Podcasts about Yerushalmi

Welcome to our daily bitachon Haggadah Shel Pesach series . We're up to the piece of Maaseh , which lists many great Tanaim , Rebbe Eliezer , Rebbe Yehoshua , Rebbe Elazar ben Azariah Rebbe Akiva and Rebbe Tarfon who were all together in Bnei Brak one Pesach , and spent the whole night talking about Yetziyat Mitzrayim. Rebbe Yechiel Michel Epstein , better known as the Aruch HaShulchan, writes in his commentary on the Haggadah , that he's bothered by a few questions. Firstly,Rebbe Eliezer lived in a town called Lod , Rebbe Yehoshua lived in a town called Peki'in and Rebbe Akiva lived in Bnei Brak , as the Gemara in Sanhedrin 32a tells us. ( Rebbe Eliezer and Rebbe Yehoshua were teachers of Rebbe Akiva .) Why were they all by Rabbi Akiva for the holiday? Especially Rebbe Eliezer , as he is the one that holds (see Sukkah 27b), that one is supposed to stay home for the holiday. So why was he leaving his home on Pesach to go to his student, Rebbe Akiva ? He answers based on a Gemara in Mesechet Makkot 25b, that Raban Gamliel , Rebbe Elazar ben Azariah , Rebbe Yehoshua and Rebbe Akiva were all on the road, and heard a tremendous ruckus of partying coming from Rome. They started to cry, and Rabbi Akiva started to laugh. Rabbi Akiva asked, " Why are you crying ?" And they said, "They're sitting in serenity and confidence. They destroyed the Bet HaMikdash, and here we are. " They asked why he was laughing, and he said, "That's why I'm laughing. If this is what happens to those that go against God's will, imagine what's going to happen to those that fulfill God's will!" And he explains that Rabbi Akiva was telling them an important principle, that after someone goes through Midat HaDin , after there's justice on someone, the chesed that comes out is tremendous. Rabbi Akiva was trying to tell them was that if the Babylonians, who had no judgment on them, and thus no purification on them, merited so much kindness from Hashem , because Hashem's kindness is never-ending, imagine how much we, who went through (and are going through) this tremendous justice and judgment and purification by God, are going to be enveloped in God's tremendous kindness. Because of Rabbi Akiva's chizuk , and new way of looking at things, says the Aruch HaShulchan , they felt indebted to him. He strengthened their hope in the Jewish people, at a point in history, after the Chorban when they were suffering through so much. So they all came to his house, in his city (except for Rabban Gamliel , who was the Nasi , and didn't come), to spend the night with Rabbi Akiva, talking about Yetziyat Mitzrayim . Because Yetziyat Mitzrayim is the time that we get clear on the Nitzchiyut , the everlasting state of the Jewish people, that no one could destroy them. Rabbi Akiva was the expert on this, so they spent the night working on this concept of Nitzchiyut Yisrael , the eternal state of the Jewish people . That, he says, is the purpose of the night of Yetziyat Mitzrayim . Because Bechol Dor Vador , Omdim Alenu .. In every generation, they try to destroy us. Therefore, they felt the best way to gain this clarity, in the post-destruction era that they were in, was to go to Rebbe Akiva , who had this understanding. So they went firstly, as a token of appreciation and respect Rabbi Akiva , for what he did for them, and also for the chizuk that they would get from being at his seder . He doesn't say this, but Rabbi Akiva is known as the one who, while they're tearing his skin off, was saying My whole life I've been preparing for this. Rabbi Akiva was was able to go through tremendously challenging situations and stick with the attitude of Kol ma d'avid Rachmana latav , whatever God does is for the good . He was a student of Nachum Ish Gamzu, who said Gamzu L'Tovah , and the Yerushalmi cites a fascinating discussion between between them. Nachum Ish Gamzu, after not taking care of a poor man fast enough, asked God to give him a severe punishment. When Rebbe Akiva saw his Rebbe like that, he said, "Oy li / Woe onto me that I see you like this!" And Nachum told Rabbi Akiva , " Oy li, Woe onto me if I don't see you like this!" Rabbi Akiva said, Are you cursing me? And Nachum Ish Gamzu said, " No, I'm not cursing you." He saw what Rabbi Akiva would go through at the hand of the Romans in the future, and how it would bring him to his greatness. Rabbi Akiva is the quintessential picture of resilience. 24,000 of his students died, and he picked himself up, found five new students, and all the Torah Sh'beAl/all the oral law that we have, came from him. The Aruch Hashulchan says that they spent the whole night on this concept, until their students came and said, our Rabbotenu / Our Rabbis , the time of Kriyat Shema Shel Shachrit has come. Kriyat Shema Shel Shachrit symbolizes the upbeat attitude, as we say, Magen U'Moshiach , God is a shield and a protection, , bechol dor vador , in every generation. Kriyat Shema is our promise from Hashem that we're going to last forever. Shema Yisrael Hashem Elokenu Hashem Echad . Interestingly enough, Rabbotenu , Higiya HaZman Kriyat Shema Shel Shachrit , were the final of Rebbe Akiva , as it said, fortunate is Akiva , that his soul departed, as he was saying, Echad . So this was the place, and this was the night, to get that chizuk from Rabbi Akiva .

