Podcasts about tisha b

The Spiritual Secret of Rock Bottom: Tisha B'Av & the 12 Steps with Joey Rosenfeld

A man gets blamed by the Gemara for destroying Jerusalem — and he didn't do anything. He wasn't invited to the party. He didn't start the fight. He just stood there and watched someone get humiliated and thrown out, and said nothing. That silence, Rabbi Prisman argues, is the real story of the Churban — not hatred, just people who stopped noticing each other. This Tisha B'Av, that's the connection worth making: not just mourning a building, but closing the gap between not hating someone and actually feeling their pain. Ahead of Tisha B'Av, a hard question worth sitting with: if "I don't hate anyone" is the bar you're clearing, is that actually enough?

What does Tisha B'Av ask of us after October 7? Tisha B'Av is the saddest date on the Jewish calendar, but Rachel Goldberg-Polin argues it also offers hope and opportunity. In a conversation shaped by the personal and collective trauma of October 7, she explains why Jewish tradition gathers centuries of loss onto a single day, why it compels us to look inward, and how mourning is meant to become the first step toward repair. Rachel's suggested reading:  This Is Real and You Are Completely Unprepared: The Days of Awe as a Journey of Transformation by Rabbi Alan Lew ___ Call Me Back is made possible by our subscribers. If these conversations are where you turn to understand Israel and the Jewish world, consider joining them. It's what keeps this show going. Become a Subscriber - Inside Call me Back This episode was sponsored by Birthright: Invest in the Jewish future today at onetripchangeseverything.com. ____ In this episode: - Why Tisha B'Av became Judaism's day of mourning -  The original national failure: The spies and the Promised Land,  - The centrality and importance of the Temples we can't comprehend - Sinat chinam and the danger of baseless hatred - Why Jewish tradition looks inward after catastrophe - How Tisha B'Av is observed and why the rituals matter - Rav Kook's answer: from baseless hatred to baseless love - Finding hope, repair, and "yet" after grief More Ark Media: Want to join Ark Media? Check out our careers page for new openings. Explore Israel Votes Listen to Ark News Daily Listen to For Heaven's Sake Listen to What's Your Number? Newsletters | Ark Media | Amit Segal | Nadav Eyal Instagram | Ark Media | Dan X | Dan Dan Senor & Saul Singer's book, The Genius of Israel Get in touch Credits: Ilan Benatar, Ryan Lohr, Beth Pearlman, Brittany Cohen, Ava Weiner, Martin Huergo, Mariangeles Burgos, and Yuval Semo

What does Tisha B'Av ask of us after October 7? Tisha B'Av is the saddest date on the Jewish calendar, but Rachel Goldberg-Polin argues it also offers hope and opportunity. In a conversation shaped by the personal and collective trauma of October 7, she explains why Jewish tradition gathers centuries of loss onto a single […]

Charlie Harary on Let's get real with Coach Menachem, Sunday July 19, 2026Erev Tisha B'Av: The Path Out of Galus / What Does It Take to Move from Exile to Redemption? #280

Should We Still Recite Nacheim on Tisha B'Av After 1967Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

This Shiur was given at Green Road Synagogue - 7/19/26

How do you mourn a Beis Hamikdash you never knew, in a generation that's watched Klal Yisrael return to Eretz Yisrael and rebuild a country? Rav Moshe Taragin returns to Shtark Tank to help us hold two truths at once: we are living through open miracles, and we are still so far from the finish line.Rav Taragin unpacks why every question in Jewish life now splits into "before October 7th" and "after," why Tisha B'Av doesn't require manufactured grief but honest yearning, and how looking at Chazal's account of the Churban Bayis Sheni (zealotry, internal division, over-reliance on foreign powers) maps uncomfortably well onto Israeli society today. He also addresses the tension around visiting Har Habayit as a means to an end versus an end in itself, and offers a clear-eyed, non-preachy take on Aliyah, achdut, and what it means to stay grounded when the news cycle wants you anxious and reactive.In this episode:Why October 7th changed the answer to nearly every question in Jewish lifeThe difference between authentic mourning (aveilus balev) and performing grief on cueThe machlokes over changing Nusach HaTefillah to reflect our current realityWhat the internal strife of the Second Beis Hamikdash teaches us about achdut todayThe danger of turning Har Habayit visits into a photo op or political statementWhy Aliyah advocacy can tip into preachiness, and how to hold the ideal without judging the complexity of other people's livesPractical advice for gaining perspective when you're drowning in headlinesRav Taragin's new sefer, Reclaiming Redemption, HaGeula Volume 2: Faith, Identity, Peoplehood, and the Storms of War, is out now.Check out https://www.mtaraginbooks.com/ You can also join Rav Taragin's Whatsapp Chizzuk Chat: https://chat.whatsapp.com/HAER24G31VpJZW5zEXROYH for daily chizuk

Tisha B'Av: Darkness is Really a Part of Deeper Light​​A journey into the deepest teachings of the Torah and their application to our personal, emotional and psychological lives.The Tanya Applied radio show is broadcast every Saturday night, 10–10:30PM ET onWSNR 620 AM – Metro NY areaWJPR 1640 AM — Highland Park and Edison, NJOnline: www.talklinenetwork.comBy phone: Listen Line: 641-741-0389Many of us may be familiar with some of the central ideas in Tanya – including the battle of the two souls; what defines man and makes us tick; how we can control our temptations; how we can become more loving; what we can do to curb and harness our vices, like anger, jealousy, and depression; the formula for growth; how we can develop a healthy relationship with G-d; and why we are here. In this 30-minute program, you will learn how these ideas can be applied to your life today. You will discover secrets to a successful life that will transform you and your relationships.Rabbi Simon Jacobson is the best-selling author of Toward a Meaningful Life, and he is the creator of the acclaimed and popular MyLife: Chassidus Applied series, which has empowered and transformed hundreds of thousands through Torah and Chassidus.Now, Rabbi Jacobson brings his vast scholarship and years of experience to Tanya. Please join Rabbi Simon Jacobson for this exhilarating journey into your psyche and soul. You will come away with life-changing practical guidance and direction, addressing all the issues and challenges you face in life.For more info: www.chassidusapplied.com/tanyaMusic by Zalman Goldstein • www.ChabadMusic.coms of the Torah and their application to our personal, emotional and psychological lives.A journey into the deepest teachings of the Torah and their application to our personal, emotional and psychological lives.

This video is part of **Chassidic Spirituality**, a series exploring the timeless wisdom of the Chassidic masters and the inner spiritual teachings of Torah.Why don't Jews wear leather shoes on Tisha B'Av? Is it simply a sign of mourning, or is there a much deeper spiritual message?Drawing on the teachings of Rabbi Shlomo Carlebach, we explore the profound Chassidic meaning behind one of Tisha B'Av's most well-known practices. On this day, we stop. We refuse to move forward without the rebuilding of the Beis HaMikdash. We declare that Jerusalem is our true destination, and we continue waiting, yearning, praying, and believing that Hashem will one day restore His presence among us.May these teachings deepen our longing for the Beis HaMikdash, our love for Jerusalem and Eretz Yisrael, and our hope for the coming of Mashiach.Thank you for learning Torah with me.#Judaism #Torah #ChassidicSpirituality #TishaBAv #Jerusalem #BeisHaMikdash #Mashiach #EretzYisrael #JewishSpirituality #RabbiShlomoCarlebach #JewishLearning #Israel

The Root Cause of the Churban Welcome to Daily Bitachon. Today, we are discussing the Churban Beit Hamikdash (the destruction of the Holy Temple). While the Gemara provides many different reasons and causes for this tragedy, there is one famous cause mentioned by the Prophet Yeshaya ( Yeshayahu ) that, at first glance, seems remarkably minute. Speaking in the name of God, the prophet states: "Yaan כי נגש העם הזה ( Because this nation has approached Me ), befiv uvisfatav kibduni ( with their mouths and their lips they have honored Me ), but libo rishak mimeni ( their heart is far away from Me ), ותהי יראתם אותי מצות אנשים מלמדה ( and their fear of Me is just a commandment of men learned by rote )." The prophet concludes that because of this mechanical, rote behavior, the Beit Hamikdash was destroyed. At first glance, this is difficult to comprehend. It seems incredibly harsh to destroy the Holy Temple simply because people are performing mitzvot out of habit. Even if it is a flaw, it hardly seems like a crime—let alone one warranting such a severe punishment. Nobody killed, nobody stole; they were actively serving God, they just lacked heart. It was what we call "lip service"—mouths and lips moving, but no heart behind them. The Death of a Nation To understand this connection, we have to look at how the Kuzari describes the Churban Beit Hamikdash . He explains that the destruction of the Temple was, in a sense, the death of the Jewish nation. When the Beit Hamikdash was destroyed, we essentially lost our collective soul. The Kuzari compares our ongoing exile to a buried body that slowly decomposes over time until only dust is left—which is the exact stage we find ourselves in today. We are like "corpse dust." It is a remnant that still originates from a living body—it contains traces of DNA and RNA, meaning it isn't a mere rock or a plant—but it is the leftover remains of a human being. Ultimately, however, it can be reconstituted. When a person dies, medical records might list the cause of death as heart failure, kidney failure, liver failure, or brain failure. The vital organs simply shut down. But suppose the root cause of all that organ failure was Hepatitis B. If you ask the ICU doctors why the patient died, they will list the organs that failed. But if you want to know what actually killed him, you might find out that weeks prior, he was sitting at a fair and someone sneezed near a cherry, contaminating it. The man ate the cherry, caught the virus, and slowly deteriorated. If you say, "Come on, cherries don't kill people," it sounds extreme and far-fetched—unless you understand how microscopic bacteria and viruses work. The same principle applies to the death of a nation. The ultimate catalyst is rarely something open, obvious, or dramatic. The final outcome is clear, but Chazal (our Sages) wanted to unearth the microscopic root cause. For instance, the Gemara notes elsewhere that the land was lost because the people did not recite Birkat HaTorah (the blessing over the Torah) before studying. That seems like a minute detail. It wasn't the immediate cause of death, but it was the microscopic beginning. That initial lack of respect for the Torah was the contamination that eventually grew into total system failure. A Fruit Peel Without the Fruit What exactly is so deeply flawed about lip service that it could trigger such a catastrophic downfall? In Shaar Cheshbon HaNefesh , the Chovot HaLevavot provides a famous mashal (parable). He explains that a prayer without heart is like a fruit peel without the fruit, or a body without a soul. A body without a soul is a corpse; a fruit peel without the fruit is an empty facade. The Parable of the Empty Fruit Imagine a man who wants to honor the king. He prepares a lavish bowl filled with the most exotic fruits imaginable: out-of-season watermelons, mangoes, pineapples, dragon fruit, and lychees. The king is incredibly excited. But when he cuts into the watermelon, it's completely hollow. He cuts open the mango, and it's empty. They are nothing but empty shells without any substance. The Chovot HaLevavot says that this is exactly what happens when we pray without heart. It is a shell. Our bodies are there, our lips are moving, and our frames are swaying, but we are not actually there. We have checked out, we are thinking about something else, and our minds are somewhere else entirely. This hollow performance isn't limited to prayer; it shows up across a whole host of areas. The Beis Halevi and the Chovot HaLevavot both note that the same thing happens with bitachon (trust in God). You can easily sing songs about bitachon , but have absolutely nothing shifting inside your heart. God wants the heart— Rachmana liba ba'ei . An external shell without internal devotion is worthless. The Already-Ground Flour Rav Shlomo Wolbe explains this concept using a well-known Gemara. The Sages tell us that when the enemy breached the walls and destroyed the Temple, a heavenly echo ( Bat Kol ) rang out and said: Kimcha techina tachanta — "You have ground flour that was already ground." The voice was telling the invaders, "Do not think you are the ones who destroyed the Beit Hamikdash. It was already destroyed." What does it mean that it was already destroyed? It means the Beit Hamikdash had already become an empty shell. The Shechinah (Divine Presence) had already departed; the building was just an edifice without a soul. And why did the soul of the Temple leave? Because the Jewish people were living without heart and soul. The physical state of the Beit Hamikdash simply mirrored the spiritual state of the nation. Practical Takeaway Being involved in mitzvot without heart is a profound danger. The Chovot HaLevavot dedicated his entire masterpiece, Duties of the Heart , to this single premise: we cannot suffice with just doing things mechanically; we must put our hearts into them. As we approach Tisha B'Av, we will be focusing heavily on this topic. If we want to know how to heal the Churban , it is wonderful to say we want to be vigilant against heart attacks and organ failure. But real vigilance means making sure our "cherries" are clean before we eat them. We have to work on these microscopic, early root causes—beginning with moving past rote behaviors and bringing our hearts back to our service of God.

