Podcasts about yehi ratzon

Today we will study the song of the pomegranate. The Pomegranate says, כְּפֶלַח הָרִמּוֹן רַקָּתֵךְ מִבַּעַד לְצַמָּתֵךְ: (שיר השירים ד ג) Like a piece of a pomegranate are (what Rashi calls) your cheeks…. Shlomo Hamelech in Shir Hashirim is talking about physical features, saying that part of the face, the high part of the cheek, is pomegranate-like. We're going to focus on the word רקתך rakatech , which literally means cheek . The root of the word is / רק Reik - which means empty A famous Gemara tells us in Sanhedrin 37A Afilu, Reikim , shebachem/Even the empty ones of the Jewish people are full of Mitzvot like a Rimon That's what Rashi brings down from the Gemara in Sanhedrin . The obvious question is, if they're full of mitzvot, why are we calling them empty ? Why does it say , "The empty ones are full of mitzvot like Rimon ?" If they're empty, how can they be full of mitzvot? The Kli Yakar on Shemot 30,34 says that the rule is that when a person does teshuva , his sins turn into mitzvot , and the sin itself is like a korban , because the sin causes him to do teshuva and come closer to God. So, The people were empty doesn't mean that they are currently empty; but rather, through teshuva , they turned into full . That is one explanation. Based on this, a question is asked-Why do we say, in our Rosh Hashanah request, when we eat the Rimon , that we should be full of mitzvot k'Rimon/we should be full of mitzvot like a Rimon if we just saw a statement that all Jews, even the empty ones, are full of mitzvot like a Rimon? We can answer based on this Kli Yakar that, No, you're only full of mitzvot after you do teshuvah . The depth of the Yehi Ratzon of Rosh Hashanah is that we should be full of mitzvot like Rimon, meaning that all of our sins should turn to Zechuyot , and that way we'll be full of mitzvot; This is one of many explanations of the contradiction of how can one be empty and full at the same time. Interestingly, the Gemara in Berachot 57A says, If you dream of pomegranates, that is a sign that you will be successful in your religion. If you're a Talmid Chacham , you'll be successful in your learning, and if you're an unlearned person, you'll be successful with mitzvot . Why? Because the pomegranate is a symbol of being full of mitzvot. The Emek D'Avar has a different answer. He says, there are two kinds of mitzvot . There are mitzvot that we do between man and God and mitzvot that we do between man and his fellow. So when we're saying Even the ones that are empty, we mean even the Jew who is empty of mitzvot Ben Adam l'Makom - meaning he might not be the most religious person, but he's still full of mitzvot, because even the Jew who's empty is still involved in acts of Sedaka and Chesed . So he's full, due to his benevolence that comes from those deeds. The Siftei Hachamim, Masechet Megillah says something very interesting. He asks what it means to be Malei - He says when you do a mitzvah , you can be empty of emotions . Maleh , to be full means to be full of passion. So we are asking that we should be full , that our mitzvot should be done with passion . And he brings a proof, because the Gemara in Mesechet Pesachim 74A says that when they would roast the korban pesach , they would specifically use pomegranate wood for the pole of the rotisserie, and no other wood, because pomegranate wood is very, very dry. It doesn't have any moisture and therefore it's very good for cooking. So when we say we should be full of Mitzvot like a Rimon, we mean that we should be doing the mitzvot in a full way, like the firewood that's created from pomegranate wood. The Maharal Diskin, in his commentary on Tetzaveh , has a beautiful explanation of full of mitzvot like a Rimon. He says a Rimon is full of pits, but you don't see them. They're covered. So too, the rasha is full of mitzvot . That means he has a lot of potential, he's full of mitzvot, but he's like a Rimon -covered with a thick shell, and therefore we don't see them. We don't appreciate his mitzvot , because they're covered up with his sins or whatever else it may be. But deep down inside, he's full of mitzvot , like the Rimon . When you look at the Rimon from the outside, it doesn't look like anything. But even the empty people are really full with mitzvot , like the Rimon is full, although you don't see it. And as to our question Why, on Rosh Hashanah, do we say we should be filled with mitzvot, like a Rimon, if we said, it sounds like all Jews are empty that way? The Pri Hadash in Or HaChaim 683 answers that it means a person is full of mitzvot over a lifetime . We are requesting that this year, our mitzvot should increase in such a way. That's our song of the pomegranate, that sings the song of the beauty of the Jewish people.