Reconciling our Gemarah with the Yerushalmi in Maseches Shabbos.Source Sheet: https://res.cloudinary.com/ouinternal/image/upload/outorah%20pdf/iziqxwjfjmnvta3gn1ef.pdf

Welcome to our class on humility. One aspect of humility is that when things don't go right, we see it as coming from Hashem, Who is in charge. We accept it with humility, without demands or complaints. We humbly accept the will of God. There is a Mishna that says, A person has a responsibility to say a blessing on the evil, the same as he says a blessing on the good. The Gemara in Berachot 60B, comments on that and says, Does that mean you say the exact same blessing? That's not true. When something good happens, there's a blessing HaTov V'HaMetiv/God is good and bequeaths good and Has V'shalom when something bad happens, we say a blessing of Dayan HaEmet God is the true Judge. So it's not the same text. So how could you say that you have to make the blessing in the same way? The Gemara answers that it means you have to accept them the same way. Just like when something good happens you accept it with happiness without any complaints, so too, has v'shalom , you accept when something doesn't go right b'simcha . Does that mean that in your mind it's exactly the same? That you don't flinch when a bad thing happens because Hey , it's good? Well, obviously not because we make two different blessings. There is a famous line in the Gemara in Pesachim 50A, In the future. Hashem will be king on the land and on that day, יהיה ה' אחד ושמו אחד /He will be one and His name will be One The Gemara asks, Does that mean today His name is not One? To which the Gemara answers that this world is a little different than the next world. In this world we make two different blessings. On good things, we say HaTov VHaMetiv. On bad things, has v'shalom, we say, Dayan Emet. But in the World to Come, everything is HaTov HaMetiv. That means that in this current world, we don't perceive difficult things as good. When they're difficult, they're difficult and we have to be aware that they're difficult. We can't delude ourselves into saying it's good. It's obviously not good. You want to change it, it's not so good. Rav Avraham Grodzinski the great Mashgiach of Slobodka, in his sefer Torat Avraham, has a whole unit that discusses accepting Yissurim . He quotes a very interesting Tosafot in Sotah 31A, which quotes from the Yerushalmi in the 9 th perek of Berachot , a slightly different version of a story that we all know. The story is of Rabbi Akiva who was one of the 10 martyrs and died Al Kiddush Hashem. As he was tortured, he said Shema . His students were standing there, and we know what they asked him, but lthe wicked king Turnus Rufus, the one who ordered this horrible execution was also there. He saw Rabbi Akiva saying Shema , and not only was he saying it, but he was smiling. So this wicked man said, " Saba, saba/Old man, old man. You're either a fool or you're a Meva'et B'Yissurim, you're someone that's kicking at Yissurim. You're being defiant. It's like if you hit a kid and the kid says, " Ha ha, you can't hurt me ." Rabbi Akiva responded, "I am not a fool and I'm not defiant. My whole life I waited to say this pasuk with all my heart, and now I'm saying it. I'm going to say it with a smile. On that Rav Grodzenski says, We see from here it's possible when someone is suffering, that there are two ways to interpret his happiness. It could be a happiness of accepting suffering with love or it could be defiance. ( His understanding is that the defiance isn't directed toward the torturer, like someone being tortured by a Nazi won't give him the pleasure of screaming). This defiance is to God. How so? He quotes the Gemara that we just mentioned, that one does not make the same blessing on good and bad. And therefore he says, " The person has to feel the bad, that this is Dayan HaEmet." God is invoking truth; God is not invoking kindness now. This is judgment, not mercy. That's what the Dayan Emet blessing is. With all that being said, he has to accept it b'simcha , that he's happy on the justice. He feels the suffering, but at the same time he accepts the suffering. That's what it means to accept Yissurim B'Ahava. Accepting Yissurim B'Ahava doesn't mean that the person is apathetic. It's not like he took Novocaine and doesn't feel anything. No, something is hurting, and I accept the pain, but I accept it happily. Just like someone getting a root canal doesn't punch the dentist. He doesn't like the root canal. It's painful. But he accepts it with happiness. He's not delusional, he doesn't say " It's great, it's terrific that this is happening. It's the best thing!" It is painful, it is hard. It takes processing to get there. Rav Avraham Grodzinski practiced what he preached. He was a Baal Yissurim . He was the father-in-law of Rav Wolbe and he died in the Warsaw ghetto. When he first became Mashgiach of Slobodka, his wife passed away. He was taking care of eight children, the youngest of them one and two years old. It was a terrible tragedy. Halacha says to say, Dayan HaEmet - has v'shalom, mourners have to make a beracha. But he did not want make this beracha out of habit (This is brought down the introduction to one of his Sefarim, written by his sons) You have to accept it b'simcha . It took him two days until he said Dayan HaEmet, until he was ready to say it. He didn't just say it, he wanted to be ready to say it. I heard this from Rav Wolbe besides it being in the book. What greatness. He wasn't trying to fool people by saying immediately that it was great. He