Send us Fan MailOn Serving God, Not Being Religious with Dr. Elad Ben Elul & Rabbi Manis FriedmanIn this episode of From The Inside Out Podcast, Rivkah and Eda sit down with Dr. Elad Ben Elul and Rabbi Manis Friedman on their book I Didn't Ask to Be Born and its core idea: Judaism isn't about being "religious" or what we need from God, but what God needs from us — asking daily, "What does God need from me today?" Ben Elul shares his Jewish awakening during fieldwork in West Africa, caught between secular Tel Aviv and an enclosed religious world, until Friedman's lecture "Why You Shouldn't Be Religious" reframed Jewish life as mission. Friedman traces this to his outreach starting in 1970 and its path to the book's Israeli success. They cover mitzvot, purpose, soulmates and marriage, hostages who found mission in captivity, teaching Tanya, Chabad's nonjudgment, and audience Q&A on dating, marriage, and identity.Get the book, I Didn't Ask to Be Born: Understanding the Purpose of Our Creation: https://amzn.to/4bxqnrFEPISODE SPONSORSSwimplyRent a private pool by the hour, right in your own city — no crowds, no chaos, just your family or friends in your own space, with over 15,000 pools across the US, Canada, and Australia.Download the app or visit Swimply.com — code INSIDEOUT10 for 10% off your next booking!BINABina walks alongside families from the moment someone they love suffers a brain injury, through every stage of recovery. Their campaign, "A World of Difference," runs July 19–21.Support Bina: https://go.jcn.io/BinaIO, or call 929-463-9100.AtzmiAtzmi runs evidence-based, Torah-grounded programs — including My Best Self — helping girls build real confidence and measure their worth by who they are, not the world's standards. Active in 80+ schools. Save the date for their ambassador's evening with Bracha Jaffe, August 30th.Learn more & register: https://go.jcn.io/AtzmiIOOhr NaavaOhr Naava's "Just One Brick" turns Tisha B'Av into a guided experience — Eicha, the Kinot, an Ask the Rabbi segment, a video from founder Rabbi Wallerstein, and a lineup including Rabbi Fisher, Rabbanit Yemima Mizrachi, and Charlie Harari. Join the live stream and support Ohr Naava's year-round work for women worldwide.Register: https://go.jcn.io/ONIOShefa LivingWomen carry so much — marriage, kids, running a home, all while staying connected to Hashem and themselves. Nesheema sits at the heart of Mountain View, the new frum community by Shefa Living in the Blue Ridge Mountains of North Carolina: a mikvah, spa, gym, daycare, café, and shared workspace, built around kedusha. Mountain View is already 358 acres of kehillah, with the shul built and first families moving in this summer.Learn more: https://go.jcn.io/SLIOGUEST BIOSRabbi Manis Friedman is a rabbi, author, and longtime emissary of the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson. One of the most-watched rabbis on YouTube, he has spent decades teaching on faith, relationships, and Jewish identity. He is co-author, with Dr. Elad Ben Elul, of I Didn't Ask to Be Born: Understanding the Purpose of Our Creation.Dr. Elad Ben Elul is an Israeli anthropologist and author. After years of fieldwork in West Africa while completing his PhD at Tel Aviv University, a lecture by Rabbi Manis Friedman reshaped his understanding of Judaism and purpose. He went on to study and teach Tanya and Chassidut, eventually co-writing I Didn't Ask to Be Born — a bestseller in Israel — followed by Back to Innocence, on relationships and intimacy.Get the book: https://amzn.to/4bxqnrFCHAPTERS00:00 Introduction08:01 Meet the Guests10:08 A Spiritual Awakening15:38 Africa and Jewish Identity19:54 How the Book Happened22:29 God Needs Us Concept30:42 Anthropology of Mitzvot35:45 Religious vs Jewish39:49 Hostages and Mission48:29 Love vs Need in Marriage49:35 Loneliness and Divine Need52:10 God's Humility and Romance55:57 Soulmates and Marriage Reunion59:35 Love as a Thing Trap01:06:13 Love Idolatry and Cheating01:07:52 Soul Journey and Resurrection01:12:36 Rebbe's Nonjudgmental Lesson01:15:17 Dating Is Not Relationship01:21:15 What to Look for in Marriage01:24:07 Mitzvot and God-Mindedness01:30:42 Teaching Tanya at Any Age01:35:03 Identity Through ActionClosingCOMMUNITYJoin the Community! Connect with us on socials to discuss Episode 101, share insights, and continue the conversations you want to have:

Fluent Fiction - Hebrew: From Mourning to Mastery: Aviva's Tisha B'Av Triumph in Tel Aviv Find the full episode transcript, vocabulary words, and more:fluentfiction.com/he/episode/2026-07-19-22-34-02-he Story Transcript:He: בוקר חם של קיץ בתל אביב.En: A hot summer morning in Tel Aviv.He: המגדלים של העיר זורחים בשמש, וצומת הרחובות מלא באנשים ממהרים.En: The city's towers shine in the sun, and the street intersection is full of people in a hurry.He: במשרד הומה באחת הקומות הגבוהות, אביבא, מנהלת פרויקטים צעירה ושאפתנית, יושבת מול מסך המחשב, מכינה את המצגת הקריטית שלה ללקוחות פוטנציאליים.En: In a bustling office on one of the high floors, Aviva, a young and ambitious project manager, sits in front of her computer screen, preparing her critical presentation for potential clients.He: החדר מוקף חלונות מהרצפה עד לתקרה.En: The room is surrounded by floor-to-ceiling windows.He: אביבא מסתכלת על הנוף ונושמת עמוק.En: Aviva looks at the view and takes a deep breath.He: היום הוא תשעה באב, יום של אבל והרהורים.En: Today is Tisha B'Av, a day of mourning and reflection.He: משפחתה איבדה פעמים רבות לאורך הדורות, והזיכרונות כובשים את מחשבותיה.En: Her family has suffered many losses over the generations, and the memories overwhelm her thoughts.He: במקביל, ההכנה למצגת מלחיצה אותה יותר.En: At the same time, the preparation for the presentation stresses her out even more.He: היא יודעת שזה הזמן להוכיח את עצמה.En: She knows it's time to prove herself.He: "אני חייבת להתרכז," היא לוחשת לעצמה בעודה לוקחת לגימה מהקפה.En: "I must focus," she whispers to herself as she takes a sip of her coffee.He: אלי מגיע עם חיוך לבבי, "אביבה, את מוכנה לקראת המצגת?En: Eli arrives with a warm smile, "Aviva, are you ready for the presentation?"He: " הוא שואל בחיוך תומך.En: he asks with a supportive smile.He: "אני יודעת שתהיי נהדרת.En: "I know you'll be great."He: "כמה קרוב אלי, רחל, חברתה הטובה, נכנסת גם היא לחדר הישיבות.En: Close by, Rachel, her best friend, also enters the conference room.He: "אביבה," היא אומרת בלחש, "אני יודעת כמה היום קשה לך.En: "Aviva," she says in a whisper, "I know how difficult today is for you.He: אולי תוכלי להזכיר את הנחישות שיש בנו.En: Perhaps you can mention the determination within us.He: זה יכול להוסיף נופח אישי למצגת שלך.En: It could add a personal layer to your presentation."He: "אביבה מהנהנת בסכמה ומתחילה לחשוב.En: Aviva nods in agreement and begins to think.He: היא מבינה שניתן לשלב את הנושא של תשעה באב לעניין המקצועי.En: She understands she can integrate the theme of Tisha B'Av into the professional context.He: לא רק הרס, אלא גם בנייה מחדש.En: Not only destruction, but also rebuilding.He: באומץ, היא מחליטה לשלב את המסר הזה במצגת – שילוב של מסורת והצלחה עסקית.En: Bravely, she decides to incorporate this message into her presentation – a blend of tradition and business success.He: הופיעה באולם הכנס בו ישבו הלקוחות.En: She appeared in the conference hall where the clients were seated.He: היא נושמת עמוק, מתחילה לדבר.En: She takes a deep breath and begins to speak.He: היא מציגה את עצמה ואת החברה בזווית יצירתית, מחברת את הסיפור האישי שלה על כוח ועוצמה לאורך הדורות.En: She presents herself and the company from a creative angle, connecting her personal story of strength and resilience across generations.He: "הפרויקטים שלנו כמו העיר ירושלים – תמיד נבנים מחדש, חזקים מתמיד," היא מסיימת, קולה נרעד קלות מהרגשת האמת שהיא הביאה.En: "Our projects are like the city of Jerusalem – always being rebuilt, stronger than ever," she concludes, her voice trembling slightly from the truth she brought forth.He: רגע של דממה.En: A moment of silence.He: ואז - מחיאות כפיים וכל הפנים מחייכות.En: Then – applause and smiling faces.He: הלקוחות מתרשמים ומציעים את השותפות.En: The clients are impressed and offer the partnership.He: האותנטיות והריתיוניות של אביבא כובשות אותם.En: Aviva's authenticity and integrity captivate them.He: אביבה מחייכת בגאווה.En: Aviva smiles with pride.He: היא ידעה לנצל את ההיסטוריה שלה ככלי עוצמתי.En: She knew how to use her history as a powerful tool.He: היא לא רק הרוויחה את השותפות, אלא גם מצאה חיבור מחודש לשורשים שלה בתל אביב המוארת.En: She not only gained the partnership but also found a renewed connection to her roots in the illuminated Tel Aviv. Vocabulary Words:ambitious: שאפתניתmourning: אבלreflection: הרהוריםoverwhelm: כובשיםdetermination: נחישותintegrate: לשלבdestruction: הרסrebuilding: בנייה מחדשbravely: באומץresilience: כוח ועוצמהrenewed: מחודשpreparing: מכינהcritical: קריטיתpotential: פוטנציאלייםsurrounded: מוקףbreath: נשימהpresentation: מצגתstress: מלחיצהsip: לגימהsupportive: תומךacknowledgement: הסכמהcontext: ענייןintegrity: ריתיוניותcaptivate: כובשותpartnership: שותפותauthenticity: אותנטיותcreative: יצירתיתangle: זוויתtrembling: נרעדpride: גאווהBecome a supporter of this podcast: https://www.spreaker.com/podcast/fluent-fiction-hebrew--5818690/support.

