Podcasts about ushpizin

Rabbi Jacobson will discuss the following topics: Yud Gimmel Tishrei What was unique about the Rebbe Maharash? How did the Rebbe explain (on 13 Tishrei 5740) the words of the Baal HaHilula: “Now we have to go visit my father and hear what is happening? What practical lessons can we learn from the Rebbe Maharash? Does a Rebbe ever "leave" us?How could such an atrocity happen on the day when G-d's essence is revealed? Why should we go to shul if that makes us targets? What would the Rebbe say to these congregants and to the broader Jewish community to strengthen them? What is the origin of the Sukkos holiday? What is the personal significance of this holiday? Is Sukkos a continuation of Rosh Hashana and Yom Kippur? How does it help us internalize the light and energy of Yom Kippur? What do we learn from the fact that the sukkah is the only mitzvah that surrounds our entire body? Why doesn't Chabad sleep in the Sukkah? Since Sukkot foreshadows the Messianic era, why do we focus on temporary dwellings rather than permanent redemption? What is the personal spiritual meaning of the four species? What is the significance of the Ushpizin and the Chassidishe Ushpizin? Why was Sukkos established in the rainy season of autumn and not close to the Passover spring season? Why do we care what the Gentiles would say? What is the meaning of the Musaf prayers about the seventy bull offerings? What is the connection between Rosh Hashana and Yom Kippur with Hoshana Rabba, Shemini Atzeret and Simchas Torah? Does Hoshana Rabba represent yechida within yechida? On which holiday of this month is our livelihood determined – Rosh Hashana, or Shemini Atzeres when the amount of rainfall is established? What is the history behind the Sefer Torah the Rebbe danced with on Simchas Torah? How can women fully experience Simchas Torah? What is the meaning behind the story that the angels found shoe soles in Gan Eden the morning after Simchas Torah?Manchester Yom Kippur terrorist attack Chassidus Applied to Sukkos  Hoshana Rabba Shemini Atzeres and Simchas Torah 

Yud-Zayin Tishrei - Chol Hamoed Sukkos (25:12)

When three people eat bread together, they are required to recite the introductory Zimun before Birkat Ha'mazon. The concept of Zimun is that we prepare ourselves for the Misva of Birkat Ha'mazon. When it comes to other Misvot, we prepare for the Misva act by reciting a Beracha. For example, we recite a Beracha before putting on Tefillin, and we recite a Beracha before shaking the Lulab. The Misva of Birkat Ha'mazon, however, is itself a series of Berachot, and so we need something else to prepare us. We therefore conduct a Zimun to prepare ourselves for the Misva of Birkat Ha'mazon. Different customs exist as to the precise text of the Zimun. The accepted text (as practiced by Hacham Baruch Ben-Haim) is that of the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), according to which the leader begins by announcing, "Hab Lan Ve'nibrich Le'Malka Ela-ha Kadisha." The others then respond, "Shamayim." The leader declares at that point, "Bi'rshut Malka Ela-ha Kadisha," and the others again respond, "Shamayim." Then the leader proceeds with "Nebarech She'achalnu," and if ten people are reciting Birkat Ha'mazon together, he recites "Nebarech Elo-henu She'achalnu." On certain occasions, the leader makes certain additions after he announces, "Bi'rshut Malka Ela-ha Kadisha." On Shabbat, he adds, "U'bi'rshut Shabbat Malketa"; on Yom Tob, he adds, "U'bi'rshut Yoma Taba." On Sukkot, he adds the name of that day's Ushpizin. At a Sheba Berachot, the leader says, "Nebarech Elo-henu She'ha'simha Bi'm'ono…" Interestingly, the Yam Shel Shelomo (Rav Shlomo Luria, 1510-1574) considered instituting this addition also at a Siyum Masechet, but he ultimately changed his mind, and so this text is not recited at a Siyum. Summary: When three or more people ate bread together, they are required to recite the introductory Zimun before Birkat Ha'mazon. The proper text is as follows: Leader: "Hab Lan Ve'nibrich Le'Malka Ela-ha Kadisha." Others: "Shamayim." Leader: "Bi'rshut Malka Ela-ha Kadisha." Others: "Shamayim." Leader: "Nebarech She'achalnu…" Others: "Baruch She'achalnu…" If ten or more people recite the Zimun, the word "Elo-henu" is added after "Nebarech" and "Baruch."

