has its answer. From there R' Rietti opens up how we come to thank Hashem not only for the open chessed but with both of His Names — ba'Elokim ahallel davar, baHashem ahallel davar (Tehillim 56:11) — praising Him exactly the same in the times of rachamim and the times of din. In other words: I'll thank You for the tough times too. In this shiur: Keshe'adam yodea — why knowing (not only feeling) that it's all l'tovasi is a glimpse of Olam Haba This world of questions vs. the World to Come, the world of answers Ba'Elokim / baHashem ahallel davar — praising Hashem through both Names, in chessed and in din Hallel = simcha: why real praise flows from joy (Radak) "In the moment you can't always feel it" — Reb Nosson's honesty, and how to live the yediah anyway The mind and the body — "I have cancer, I am not cancer": stress, pain, and the power of the mind Moving into Vidui Devarim — the "bullet" used against Breslov for years, and why confession before the tzaddik is a mitzvas aseh d'Oraisa found all over the Torah (Rambam; the korban chatas/asham; Parashas Chukas and the snakes) Reshaim, Olam Haba, and the tzaddik who shares a chelek of his own — the candle that lights other candles without losing its flame With appreciation to Reb Shmuel & Motti Seitlin, Tzvi Nachman Fried, Tzvi Goldring, Reb Chaim Kramer, and BRI. #LikuteyMoharan #RebbeNachman #Breslov #JonathanRietti #Torah4 #Hodaah #Emunah #Bitachon #ThankYouHashem #OlamHaba #VidueiDevarim #ChaimKramer #BRI #Teshuvah
We read in Parashat Pinhas of the census taken of Beneh Yisrael at the end of their forty-year sojourn in the wilderness. The Torah lists the families of the various tribes, and in listing the families of Reuben, the Torah explains that two families – those of the brothers Datan and Abiram – were not counted, because they perished after joining Korah's revolt against Moshe Rabbenu. In this context, the Torah mentions that "U'bneh Korah Lo Metu" – Korah's sons did not die together with their father and the other rebels. Rashi, citing the Gemara (Megilla 14a), explains that Korah's sons initially participated in the uprising, but they then had thoughts of Teshuba (repentance), on account of which "Nitbaser Lahem Makom Gabo'ah Be'gehinom Ve'yashebu Sham" – " An elevated place in Gehinam was set apart for them, and they remained there." Rashi's concluding remarks – "and they remained there" – suggest that Korah's sons stayed in that "elevated place in Gehinam" for all time, and this is, indeed, the view taken by several later commentators. This is also the implication of the Midrash cited by Tosafot in Masechet Kiddushin (31b). The conventional understanding, however, is that Korah's sons remained in the underworld for a period of time and were ultimately rescued, whereupon they rejoined Beneh Yisrael. (This is perhaps evidenced by the fact that Korah's sons had descendants who sang in the Bet Ha'mikdash.) Regardless, the Lubavitcher Rebbe (Rav Menachem Mendel Schneersohn, 1902-1994) draws our attention to an important – but often overlooked – word in this passage in Rashi's commentary. Rashi did not say simply that Korah's sons participated in their father's uprising against Moshe. Rather, he writes that Korah's sons were part of this undertaking "Tehila" – right at the outset. They were among the initiators. They didn't just "go along" with the idea – they were the ones who conceived it! The Rebbe further notes Rashi's comment that during the revolt, "Hirharu Teshuba Be'libam" – Korah's sons had thoughts of repentance in their hearts. It seems clear from Rashi's formulation that Korah's sons did not repent entirely – they merely entertained thoughts of Teshuba. And yet, despite the fact that they were the instigators of this evil uprising, even their thoughts of Teshuba sufficed to save them from death. The Rebbe added that this shows us the great power of even incomplete repentance, and of even "Hirhureh Teshuba" – genuine thoughts and feelings of repentance. Even when a Jew does not change his behavior fully the way he should, but he merely thinks and reflects on how he needs to improve – these thoughts are precious and beloved by G-d. The Rebbe explained on this basis why, at one of the holiest moments of the year, as we prepare to sound the Shofar on Rosh Hashanah, we read the 47 th chapter of Tehillim, which was composed by Korah's sons – "La'menase'ah Li'bneh Korah Mizmor." Unlike Yom Kippur, Rosh Hashanah is not a time for confessing and begging G-d for forgiveness. However, during the sounding of the Shofar, we are to think "Hirhureh Teshuba," thoughts of repentance. This is a time to think seriously and somberly