Divine Providence in Every ChapterFrom one woman's remarkable journey to the lessons of Tisha B'Av, discovering G-d's hand in both our personal lives and Jewish history.  (Tisha B'av)

Rabbi Perl discusses the Jewish holiday of Tisha B'av.

When 14-year-old Tehila Devorah was diagnosed with osteosarcoma (bone cancer), Shira Alexander and her family were thrust into a journey no parent expects. Shira shares Tehila's remarkable resilience through chemotherapy, surgeries, and unimaginable challenges, while reflecting on faith, grief, family, and the lessons her daughter continues to teach long after her passing.✬ SPONSORS OF THE EPISODE ✬► Colel Chabad: Help Families in IsraelMake daily tzedakah part of your routine with the Colel Chabad Pushka App.Yaakov here. It's of my favorite orgs. Really.DOWNLOAD THE APP & HELP HERE→ https://pushkapp.cc/inspo► Our Official Film is HERELetting Go is a documentary that follows extraordinary true stories of people who endured unimaginable betrayal and loss, yet chose forgiveness, revealing the freedom that can come from releasing the weight of the past.Sign up to watch for FREE→ https://LivingLchaim.com► BF Design: Designed for RealityFrom shuls and schools to homes, wedding halls, office buildings, grocery stores, and community spaces, BF Design has spent over 20 years helping the frum community build projects that actually work.SEE HERE→ https://bfdesign.comCALL HERE→ 732-961-1202► Wheels To Lease: #1 Car CompanyReach out to Sol from Wheels To Lease for honest pricing and a stress-free leasing experience.→ CALL/TEXT: 718-871-8715→ EMAIL: inspire@wheelstolease.com→ WEB: https://bit.ly/41lnzYU→ WHATSAPP: https://wa.link/0w46ce► Chofetz Chaim Heritage Foundation: HiddenExperience this year's Worldwide Tisha B'Av Event from the original filmmakers behind the annual Tisha B'Av productions.10% OFF with code INSPIRE10RESERVE YOUR ACCESS→ https://tishabav.global✬ IN MEMORY OF ✬This episode is in memory of:• Shimon Dovid ben Yaakov Shloima• Miriam Sarah bas Yaakov Moshe• Shaindel bas Chaim Yehuda LeibLchaim.#iftn

Tisha B'Av (the 9th of Av) is an annual observance on the Jewish calendar, often understood as the saddest day of the year. It commemorates many different destructions and catastrophes throughout Jewish history, including (but not limited to) the destruction of the first and second temple in Jerusalem, thousands of years ago. Lex Rofeberg and Rena Yehuda Newman are joined by Andy Kahn, a rabbi and executive director of the American Council for Judaism, and Dania Rajendra, a community organizer and writer who is currently serving as interim director of the In Our Name Fund, to explore the history and contemporary practice of this holiday. This episode is the second in a two-part mini-series exploring the past, present, and future of the 9th of Av. Eight incredible students from the UnYeshiva's certificate program in Unbound Judaism will be graduating, on August 2nd! Mark your calendars, so that you can be there to celebrate their amazing achievement. You can register to attend via this link! Access full shownotes for this episode via this link. If you're enjoying Judaism Unbound, please help us keep things going with a one-time or monthly tax-deductible donation -- support Judaism Unbound by clicking here!

This episode discusses the halachos of the Nine Days, Erev Tisha B'av and Tisha B'av as it applies this year.

The Connection Between Shabbat and the Beit HaMikdash Welcome to Embrace Shabbat. It is Erev Shabbat Chazon—the Shabbat where we are meant to reflect on the Beit HaMikdash (Holy Temple) and its destruction. As we have mentioned in the past, the Gemara teaches: לא נחרבה ירושלים אלא בשביל שחללו את השבת "Jerusalem was destroyed only because of the desecration of Shabbat." There is a profound connection between the Beit HaMikdash and Chilul Shabbat (desecration of Shabbat). Conversely, there is an equally strong connection between honoring Shabbat and the ultimate rebuilding of the Beit HaMikdash. We see this clearly in Lecha Dodi , where we sing: מקדש מלך עיר מלוכה (Sanctuary of the King, royal city) קומי צאי מתוך ההפכה (Arise, leave from the midst of the upheaval) רב לך שבת בעמק הבכא (Too long have you dwelt in the valley of tears) In the very next stanza, we sing: Hit'orari, hit'orari, ki va orech ("Awake, awake, for your light has come"). In the middle of accepting Shabbat upon ourselves, we seemingly go off on a tangent about rebuilding the Beit HaMikdash. But it is not a tangent at all; accepting Shabbat is intrinsically linked to the rebuilding of the Temple. Parallels of Holiness On this Shabbat leading into Tisha B'Av, let us focus on these connections. Our Shabbat rituals directly mirror the service of the Beit HaMikdash: Shabbat Candles: Symbolize the Western Wall of the Menorah. Two Loaves (Challah): Mirror the Lechem HaPanim (Showbread). Kiddush Wine: Mirrors the Nisuch HaYayin (Wine Libations). Zemirot (Songs): Mirror the songs sung by the Levi'im. Washing in Warm Water: The custom to wash hands and feet before Shabbat corresponds to the Kohanim, who had to wash their hands and feet before serving. The Hierarchy of Kedusha (Holiness) The Beit HaMikdash is the place where the Shechinah (Divine Presence) rests, and Shabbat is the time where the Shechinah rests. In a way, Shabbat holds a unique level of holiness. Jewish tradition outlines three dimensions of Kedusha : Holy People ( Am Yisrael ) Holy Times ( Shabbat/Chagim ) Holy Places ( Beit HaMikdash ) We determine priority by what happens during a conflict. If Shabbat conflicts with saving a Jewish life, saving the life trumps Shabbat. If building the Beit HaMikdash conflicts with Shabbat, we pause the construction because Shabbat takes precedence. The human being is the greatest vessel for the Shechinah—a walking Sefer Torah. Next comes holy time, which is spiritual and non-physical ( Mekadesh Yisrael ve'hazmanim ). Finally, there are holy places and items. Every Shabbat, we step into a sanctuary of time. Just as entering the Beit HaMikdash gave a person a tangible feeling of the Divine, entering Shabbat is entering a holy zone. Great individuals throughout history could actually feel the Neshamah Yeteirah (additional soul) enter them without ever looking at a clock. Avoiding "False Testimony" in Retzei Generally, we do not speak directly about the destruction or the comfort of the Temple on Shabbat, except for the prayer of Retzei in Birkat Hamazon . However, the Pele Yoetz writes that one must be exceedingly careful during the Shabbat meals to remember the Churban (destruction). When we sit at our beautiful tables, we must ask: What about God's table? Note on the Nine Days: The reason we abstain from meat and wine during the Nine Days is not standard mourning (as regular mourners are permitted meat and wine). Rather, it is because God's table is empty of sacrifices and libations. (Some Sephardic customs extend this through the tenth of Av because the Temple continued to burn into that day). The Pele Yoetz warns us against offering "false testimony" ( me'id edut sheker be'atzmo ). In Retzei , we say: אף על פי שאכלנו ושתינו חורבן ביתך הגדול והקדוש לא שכחנו "Even though we have eaten and drunk, we have not forgotten the destruction of Your great and holy House." If we say these words without a single thought about the Beit HaMikdash, we are speaking falsely. The Three Elements of Greatness and Holiness To ensure our words are true, let us dedicate this Shabbat to saying Retzei with deeper kavanah (intention). Notice how the phrase Gadol v'Kadosh (Great and Holy) appears three times in our liturgy, representing the three dimensions of holiness: Holy Time: HaShabbat HaGadol VeHaKadosh hazeh (This great and holy Shabbat). Holy Place: Churban beitcha ha'gadol v'ha'kadosh (The destruction of Your great and holy House). Holy People: Shmecha ha'gadol v'ha'kadosh aleinu karata (Your great and holy Name You have called upon us). On Shabbat, we honor the holiness of time and people, but we bemoan the lack of the holy place, asking God: V'hareinu benechamas Tziyon ("And show us the consolation of Zion"). Turning Rest into Consolation The Tiferet Shlomo (on Parashat Noach) points out a beautiful linguistic connection. The word for rest, מנוחה ( Menucha ), contains the exact same letters as the word for comfort, נחמה ( Nechama ). Through the Menucha of Shabbat, we bring about the Nechama —the comfort of the rebuilt Beit HaMikdash. Why do we ask for the rebuilding of the Temple specifically during Retzei ? The Tiferet Shlomo explains that because we taste a microcosm of the Divine Presence on Shabbat, we are moved to say: "Hashem, we have tasted this lower level of Your rest; please grant us the ultimate, full-fledged rest of the Geulah (Redemption) and Olam HaBa (the World to Come)." As the sages promise: "He who mourns over Jerusalem will merit to see its comfort." Let us leverage this Shabbat Chazon to shift our focus, pray Retzei with true intention, and merit to see the Beit HaMikdash rebuilt.