was being honest. No, it's not great. He lost his wife. He had eight orphans. He was not instantly ready to say it. A Gadol B'Yisrael, a giant of people once came to our house in Monsey to visit my father. He had recently lost a child, lo alenu, and he said something that, to this day, hits me to the core. He said, " I don't understand. There are three partners, man, his wife, and God. How could Hashem take something away without asking the other two partners permission?" I was like, Whoa. How can he say that? But the answer is he was dealing with it. It's a process. There are internal struggles that we have. You can't just take a shot Novocaine and ignore everything that's going on. The definition of the word רע is evil , but the root of the word רע comes from a pasuk in Tehilim 2,9 תְּ֭רֹעֵם בְּשֵׁ֣בֶט בַּרְזֶ֑ל כִּכְלִ֖י יוֹצֵ֣ר תְּנַפְּצֵֽם׃ Break them with the iron staff. And Rav Moshe Shapiro says the root of the word תרעם is רע / broken , because רע is a just piece of the picture. On its own, it's evil, but in the larger picture, it is something that is good. The root canal is not great, but now you can eat without pain. So in the larger picture, it's good. Some might ask, about the Maggid of Mezritch, who was asked by his students, how it could be humanly possible for anyone to reach the level that the Gemara describes, where a person is required to bless Hashem for the bad, just as he blesses Hashem for the good. Great question. The Maggid of Mezritch told them, " Go and ask my student the holy Reb Zusha." So they went to Rev Zusha's home, which was a shambles. His clothes were torn and faded, he seemed to be in physical pain and his family situation wasn't great. They asked him the question, How could it be that a person makes a beracha on the bad the same as he does on the good. They told him the Maggid of Mezritch sent them to him for the answer to the question. Rav Zusha answered, " You've come to the wrong place. I never experienced anything bad in my life, so how could I answer you?" When they heard his answer, they understood. That story makes it seem like Rav Zusha didn't have any feelings, and just thought everything was great. But that's a rare exception. This is an important rule. There's the rule and there is the exception. Rav Ades said, " We don't live our lives on stories." You have to go and learn the topic. The Leshem, Rav Elyashiv's grandfather, in is sefer HaDe'ah (vol 2, derush 5, chapter 30), asks the famous question. " How could it be that if you rely on Hashem, He comes through, if He didn't come through for many great people? His answer is that some of them were on the level of Mekablei Yissurim B'Ahava. They wanted to accept suffering with love like Rabbi Akiva, and the rare example of the 10 martyrs. And yes, of course Rabbi Akiva could have gotten out of it with his bitachon, but he didn't want to, he wanted to be Mekabel Yissurim B'Ahava.. And further, he didn't want to bother his Creator. He didn't want to bother his Creator?? Rav Bloch, in his sefer Igeret Al HaBitachon page 72 says, asks, What do you mean you don't want to bother your Creator? There is a mitzvah of Bitachon. How can it be a bother? He answers based on the Gemara in Pesachim 50A that we quoted above, that Olam Haba is only HaTov HaMetiv. In the future, we will recognize that everything is good; that everything that happened to us is Tov Mamash- not just for the good, but good . There are some people that can reach that level in this world. It's like I have vanilla ice cream with sprinkles, but I say, " Could you give me that vanilla ice cream with sprinkles," even though I have the same thing. It was all the same for them, and therefore it was a bother to ask God to change it. There are people that reach that level. Rav Zusha was one of those people. But that doesn't mean that we are on that level or that we should now suddenly bypass the situation and say, " It's all good ." It's not all good, it's all for the good . Ehen something happens to us, we have to feel it. Then we have to humble ourselves and accept it, even though it's difficult and we don't like it. We have to humble ourselves to will of God. There are two ways to do it. If you say, " Nothing happened, it's great," you're not humbling yourself to will of God. You're reframing that this is good when you don't really feel it's good, but you're trying to make yourself feel that it's good. But even the greatest of greats aren't necessarily there, and for us to even think that we're there is almost presumptuous.

The devastating events of October 7, 2023, and the subsequent war have profoundly shaken Jewish communities worldwide, compelling us to reexamine the concept of Zakhor (remembrance) in our contemporary context. This lecture explores how the ancient commandment to remember takes on new urgency and complexity in light of recent history. Touching on Yosef Hayim Yerushalmi's groundbreaking work "Zakhor: Jewish History and Jewish Memory," I explore the content and implications of the commandment to remember. From today's vantage point, I ask: what must we remember? How do we contextualize October 7th within the broader scope of Jewish history? What role does memory play in fostering resilience and shaping our future? Lecture is held in English.

“Accepting responsibility for another person”.The perspective of the Babylonian and Talmud.and the perspective of the Jerusalem Talmud.and amazing take away..

“Accepting responsibility for another person”.The perspective of the Babylonian and Talmud.and the perspective of the Jerusalem Talmud.