about our mistakes and shortcomings during the previous year, and how we wish to improve during the coming year. We therefore recite this chapter composed by Korah's sons – who devised a wicked plot to challenge Moshe Rabbenu, and yet were spared punishment because of their "Hihureh Teshuba." We are reminded of the great power of Teshuba thoughts, of the value of our genuine feelings of regret and desire to improve. Back in Parashat Korah, we read that when the ground opened to devour the leaders of the revolt and their families, the rest of the nation "Nasu Le'kolam" (16:34) – literally, "ran to their voices." This seems to mean that the people ran toward the opening in the ground where the rebels were screaming in horror, which would be very difficult to understand. Rashi avoids this problem by interpreting these words to mean that the people ran "on account of their voices," because of the shrieks that they heard. In light of what we have seen, however, there might be another understanding. After Korah's sons were saved, Beneh Yisrael ran to hear their voices, to hear them sing praise to Hashem, in order to receive inspiration from them. Korah's sons became a powerful source of motivation for all Beneh Yisrael – and for us – by showing the value of even incomplete Teshuba, how every step forward is significant and cherished by the Almighty. Indeed, Rav Moshe Wolfson (1925-2024) noted that the letters that spell the word "Le'kolam" (Lamed, Kof, Lamed, Mem) are the first letters of the words "La'menase'ah Li'bneh Korah Mizmor." Beneh Yisrael rushed to hear the beautiful praises sung by Korah's sons to be inspired and driven to work toward improvement, one small step at a time. The Rebbe cited in this context the Rambam's famous comment that "En Beneh Yisrael Nig'alin Ela Bi'Tshuba" – the redemption depends upon the Jewish People's repentance (Hilchot Teshuba 7:5). Many people wondered how this will happen. When we look at our nation today, how the majority of Jews are so distant from observance, and how even generally observant Jews face so many religious challenges which they frequently fail to withstand, how can we ever be deserving of redemption? Korah's sons provide us with the answer. They show us that even incomplete Teshuba is valuable, as long as it is sincere. Every genuine thought, feeling and action in the direction of Teshuba, every time a Jew reflects on his inadequacies and regrets his deficiencies, he has achieved something precious. Every small step toward repentance will, hopefully, lead to another, such that we can, indeed, become worthy of our final redemption, speedily and in our time, Amen.
Words spoken on 14 Tammuz, five years after the petirah of my dearest friend, Chaim ben Yitzchak z"l — taken in the Surfside collapse — built on a single pasuk: chaver ani l'chol asher yireucha u'l'shomrei pikudecha (Tehillim 119:63), from the very ches that begins his name.What is a real friend? Of all our relationships, a friend is the one we choose — not the family we're born into, but the soul we pick. And Dovid HaMelech reveals that the true depth of that bond was never in the gashmius — not the trips, not the good times — but in l'chol asher yireucha: the spiritual thread, the yiras Shamayim, that two friends share. Which is why a real connection doesn't end when a person leaves this world. It can grow even deeper. Chaim was my mentor, the older brother I never had — and he has changed my life more since he passed than in all the years he was here.This is also about who Chaim became: a man who made himself last, always; whose humility was forged in the hardest years of his life, caring for his wife; the tzaddik he quietly became. He told me that the one thing that brought him comfort in his darkest times was the Likutei Moharan, Rebbe Nachman's Torah — and that is the very thing we are continuing now.And one thing we cannot let ourselves pack away: the way he was taken was not ordinary. It was a message — to those who were close, and to all of Klal Yisrael. May we hear it, be m'orer one another, do teshuvah, and merit the geulah. May his neshamah have an aliyah, and may he be a meilitz yosher for his family — Shmueli, Yehuda, and Shana — and for all of Klal Yisrael.#RebbeNachman #Breslov #Friendship #Tehillim #Hesped #Chizuk #Emunah #Teshuvah #Uman #LikuteiMoharan
This is the most controversial psalm of all. It is the one Yeshua quotes when He says to his accusers, "You are gods." What did Yeshua mean by this? Join us for a fascinating excursion into this short (and misunderstood) psalm as we try unravel its mysteries.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.