RAB ISRAEL PERETS- YEHI RATZON ANTES DEL ESTUDIO by FOOD 4 OUR SOUL

התוכן ענינו המיוחד של הושענא רבה הוא חיבוט ערבה. ובענין זה מצינו דבר נפלא, שהחכמים עשו שהושענא רבה לא יחול לעולם ביום השבת כדי שלעולם לא ידחה המנהג דחיבוט ערבה מפני השבת, וענין זה עשו דוקא במנהג של חיבוט ערבה ולא במצוות ד' מינים שהוא מן התורה! וההוראה מזה – גודל העילוי שבמנהג ישראל! כמו המנהג של שמחת בית השואבה בזה"ז וכו'; מנהג זה הוא דוקא ע"י ערבה – מצד א' ה"ז סוג הכי פשוט מכל הד' מינים, ומצד שני דוקא בו מודגש (בנגלה) ענין האחדות – "גדלים באחווינא", ובזה מודגש ענין העלי' שנפעל דוקא ע"י ירידה וכו'. וזה מודגש גם בה"יהי רצון" שאומרים לאחרי החיבוט ערבה ע"ד הענין ד"המתקת הגבורות".ב' חלקים משיחת הושענא רבה ה'תשד"מ ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=06-10-2023 Synopsis The unique theme of Hoshana Rabbah is striking the aravos. And here we find something remarkable: the Sages established the calendar in such a way that Hoshana Rabbah never falls out on Shabbos, so that we never miss the custom of striking the aravos, even though they didn't do so for the mitzvah of the four species, which is a Biblical obligation! The lesson is the greatness of a Jewish custom, like the custom of Simchas Beis Hasho'eiva these days etc. This custom involves specifically the aravah – which on the one hand is the simplest of all the four species, and on the other hand, it emphasizes (according to Nigleh) the theme of unity – they “grow in fraternity (achvana)” and this emphasizes the great ascent that is brought about by the descent etc. And this is also emphasized in the Yehi Ratzon after we say striking the aravos, where we talk about “sweeting the severities.”Two excerpts from sicha of Leil Hoshana Rabbah 5744. For a transcript in English of the Sicha: https://thedailysicha.com/?date=06-10-2023