El “Etrog” es un fruto cítrico reconocido dentro del especial grupo de los frutos espléndidos que se escogen para celebrar la tradicional fiesta de Sucot. Llega a ser considerado para este uso ritual, cumpliendo estándares de pureza: no haber sido injertado, y debe haberse desprendido del árbol naturalmente conservando su área nudosa ubicada en la parte superior, por lo que una vez separado del árbol, termina siendo protegido por fibras de seda en elegantes cajas para su comercialización. El Etrog o la “citrus médico”, como se conoce científicamente llegó a Israel, con los judíos que regresaron desde Babilonia para construir el segundo Templo cerca del año 538 A.C. Por esto es que también es conocida como “la manzana de Persia o media”. Se diferencia del limón por ser seco y con piel gruesa, y por ser usado en la cocina de forma confitada con su piel o procesados para hacer mermelada; La figura del fruto del Etrog ha sido encontrada grabada en antiguas monedas, pintada en mosaicos de antiguas sinagogas y su polen fósil se encontró atrapado dentro de un yeso utilizado para cubrir una pileta de agua, demostrando que el ETROG fue parte de árboles que adornaba los jardines reales de la Jerusalén de hace 2.500 años. Según datos del ministerio de Agricultura de Israel, 10 agricultores situados alrededor de la llanura costera mediterránea y uno en Eliat, logran comercializar entre 1.8 y 2 millones de las frutas cosechadas, las demás son desechadas. Este fruto es tan valorado en Israel, que una cervecería de Tel Aviv, lanza cada año una edición especial con su aroma, y hasta ha sido uno de los protagonistas principales de la exitosa película israelí Ushpizin presentada en 2004. En occidente el Etrog, puede ser relacionado con la cidra y sobre él, rondan antiguas creencias de que ayuda a que las mujeres tengan partos sin complicaciones y que su jugo mezclado con vino es un antídoto contra venenos. La ralladura de su corteza se usa como condimento sobre sopas, pescados y dulces, purés o salsas. El Etrog también es valorado como uno de los cuatro padres de los cítricos del mundo.