Elianna Oken grew up celebrating Shabbat, attending Hebrew school, and proudly identifying as Jewish. Then a simple question from her sister changed everything. This episode follows her remarkable journey through an Orthodox conversion, navigating questions of halachic status, Jewish identity, community, and faith while discovering a deeper connection to Judaism than she ever imagined.Follow Elianna hereIG: https://www.instagram.com/eliannakataev/TikTok: https://www.tiktok.com/@eliannakataev✬ SPONSORS OF THE EPISODE ✬► Colel Chabad: Help Families in IsraelFor more than 230 years, Colel Chabad has helped families facing financial hardship put food on the table with dignity and care.DOWNLOAD THE APP & HELP HERE→ https://pushkapp.cc/inspo► Shagririm Balev: Help Build Jewish HomesShagririm Balev empowers friends to help friends find meaningful shidduchim through trusted personal connections. More than 1,000 couples have already gotten married through the platform.LEARN MORE→ https://go.ou.org/peykx► Simchonim: Personalized Judaica for Every SimchaCreate personalized benchers, siddurim, Tehillim, machzorim, and more for weddings, Bar and Bat Mitzvahs, Sheva Brachos, and every special occasion.GET 12% OFF WITH CODE: INSPIRE→ https://simchonim.comWhatsapp→ https://wa.link/2d1tfs► BF Design: Architecture That Gets BuiltFrom homes and schools to shuls, commercial buildings, and large scale developments, BF Design has spent more than 20 years helping clients turn great ideas into successful projects.LEARN MORE→ https://bfdesign.com► Wheels To Lease: Stress-Free Car BuyingFor over 35 years, Wheels To Lease has helped customers find great deals on vehicles without the stress and uncertainty of the traditional dealership experience.→ CALL/TEXT: 718-871-8715→ EMAIL: inspire@wheelstolease.com→ WEB: https://wheelstolease.com/inspire✬ IN MEMORY OF ✬This episode is in memory of:• Shimon Dovid ben Yaakov Shloima• Miriam Sarah bas Yaakov Moshe#iftn Lchaim.
Nadav joins me on the podcast to give his perspective as a two-time reader of Chukat and Balak. Follow along in Bemidbar 21:18, Tehillim 23:4, Bemidbar 21:6, Devarim 8:15, Bemidbar 24:9, 22:35. Provide your feedback or join the WhatsApp group by sending an email to torahreadingpodcast@gmail.com.
Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour
When I was a young boy, the schools placed a great emphasis on Keri'a – teaching children to read properly. They insisted that youngsters must be taught all the nuances of the Hebrew language, so they know how to accurately pronounce each letter of every word. This continued the tradition that was followed by our ancestors in Syria. Indeed, a number of sources emphasize the importance of praying slowly and carefully, ensuring not to skip or mispronounce even a single word. The Sefer Misvot Katan (Rav Yosef of Corbeil, France, 13 th century) writes that one must treat each word like a precious jewel, seeing to it that not a single word is missed. And the Shelah (Rav Yeshaya Horowitz, d. 1630) writes that if one mispronounces even a single letter of the prayer text, he can end up "destroying the world." For example, when reciting in Birkat Kohanim the words "Ya'er Hashem" – "G-d shall shine," mispronouncing the word "Ya'er" could result in a words that means, "G-d shall curse," and thus the Kohen ends up cursing, Heaven forbid, instead of blessing. Another example is the word "Anenu," which means "answer us." If it is pronounced with a Dagesh (dot) in the Nun, this word means "torment us." Mispronouncing words can also result in outright blasphemy. In the verse "Nafshenu Hiketa L'Hashem" – "Our soul awaits G-d" (Tehillim 33:20), the word "Hiketa" begins with the letter Het. If one mispronounces this Het as a Heh, then the meaning of the word is "strike," as though we proclaim that we are beating the Almighty, Heaven forbid. And in the verse "L'Hashem Ha'aretz U'mlo'ah, Tebel Ve'yoshebeh Bah" – "The earth and its fulness belong to G-d; the world and those who reside in it" (Tehillim 24:1), one must recite the word "Tebel" ("world") with the emphasis on the second syllable. Otherwise, this word means "produce that has not been tithed," implying that this is all that G-d owns, Heaven forbid. Likewise, we recite each morning the blessing "Malbish Arumim" – that G-d "clothes the naked," but if we omit the Dagesh in the Mem of "Arumim," the word means "the clever ones." This blessing would thus imply that Hashem provides clothing only for those who are clever. Another common mistake is omitting the "Mapik Heh" at the end of certain words. When the Heh at the end of a word has a Dagesh, it must be pronounced in a special way, and failing to do so corrupts the word's meaning. King Shlomo warns in the Book of Mishleh (18:21), "Mavet Ve'haim Be'yad Lashon" – "Death and life are in the hand of the tongue." This is certainly true in the realm of interpersonal relations, as gossip and slander can sometimes be a matter of life or death, but additionally, as we have seen, mispronounced words in prayer can reverse the prayer's meaning, resulting, Heaven forbid, in dire consequences.
Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour
As discussed in a previous installment, the Ana Be'cho'ah prayer, which consists of 42 words, alludes to the special 42-letter Name of G-d. We conclude this prayer with the exclamation, "Baruch Shem Kebod Malchuto Le'olam Va'ed" – "Blessed is the Name of the Majesty of His Kingship, forever and ever." After reciting the prayer expressing the divine Name, we make this proclamation giving praise to the Name of the Almighty. This proclamation is significant in that the first letters of its six words – Bet, Shem, Kaf, Mem, Lamed and Vav – are the only letters in the Hebrew alphabet that are used as prefixes to G-d's Name. These six letters can be appended to the Name to form the words "B'Hashem" (as in "Ach B'Hashem Al Timrodu" – Bamidbar 14:9), "She'Hashem" (as in "Ashreh Ha'am She'Hashem Elokav" – Tehillim 144:15), "K'Hashem" (as in "K'Hashem Elokenu Be'chol Kore'nu Elav" – Debarim 4:7), "Me'Hashem" (as in "Me'Hashem Yasa Ha'dabar" – Bereishit 24:50), "L'Hashem" (as in "L'Hashem Ha'yeshu'a" – Tehillim 3:9), and "V'Hashem" (as in "V'Hashem Holech Lifnehem" – Shemot 13:21). These letters thus have a special connection to Hashem's Name, and so we proclaim "Baruch Shem…" after making a reference to the divine Name. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in his work Torah Li'shmah, writes that although this proclamation is made silently when it is recited during the Shema reading, in other contexts it may be recited aloud. Accordingly, we do not need to recite "Baruch Shem" silently when we say Ana Be'cho'ah during the Korbanot section each morning. However, Hacham Ovadia Yosef noted that elsewhere in his writings (Od Yosef Hai), the Ben Ish Hai contradicts this ruling, and writes that "Baruch Shem" must be recited silently even in Ana Be'cho'ah. The accepted practice is to recite it silently in Ana Be'cho'ah just as we do during the reading of Shema.
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 episode is such a good one — and it has two parts that fit together perfectly.First, meet Eli — an 8-year-old from Lakewood who decided to start saying Tehillim… and then actually kept going.What started as a “we're bored, let's say Tehillim” moment at the kitchen table turned into something much bigger. Eli finished the whole Sefer Tehillim once, started again, lost a chart, remembered where he was up to, kept going, and is now saying Tehillim as a zechus for his grandfather, Meyer ben Tzirel Perel, who needs a refuah sheleimah.But this conversation became about so much more than Tehillim.We talked about grit — not the cereal kind — the real kind.Resilience. Endurance. Courage.Eli shares what it feels like to keep trying, even when a goal feels huge. He talks about stage fright, getting up anyway, creating skits in class, managing a bunch of third grade boys, bringing in props, costumes, fake gold coins, paper beards, and somehow making the whole thing work.Sometimes we think “big accomplishments” have to look very serious. But sometimes they look like a kid with a Tehillim chart, a creative brain, a little stage fright, a lot of ideas, and the willingness to try again.Then, in the second part of the episode, we talk about grit in a totally different way — through biking.We hear from Rami and Shuey about the upcoming TDK Junior Father-Son Bike Ride in Baltimore, and what it means to push yourself, ride together, and be part of something that is fun, challenging, and meaningful.Because grit isn't only something you use when you're sitting with a Tehillim chart.Sometimes grit looks like getting back on the bike. Sometimes it looks like riding a little farther than you thought you could. Sometimes it looks like a father and son doing something side by side. And sometimes it looks like a whole community showing up for something healthy, exciting, and good.My favorite part of this episode is how it reminds us that kids are not simple. A kid can be quiet and also loud. Creative and also serious. Nervous and also brave. Fun and also focused. And when kids are given space to practice all the different parts of who they are, it is incredible to watch what comes out.Thank you to this week's sponsors:Hosiery Plus — for the basics, swim, socks, hosiery, and all the things your whole family needs. https://hosieryplus.com/TDK Junior Bike Ride — coming up June 21! A father-son ride, family fun, and such a great Baltimore event. https://bikercholim.rallybound.org/tdkjrWhee by SR / — for beautiful outdoor play that gets kids moving, climbing, imagining, and actually playing. https://wheesr.com/Listen to this episode with your kids, and then ask them:What's one big thing you could do… one small piece at a time?Support the show
#482> To purchase "The Making of the Siddur": https://amzn.to/4dYUdWG>Episode sponsored by Tehillim Unveiled podcast: Apple Podcasts: https://itl.ink/LechuNeranenaApple, Spotify: https://itl.ink/LechuNeranenaSpotify> For update and bonus content: https://qrl.is/Tehillim> Episode sponsored by Mordechai and Michal Neuman in memory of their parents Shimon ben Michoel, Rachel bas Avraham, Dovid ben Shmuel, and Tzirel Mindel bas Pesachya> 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