Dedicado à Yaakov Tzvi ben ChaninaPatrocine uma aula e ajude a levar a Torá mais longe: shiurpix@gmail.comMesmo nos dias mais sombrios de luto e restrições que antecedem Tisha B'Av, a Torá nos revela uma fonte inabalável de consolo e ação prática. Nesta aula, o Rabino Avraham Stiefelman traz o ensinamento reconfortante de que o estudo detalhado sobre a estrutura e a engenharia do Beit HaMikdash é considerado por Hashem como se estivéssemos reconstruindo o Templo sagrado ativamente. Conectando as Halachot deste período à alegre certeza da Geulah e ao despertar de nossa alma, o shiur nos guia através da visualização do Templo, das lições de nossos sábios e da força transgeneracional que mantém vivo o futuro de nosso povo.#Torá #BeitHaMikdash #Tshuvá #EstudoDeTorá #TishaBAv #Geulah #HistóriaJudaica #Halachá #RabinoAvrahamStiefelman

We discuss the possibility of adding Nacheim to Birkat HaMazon for someone who must eat on Tisha B'Av.

Judaism does not hide from inner-reflection and growing pains. Tisha B'Av commemorates that which can happen when we put our faith in man in lieu of God, resulting in catastrophic disaster. This year, suppressing our egos in order to hear the mighty, aching admonishment of Eicha, we are compelled to ask (again!), has anything changed? Pull Up a Chair 16APR2026 - PODCAST

A number of books draw an intriguing – though puzzling – parallel between two periods on the Jewish calendar: the period of Ben He'mesarim (the Three Weeks from Shiba Asar Be'Tammuz through Tisha B'Ab) and the period of the holidays in the month of Tishri. The month of Tishri begins with Rosh Hashanah, and the holiday season concludes with the celebration of Shemini Aseret on the 22nd of Tishri. (In the Diaspora, we observe Shemini Aseret as a two-day celebration, referring to the second day as Simhat Torah, but fundamentally, this is just one day, on the 22nd of Tishri, and this is how it is celebrated in Israel.) According to a number of Rabbis, these two 22-day periods parallel one another, and are linked to one another. This parallelism leads us to an astonishing conclusion – that the final days of these two periods, Tisha B'Ab and Simhat Torah, are connected. This conclusion is astonishing because, quite simply, it would have been hard to come up with any two days on the Jewish calendar that are more different from one another. In fact, these days are polar opposites – and not only because one day is spent fasting, sitting on the floor and mourning, while the other is spent dancing, singing and feasting. Simhat Torah marks the day when the first Bet Ha'mikdash was inaugurated. King Shlomo conducted a two-week celebration in honor of the Temple's inauguration, which culminated on the 22nd day of Tishri. And, for this reason, the Zohar teaches that Shlomo is considered the "Ushpizin" for Shemini Aseret, which is, in a sense, the eighth day of Sukkot. It thus emerges that the day when the Bet Ha'mikdash's inauguration was completed is, remarkably, linked to Tisha B'Ab, the day when the Bet Ha'mikdash was destroyed. If Shemini Aseret is associated with Shlomo Ha'melech, then Tisha B'Ab is associated with Yirmiyahu – the prophet who warned of the destruction of the Bet Ha'mikdash. Shlomo Ha'melech enjoyed a life of wealth, prestige, peace, comfort and serenity, and he composed Shir Ha'shirim – a joyful, heartwarming book about the intense love between Hashem and the Jewish People. Yirmiyahu suffered misery throughout his life, being constantly taunted and at one point even imprisoned, and then personally witnessed the destruction of Jerusalem and was driven into exile. The book he wrote – Echa, which we read while sitting on the floor on Tisha B'Ab – laments the rupture of the bond between G-d and His people, and the unspeakable calamities that befell our nation at the time of Jerusalem's destruction – the polar opposite of Shir Ha'shirim. Interestingly enough, the Arizal – based on a number of earlier sources – teaches that King Shlomo's soul returned in Yirmiyahu, further underscoring the connection between Simhat Torah – the day associated with King Shlomo – and Tisha B'Ab – the day associated with Yirmiyahu. These two figures shared the same soul, and thus the days that embody their lives' respective missions are closely linked. These two days are linked because Simhat Torah is the day when we celebrate the precious gift of the Torah – and it is through Torah that we become worthy of redemption. The Or Ha'haim (Rav Haim Ben-Attar, 1696-1743) writes that Mashiah does not wish to redeem a nation of ignoramuses. It is only when we recommit ourselves to Torah learning and put in the time and effort to learn that we earn our long-awaited final redemption. Tisha B'Ab is associated with Simhat Torah because it is through the joy of Torah learning, embodied by the festive celebration of Simhat Torah, that we end the exile which we mourn on Tisha B'Ab. In our community – and in many others, as well – we are witnessing a truly extraordinary phenomenon, one which clearly shows that we are well on our way to making the transition from Tisha B'Ab to Simhat Torah, from mourning the destruction of the Bet Ha'mikdash to celebrating the restoration of the Bet Ha'mikdash. My father recalled to me how in his time, people spent Tisha B'Ab afternoon at the beach. Now, as everyone knows, Tisha B'Ab is likely the greatest day of Torah learning in the entire year. Synagogues are packed with men and women of all ages hearing Torah classes for many hours throughout the day, and some even the entire day. Ironically, in our time, Tisha B'Ab has turned into a "Simhat Torah." Of course, it is still a day of mourning and grieving. But nevertheless, we cannot overlook the drastic change that has occurred, with the entire community – and many other communities – joining together for hours upon hours to learn Torah on this day. This phenomenon is representative of the broader transition that has been taking place in recent years. People are devoted to Torah learning like never before. With all the unique spiritual challenges of our generation which I and many other Rabbis speak about regularly, the amount of Torah being learned on a daily basis in our time is breathtaking. This is a clear sign that we are, gradually, transitioning from Tisha B'Ab to Simhat Torah, from a state of Hurban (destruction) to a state of redemption. May Hashem help us continue this transition, to continue devoting ourselves to Torah learning and inspiring others to do the same, so we may be worthy of Mashiah's arrival and the rebuilding of the Bet Ha'mikdash, when we will experience an everlasting Simhat Torah, amen.

How could Klal Yisrael look at everything Hashem had done for them—the miracles of Mitzrayim, Krias Yam Suf, the mann in the desert—and conclude: “Hashem hates us”?And why did one night of misplaced tears become a night of crying for generations?In this shiur, delivered at Michlelet NCSY, Rav Burg explores the deeper wound behind the sin of the Meraglim. Their fear was not merely that they would lose the battle for Eretz Yisrael. Beneath their fear was shame—the belief that because of their past, they were no longer worthy of Hashem's love.When a person believes he is unworthy of love, even love itself can begin to feel threatening. Care is reinterpreted as rejection. Guidance feels like punishment. A gift feels like a trap.The tears of that night revealed a profound breakdown of trust between Klal Yisrael and Hashem. That wound did not disappear. It continued producing distance, exile and tears throughout Jewish history.Tisha B'Av is therefore not only about mourning what was destroyed. It is about repairing the deepest rupture of all: learning to believe that even after failure, we are still loved—and allowing that love to bring us home.

Dedicado à Refua Shleima de Yehuda Arye ben AvrahamPatrocine uma aula e ajude a levar a Torá mais longe: shiurpix@gmail.comNesta aula profunda, conectamos o período de Tisha B'Av, a Parashá de Devarim e o primeiro pecado da humanidade em Bereshit. Descubra como a nossa percepção e a busca por controle podem transformar nossa realidade e como o chamado de Hashem, "Ayeka" (Onde você está?), é na verdade um convite de amor e conexão para retornarmos ao nosso verdadeiro estado de paz.#TishaBAv #Torah #Bereshit #Devarim #Chassidut #PensamentoJudaico #CrescimentoPessoal #Espiritualidade