Today's song is from the Agur , not a well-known word. We're working with the explanation that it's a crane , which is a type of bird, and he says הוֹדוּ לַיי בְּכִנּוֹר בְּנֵבֶל עָשׂוֹר זַמְּרוּ לוֹ: ( Tehilim 33,2) / Thank Hashem with a kinor/harp, with the nevel-asor (an instrument with 10 strings), sing to him. The pasuk that follows this one in tehilim, continues, שִֽׁירוּ־ל֭וֹ שִׁ֣יר חָדָ֑שׁ הֵיטִ֥יבוּ נַ֝גֵּ֗ן בִּתְרוּעָֽה׃ / Sing a new song to Him, play well with a trumpet. Why exactly does the crane sing this? The Mabit tells us something very interesting about the crane. The crane has a tremendous power of tsifsuf / chirping or noises, and is able to sing in a very powerful way. There is a pasuk in Yeshaya 38,14 where Hizkiyah Hamelech says, כְּס֤וּס עָגוּר֙ כֵּ֣ן אֲצַפְצֵ֔ף I'm going to make noise like a crane. The crane was created in a certain way to, to communicate. It has a very long trachea and its mouth is different than other type of birds. It's able to make a call that can be heard for several miles. So, the crane is known as a very powerful, loud bird and therefore, says the Mabit, the crane tells us, ' You might not have my abilities, but you have your own abilities. You can use your kenor/harp . Why does he say Hodu L'Hashem b'kinor/ Thank Hashem with the harp? He answers that a harp is something that is quite simple to play. This Hodu/ Thanks to Hashem is directed to the four people that have to say Gomel . The word Hodu is the term used in the prayer of HaGomel , which is said after surviving a situation of danger, whether crossing the ocean or desert, being released from captivity or recovering from an illness. And since these are common events, the crane says, I can't ask you to do something complicated . It needs to be a common thing. Everyone has their kinor/harp, the standard way of saying thank you. And the people that are on a higher level, whom he calls the Benei Aliya , won't simply do a Hodu they'll do Zamru/ a song , and they will use this Nevel-asor , which is a more complex instrument. The commentaries discuss about the Asor and ask, why a 10 string harp? The Gemara in Masechet Arechim 13B quotes a pasuk and tells us that the harp of the Bet Hamikdash had seven strings When a Mashiach comes, it's going to have eight strings, and LaAtid Lavo when it comes to Olam Haba , the highest level, it's going to have 10 strings. And that's actually our pasuk, where it says a 10 -stringed Nevel, and then the next pasuk says, a new song-which is the song of Olam Haba. What exactly does that mean? The Ramban explains in Shaar Hagemul letter 144 that this symbolizes the forces and energies that we have. The is the world of seven, and there are seven different Middot that are revealed to us, which are the seven Ushpizin . So we can sing to God with the harp of seven . But that's for the common folk. Then we go on to a higher level of eight, which is Olam Haba , and then finally we go on to 10. This means different people have different energies and different abilities, but whatever your ability is, you have to use it to praise, to sing, and to give over what you can and sing your song. So the crane is saying to everyone, You don't have to be like me. Rav Wolbe was once sitting with a student by the beach when they saw a beautiful bird landing in the most elegant and graceful way. The student commented, " Wow. Look how elegant and beautiful that bird is as it lands." Rav Wolbe replied, " You too can be elegant and graceful if you use your talents to do what you have to do." That's really the message of the crane. He's saying, ' You might not have my voice, but Hodu LHashem b'kinor-You can use your kinor or your nevel or whatever your instrument is.' The bottom line is this beautiful message, the song of the agur הוֹדוּ לַיי בְּכִנּוֹר בְּנֵבֶל עָשׂוֹר זַמְּרוּ לוֹ:

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Lesson on the topic of "The Seven Ushpizin"

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Podcast Jajam Shlomo (Sally) Zaed Qué aprendemos de los 7 Ushpizin. Incluye test de superación Conferencia

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Yud-Tes Tishrei - Chol Hamoed Sukkos (20:41)

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Lesson on the topic of "The Seven Ushpizin"

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RAB SALLY ZAED - SUCOT 5785- QUE APRENDEMOS DE LOS 7 USHPIZIN by TALMUD TORA MONTE SINAI

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Lesson on the topic of "The Seven Ushpizin"

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Allison Kaplan Sommer, Noah Efron and Tova Cohen discuss two topics of incomparable importance and end with an anecdote about something in Israel that made them smile this week. Hear the Extra-Special, Special Extra Segment on Patreon   —Best Laid Schemes (Lea'e Us Nought but Grief An' Pain), With Apologies to Robert Burns (And to Mice)— Bringing down the Azrieli Towers? Conquering Israel top-to-bottom by 2025? Minutes of Hamas meetings sets out the groups grim vision. —What's So Funny 'Bout Peace, Love and Understanding?— Has “peace” left the building? —Jed Bartlet Is in the Sukkah!— For our most unreasonably generous Patreon supporters, in our extra-special, special extra discussion: Who, this year, would be our “Ushpizin” in our (notional or real) Sukkah. All of that and Sukkot suddenly turning up everywhere.

In this shiur, delivered via zoom to the Chizuk Mission, Rav Burg explores the deeper dimension of the Ushpizin in these chaotic times. When the Ushpizin share in our pain then we can know the joy of Succos.