The Arizal taught us that the Ten Days of Repentance ( עשרת ימי תשובה ) have the power to atone for the sins we committed on each of the seven days of the week during the previous year. Leaving out the two days of Rosh Hashanah and the day of Yom Kippur, the period of עשרת ימי תשובה consists of seven days, and each of these seven days, the Arizal taught, is able to correct the mistakes made on that day during the year. On the Sunday of עשרת ימי תשובה , for example, we are able to atone for our sins committed on Sunday throughout the year. Each day of the week poses its own challenges, and we are prone to certain mistakes on each day of the week, and the period of the Ten Days of Repentance affords us the opportunity to correct the mistakes that we have made on each day. Accordingly, on Shabbat Shuvah, the Shabbat between Rosh Hashanah and Yom Kippur, we are able to earn atonement for all the mistakes made on the most important day of the week – Shabbat – throughout the year. And thus we should all be especially vigilant on Shabbat Shuvah to ensure that we observe Shabbat properly, both by avoiding all forms of forbidden activities (the שמור aspect of Shabbat) and by conducting ourselves with a level of kedushah that is appropriate for this sacred day (the זכור aspect). The unique importance of Shabbat Shuvah can be seen in a beautiful insight that I recently came across regarding the Shalom Alechem hymn which we traditionally sing on Friday night upon returning from the synagogue. In this hymn we greet the angels that have come into our home on Shabbat, and it is commonly understood that these angels represent the yetzer hara (evil inclination) and yetzer hatov (good inclination), the two forces within us that try to lead us, respectively, to sin and to good deeds. These angels come into our homes on Shabbat, and we hope that the angel representing the yetzer hatov blesses us and the angel representing the yetzer hara then answers “amen” to that blessing. But I saw a different interpretation, one which is based upon the well-known comment in Pirkeh Avot that every mitzvah we perform produces a protecting angel. Normally, although we create these angels, we do not earn the privilege of having these angels close to us. On Shabbat, however, the special sanctity of the day renders us worthy of having these angels which we have produced accompany us and join us in our home. These are the angels which we greet when we sing Shalom Alechem on Friday night. Understandably, the more significant and powerful the mitzvah is, the more distinguished and special the angels are. And thus when we sound and hear the shofar , we create especially powerful angels. The mitzvah of shofar is observed in a very special way, as everyone is together in the synagogue, concentrating intently and thinking thoughts of teshuvah . Indeed, the moments of the shofar blowing are among the most moving and serious times of the year in the synagogue. We can imagine, then, that the angels produced by our fulfillment of this mitzvah , which is done with such feeling, concentration, and thoughts of teshuvah , are particularly powerful. In fact, there is a Yehi Ratzon prayer which many people recite before the shofar blowing requesting that the angels created by the shofar sounds should ascend the heavens. It is told that Rabbi Efrayim Laniado, a Rabbi in Aleppo, Syria, would blow the shofar each year in the synagogue, but when he got older and did not have the strength to blow, he delegated this duty to his son, who was also experienced in sounding the shofar . Rav Efrayim prayed at home, and when he saw people returning from the synagogue, he asked them how his son blew the shofar . They told him that his son at first seemed anxious, and the sounds did not come out properly, but gradually the blowing grew stronger and steadier. The Rabbi asked his son about it when he came home, and his son explained that when he began blowing the shofar , he saw angels coming out of the shofar , and this worried him. “There is no need to worry,” the Rabbi said. “I see those angels every year.” We cannot even imagine the spiritual power of the shofar blowing and the feelings of teshuvah that accompany it, which is capable of producing very special angels, even more so than the other mitzvot that we perform. And these angels join us in our home on Shabbat Shuvah. Of course, we should endeavor to conduct ourselves properly every Shabbat, knowing that we are hosting angels in our homes. (It should be noted that according to one version of the Shalom Alechem text, we say not צאתכם לשלום – which indicates that the angels are leaving already then – but rather בצאתכם לשלום – “When you leave in peace” – in which case the angels do not necessarily leave then. It stands to reason that they remain in our homes throughout the entirety of Shabbat.) As we want these angels to grant us their blessing – as we sing, ברכני לשלום – we must certainly conduct ourselves on the highest standard possible. But this is especially vital on Shabbat Shuvah, when we are privileged to host in our home the angels of the shofar , the most distinguished and most powerful angels. Let us treat this Shabbat in a special way as we recognize that we are hosting these special angels, and thereby correct and elevate all the Shabbatot of the previous year. And through our observance we shall be deserving of complete redemption, as our Sages teach that our proper observance of two consecutive Shabbatot brings us our nation's final redemption. תזכו לשנים רבות

In this class we look at the final blessing of the morning blessings, Hamaavir Sheina. We examine its early history from the first source in Talmud Bavli, and we see parallel prayers that may have competed for its place. We also examine the relevant Yehi Ratzon formulas.

Why the Yehi Ratzon after one counts sefira focuses on "removing negatives" as opposed to "increasing positives."

This week with Reb Asaf Aharon Prisman Avraham, known for his generosity /Chessed and kindness, gets tested with an act of Gvura (Thus overcoming his MIdda of Chessed which was his essence). Almost all Siddurim have Akeidat Yitzchak in the davening with a Yehi Ratzon at the end requesting Hashem to actually do the opposite and ensure His Mida of Chessed overcomes His MIda of Gvura. What is exactly this request of ours to Hashem? What do we learn from this? How can this affect our lives? What is the vital lesson we can learn from this? How can we know what we should be working on in our daily lives? A great story about a Rebbe that knew all of the above and used this crucial information to impact his Talmid. this and more... Download: https://bit.ly/3fOD481 Apple podcast: https://bit.ly/3RqLgIq Google Podcast: https://bit.ly/3AZuoTL Spotify: https://bit.ly/3CIMoDc Or wherever you get your podcasts. --- Send in a voice message: https://podcasters.spotify.com/pod/show/prismoftorah/message