Many people, understandably, are confused about what the period of Ben Ha'metzarim – the Three Weeks from Shivah Asar Ba'Tammuz through Tisha B'Av – is all about. We observe certain mourning practices, and abstain from a number of activities, culminating with Tisha B'Av, when we fast, sit on the floor, and mourn. What is the purpose of this mourning if we then just resume our normal routines? What's the value of "losing" three weeks of fun during the summer? Why is this necessary? The answer is likely found in the opening verses of Megilat Echah , the collection of lamentations written by the prophet Yirmiyahu after the destruction of the Bet Ha'mikdash , which we read on Tisha B'Av. This Megillah begins: איכה ישבה בדד, העיר רבתי עם היתה כאלמנה.. בכו תבכה בלילה ודמעתה על לחיה אין לה מנחם מכל אוהביה... דרכי ציון אבלות מבלי באי מועד כל שעריה שוממין... How does she [Jerusalem] dwell alone, the city with so many people? She has become like a widow… She cries intensely at night, and her tear is on her cheek; she has no one from all her loved ones to console her… The roads of Zions are in mourning, without anyone coming for the holidays; all its gates are desolate… These opening pesukim clearly emphasize one theme: loneliness. The city that was once teeming with people is now alone, desolate, empty. It is like a widow, who lies alone, without anyone to wipe her tears, to bring her comfort. When people are hurting, the pain is made so much more intense by the feeling of loneliness, by having no one who understands, who commiserates, who provides emotional support. Our job when a friend or family friend is hurting is to make sure that person doesn't feel alone. If there is practical assistance that we can provide, then of course we should try to provide it. But if not, this doesn't mean we can't help. We can – and must – help by showing up, by being there, by calling, by reminding the person that he or she is not alone. This does not mean we are to be sad around the clock when somebody close with us is hurting. We can still enjoy and live a happy life. But we have to make sure that this person does not feel alone. Our Sages teach us that as long as the Bet Ha'mikdash remains unbuilt, Hashem Himself is in exile. He does not have His home, so-to-speak. It is as though Hashem is in pain. And this is what the Three Weeks, the Nine Days, and Tisha B'Av are all about – making sure Hashem is not "alone." During these weeks, we need to show Him that we care, that we have not forgotten about Him, that we understand that things aren't the way they're supposed to be, that He's "suffering." Different occasions on the Jewish calendar require us to connect to Hashem in different ways. The period we are in now requires us to connect to Hashem by feeling His pain, by sharing in His sadness, by showing that we are not indifferent to the "exile" of the Shechinah . One of the commentaries suggested an analogy to a businessman who did everything he could to help his sons and secure their financial future. He bought them homes and gave them money so they could jumpstart their own businesses, borrowing money against his own enterprise. The business couldn't keep up, and he ended up going bankrupt and struggling to repay his debts. One day, his friend saw him sitting and crying. The friend sat down next to him to offer some comfort. "It's not just that I lost all my money," the man said through the tears. "It's that my sons no longer talk to me. I did all this for them, I sacrificed all this for them, and they're not even in touch. That pain is just too much to bear." The pasuk describes Yerushalayim's weeping with the words בכו תבכה , as though there are two different types of crying. Hashem "cries" because He is in exile, but also because His children don't care. Hashem has done so much for us, and we benefit from His blessings each and every day, just like the sons of the man in the story. The period of the Three Weeks is the time to show Him that we care, that we feel His pain, and that we are ready to do what we can to heal it. May we all rise to the occasion and be worthy of the rebuilding of the Bet Ha'mikdash and the return of the Shechinah , אמן .

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We discuss Havdalah when Tisha B'Av falls out on a Sunday.

The Shmuze - Rabbi Karlinsky - Shabbat Chazon-Preparing for Tisha B'Av by Shapell's Rabbeim

Mourning on Tisha B'Av

Searching for the cracks in the wall

Patrocine uma aula e ajude a levar a Torá mais longe: shiurpix@gmail.comNeste shiur, exploramos a transição para o mês de Av e as semanas que antecedem Tisha B'Av. Como cumprir a mitzvá de servir a Deus com alegria quando o próprio calendário nos pede para "diminuir a alegria"? Através de histórias inspiradoras — desde o bom humor do Rebe de Calev até o despertar espiritual na "dádiva do desespero" —, o Rabino Avraham Stiefelman revela como o ponto de maior ocultação divina é, na verdade, o limiar da maior revelação e da chegada de Mashiach. Aprenda também as halachot práticas sobre Shehecheyanu, vestimentas e o verdadeiro sentido espiritual deste período de luto e esperança.#Tora #Chassidut #MesaDeAv #TishaBAv #Mashiach #Judaismo #Espiritualidade #CrescimentoPessoal #Halacha

We discuss a few more points regarding Tallit and Tefillin at Shacharit on Tisha B'Av. We also discuss changing the way we sleep on Tisha B'Av

Send us Fan MailShabbat Hazon is the Shabbat before Tisha B'av and gets its name from the prophet Isaiah who 'saw' (Hazon) the destruction of the Temple in Jerusalem. I offer a couple of thoughts about how we can commemorate this moment in Jewish history.

We discuss the Minhag not to wear our Tallit or Tefillin at Shacharit on Tisha B'Av

Daily Bitachon: Framing Eicha and the Secrets of Ashrei As we get closer to Tisha B'Av, we want to share some insights on Megillat Eicha . The Concept of a Petichta (The Opening) Midrash Eicha starts with a section called Petichta deHakimei , which means "introductory teachings of the wise men." We find a similar concept in the Talmud ( Megillah 10b ), where a long list of Chachamim (scholars) introduce the Megillah using this exact term. What is the deeper meaning of an "opening"? The Or Gedalyahu (Purim, p. 86) explains that a Petichta acts like a mafteach (a key) . It is designed to unlock the inner secrets of the text so we don't lose the forest for the trees. It anchors us to the underlying message of the book. Beginning and Ending with Goodness In Sefer Kad HaKemach (Gezel, Unit 2), Rabbeinu Bechaye discusses the famous rabbinic dictum: לעולם יתחיל אדם בדבר טוב ויסיים בדבר טוב "A person should always begin and end with something good." He explains that "good" ( tov ) refers directly to God. We can see this as we say every day in the Amidah and Ashrei: " הטוב שמך ולך נאה להודות " (The Good is Your Name, and to You it is fitting to give thanks). " טוב ה׳ לכל " ( Tov Hashem lakol – God is good to all). A name represents the essence of a thing, meaning God's absolute essence is goodness. This is a foundational theme of the Nine Days—a topic we will delve into further. Rabbeinu Bechaye and the Nefesh HaChaim explain that the ultimate expression of God's name in this world is the Torah. When the verse says, " כי שם ה׳ אקרא " ("When I call out the name of Hashem"), it refers to the Torah, which is is the names of G-d and I must gibe greatness to his name this is the source for birkat hatorah, when we learn Torah, mention his name we give Him greatness by blessing him.. In fact, the Ramban writes in his introduction to Bereishit that the entire Torah is comprised of interwoven names of God. Therefore, every Petichta begins with a Torah verse because it contains fundamental holiness—the dvar tov (good thing) that reframes our perspective before we experience the grief of Eicha. Reframing Exile: The Daughter of Waves In the Midrash , Rabbi Abba bar Kahana quotes a verse from Yeshayahu: " צהלי קולך בת גלים " ("Raise your voice, daughter of the waves"). The Midrash explains that "daughter of the waves" (or "daughter of exiles") refers to the Jewish nation. We are the children of exiles: Avraham experienced exile and famine ( "Vayehi ra'av ba'aretz" ). Yitzchak experienced exile and famine, moving to Avimelech in Gerar. Yaakov fled his home to Padan Aram. The message here is not to despair . The pain of exile is not a historic coincidence; it was built into the blueprint of creation. Rav Wolbe noted that the very opening lines of the Torah— " והארץ היתה תהו ובהו וחשך על פני תהום " —allude to the four exiles: Tohu (Chaos): Babylonia (Bavel) Vohu (Void): Persia and Media (Paras u'Madai) Choshech (Darkness): Greece (Yavan) Tehom (The Depths): Rome/Edom (our current, seemingly endless exile) Immediately following this, the Torah states, "And the spirit of God hovered over the water," which refers to the spirit of Mashiach. Why Must We Suffer? If exile is built into creation, why is it necessary? The Maharal ( Netzach Yisrael , Ch. 15) explains that this world is not our true home . As the Mishnah in Pirkei Avot teaches, this world is merely an anteroom ( prozdor ) to the World to Come. The fact that we are constantly uprooted and persecuted is a reminder that we don't inherently belong in this physical domain; we belong in a higher, spiritual realm. Our painful exile is the difficult path toward ultimate greatness. We wear the title Bat Golim (Daughter of Exiles) with pride. It is a symbol of our cosmic displacement and a reminder that our true place is in the World to Come. We must not lose faith in the face of antisemitism or tragedy. It is painful, but it is a process built for our ultimate growth. The Father's Perspective: A Mashal from the Chasam Sofer In Berachot 3a , Rabbi Yose enters a ruin in Jerusalem to pray, and Eliyahu HaNavi waits for him outside. When Rabbi Yose finishes, Eliyahu asks him what he heard inside the ruin. Rabbi Yose responds that he heard a heavenly echo ( Bat Kol ) groaning like a dove, saying: "Woe to the children, that because of their sins I destroyed My house, burned My sanctuary, and exiled them among the nations." Eliyahu informs him that this occurs three times every single day. Furthermore, whenever the Jewish people enter a synagogue and declare " אמן יהא שמיה רבא " (Amen, may His great name be blessed), God shakes His head and says: "Fortunate is the King who is praised in His house! What is there for a Father who exiled His children? And woe to the children who were exiled from their Father's table." The Chasam Sofer makes a brilliant textual analysis here. Notice the phrasing: "Woe to the children" is stated, but when referring to God, it uses the milder phrase "What is there for a Father..." rather than "Woe to the Father." Why does God not groan for Himself in the same way? The Mashal (Parable) Imagine a man whose wife is in labor with their firstborn son. He is thrilled, anticipating the Brit Milah and the Pidyon Haben. Right now, his wife is screaming in agonizing pain. The husband feels her pain acutely, but he isn't despairing. Why? Because he can see the bigger picture. He visualizes the joy of the upcoming celebrations and the beautiful life ahead. We are currently experiencing Chevlei Mashiach —the birth pangs of the Messianic era. Like childbirth, the pain intensifies right before the ultimate joy. The Chasam Sofer explains that God is like that expectant father. He feels our pain, but He does not groan for Himself because He sees the staggering spiritual heights we are climbing. He sees the light we generate by pushing against the tide of exile. Stay tuned tomorrow as we discuss why the response of "Amen Yehei Shmei Raba" is so deeply moving to the Almighty.

   This week's episode is sponsored by Hershel Barg and Associates LLC לעילוי נשמת צבי בן חיים גרג    In this week's episode we look at the deep challenges we have today properly relating to Tisha B'Av. We look at the basics of the day and examine why what is called, 'Avalus HaChurban', is a very important issue. We also examine the question of should seeing the State of Israel in a positive light have any effect on this matter.  We look how Shomeh Esrey defines our times and how this affects the Avalus HaChurban.    Help Rabbi Wittenstien  create new and original content via our non profit  'The Jewish History and Tanach Foundation'.  Your support and partnership is greatly appreciated. Zelle : jewishhistorytnchfoundation@gmail.com Credit Card : https://thechesedfund.com/thejewishhistoryandtanachfoundation/support-r-wittenstein-s-tanach-and-jewish-history-project The Jewish History and Tanach Foundation is a registered 501-3c.  EIN : 33-485 5627 Donor's Fund account number: 2642025 Nach Yomi: Join R' Wittenstein's Nach Yomi on WhatsApp. We learn a perek a day five days a week, with a nine minute shiur covering the key issues. Click here to join!  For tours, speaking engagements, or sponsorships contact us at jewishhistoryuncensored@gmail.com PRODUCED BY: CEDAR MEDIA STUDIOS    

We discuss those who do not fast and/or mourn on Tisha B'Av.