Sukkos is the synthesis of the things we committed to work on during the Yamim Noraim and how the Ushpizin help us to accomplish them.

Nachi sat down with R' Yaakov Bender for a 1 on 1 chinuch masterclass. Questions were sent in by our Meaningful Minute + members and we got the answers!   Join MM+ Here:    https://chat.whatsapp.com/KWSjnaYDjUlDFpyyjPBpav   This Episode was made possible by:   ►Keren Hashana    Be a Giver   https://www.mykerenhashana.com/?utm_source=MPP   __________________________________   ►Colel Chabad Pushka App   The easiest way to give Tzedaka download the Pushka app today    https://pushka.cc/meaningful   _____________________________       ►Town Appliance   Visit https://www.townappliance.com    Message Town Appliance on WhatsApp:    https://bit.ly/Townappliance_whatsapp ________________________________   ► Masbia    There are many meaningful sponsorship options. You can choose to sponsor holiday meals, even select the day and location; or you can choose to sponsor holiday packages with a matching grant, maximizing your charitable impact. On our website, you will also have the option to turn your donation into a digital Shana Tova card or an Ushpizin gift to someone special.   https://www.masbia.org/hh24/#Sukkos     ___________________________   ► Toveedo     The Jewish videos your kids will love all in one happy place!   Stream unlimited videos on your phone, tablet, laptop, desktop, and smart TV.   From new releases, to your favorite classics, and exclusive originals, there's always something new to discover. Use MM10 for 10% off   See our full library on    https://toveedo.com   _______________________   Subscribe to our Podcast      Apple Podcasts: https://apple.co/2WALuE2      Spotify: https://spoti.fi/39bNGnO      Or wherever Podcasts are available!     Editor: Sruly Saftlas

URGENT APPEAL for ISRAEL from ITORAH.COM iTorah.com has partnered with 4 restaurants in Jerusalem that shut down to cook and provide meals for 2000 IDF soldiers every day. Your donation today goes directly to pay for this effort. https://itorah.com/campaigns/ special The Gemara in Masechet Ta'anit (25a) tells the story of Rabbi Hanina Ben Dosa, an exceptionally pious Sadik who lived in destitution. His wife once complained about the scarcity that they endured, and so he prayed for a miracle. In response to his prayers, the image of a hand extended from the heavens and gave him a golden leg of a table, instantly making them wealthy. That night, Rabbi Hanina's wife beheld in a dream an image of the next world, where she and her husband sat at a three-legged table, while everybody else sat at tables with four legs. Upon awakening, she immediately understood that the gift she received had been taken out of their “account” in the next world. She had Rabbi Hanina pray that the leg be taken back. Sure enough, a hand descended and took the table back into the heavens. The Gemara concludes this story with a mysterious statement: “The later miracle was greater than the first.” Meaning, the hand that brought back the table was more miraculous than the hand bringing down the table in the first place. We must wonder, why does this matter? What difference does it make which miracle was greater? And why, in fact, was the second miracle greater than the first? The answer given is that normally, anything from the upper world brought into our physical world is, almost by definition, tainted, and thus unworthy of being returned to the heavens. We might draw an analogy to the sterile environment in an operating room. If a medical instrument was brought outside, exposed, it would never be brought back into the operating room, because it is no longer sterile. Similarly, the leg of a table – or anything – that was brought outside the pure, pristine environment of the heavens, into our physical world, is unfit for that environment thereafter. But this case was an exception – because Rabbi Hanina Ben Dosa's home was pure and pristine just like the heavens. His level of piety and sanctity was such that the leg was not tainted to even the slightest extent. This is the great miracle of the leg's return to the heavens – that it was still worthy of being returned, even after coming into our world, because it had come into a part of our world that was heavenlike. Parashat Bereshit tells the story of Adam and Havah's banishment from Gan Eden after the sin of eating the fruit of the forbidden tree. Ever since their expulsion, mankind has been charged with the responsibility to strive to return to Gan Eden. Through our Torah learning and observance of Misvot, we bring into our world the purity of Gan Eden, and thus, in some sense, we return to the garden. This process reaches its apex after the Yamim Noraim (High Holidays). Having confessed, repented and prayed, focusing on improving ourselves, we have reached, to one extent or another, greater heights of sanctity, thus turning our world into “Gan Eden.” This explains the tradition of the “Ushpizin,” the notion that during the holiday of Sukkot, we are visited in the Sukka by the great Sadikim – Abraham, Yishak, Yaakob, Yosef, Moshe, Aharon and David. The Sukka represents our return to Gan Eden after the cleansing process we have undergone over the course of the Yamim Noraim. Now that we've succeeded in creating a Gan Eden here in our world, resembling, if only somewhat, the home of Rabbi Hanina Ben Dosa, our righteous ancestors are able to come from the heavens and join us, because our Sukka is actually an extension of the heavens. Our challenge, and our responsibility, during this time of year is to try to maintain the “Gan Eden” that we've created. We must ensure that the growth we experienced during the holiday season continues with us throughout the coming months. Let us try to bring Gan Eden into our world by making our lives purer, holier and nobler, through our fervent commitment to Torah learning and performing Misvot.