Today we have more thoughts from Rav Yehezkiel Abramsky on the concept of being healed by a doctor. There is a Halacha in Shulchan Aruch that says that when a person takes medicine, he's supposed to say, “ May it be your will that this medicine should be a refuah for me.” We must realize that while we are taking an aspirin, ultimately it is Hash e m that will get rid of the headache. Rav Abramsky added the following mashal : Sometimes we go to a doctor and sometimes we go to a PA, a physicians assistant. The PA hasn't gone through medical school and therefore, is not as qualified as the doctor, but it's good enough for a lot of issues. And it's becoming very popular today to go to a PA rather than to a doctor. Sometimes people will go to a Hatzala member, with the understanding that they have some knowledge on the matter. But if the Hatzala member or the PA get stuck because it's a little too complicated, they'll say that we should really ask the doctor. Rav Abramsky says that in every medical matter, all the doctors are only PAs. The real doctor is Hashem. That has to be our attitude as we walk into the doctor 's office. He is only the PA. He is not the doctor. We have to think, “ God heals me, and I will be healed.“ The reason we say th is Yehi Ratzon is because we are talking to the real D octor. After we speak to the PA , we want to get the opinion of the real D octor. And when the real D octor says it will be OK, it will be OK. That's why in the Amida we say, “ You are our praise. ” We don't say that in any other B eracha, b ecause medicine is an area where it is very easy to be confused and think, “ W ow. The doctor did it. What a great surgeon! What a great diagnostician. He gave me the shot and boom, I got better. Unbelievable. Look how fast it worked. Look how smart he is! ” We give a direct connection to the doctor , and that is why in the Beracha of Refaenu , we say, “ You are our prayers.“ Don't make the mistake of thinking that it is anyone else but Hashem that is healing us. Rav Abramsky was once walking in the street with a student when he met his doctor. He started to ask a doctor about some medication that he was taking. Then, as they said th eir goodbyes, the student asked R av Abramsky , “ Was that your doctor? “ And R av Abramsky answered, “ No . That is not my doctor. He is just the messenger. My doctor is Hash e m.“ Rav Wolbe discusses this concept in his sefer Alei Shur, where he calls it, “ A living relationship with God. ” It's not enough to just liv e our lives and ask God when we need something. Rav Abramsky spoke in a way that showed that he constantly had Hashem on his lips. A student from America once came to hi m when his wife was in labor. R av Ab romsk y said, “ D on't worry, she is in good hands.” The student assumed that his R av knew who the doctor was. But what he meant was that the key to childbirth was in the hands of Hashem. Another example of how he lived with Hashem occurred when he went to Kineret at a time when the Arabs were just above the Golan Heights, and it was Syrian domain. A student told him, “ Do you see the air above the mountain? That is under Syrian control and at any moment they can just bomb us, has v'halila. Rav Abramsky replied, “ Absolutely, but He doesn't let them. ” Whenever he said the word He without any additional title , it referred to Hashem. That was his lexicon. Because he lived with Hashem. When someone asked whether he would be going to Bnei Brak his answer was, “ If He lets me.“ When he was going to get a sefer off the shelf, or when he was looking for a page, he would say , “If He helps me find it, I will find it.“ That is living with Hashem, and realizing that in anything I do, there is a bigger He that is there. And the real doctor is Hash e m. Have a wonderful day .

Would you like to sponsor an episode? A series?   We'd love to hear from you : podcasts@ohr.edu   00:00 What does the notion of writing BS"D on top of documents mean?   04:55 Can I throw away documents that have an image of the Temple?   06:38 Why does the chazan say the duchening bracha before the Kohanim?   10:10 What is the Rebbe's personal approach to kiruv rechokim?    17:00 Since the Torah forbids usury, are we allowed to invest in interest-bearing assets?   20:19 In terms of the above, what about Israeli bonds?   23:45 What exactly is the shidduch crisis and are secular people involved?   27:52 If a non-Jew who is a chalal converts to Judaism do they retain their status as chalal?   31:45 What kinds of methods do stores use to check for shatnez?   35:18 Why would someone be able to lend on interest to an apostate Jew?   38:07 What is the story with Yushkas death?   42:27 Should we trust Rambam's health advice more than present day nutritionists and doctors?   45:27 What do we learn from the Choni Hamagul story in maseches Taanis—“I'd rather find a friend or die”?   50:30 Why does the Torah allow polygamy?   54:28 According to the sugya in Succah, why do we repeat words in Hallel but seemingly shouldn't repeat Hashem's name (Kah)?   1:02:04 How do we understand beseeching Hashem in prayer with written, fixed prayer versus my own words?    1:12:05 What is the difference between the prayer statements of Baruch Atah Hashem and Yehi Ratzon?    1:13:00 In the Haftora for Mattos, why is there a pun and then not a pun?    1:16:30 How do we view Israeli land sold to gentiles?    1:21:04 If the order of Brachos in Shemona Esrei were predetermined and there was leeway in terms of content, why are brachos still so similar?   1:23:47 How old is the Ashkenazi nusach?   1:25:10 Why don't we see rhymes so much in Psalms or Torah songs?   1:28:45 Is there a real source for Armenians being Amalek?   1:32:23 How would you respond to someone who used dinosaurs and other similar points as attacks on Judaism?    1:37:33 How should we view modern day biblical criticism?    1:42:01 Were the wives of Bnei Korach allowed to remarry?   1:44:24 In terms of the counting of Bnei Israel, what is the significance of the age of 20?   1:48:27 What is the proper kavana to have in praying at the grave of a tzadik? Why would I physically go there?   https://podcasts.ohr.edu/   Visit us @ ohr.edu    Produced by: Cedar Media Studios  