Today, Yosef Waslow is a Chassidish husband and father, but his story is far deeper than becoming frum. Raised by a white Jewish mother and a black Baptist father, Yosef battled with alcoholism, fitting in, searching for identity, and eventually found his way to Torah and family. Yet this conversation isn't really about addiction, race, or even becoming a baal teshuva.✬ SPONSORS OF THE EPISODE ✬► Colel Chabad: Help Families in IsraelMake daily tzedakah part of your routine with the Colel Chabad Pushka App.Yaakov here. It's of my favorite orgs. Really.DOWNLOAD THE APP & HELP HERE→ https://pushkapp.cc/inspo► Bitbean: Custom Software & AI SolutionsHelping businesses work smarter with custom software and practical AI integration.LEARN MORE→ https://bit.ly/3PiIvda► Qualify Whey Protein: Cholov Yisroel Protein PowderPremium whey protein from Israel with 25g of protein per scoop.10% OFF with code DELICIOUS10 on Amazon→ https://urlgeni.us/amazon/lchaim► Wheels To Lease: #1 Car CompanyReach out to Sol from Wheels To Lease for honest pricing and a stress-free leasing experience.→ CALL/TEXT: 718-871-8715→ EMAIL: inspire@wheelstolease.com→ WEB: https://bit.ly/41lnzYU→ WHATSAPP: https://wa.link/0w46ce► OU Women's Initiative: Torat Imecha Nach YomiJoin thousands of women learning one perek of Nach each day.LEARN MORE→ https://go.ou.org/znSkk► Chofetz Chaim Heritage Foundation: HiddenExperience this year's Worldwide Tisha B'Av Event from the original filmmakers behind the annual Tisha B'Av productions.10% OFF with code INSPIRE10RESERVE YOUR ACCESS→ https://tishabav.global✬ IN MEMORY OF ✬This episode is in memory of:• Shimon Dovid ben Yaakov Shloima• Miriam Sarah bas Yaakov Moshe• Shaindel bas Chaim Yehuda Leib✬ LIVING LCHAIM TISHA B'AV FILM ✬We've officially wrapped filming on Living Lchaim's biggest Tisha B'Av project yet.Subscribers will be able to watch the full hour-long film for FREE on our website and YouTube channel this Tisha B'Av.Make sure you're subscribed so you don't miss it. #iftnLchaim.

Lex Rofeberg and Rena Yehuda Newman discuss the history, shadow-sides, and positive possibilities for observing the Jewish holiday of Tisha B'av (the 9th of Av) — understood by many to be the saddest day on the Jewish calendar. What is Tisha B'Av? How has it been observed -- and, often, not-observed -- in American-Jewish communities? How can it help us consider the flow of the Jewish calendar as a whole? This episode is a first in a two-part mini-series exploring the past, present, and future of the 9th of Av. ------------------------ Eight incredible students from the UnYeshiva's certificate program in Unbound Judaism will be graduating, on August 2nd! Mark your calendars, so that you can be there to celebrate their amazing achievement. You can register to attend via this link! Access full shownotes for this episode via this link. If you're enjoying Judaism Unbound, please help us keep things going with a one-time or monthly tax-deductible donation -- support Judaism Unbound by clicking here!

When putting on shoes, as we have seen, one should put the right shoe on before the left shoe in order to show importance to the right side, though he should tie the laces of the left shoe before the laces of the right shoe, because the left side has greater importance with respect to tying. When removing one's shoes, one should show respect to the right side by reversing the sequence – removing the left shoe first, so that the right shoe remains on the foot for longer. Intuitively, we might assume that the entire process should be reversed, such that one first unties the right shoe, unties and removes the left shoe, and then removes the right shoe. This is, indeed, the opinion of several Poskim, and the position adopted by Hacham David Yosef in Halacha Berura. By contrast, the Az Nidberu (Rav Binyamin Zilber, 1916-2008) maintained that one unties and removes the left shoe, and then unties and removes the right shoe. He reached this conclusion on the basis of the Gemara's formulation (Shabbat 61a) – "Holetz Shel Semol" ("removes the left [first]"). The verb H.L.TZ. used here in reference to removing shoes appears also in the context of Halisa – the procedure required when a married man dies without children, and his brother chooses not to marry the widow (which would fulfill the Misva of Yibum). The Torah requires the widow to remove her brother-in-law's shoe from his foot, using the word "Ve'halsa" (Debarim 25:9). This is understood as referring to both untying the shoelaces and removing the shoe, seemingly proving that the root H.L.TZ. includes both steps of the process, and not merely the shoe's removal. By extension, then, when the Gemara requires, "Holetz Shel Semol," it means that one should first untie and remove the left shoe before untying the right shoe. As mentioned, however, other Poskim ruled that one should first untie the right shoe before removing the left shoe. Therefore, one has the option of which procedure to follow. It is told that the Sadik of Nasaud ( Rav Avraham Yehoshua Freund, 1850–1932) once needed to remove only his right shoe, to have it repaired. He made a point of first removing the left shoe, in order to observe the Halacha requiring removing the left shoe before the right shoe. This shows that at least in his opinion, even if one needs to remove only the right shoe, he should remove the left shoe first. Rav Abraham Yishak Ha'kohen Kook (1865-1935) drew an intriguing distinction between the ordinary removal of shoes, and removing shoes for a Misva purpose – such as before Yom Kippur and Tisha B'Ab, a Kohen preparing for Birkat Kohanim, or when changing into one's Shabbat shoes on Friday afternoon. Normally, one shows greater respect to the right side by leaving it on for longer. However, when the shoe's removal fulfills a Misva, then to the contrary, one shows greater respect to the right shoe by using it for the Misva first. Rav Kook thus maintained that whenever one removes his shoes for the purpose of a Misva, he should remove the right shoe first. Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995) fundamentally agreed with Rav Kook, though he disputed the application of this reasoning to the removal of shoes before Yom Kippur and Tisha B'Ab. On these occasions, the purpose of removing the shoe is to deprive oneself the comfort of wearing shoes. Therefore, Rav Shlomo Zalman contended, one shows greater respect to the right shoe by leaving it on and enjoying the comfort it provides for longer than the left shoe. In the other situations of a Misva, Rav Shlomo Zalman concurred with Rav Kook's position. However, Rav Yisrael Bitan noted that the earlier sources make no mention of such a distinction. Moreover, the Lebush (Rav Mordechai Yoffe, c. 1530-1612) explained the requirement to remove the left shoe first by stating that it is disrespectful for the right foot to remain bare for a few moments while the left foot is still in a shoe. According to this explanation, it would certainly seem that the purpose of the shoe's removal is not relevant as far as this Halacha is concerned, and thus in all situations, one should remove the left shoe before the right shoe. Summary: When one removes his shoes, he should remove the left shoe before the right shoe. According to some Poskim, one should first untie the right shoe before untying and removing the left shoe, whereas others maintain that one should untie and remove the left shoe, and then untie and remove the right shoe.

Rabbi Akiba's Tears Parashat Matot begins with a number of laws regarding vows, including the authority given to a husband to annul certain vows taken by his wife. The Torah states that in such a case, when a wife takes a vow and the husband declares its annulment, "V'Hashem Yislah Lah" – G-d will forgive the woman (30:13). The Sages understood this verse as referring to a situation where the wife did not know that her husband annulled the vow, and nevertheless proceeded to violate it. For example, the wife declared herself a Nezira, committing to abstain from wine, and she later decided to drink wine despite her vow. As it turned out, she committed no transgression by drinking wine, because her husband annulled her vow of Nezirut. Nevertheless, she requires G-d's forgiveness since she intended to violate the vow. The Gemara (Kiddushin 81b) tells that Rabbi Akiba would weep each time he read this verse. He was overcome by emotion upon seeing that even a person who did not commit a sin requires atonement if he intended to commit a sin. If even such an act – which was actually permissible – requires atonement, then how much more so is a person held accountable when he commits an act that is truly forbidden. A deep explanation for Rabbi Akiva's tears emerges from the teachings of Rav Shimshon of Ostropoli (1600-1648). Ashkenazic communities have the custom of including in the Kinnot on Tisha B'Ab a lament for the Asara Harugeh Malchut – the ten great sages who were murdered by the Romans. The Roman emperor learned the law in the Torah that kidnapping a person and then selling him as a slave is a capital offense, punishable by death. He thus decreed that ten great sages must be murdered to atone for the sin of Mechirat Yosef – when Yosef's brothers committed this exact crime, selling their brother as a slave. Since this crime was committed by Yosef's ten brothers, ten sages were brutally murdered to atone for this misdeed. In truth, only nine of Yosef's brothers participated in his sale as a slave. Binyamin, the youngest, was home and thus not present at the time of the sale, and Reuben tried to rescue Yosef. Thus, this crime was committed by only nine brothers. Rav Shimshon of Ostropoli cites the Arizal as teaching that the Almighty Himself, as it were, was the tenth participant. He decreed that this should happen, and He thus "completed the Minyan," so-to-speak, joining Yosef's brothers in selling him as a slave to Egypt. Now the Kabbalists have identified the specific correspondence between the Asara Harugeh Malchut and the brothers who sold Yosef – meaning, which of the ten great sages corresponds to which of Yosef's brothers. For example, one of these sages was Rabbi Huspit Ha'meturgeman – a great Rabbi who was blessed with a loud, clear voice, and thus worked as the "broadcaster" who would help the Rabbis deliver their lectures. He corresponds to Naftali, who is described as "Ha'noten Imreh Shafer" (49:21) – the speaker of beautiful words. Rav Shimshon of Ostropoli taught that Rabbi Akiba, who was among the ten sages murdered by the Romans, corresponded to G-d, the tenth "participant" in Mechirat Yosef. This is because Rabbi Akiba taught that the Torah's command to fear Hashem extends also to Torah scholars – meaning, just as one is obligated to fear Hashem, so must one show reverence to the sages. As Rabbi Akiba equated, in a sense, Torah scholars with the Almighty, he was chosen to "represent" G-d as one of the Asara Harugeh Malchut. We can now return to Rabbi Akiba's weeping upon reading the verse in Parashat Matot, "V'Hashem Yislah Lah." Rabbi Akiba knew that he represented G-d as the tenth participant in Mechirat Yosef. However, he felt comforted by Yosef's own words many years later, when he explained to his brothers that he felt no resentment toward them for what they did: "Ve'atam Hashabtem Alai Ra'a, Elokim Hashabah Le'Toba" – "You plotted evil against me, but G-d plotted for the good" (50:20). Although the brothers intended to inflict harm, their actions actually brought great blessing and good fortune, as Yosef ended up saving Egypt and the entire ancient world by predicting the seven years of famine and ordering the storage of grain during the preceding years of surplus. Rabbi Akiba thus figured that he – as a representative of Yosef's brothers – would not be held accountable for the sin of Mechirat Yosef, because it in truth turned out to be a blessing, and not a sin. However, when Rabbi Akiva read the verse "V'Hashem Yislah Lah," he wept. He then realized that even if a person's actions ended up being permissible, nevertheless, he requires atonement if he had intended to act wrongly. Rabbi Akiba thus understood that the time would come when an accounting would be made for the sin of Mechirat Yosef. As we approach the observance of Tisha B'Ab, let us all work together to rectify the sin of Mechirat Yosef by striving to be kinder, more compassionate and more forgiving. If Yosef's brothers brought calamity upon future generations through their efforts to harm Yosef, let us correct this mistake by redoubling our efforts to help and bring joy to all our brothers and sisters, even those with whom we have disagreements, and we will then be worthy of our final redemption, Amen.