This shiur, delivered at the Yeshivat HaKotel Hoshana Rabbah program, begins with three questions: 1. What's the inner nature of Hoshana Rabbah such that it has the capacity to override the psak of Yom Kippur? 2. Why does the war of Gog and Magog take place on Hoshana Rabbah? 3. What's the connection between Dovid HaMelech (the Ushpizin of the night) and Hoshana Rabbah? In this shiur Rav Burg explains how music represents the mergjng of the spiritual and the physical. Though they don't naturally go together, it is possible to synthesize the two. This is the meaning of the pleasantness of Torah and Olam Haba which are both called Noam.

On this final day of God's final commanded feast season of the year – Tabernacles – God wants to visit your house and calls His people to invite their friends for a fresh infilling of God's Holy Spirit.

The Ushpizin, our heavenly guests, the Sukkos Perspective   The Sukkos Perspective is in honor of the Refuah Shlema of HaRav Amitai Ben Shoshanna and Ruchma Leah Bas Sarah. May all those who need, experience a speedy and complete recovery with G-d's help.  The Sukkos Perspective is in loving memory of Reuven Ben Yaakov, Leah Mintche Bas Yaakov Yosef, Edward Ben Efraim, Shlomo Ben Edward, and Yirachmiel Daniel Ben Gedalia. May their souls be uplifted and their memories a blessing. Click here to listen, watch and connect! Parshaperspective.com  We are about to celebrate Sukkos, the holiday of immense joy and happiness. The central theme of the holiday can be found in the davening, "Zman Simchaseinu- the time of our happiness."  This happiness is due to the miraculous Clouds of Glory that protected the Jewish nation during the forty years in the desert. We learn about the Ushpizin, our heavenly guests and why they visit us on Sukkos! 

Amitai

Ushpizin de Sucot (Que aprendemos de ellos ?) by Suri Cattan

What do the Ushpizin represent?And why is Succos so intense?On this week's episode Rabbi Orlofsky dives deep into these questions and explains the reason behind the intensity of this holiday~~~This episode is sponsored by Our Good Friend Anonymous.

לזכר נשמת ר׳ ‏שמחה יעקב בן ר׳ ‏יחיאל מאיר זצ״ל

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"Our Ushpizin" in Growth by Rabbi Daniel Kalish