Today we continue with the Song of the Mouse , but on a deeper level. The עכבר / mouse says says, אֲרוֹמִמְךָ יְיָ כִּי דִלִּיתָנִי וְלֹא־שִׂמַּחְתָּ אֹיְבַי לִי׃ (תהלים ל ב) I'm going to lift up Hashem because He drew me up from the depths, There's an interesting story in the Navi, in Shemuel א . It was a horrible day, when the Pelishtim took the Aron Elokim , as the Navi reports, The glory has been exiled from Israel for the Ark of Hashem has been captured. But Hashem immediately made a miracle and the idol of that town came crashing down, so they decide to do something. And the first thing is Hashem struck the people of Ashdod with hemorrhoids. They got scared and decided to move the Aron to the town of Gat, but again there is a great commotion. Why? Because again the people of the city, from small to great were afflicted with internal hemorrhoids. So they decided to move the Aron to the town of Echron. And those people said, " They brought it here because they want to kill us ?" Finally, the leaders got together and decided, " Let's send it back. It's going to kill our people." There was a panic of death in the whole city. The hand of Hashem was very heavy there. And the people who did not die were stricken with hemorrhoids and the outcry of the city ascended to heaven. Horrific punishments were coming onto them. And when they were ready to send back the Ark, they said, " We'll send it back with a gift. " What did they send? They were five Philistine governors, and they sent five golden images of hemorrhoids and five golden mice. Very strange. Make your images of hemorrhoids and images of mice which are demolishing the country and give them his homage to the God of Israel.. Perhaps He will alleviate His hand from upon you and your gods and your land. What in the world is going on with this story? We turn to the Yalkut Shemoni Bamidbar chapter 11, which tells us that the people of Pelishtim said, God brought 10 plagues on the Egyptians. He ran out of plagues . So God said, I ran out of plagues?! I'm going to give you something you never saw before ! And so when every one of them sat down to relieve themselves, God sent mice from the depths to nibble away at them and cause hemorrhoidal pains. So it wasn't just the hemorrhoids, as the pasuk says, but the mice that caused the hemorrhoids. That is why, when they wanted to do teshuva they sent back, in homage, the image of mice and hemorrhoids. And therefore it says the sefer Siach Yitzchak that the mice say, אֲרוֹמִמְךָ יְיָ כִּי דִלִּיתָנִי וְלֹא־שִׂמַּחְתָּ אֹיְבַי לִי׃ (תהלים ל ב) / I want to praise Hashem. He drew me up from the depths, like with a pail And the enemies did not rejoice over me. We overtook the Pelishtim . And the mouse is happy to say, I caused a Kiddush Hashem, I caused the Aron to go back to the Mishkan. The Gemara in Masechet Yoma , 52 B says that in the Kodesh HaKodashim of the first Bet Hamikdash, originally there was the Aron , the manna , the oil, the staff of Aharon, and the box that the Pelishtim sent the 'gift' in! Th Ben Ish Chai is bothered- You're putting that gift- with these mice- in the Holy of Holies? The Ben Ish Chai explains that they removed all the gold mice and hemorrhoids, and just left the box there to remember the miracle that had happened. But the sefer Lekutei Amarim says in the name of an elder , who wrote the book Nefesh David , that the mice were there in the Aron . And that's why he says the mouse's song is אֲרוֹמִמְךָ יְיָ כִּי דִלִּיתָנִי וְלֹא־שִׂמַּחְתָּ אֹיְבַי לִי׃ (תהלים ל ב / You lift me up from the depths and You put me in the Holy of Holies. That's the song of the mice. The Gemara in Horaot 13A says, why is everyone controlling the mice? Rashi asks, Why is it that everybody is chasing mice, with mousetraps, etc… The answer is, Their makeup is bad. Rashi says that their Yetzer , their inclination, is really bad because they eat through things that they have no pleasure from, and they destroy them. That's why the Yerushalmi in Baba Metzia ( perek ג Halacha ה , cited by Rav Chaim Kanievsky, says the mice are wicked and that's why they're chased. As we know, everything in the world can be channeled or used for the good. And this wicked mouse, who bites and eats, was used on a mission to protect the Kavod of the Aron , which shows us that even someone with bad tendencies can channel them and use them, and say, אֲרוֹמִמְךָ יְיָ כִּי דִלִּיתָנִי וְלֹא־שִׂמַּחְתָּ אֹיְבַי לִי׃ (תהלים ל ב) You lifted me up, and my enemies were not happy. This is a song that was sung for David Hamelech when he went into the Bet Hamikdash. David also, it says, had seeming negative tendencies. It says is he was a redhead. And when Shemuel saw him, he said, He's a redhead. He can't be anointed. But no, Tov Ro'ee/he has good eyes. The Gemara says even though he was aggressive, he asked permission from the Sanhedrin. So certain people might have Achbar-like traits, and you might think the man is going to end up being totally wicked, but in the end, if he's channeled properly, he'll be able to sing that song of the mice, because they were the ones that brought Kavod Hashem, by bringing the Aron back to the Mishkan .