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[This episode originally aired on July 29, 2024] Hi everyone, welcome to another episode of The Chai on Life Podcast. I'm Alex Segal and today, we are speaking with Dr. Hilla Aboody, an amazing teacher, mother, wife and mentor currently living in Eretz Yisrael who I invited to come on to speak about this heavy time on the Jewish calendar.Hilla has such a beautiful way of explaining things — it's so deep and profound yet easy to comprehend at the same time.A little background on her:She is a wife and mother of five, living in Eretz Yisrael after making Aliyah 7 years ago from Brooklyn, NY. She is a teacher and Em Bayit (house mother) at Midreshet Eshel, a Sephardic seminary for post High school students from around the world. Her educational background includes studying at Michlalah and receiving her bachelor's degree from Bar-Ilan University and a Master's and PhD in Jewish History from New York University. She has published her study on Eliyahu the Prophet in Talmudic literature and midrashim in her book, “Through the Prism of Wisdom”. As an educator and kallah teacher, Hilla dedicates her time in guiding students to creating a relationship with Hashem and tips and tools to thrive in their marriages and in life.In our conversation, we speak about:-What the Jewish perspective is on sadness and pain-How we can connect to Hashem during this time and in this unique way, especially if it feels daunting for you right now-Why this particular time period brings about more heaviness and actually the reason why we take more precautions-The rich energy that lies in the months of Tammuz and Av — what the letters associated with each month mean, why the sense of each month is important and what we can individually and collectively take from all of that-Why crying is actually a sign of bravery-Practical things you can do now to get through this time with more faith, in a more connected way to yourself, Hashem and those around you-How to deal with difficult emotions with your kids…and SO MUCH MOREThis podcast with Hilla is basically an hour long shiur. I got chills like 17 times as I was listening to her and it's definitely one of the most important ones I've done so far in terms of our spirituality.If there is someone you want to see on The Chai on Life Podcast, email me at ⁠alex@chaionlifemag.com⁠ or send me a DM @chaionlifemag. Thanks again, see you next week!

The Three Weeks: Beginning with the End in Mind There is a well-known rule: סוף מעשה במחשבה תחילה (Sof ma'aseh b'machshava techilah) "The end of an action must first be conceived in thought." In other words: Begin with the end in mind. The Three Weeks culminate with Tisha B'Av. The specific text our Sages instituted for us to read on Tisha B'Av is Eicha (Lamentations). How does Eicha end? "Take us back, O Hashem, to Yourself, and we will return; renew our days as of old." (Eicha 5:21) These are the final words we recite. The Real Final Verse: A Deeper Reading Now, hold on. Someone might argue that this isn't actually the final verse of Eicha . The technical final verse is: "For even if You had utterly rejected us, You were only exceedingly angry with us." (Eicha 5:22) We normally repeat the previous verse ( Hashiveinu ) because we don't want to conclude on a negative note. However, the truth is that the absolute last verse is not actually negative. The Reishit Chochma ( Sha'ar HaTeshuva , Chapter 7) explains that the verse should be read like this: "If You were truly disgusted with us, You would have destroyed us completely in Your extreme anger. But we see that You did not destroy us completely." We are not wiped out; we are still here. We still have a remnant. Therefore, it is obvious that the purpose of the exile and the destruction was never to eliminate us, but rather to direct us to return to Him in teshuvah (repentance). Why then do we repeat the second-to-last verse ( Hashiveinu )? I saw once—though I don't recall the exact source—that the average person reading the literal text might misunderstand the final verse. They might mistakenly think it means God is genuinely and permanently disgusted with us. Therefore, we repeat Hashiveinu so nobody walks away with a mistaken impression of what Tisha B'Av is truly about. It is about Hashiveinu —returning. "Renew Our Days as of Old" The verse says: חדש ימינו כקדם ( Chadesh yameinu k'kedem ) — "Renew our days as of old." We want to go back to the old days. What does "the old days" mean? It means the era when Hashem dwelt among us in an open, revealed way. God still dwells with us today, but His presence is hidden. That is the core theme: We want to rejuvenate that old relationship. There is a fascinating Gemara in Masechet Berachot 3a that describes what happens when the Jewish people gather in Batei Knesiyot (synagogues) and Batei Midrashot (study halls) and declare: יהא שמיה רבא מברך ( Yehei Shmei Rabba Mevarach ) — "May His great Name be blessed..." The Gemara states that Hashem, so to speak, shakes His head back and forth and says: "Fortunate is the king whose children praise him in his house! What is there for a father whose children have been exiled from his table? And woe to the children who have left their father's table!" Hashem, as it were, bemoans the fact that we are not at His table, that we are scattered among the nations. Tur, Orach Chaim, Siman 56 ומה שאנו אומרין הקדיש בלשון תרגום And regarding that which we recite the Kaddish in the Aramaic language ( Lashon Targum ): יש אומרים מפני המלאכים שלא יתקנאו בנו שאנו משבחים שבח נאה כזה There are those who say it is on account of the angels, so that they should not become jealous of us because we are praising [Hashem] with such a beautiful praise. וגם שע"י זה הקב"ה נזכר לחורבן הבית וגלות ישראל And furthermore, because through this [praise], the Holy One, Blessed be He, recalls the destruction of the Temple and the exile of Israel, כדאיתא בפ"ק דברכות as it is brought down in the first chapter of Berachot (3a): בשעה שישראל עונין אמן יש"ר הקב"ה מנענע בראשו ואומר "At the hour when Israel responds, 'Amen, Yehei Shmei Rabba...', the Holy One, Blessed be He, shakes His head and says: אוי לבנים שגלו מעל שלחן אביהם 'Woe to the children who have been exiled from their Father's table, ומה לו לאב שככה מקלסין אותו בניו ורחקם מעל שלח נו and what is there for a Father whose children praise Him in this way, yet He has distanced them from His table?'" וכביכול שיש דאגה לפניו Thus, kavyachol (so to speak, as it were), there is distress and anguish before Him. ואם יבינו המלאכים זה יקטרגו עלינו And if the angels were to understand this, they would prosecute (bring accusations) against us [out of jealousy or judgment over our survival despite our failings]. ע"כ אומרים אותו בלשון שלא יבינו שאינן מכירין ארמית . Therefore, we recite it in a language they do not understand, as [the ministering angels] are not familiar with Aramaic. The Father-Child Connection Hashem "cries" for us daily. Think of a child who goes away to summer camp or to Israel; the child might be perfectly happy in their new environment and might not even miss home, but the parents back home are miserable. We have been in Galut (exile) for so many years that we have forgotten what it actually means to sit at our Father's table. The Zohar explains that we perform the mitzvah of sending away the mother bird ( Shiluach HaKen ) to arouse Hashem's mercy for His children. He hears the mother bird's cry and remembers His own children. Similarly, when a child says Kaddish for a deceased parent, they deeply miss that parent, and that act arouses Hashem's own "feelings." He sees an orphan reciting Kaddish , and it invokes— kavyachol (so to speak, since God does not possess human emotions)—that deep, intrinsic Father-son connection. Rav Nosson Wachtfogel, in his commentary on Tisha B'Av, notes the specific language used: the children were exiled from the Father's table. The table itself is still there. We still receive our sustenance from it; we are just no longer sitting directly at it. As we say in Birkat HaMazon : Shulchan aruch lakol —the table is set for everyone. We are still being fed from our Father's table. And that is the profound difficulty of life: We can have everything in the world, but our Father isn't openly there with us. That is what is missing. Avel vs. Aval : The Life of "But" The Hebrew letters for a mourner ( lo aleinu —may it not happen to us) are א-ב-ל ( Avel ). Often, when people are learning, they encounter this word and accidentally read it as אֲבָל ( Aval ), which means "but." There is an underlying homiletical truth here: The avel (mourner) lives a life defined by a "but." Lo aleinu , a person is at a beautiful wedding, but their father or mother is missing. The wedding is gorgeous, but the parent isn't there to see it. In semantics, there is a major difference between the words "and" and "but." If I say, "I like the cake, but it has blueberries in it," the "but" inherently detracts from or negates the first part of the sentence. If I say, "I like the cake, and blueberries are not my favorite," I am still holding onto the first statement while simply adding context. "And" adds; "but" subtracts. Our lives in exile are a life of "but." Everything can be fine—the wedding is beautiful— but we still break the glass to remember Jerusalem: "If I forget you, O Jerusalem, let my right hand forget its skill." (Tehillim 137:5) There is always something vital missing. The job of the Three Weeks is to start missing our Parent again and to realize just how much He loves us. Correcting the Mistake of the Spies This dynamic traces back to the mistake of the very first Tisha B'Av. In Devarim 1:27 , when reviewing the tragic episode of the Spies, Moshe reminds the nation of what they grumbled in their tents: "Because Hashem hated us, He brought us out of the land of Egypt [to destroy us]." This verse appears in Parshat Devarim , which we always read on the Shabbat immediately preceding Tisha B'Av, specifically to remind ourselves of this foundational error. Just a few verses later, the Torah states: "...and in the wilderness, where you saw how Hashem your God carried you, just as a man carries his son..." (Devarim 1:31) Yet the very next verse admonishes: "Yet in this matter, you do not believe..." (Devarim 1:32) What does it mean that they didn't believe? Rashi explains that they didn't believe in God's promise to bring them into Eretz Yisrael. But the Ohr HaChaim HaKadosh offers a alternative explanation: "You don't believe that God carried you like a father carries his son." That is what they failed to believe. Notably, the Hebrew month in which Tisha B'Av falls is called Av ( אָב ) —which literally means "Father." Our goal, beginning with these Three Weeks, is to re-internalize that reality. The Parable of the Father and Son The Ohr HaChaim connects this back to Shemot 17:7 , where the Jewish people questioned: "Is Hashem among us or not?" Rashi there provides a famous parable: A father is carrying his son on his shoulders during a journey. The son meets a passerby and asks, "Have you seen my father anywhere?" The father responds, "I have been carrying you on my shoulders the entire time, and you ask where I am?" The father sets the child down, and immediately a dog comes and bites him—which symbolizes the sudden attack of Amalek. Moshe continues to recount how God went before them on the road with a pillar of fire by night and a pillar of cloud by day. All of these expressions of care are still happening. We are still being led by the cloud and the pillar of fire; we just don't visually see it. Creating the Yemei Ratzon (Days of Favor) I will conclude with a powerful quote from the Be'er Mayim Chaim ( Parshat Bo , Chapter 10). He writes that a person must constantly tell themselves: "Nothing in this world happens on its own; everything is decreed by Heaven. As our Sages taught, a person does not even stub their toe below unless it was decreed from Above. So why is God doing this specific thing to me? Isn't God good to all, as it says: 'Hashem is good to all, and His mercies are over all His works' (Tehillim 145:9)? It must be that God is doing this precisely because He wants me to remember Him and return to Him in teshuvah." The Be'er Mayim Chaim continues that when a person internalizes this—realizing that God's challenges are merely reminders to connect—then (to quote his exact words): שש ושמח ( Sas v'same'ach ) — "He becomes happy and joyful," filled with immense awe and pride seeing how much God supervises him individually to bring about that reconnection, כחיבת אב על בנו ( k'chibat av al b'no ) — "like a father's deep endearment for his son." As the verse in Mishlei 3:12 states: "For whom Hashem loves He rebukes, even as a father the son in whom he delights." This insight is unbelievable: We are the ones who create the Yemei Ratzon (the Days of Favor). The upcoming month of Elul is known as a time of Ratzon (Divine favor). How do we activate that favor? When we recognize that Hashem is actively watching over us, and we realize that even His rebuke stems from love, we awaken our own ratzon (desire to connect). That alignment brings about genuine joy ( sas v'same'ach ), leading right into the uplifting holiday season of Tishrei. Ultimately, these three weeks are the days designated for us to focus on the enduring truth that God is still our Father , and to genuinely yearn to return to the days of old. That is the true theme of the Three Weeks.