As many people start traveling to different places for the summertime, I would like to share an interesting Hizkuni, a Rishon. In this week's parasha it says, וַיְהִ֛י בִּנְסֹ֥עַ הָאָרֹ֖ן וַיֹּ֣אמֶר מֹשֶׁ֑ה קוּמָ֣ה ׀ ה׳ וְיָפֻ֙צוּ֙ אֹֽיְבֶ֔יךָ וְיָנֻ֥סוּ מְשַׂנְאֶ֖יךָ מִפָּנֶֽיךָ When the ar k traveled, Moshe would say, “Get up God, and disperse your enemies and let those that hate you flee, וּבְנֻחֹ֖ה יֹאמַ֑ר שׁוּבָ֣ה ה רִֽבְב֖וֹת אַלְפֵ֥י יִשְׂרָאֵֽל And w hen the ark would dwell, Moshe would say, “ R eturn God , myriads of the thousands of Israel. We s ay this when the Sefer Torah comes out. ( Aron literally means ark, but it means the Torah as well) The Hizkuni says that, “ Get up God, and cause your enemies to disperse ,” is Tefilat HaDerech, and this is the earliest source for a prayer for when you go on the road. When it says, שׁוּבָ֣ה יְהֹוָ֔ה רִֽבְב֖וֹת Return Hashem, the tens of thousands The Hizoni explains, in beautiful words, “ Yehi Ratzon/It should be Your will God, Th at thousands and thousands of people should come back to their place in the original numbers that they left, and no one should be missing.” What a beautiful prayer that we should be thinking. As we all go off for the summer, it should be God's w ill that we all come back healthy and safe. It's the earliest source for Tefilat HaDerech, here in Parashat Bahalotecha . If we stopped right here, it would be worth it. And I saw this by chance- I was standing in Landau's a nd happen ed to see this on the front page of one of the leaflets they have there. I never heard it before. Hashem sent it. What is the source for Tefilat HaDerech in the Gemara? In Berachot (29 b ) it says , Eliyahu Hanavi tells the great Rabbi Yehuda, “When you go on the road, ask permission from your Creator, then go. What does that mean? He says it's Tefilat HaDerech. This refers to praying before you take a trip. There are questions about how far the trip has to be, or whether you say it with Hashem's name or not …we won't get into the ha lac ha, but it is a Gemara, and as we see, it's even sourced in the Parasha. But what does it mean? How do we ask God? The Noda B'Yehuda says that if we pray , and our prayers come smoothly out of our mouth s , then it's as if God is saying we can go, but if you stumble on your prayers, than not. However, he says this does not apply to us, because we do not have that guarantee. But there is an interesting question on the wording of the text. Should we say, “ Yehi Ratzon…. that I go in peace … ,” or “ we go in peace .. ,” On the next line of the Gemara it says, “ Abaye says, ‘A person should always pray with the Sibur/group.' Therefore Rashi says that We should say it in the Lashon rabim/ plural form and not in the singular. The Noda B'Yehuda says that since we are not on the level that God will answer whether we should go, our guarantee is the zechut that we are p raying for the sibur , in the plural. So when we go away on a trip for the summer, although we may not have God respond t o us personally, at least we can have th e Zechut Ha S ibur. I saw an additional thought in this pamphlet, from another Rishon, Sefer Hamechtam: He says that when we pray to God, “ God should direct me properly ,” w hat we are saying is, “ God, if it is not the right thing, stop me . Make some thing happened to me on the way, let me get a flat tire… Do something to cause that I won't go on the trip. ” In this way , we are asking God permission, and saying, “ and if You don't want me to go, please stop me .” What a beautiful thought , to take with us as we go on trips . Isn't it nice to ask God permission first? As we pray, we should thing to ourselves , in our Tefila, “ God, Take me on the right road. If You don't want me to go , I don't want to go either . Delay the flight.” Some people get upset or angry when the ir flights are delayed, but we shouldn't. Tefilat HaDerech means If I shouldn't be going, I don't want to go. In another zechut haSibur , the people receiving this lesson c ause d me to be the conduit to bring down this beautiful D'var Torah , which I happened to stumble upon , in a pamphlet at Landau's. Have a wonderful day and a Shabbat Shalom.