Welcome to our class on Perek Shira . Today's song is the Song of the Zarzir . There are actually two Zarzirs in Perek Shira . One of them showed up in the list of birds as a starling , and today's Zarzir , among the animals, is translated as a greyhound . What is the song of this zarzir ? זַרְזִיר אוֹמֵר. רַנְּנוּ צַדִּיקִים בַּיְיָ לַיְשָׁרִים נָאוָה תְהִלָּה: (תהילים לג א) Sing joyfully, righteous people, because of Hashem. For the upright, praise is befitting. What does this song have to do with the greyhound? The greyhound is known from a pasuk in Mishleh 30,29 שְׁלֹשָׁ֣ה הֵ֭מָּה מֵיטִ֣יבֵי צָ֑עַד / There are three that step securely. Mishleh is describing certain animals that are powerful, and one of them is called the Zarzir Motnaim/thigh-belted greyhound, meaning that the greyhound has very strong thighs and powerful legs. They're able to reach speeds of 40 miles an hour, and they're used as hunters. Most people know greyhounds as the symbol of the Greyhound bus company, because they claim they move fast. But greyhounds are historically known as hunting animals. They would hunt rabbits and different small creatures. So what do we learn from the greyhound? The greyhound chases and runs and sweats for what? Not for itself. It doesn't eat those rabbits or whatever the prey may be. It works for its master, for its owners riding on the horses. And he's sweating away, chasing and proud to bring the prey to his owner. So the greyhound symbolizes a selfless servant, working for his master. That's the difference between the term Sadik and Yashar . A Sadik is someone who does what's right, even though he might have some ulterior motives. The Yashar , who's straight and upright, is doing things totally for his master. And that's why the pasuk says, Or Zaruah L'Sadik / the light is planted for the Sadik which means right now, he's not doing it totally for the sake of his master. He is not enjoying the work for itself. He's waiting for something in the future. So the light is planted for the Sadik. But the Yishreh Lev, those who are upright of heart, they have simcha , they have happiness right now because right now they're like that selfless greyhound who's serving and working for his boss. That's why the song of the greyhound is רַנְּנוּ צַדִּיקִים בַּיְיָ / the righteous will sing joyfully to Hashem because they're looking forward to what they're going to get. לַיְשָׁרִים נָאוָה תְהִלָּה: (תהילים לג א) / But the upright, they're deserving of praise because they're doing it for selfless reasons. So the message of the greyhound is, Be like me. Work hard for your Master selflessly. Rav Chaim Kanievsky adds another reason the greyhound sings this song: In the Yerushalmi in Shevi'it , chapter nine, Halacha א Rav Shimon Bar Yochai tells that when he was captured, he was listening outside his cave one day and he saw hunters. And every time a bird was captured, he heard a heavenly echo say it should be captured. And when the bird escaped capture, he heard an heavenly echo that said, have mercy on it. So the greyhound is privy to the Hashgacha of Hashem- he knows what he can and can't capture. Therefore he sings a song of, Sing to Hashem because you sadikim know what's going on. You could rely on Hashem and you know nothing evil will happen. So the greyhound is giving us some inside information: that in the end everything happens with Hashem's Hashgacha. It's interesting that the greyhound has two different pesukim that are brought down. Another one is Yeshaya 61,9, וְנוֹדַ֤ע בַּגּוֹיִם֙ זַרְעָ֔ם וְצֶאֱצָאֵיהֶ֖ם בְּת֣וֹךְ הָעַמִּ֑ים כׇּל־רֹֽאֵיהֶם֙ יַכִּיר֔וּם כִּ֛י הֵ֥ם זֶ֖רַע בֵּרַ֥ךְ יְהֹוָֽה׃ Their offspring will be known amongst the nation and their descendants among the people, all who see them will recognize them, for they are the seed that Hashem has blessed. This refers to the future, when the Jewish people will stand out from amongst the nations and everyone that sees them will say, Wow, look how special these people are. Rav Shmuel Kimchi says that this pasuk is befitting of the greyhound, because it's a loyal, dedicated servant to its master, as the Gemara says, The dog knows its master. As we know, dogs are man's best friend. People don't have the same relationship with their cows or their donkeys or their camels. Dogs know who their masters are. You walk inside the door and he is licking your feet. The Jewish people have that trait as well. We also recognize our Master, more than any other nation. And just like the dog is clear, and knows who its master is, walking together every day, so too the Jewish person stands out because he's praying and connected to his Creator, to his Master. Therefore, the second song of the greyhound is that the Jewish people be recognized and outstanding for their connection to Hashem.

Bavli vs Yerushalmi, the Chidush Rav Moshe ZT"L brought to the world. Source Sheet: https://res.cloudinary.com/ouinternal/image/upload/outorah%20pdf/czvs5mgsw3wvgfyzgoud.pdf