Fluent Fiction - Hebrew: Finding Faith: A Tisha B'Av Reflection in the Old City Find the full episode transcript, vocabulary words, and more:fluentfiction.com/he/episode/2026-06-28-07-38-19-he Story Transcript:He: ירושלים היתה חמה בקיץ.En: Yerushalayim was hot in the summer.He: רחובות העיר העתיקה מלאים באנשים.En: The streets of the Old City were crowded with people.He: כל אחד הלך בדרכו, אך היום הזה היה מיוחד.En: Everyone was going their own way, but this day was special.He: זה היה תשעה באב, יום של זיכרון וצער לעם היהודי.En: It was Tisha B'Av, a day of remembrance and sorrow for the Jewish people.He: אבי, רות ודוד, הגיעו לשער יפו.En: Avi, Rut, and David arrived at Jaffa Gate.He: אבי הסתכל סביב.En: Avi looked around.He: הוא היה אדם למחשבה.En: He was a reflective person.He: עכשיו הוא הרגיש, שהוא רוצה לחפש משמעות.En: Now he felt he wanted to search for meaning.He: המשפחה הזו הגיעה לכאן למפגש משפחתי.En: This family came here for a family gathering.He: שטף הזיכרונות והמחשבות ריגש אותו.En: The flood of memories and thoughts moved him.He: הוא ידע שזה הזמן להתחבר ליהדותו ולמשפחתו.En: He knew it was time to connect with his Judaism and his family.He: רות, אחותו הצעירה, צעדה קלות לצידו.En: Rut, his younger sister, walked lightly beside him.He: היא תמיד אהבה לדבר בצורה מזלזלת ואירונית.En: She always liked to speak sarcastically and ironically.He: "חם לך מדי, אבי?En: "Too hot for you, Avi?"He: " שאלה בחיוך זורי.En: she asked with a mischievous smile.He: דוד, אביהם, הלך בראש.En: David, their father, walked ahead.He: הוא היה אדם שמרן, עם אמונה חזקה.En: He was a traditional man with strong faith.He: ליום הזה היתה משמעות גדולה עבורו.En: This day had great significance for him.He: הוא רצה שהילדים יבינו את החשיבות של תשעה באב.En: He wanted the children to understand the importance of Tisha B'Av.He: אבי רצה להראות לדוד שהוא מכבד את המסורת, אך הרגיש מרוחק.En: Avi wanted to show David that he respected the tradition, but he felt distanced.He: "איך אמשיך לשלב את המסורת עם החיים המודרניים?En: "How will I continue to integrate tradition with modern life?"He: " הוא הרהר.En: he pondered.He: בהגיעם לכותל המערבי, האווירה היתה מלאת הוד והרבה אנשים קראו את מגילת איכה.En: Upon reaching the Western Wall, the atmosphere was awe-inspiring, and many people were reading the Book of Eicha.He: אבי החליט להשתתף, לצום ולהתפלל.En: Avi decided to participate, to fast and pray.He: הוא רצה לפצות על הפערים.En: He wanted to make up for the gaps.He: כאשר החל לקרוא את המילים, חווה רגע מיוחד של חיבור.En: As he began to read the words, he experienced a special moment of connection.He: כשהביט במי שסביבו, הרגיש את הכאב המשותף וההיסטוריה שחוברו יחד.En: When he looked at those around him, he felt the shared pain and history coming together.He: בסופו של יום, כשהשמש שקעה, התיישבו שלושתם על אדני האבן.En: At the end of the day, as the sun set, the three of them sat on the stone steps.He: דוד הניח יד על כתפו של אבי.En: David placed a hand on Avi's shoulder.He: הלב שלהם היה קרוב והקשר התחזק.En: Their hearts were close, and the bond grew stronger.He: רות הצטרפה אל החיבוק.En: Rut joined the embrace.He: באותו רגע אבי הבין.En: At that moment, Avi understood.He: הוא לא ראה רק את ימי החורבן, אלא גם את אפשרות הבנייה.En: He didn't just see the days of destruction, but also the possibility of building.He: את המסורת המשפחתית, הוא הבין מתוך הלב ולא רק מתוך המילים.En: He understood the family tradition from the heart and not just from words.He: אבי רכש הבנה חדשנית על המסורת ועל חשיבות המשפחה והצליח לשלב את חייו המודרניים עם הזהות היהודית שלו.En: Avi acquired an innovative understanding of tradition and the importance of family, and he succeeded in integrating his modern life with his Jewish identity.He: זה היה יום תשעה באב משמעותי לכולם.En: It was a meaningful Tisha B'Av for everyone. Vocabulary Words:remembrance: זיכרוןreflective: מחשבהsarcastically: מזלזלתironically: אירוניתmischievous: זוריsignificance: משמעותintegrate: לשלבawe-inspiring: מלאת הודfast: לצוםparticipate: להשתתףgaps: פעריםshared: משותףbond: קשרdestruction: חורבןbuilding: בנייהinnovative: חדשניתidentity: זהותgathering: מפגשflood: שטףthoughts: מחשבותembrace: חיבוקpossibility: אפשרותmeaningful: משמעותיacquired: רכשintegrating: לשלבremoteness: מרוחקaura: אווירהinspired: הודconnect: להתחברpondered: הרהרBecome a supporter of this podcast: https://www.spreaker.com/podcast/fluent-fiction-hebrew--5818690/support.

Everything begins to unravel for the Generation of the Desert in the Torah portion of Shelach. The debacle of the sin of the spies leaves its mark on the nation for generations to come, leading to the tragedies of Tisha B'Av and changing history forever. In this week's edition of the Jerusalem Lights podcast, Jim Long and Rabbi Chaim Richman ask some hard questions about this epic trauma, in the context of historical amnesia and the psychology of fear and vulnerability. And the most important question of all: How do we rectify the sin of the spies against the Land of Israel?_________Rabbi Chaim Richman Jerusalem Lights | Torah for Everyone Join our new WhatsApp channel! https://whatsapp.com/channel/0029VbDN...Rabbi Chaim Richman's 'Jerusalem Lights', a non-profit educational organization, shares the wisdom of Torah teachings with all sincere spiritual seekers, emphasizing the ennoblement of the human spirit, the brotherhood of mankind, and the nurturing and development of each individual's personal faith and relationship with the Creator. Torah for Everyone!If you enjoy these videos, please consider supporting the work of Jerusalem Lights, Inc., a USA recognized 501 ( c ) 3 non-profit organization to enable these productions to continue and grow: PayPal: infojerusalemlights@gmail.com or: https://paypal.me/JerusalemLights?loc...In the USA: Jerusalem Lights Inc. Post Office Box 16886Lubbock Texas 79490In Israel: Tel. 972 54 7000395 Mail: PO Box 23808, Jerusalem Israel For more information: https://www.rabbirichman.comSubscribe to our YouTube channel:    / @jerusalemlights-rabbirichman  Follow us on Facebook:   / rabbichaimrichman    / 282440396475839