The fourth day of the holiday of Sukkot is the Ushpizin of Moshe Rabbenu (the day when Moshe "visits" us in the Sukka). Some Rabbis have noted that this day will always fall on the same day of the week as the seventh of Adar, the date of which Moshe was born and on which he passed away. If the fourth day of Sukkot falls on a Tuesday, for example, then the previous 7 Adar also fell on Tuesday. Likewise, the fifth day of Sukkot, which is the Ushpizin of Aharon Ha'kohen, will always fall on the same day of the week as Rosh Hodesh Ab, the date of Aharon's passing. If the fifth day of Sukkot fell on Wednesday, for example, then the previous Rosh Hodesh Ab also fell on a Wednesday.It has been suggested that God alluded to this similarity between Moshe and Aharon when He said to Moshe that he would die "as your brother Aharon died" (Debarim 32:51). God informed Moshe that just as Aharon died on the same day of the week as his Ushpizin, he, too, would die on the same day of the week as the fourth day of Sukkot, the Ushpizin of Moshe.The Sages teach us that Moshe had several names, including names containing the Name of God, such as Yekutiel, and other names with profound spiritual meaning, such as Abigdor. Curiously, however, the primary name by which he is known is "Moshe," the name given to him by Pharaoh's daughter when she saved him from the Nile River. She gave him this name because, in her words, "Min Ha'mayim Mishitihu" ("I drew him from the water" – Shemot 2:10). The obvious question arises, why, of all of Moshe's names, is he most commonly known by the name that signifies the very ordinary act of "drawing" from the water? Why do we not refer to him by one of his other names, which have such profound spiritual meaning?The answer, perhaps, lies in a deeper look at the incident of Moshe's retrieval from the river. Pharaoh's daughter, Batya, was bathing in the river (according to some sources, she was immersing as part of her conversion) and saw Moshe's basket at a distance, beyond arm's reach. The Midrash teaches that her arm miraculously extended beyond its actual length, enabling Batya to draw Moshe from the river. Significantly, Batya outstretched her arm despite knowing that she could not reach the basket. Her actions in this incident thus convey the critical lesson that when one extends himself to the fullest, exerting maximum effort in the pursuit of a worthy goal, God will then step in to do the rest. As the old saying goes, "God helps those who help themselves." Many people in Batya's position would not have bothered putting in the effort to draw the infant from the water. But Batya set for herself a goal, and did her utmost to achieve it. And when human capabilities end, God's intervention begins. When Batya's arm extended to its maximum length, God then stepped in to stretch it further. A person should never despair and just give up when faced with an important challenge, formidable as it may be. Once he exerts the best effort he can, maximizing his full capabilities, God will then ensure that he will reach the finish line."Moshe" was thus the most appropriate name for the future leader of Beneh Yisrael, who rescued them from Egypt, brought them the Torah, and led them for forty years in the wilderness. Throughout his life, Moshe faced enormous challenges, and accomplished many remarkable things, in his role as Beneh Yisrael's leader, teacher and prophet. He confronted many situations in which one would have likely thought, "There's no hope, I shouldn't bother." But if Moshe had approached these challenges with such an attitude, he would not have been Moshe Rabbenu. And so from the earliest age, he was reminded – through his name – that his life was spared thanks to the bold efforts of Batya. Throughout his life, he carried with him this message of "Moshe," of not shying away from challenges, and trusting that God will ensure the success of his endeavors once he invests maximum effort.The Torah says that at the miracle of the sea, Beneh Yisrael beheld "the mighty hand that Hashem had used in Egypt" (Shemot 14:31). On the simple level of interpretation, of course, this refers to the great wonders and miracles that God had performed against the Egyptians. On the level of "Derash," however, this verse perhaps refers to the "mighty hand" of Batya, which God extended after she had outstretched her arm to its furthermost limits. Upon seeing the great miracle of the sea, Beneh Yisrael recognized how God steps in to help people once they have exerted themselves to their maximum capabilities.This is a worthwhile lesson to internalize, particularly on the fourth day of Sukkot, the Ushpizin of Moshe Rabbenu. If we don't try, if we just give up before we even begin, then we will not earn God's special assistance and intervention. We must follow the example of Batya, and put in our best effort, trusting that Hashem will do the rest.May the great merit of Moshe Rabbenu, the "faithful shepherd," protect us and all Am Yisrael, Amen.