Today is the song of the Pered/Mule . As we know, a horse and a donkey make a mule. That doesn't even sound like a creature to me. What is his greatness? His song is: פֶּרֶד אוֹמֵר. יוֹדוּךָ יְיָ כָּל מַלְכֵי אָרֶץ כִּי שָׁמְעוּ אִמְרֵי פִיךָ: (תהילים קלח ד) All the kings of the world will praise You, because they heard the words of Your mouth. What does this refer to? We need to go to the Gemara in Kiddushin 31A, where it says the great Ulah made a derasha on why it says Imrei ficha / Words of Your mouth and not Ma'Amareh Ficha When Hashem said, Anochi V'Lo Yiheh Lecha, I am Hashem, there is no one but Me, the nations heard about that and thought He only cares about Himself. But when they heard Kabed et Aviva V'et Imecha, they reverted to belief in the original statements. The Maharsha explains the word Imre comes from imra , which is the end of a garment. So when they got to the end of the first half of the Luchot and they heard, on the side of ben Adam L'Makom , that Hashem brought in parents, they said, " So He's not just out for Himself." Moreover, the Chatam Sofer says, simply speaking, Kibud Av V'Em is between man and man. Only the first four commandments, so to say, concerned Hashem. The other six were for people. So when they saw that Hashem gave the majority to Ben Adam L'Chavero, that impressed them. That's our pasuk. The next piece of information is a Tosafot in Hagiga 2B that quotes a Tosefta in the fifth perek that a certain Tanna said You're not allowed to ride on a mule because a mule is kilayim . It's a mixture of a donkey and a horse, and therefore you can't benefit from it. Although we don't hold like that, they questioned, "What about the pasuk in Melachim 1,1 that says Shlomo Hamelech was on a mule? How can it be forbidden? To which the Yerushalmi says (in the perek of Kilayim) that this mule was created at the beginning of time, according to the opinion that God created mules as well. So, what exactly is the purpose of Hashem creating a mule from the beginning of time- just for Shlomo Hamelech to ride on? What's going on? The Chatam Sofer, in his sefer Torat Moshe on sefer Likutim, says that a horse symbolizes arrogance, as we said in a previous lesson. And the Ramban writes this on Ki Gaoh Gaah Sus V'Rochbo Rama B'Yam , that Hashem was more arrogant or more powerful than the horse and its rider. And the hamor/donkey symbolizes humility . The donkey keeps his head down, he doesn't bother anybody. That's why Abraham Avinu, Moshe Rabbenu, and Mashiach, BeH b'yamenu, all ride on donkeys, which symbolize humility. The king has a mixture. On one hand, he has to be arrogant. It says He can't forgo his honor because he's the king. The king has to be in charge of the country, he has to be tough. On the other hand, internally, his heart has to be broken, as it says, he is not allowed be externally arrogant. On one hand, externally, he has to show a royal appearance. There are many laws about his kavod. He can't bathe with people.. etc. It says that he has to be the king above you, and upon you. The Gemara in Ketubot 17 says, if a king forgives his honor, the honor is not forgiven. The Torah tells us, You shall place the king upon you. Which the Gemara says means, fear has to be upon you. So on one hand, the king has to be feared. He has to have a presence. But inside, he can't be arrogant. Therefore, God wanted Shlomo Hamelech to ride on this mule. It has the blend of the horse, which has a little bit of arrogance, and the donkey, which has humility. Beautiful. That's what the mule represents. And Hashem is similar. On one hand, Hashem is the king. Ge'ut Lavesh/He wears arrogance. On the other hand, it says, wherever you find Hashem's greatness, you find His humility. We see this in the Aseret HaDibrot. Hashem says four things about Himself, and then suddenly tells us, Respect your parents, and so on. And that's when the nations of the earth said, " יוֹדוּךָ יְיָ כָּל מַלְכֵי אָרֶץ All the kings will praise God." Why the kings? Because the kings look to God and say, " Look at how, how God acts. He has a blend of arrogance and humility. And therefore, the song of the mule is the song of the blend of arrogance and humility. His song is, " Listen, oh, kings of the world, listen and look at the way Hashem acts." And our first major king, (David Hamelech was the first king, but it says Shlomo Hamelech was the full strength, he was the 15th generation from Avraham Avinu. He was the moon in its fullest phase. And that is the ultimate- even with all his wives and his wealth and his power, with that, he still had a blend of humility. That's the message of the mule. And that's the message to all of us, to have this blend and appreciate these Middot.

התוכן איתא בירושלמי בקשר לענין דמכירת יוסף [כמ"ש בשלישי דפ' וישב] "אמר ה' לשבטים אתם מכרתם בנה של רחל בעשרים כסף לפיכך יהי' כל אחד ואחד מגיעו בקע לגולגולת.. הה"ד בקע לגולגולת מחצית השקל". וכמ"ש במפרשים, כי במכירת יוסף היו עשרה שבטים (בנימין לא הי' שם) ונמצא מחצית השקל לכל שבט (עשרים כסף = 5 שקלים). ולכאו' הרי גם ראובן לא הי' שם?! והביאור: א) ע"פ מ"ש בפרדר"א שכשנודע לראובן על המעשה שתק ולא מיחה, ולכן הוא נכלל בחשבון "עשרה השבטים" וצריך לתת "מחצית השקל". וההוראה: צריך לאהוב כל יהודי גם אם שמע עליו ענין בלתי-רצוי, כי עצם הדבר שהוא שמע ע"ז ה"ז סימן שזה שייך לו, ע"ד שכשנודע לראובן על ענין הבלתי-רצוי של אחיו הי' צריך לתקן א"ז וכו'. ב) יוסף בעצמו גרם למכירתו ע"י מעשיו (סיפור חלומותיו וכו'), ולכן הוא נכלל בחשבון "עשרה שבטים" וצריך לתת "מחצית השקל". וההוראה: יש לאהוב אפי' יהודי כזה שציער אותו, כמו יוסף ששהשתתף בעצמו עם אחיו שמכרו אותו למצרים בזמן שהיו צריכים לתקן הדבר.