#481> To purchase "The Making of the Siddur": https://amzn.to/4dYUdWG> Episode sponsored by Tehillim Unveiled podcast: Apple Podcasts: https://itl.ink/LechuNeranenaApple, Spotify: https://itl.ink/LechuNeranenaSpotify> For update and bonus content: https://qrl.is/Tehillim> Episode sponsored by Mordechai and Michal Neuman in memory of their parents Shimon ben Michoel, Rachel bas Avraham, Dovid ben Shmuel, and Tzirel Mindel bas Pesachya> 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
At the end of this week's parasha Naso , the Torah goes into great detail regarding the donations that the Nasi'im brought to inaugurate the Mishkan . And as we know, each Nasi brought the exact same donation and the Torah repeated each one of them, twelve times, one for each Nasi . Many mefarshim offer explanations as to why the Torah has all this repetition. The sefer Darkeh Musar brings from the Saba m'Kelm who explained, the Torah is teaching us here how Hashem relates to the individual. One should not think if a large group gets together to do a mitzvah that Hashem views it as if that group, so to speak, all got a check for their actions. The parasha of the Nasi'im teaches us, Hashem is happy with each individual separately. Although they all brought the same donations and collectively comprised a group of twelve, Hashem took delight in each one of them independently. Each one of them brought Hashem a different type of joy, depending on the person's background and what each of them had accomplished and experienced in their lives prior to this point. Everyone is always treated as if he is the only one in the world. And this does not only apply when a group of people get together to do a mitzvah. This is always the way it is. When something happens to a group of people, Hashem doesn't deal with them as a group, but rather every single person, with his own hashgacha . Whatever happens to him was decided solely based on what was supposed to happen to him. And the way a person reacts when things happen to him will show how much he really believes in Hashem's hashgacha . The Shomer Emunim writes, if we would know how valuable it is to honestly believe that every single thing that takes place in our lives comes directly from Hashem, our hearts would ignite with endless excitement. Furthermore, the pasuk says, ה' צילך – that Hashem is our shadow. And the Baal Shem Tov explained this to mean that Hashem acts towards us corresponding to the way we act towards Him. If a person says each time that something happens that it was from Hashem, then Hashem will deal with him with extra hashgacha pratit . He will be able to feel Hashem's presence more and he will get more Heavenly help. The pasuk says in Tehillim , ה' משמים השקיף על בני-אדם לראות היש משכיל דורש את אלוקים – Hashem is watching to see who is wise enough to seek Him out. The word אלוקים represents טבע which is nature. And as we know, הטבע is the same numerical value as אלוקים . So the pasuk is saying, Hashem is watching to see who will find Him inside of nature, who will attribute what seems to be natural occurrences, to Him. For this, a person must train himself until instinctively, he is able to say about everything, "That was m'et Hashem." When someone becomes a person who is fully ma'amin in Hashem's constant hashgacha , he will never get angry, he will never have animosity towards anyone, he will save himself from countless averot and he will get a mitzvah aseh each time he believes in Hashem's hashgacha , based on the pasuk, אנכי ה' אלוקיך אשר הוצאתיך מארץ מצרים. The Shomer Emunim gives the following words of chizuk to help strengthen us in this area. He writes, fortunate is the person who is constantly strengthening himself in the area of emunah called hashgacha pratit , because the reward for it in this world is that Hashem will show the person ניסים ונפלאות – miracles and wonders. And therefore, our job as religious Jews is to look at every single thing that takes place in our lives, whether it is obvious good or whether it seems to look bad, and attribute it to Hashem and know that it is absolute good and praise and thank Him for it. We constantly needed to be reminded about this great avodah . May Hashem help us to always see His hand in everything that takes place. Shabbat Shalom.
The longest parsha of the Torah, longest perek of Tehillim, and longest Mesechta in Shas all have something in common.In this shiur, we explore the fascinating number 176 and show how it is one of the KEYS to our success here on this world.I hope you enjoy!My brother Rafi and I are teaming up once again in this year's Jewel's Pickleball tournament. We are trying to raise $3600 to help benefit the holy work of Jewel's school in Baltimore. If you are able and willing, please consider donating to our page: https://crowdspark.com/jewels/open2026/teams/teamstrum
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.
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.
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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