We continue with the theme that when someone is involved in serving Hashem, he has to be full of Simcha. Hacham BenSion Abba Shaul, in his Sefer Or L'Sion, on Mussar (page 135) quotes the pasuk in Tehilim (100,2) עִבְד֣וּ אֶת ה׳ בְּשִׂמְחָ֑ה בֹּ֥אוּ לְ֝פָנָ֗יו בִּרְנָנָֽה Serve Hashem with Simcha/ Happiness, Come in front of Him with shouts of joy. He says that Simcha doesn't mean lightheaded , it means in an uplifted mood. You're always in a good mood. The amount of happiness a person shows in serving Hashem reveals how much he really wants to serve Hashem. He realizes the statement, “Blessed is Hashem, that created us for His honor.” This is especially true for someone who has the merit to learn Torah. Every time a person learns Torah, he is supposed to think that there is nobody happier than he, even if the person doesn't understand what he is learning. He says that his Rabbi, whom he calls his master, the Rosh Yeshiva, Chacham Ezra Attia, had a lot of difficulties and suffering, but when he walked into Yeshiva he forgot everything and learned with tremendous happiness. The more he understood his learning, the more you could see that his face actually changed, and you could see the amount of happiness on it. This is true, even if you only understand a little bit. He says it's not like in science, where if you don't understand, you've wasted your time and you're upset. He says that even if a person is reading Tehilim, he should realize that for every letter of the Torah, there was no end to the reward. It says Talmud Torah K'Neged Kulam/ Torah study is equal to all. There is tremendous reward for toil. Ezer Hu Ashir, Sameach B'Helco, Who is rich? One who is happy with his lot also applies to one's learning. You have to be happy with your learning. This shows our Emunah and Bitachon. When you rely on Hashem, you appreciate what His Mitzvot are, and what Torah and religion does for us. Rabbi Alex Mizrahi recently returned from a trip to Eretz Yisrael with many hiddushim , which he shared in a Seudat Shelishit speech at the Yad Yosef Torah center. He quoted from Rabbi Yaakov Chaim Sofer, who quoted the Mishna in Pirkei Avot that says that when a person sits down to eat from a meal, and he does not have Divrei Torah, it is as if he ate from Zivchei Metim , which the commentaries define as a table serving food that was sacrificed to an idol. But if a person says a Dvar Torah at the table, it becomes a table in front of God, as if he ate from God's table, from a korban. He says, Look at the power of Divrei Torah! There are two people of eating the same food, but if a person says a Divar Torah, suddenly the food is uplifted. The commentaries explain that this is because once he said the D'var Torah, he became an uplifted person, and that food he's eating is serving that uplifted person. This is like a korban/ an offering to God. We have to appreciate what we have. With even a small D'var Torah, we can uplift the table. This is just one example of many about how we are always supposed to be full of happiness, and it's a test of whether a person is really serving Hashem properly. To serve Hashem properly, you are supposed to be full of happiness. And the only way to get there is by truly believing, as we said yesterday, that, “ My Boss is great.“ As it says in the best-selling book, All for the Boss, Mr. Herman went through life saying that he was doing it all for the Boss. Who was the Boss? My kind of benevolent boss who gave me everything. He gave me my meal, He gave me my food, He gave me my children, He gave me my house, He gave me my car. He gave me everything. And He asks me for a few things: That I should be overly joyous, and happy to serve Him and do for Him. B'Ezrat Hashem, as Chacham BenSion ends this chapter, “ Yehi Ratzon, it should be God's will, that we should merit to serve our Creator a complete service, with happiness.” Have a wonderful day.