ב' חלקים משיחת י"ג ניסן ה'תשל"ח ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=17-12-2024 Synopsis Regarding the sale of Yosef [in shelishi of Parashas Vayeshev], the Yerushalmi states: “Hashem said to the shevatim: You sold the son of Rachel for twenty pieces of silver; therefore, each one of you will be required to give one bekka per head...thus it is written, “one bekka per head, half a shekel.” As the commentaries explain, there were ten shevatim present when of Yosef was sold (because Binyamin wasn't there), so the “twenty pieces of silver” (5 shekels) amounts to half a shekel for each shevet. The question is, we also know that Reuven wasn't there when Yosef was sold, so why is the amount divided into ten? This can be answered in two ways: (1) Pirkei d'Rabbi Eliezer states that when Reuven learned of what had happened, he remained silent and did not protest. Therefore, he is also considered part of the transaction, and he is also required to give a half-shekel. The lesson is that one must love every Jew, even if you heard something negative about another Jew, the very fact that you heard about it shows that the negative aspect exists within you to some degree – similar to Reuven, who had to participate in the atonement for the sale by virtue of having heard about it. (2) Yosef brought about his own sale by continuing to talk about his dreams etc.; therefore he is also included in the atonement and he also must give half a shekel. The lesson is that one must love every Jew, even a Jew who has caused you pain, similar to Yosef who had to atone for the brothers' sin of selling him to Egypt.Excerpt from sichah of 13 Nissan 5738 For a transcript in English of the Sicha: https://thedailysicha.com/?date=17-12-2024

The Shulhan Aruch (Orah Haim 191) writes that the Sages instituted an abridged version of Birkat Ha'mazon to be recited by workers who are being paid wages for a full day of work. Since their time belongs to the employer, the Rabbis allowed the workers to recite a shorter version of Birkat Ha'mazon. The workers recite the entire first Beracha, and then a brief combination of the second and third Berachot. The fourth Beracha, which to begin with does not constitute a Torah obligation, is omitted, and certainly the "Ha'rahaman" section is omitted, resulting in a significantly shorter text of Birkat Ha'mazon. This was done to minimize the amount of worktime taken away from the employer. This Halacha does not apply nowadays, because, as the Poskim explain, employers today – thankfully – are not so strict that they refuse to allow their employees the several minutes needed to recite the complete Birkat Ha'mazon. The Aruch Ha'shulhan (Rav Yechiel Michel Epstein of Nevarduk, 1829-1908) goes so far as to say that even if the employer explicitly stipulates that he hires the worker on condition that he does not recite the full text of Birkat Ha'mazon during work hours, this condition is not binding. Since the accepted practice today is to treat the full text of Birkat Ha'mazon as an outright obligation, the employer is not halachically permitted to make such a stipulation. Therefore, even if an employer makes this demand, the employee recites the full text of Birkat Ha'mazon. (Birkat Ha'mazon is similar in this regard to the evening Arbit prayer, which, strictly speaking, is optional, but has been accepted by the Jewish Nation as an obligatory prayer, and it must therefore be approached as an outright obligation. The same applies to the full text of the Birkat Ha'mazon, which has been accepted as obligatory and may thus not be substituted by the abridged version.) Although this Halacha is not actually practiced nowadays, it nevertheless yields – albeit indirectly – a vitally important practical lesson. The Talmud Yerushalmi raises the question of why the Rabbis instituted a special abridged version of Birkat Ha'mazon, instead of simply allowing workers to recite Birkat Ha'mazon while working. Rather than have the workers skip portions of Birkat Ha'mazon, the Rabbis could have enacted that after reciting the first Beracha, workers should resume working and recite the rest of Birkat Ha'mazon as they perform their work. The Yerushalmi answers that it is improper to engage in any activities while reciting a Beracha, and so the Rabbis did not want to allow employees to work while reciting Birkat Ha'mazon. The Mishna Berura (Rav Yisrael Meir Kagan, 1833-1909) finds it very significant that the Rabbis preferred having employees skip portions of Birkat Ha'mazon altogether rather than have them recite those portions while working. If these are the only two options, they felt it is better to arrange an abridged version of Birkat Ha'mazon. This shows us, the Mishna Berura writes, the extent to which the Rabbis deemed it improper to engage in any sort of activity while reciting a Beracha. This means, for example, that one should not begin reciting "Asher Yasar" after using the restroom while washing or drying his hands; he should begin the Beracha only after finishing drying his hands. Another common example is clearing the table while still reciting Birkat Ha'mazon. This is improper, as while reciting a Beracha one should not be doing anything else. This is crucial not only to ensure that one concentrates on what he is saying, but also as a sign of respect for the Beracha, showing that he considers it important. A doctor treating a patient should give the patient his full attention; engaging in other matters while tending to the patient would be very disrespectful to the patient and would show a gross disregard for his duties as a physician. Likewise, engaging in other activities while reciting a Beracha is disrespectful. Therefore, whenever we recite a Beracha, we must give the Beracha our full attention, and not be doing anything else. Summary: In ancient times, workers were allowed to recite an abridged version of Birkat Ha'mazon, because employers did not allow them the time to recite the full text. Although this Halacha does not apply nowadays, nevertheless, the fact that the Rabbis preferred instituting an abridged text rather than allow employees to recite Birkat Ha'mazon while working shows us the importance of refraining from all activities while reciting a Beracha.