Continue discussion of Saying "yehi Ratzon" after Haeitz before eating the apple https://www.torahrecordings.com/shulchan_menachem/277/002

Further discussion of Saying "yehi Ratzon" after Haeitz before eating the apple https://www.torahrecordings.com/shulchan_menachem/277/003

Saying "yehi Ratzon" after Haeitz before eating the apple https://www.torahrecordings.com/shulchan_menachem/277/001

We discuss when to sat the Yehi Ratzon on the apple and honey.

The following issues are discussed by Rabbi Raskin in this week's episode: Bath towel that is embroidered with the name Sholom? [1] May an Aron Kodesh be suspended from a wall? [2] Is there an objection to visiting a grave within the 1st year? [3] To bang for Haman only when mentioned with a title, is this unique to Chabad? [4] We hear that some Poskim write that the Reading of Parshas Parah is a Torah-obligation. Where in the Torah is this obligation drawn from? [5] Further on the position of Mezuza in a curved doorway: Mezuza to the doorway between kitchen & dining room: when there are two options. Returning ball on Shabbos to a non-Jewish neighbor: when next door is fenced in. Erev Pesach this year is on Shabbos: Is there any objection to using manufactured foods on Shabbos until the Zman/after the Zman? [6] May we have the Shabbos meals in the room sold off in Chometz? [7] Many people in my community are unlikely to come to Shul at 7am. Could we advise them to daven Shacharis at home, make kiddush and eat their chometz meal, and come to shul at 11 am for leining and mussaf? [8] Why are there various cut-off times for the eating of Chometz? [9] When burning the Chometz, כל חמירא is not said. What about the Yehi Ratzon? [10] May I keep a Chometz shelf within the freezer, to be sold with the Chometz? [11] At what time is the Chometz sold on Friday? Visitors to the UK must self-test for Covid on (or before) day 2 and on (or after) day 8 of quarantining. What may be done on Shabbos or Yomtov?

Are you arrogant? Am I?

Rambam, Tur (1), Bach, Magen Avraham, Elya Raba

We ask Hashem to accustom us to Torah. Isn't that really up to us and our hard work?

We are about to explore the last set of early morning personal supplications that we say from Berachos until Shemoneh Esrai. However, the words that follow Yehi Ratzon are not consistent throughout all of our prayers

The Final Part of Birchas HaSHachar begins with a Supplication that it be "Your will" In 3 Minutes, we preface this most important supplication.

Dedicated to theRefuah Shleimahof Tamar Elisheva Bas DevorahRabbi Kivelevitz leads the Shiur through the customs of Rav Yosef Shalom Eliyashiv Zt"l as were practiced on Erev Rosh haShanah as part of Hataras Nedarim,and how the Posek HaDor conducted himself in the eating of the Simanim.Kivelevitz highlights the positions of Rav Elyashiv in contrast to those of Rav Shlomo Zalman Auerabach Zt"l which bring into sharp relief the balance of Halacha and Minhag each of these Giants took.Rabbi Avraham Kivelevitz has spent the last eight years writing and teaching for Dirshu International'sDaf Yomi B'Halacha,In general,every episode ofFine Tuned Halachadelves into an important Halachic textand extracts important nuggets of direction,history and most importantly,an understanding of how the Jewish legal system developed and continues to guide the lives of a committed people.While the learning tends to align with the seasons we find ourselves in,we are confident it will resonate well beyond the calendar into your consciousness.Please leave us a review or email us at ravkiv@gmail.com See acast.com/privacy for privacy and opt-out information. This podcast is powered by JewishPodcasts.org. Start your own podcast today and share your content with the world. Click jewishpodcasts.fm/signup to get started.

Recitation of a yehi ratzon said before weekday tehillim in some segments of the Jewish community. An introduction to the book of tehillim is provided after the recitation

In this shiur we discuss the Beracha of Hamaavir Sheina and the included Yehi Ratzon. We also discuss the subsequent Tefillah, the Yehi Ratzon of Rebbi Yehuda.