Today we will study the song of the Siporet Karamim, which may sound like bird of the vineyard , but it's actually a type of grasshopper, as it says in Hulin 65A. The Gemara in Masechet Shabbat 90B details many medicinal purposes of this grasshopper, as does the Yerushalmi in Masechet Shabbat . Rav Chaim Kanievsky and others say this grasshopper was hunted down for its medicinal purposes, and therefore we can call it an endangered species . What is the song of this grasshopper? . אֶשָּׂא עֵינַי אֵל הֶהָרִים מֵאַיִן יָבֹא עֶזְרִי: I lift up my eyes to heaven. Where will my help come from? The endangered species being hunted down is singing Me'ayin Yavo Ezri, which is a very famous pasuk . And there's a famous explanation: Me'ayin Yavo Ezri means, I can't figure it out. I don't know how it's going to happen . Ultimately, the answer is, I don't have to know how it's going to happen. Hashem knows how to work it out. The Sefer Pi Eliyahu shares a beautiful thought based on this medicinal aspect of the grasshopper, citing the Gemara in Masechet Shabbat which says, It helps with wisdom; when eaten, it causes you to remember things, and you won't forget your learning. This reminds of when people would take ginseng, or a certain type of stimulant to stay awake, and things like that. Yeshiva boys would take these things to help their learning. So in the days of old, the learning people wanted to eat from this grasshopper to remember their learning. But there's a Gemara in Masechet Hagiga 9B that says that if you review your learning 101 times, you won't forget it. And a famous Gemara says you can't compare someone that reviews a 100 times to someone who reviews 101 times. So there's something special about reviewing 101 times. When give101 when we go up to the sefer Torah, and numerical value of Michael , the angel, is 101. There is something special about 101. Therefore, says the Pi Eliyahu , this grasshopper says, I lift my eyes up to the hareem, which can also be interpreted as the midrash tells us, as guiders , or Moreh / teacher . Torah means they guide hora'ahrah as a guidance. So, I lift up my eyes to the guides, to those teachers, to those rabbis , and I say Me'Ayin a -The numerical value of MeAyin is 101. So the grasshopper is saying Meayin / if only people reviewed 101 times, they wouldn't need to eat me and then, Yavo Ezri/I would be saved . What a beautiful pshat in understanding why the grasshopper doesn't just look up to God, but says, ' Hey, there are other ways than taking the shortcut of eating me. Go and take the long road and review 101 times.' The Sefer Zimrat HaAretz V'Shamayim offers an unbelievable explanation of the connection between the grasshopper's song and what it does. Grasshoppers normally destroy vegetation, like locusts. They destroy vineyards and therefore the farmers usually set up all kinds of traps to catch them. But the grasshopper has a tremendous desire to eat those grapes, so he puts himself in danger, even though he knows it's dangerous. He just ignores everything, to do what he has to do. But the Gemara in Masechet Berachot 63A says that even a thief, when he's entering the tunnel, calls out to God. Some people think that's a good thing, he's calling out to God. Even he relies on Hashem. That's one way to look at it. But this sefer is saying, it is really a complaint against him. It's like a thief saying B'Ezrat Hashem when he's about to steal. He's so blinded by his desire to steal that it blinds him. He actually thinks Hashem is going to help me. People do all kinds of conniving things and think, Hashem is going to help me. Therefore, we say, learn the lesson. Don't be like that grasshopper that just wants to do what he wants to do, and be blind to all the reality. He just goes in, despite the traps and the dangers, because he wants what he wants. Don't be blind by using your bitachon in a wrong way. The Chazon Ish talks a lot about counterfeit, falsified bitachon whereby people misuse their bitachon. That's the message of this grasshopper. Don't misuse bitachon to get what you want. There are certain words for something that's meant to be. In the Syrian community they say nisib , and it's bashert in the Ashkenazi world. I once heard of someone who did something very crooked in a shidduch to get the girl and then said, "It's nisib , it's from Hashem." Really? What if I shoot you and say it's from Hashem? Don't misuse bitachon. That's the message of the grasshopper.

Welcome to our special mini series of Pesukim of Musaf Rosh Hashana. We are up to our fourth pasuk (I went out of order yesterday- that was really the fifth pasuk) Tehilim 111,4 זֵ֣כֶר עָ֭שָׂה לְנִפְלְאוֹתָ֑יו חַנּ֖וּן וְרַח֣וּם יְהֹוָֽה׃ / God made a remembrance for His wonders, Hashem is gracious and kind. What does that mean? Rashi says Hashem made for us Shabbat, holidays and many mitzvot that have the concept of Zechira / remembrance , because Hashem is Hanun and Rachum/gracious and kind, and He wants to give us the opportunity to become righteous- by giving us these mitzvot. In this context, Zecher means something for us to remember . On this pasuk , the Chida, in his sefer Yosef Tehilot and Chomat Anach as well, quotes the Arizal that any miracle that happens to the Jewish people, whether it's for the public or the individual, through God's great kindness a tremendous light breaks through all the negative forces. That's what brings about the miracle. Every year that light repeats itself, and that's what happens all the holidays. And that's what זֵ֣כֶר עָ֭שָׂה לְנִפְלְאוֹתָ֑יו means. Every year, God gives us the opportunity to have a holiday and a way to recreate those same lights. Because Hashem's kindness is forever, He wants, every year, to give us those lights. Furthermore, when we remember them, that is what's going to save us. That's what's going to bring about the yeshua . So, because God wants to save us, He gave us the opportunities to remember the things of the past and bring us zechuyot . This is always important, but especially so on Rosh Hashanah. What are we doing on Rosh Hashanah? What are we remembering on Rosh Hashanah? It's Yom Hazikaron . We remember that Adam HaRishon was created. That was a great miracle. God came down to make a man that wasn't worthy of anything, that the angels said not to create him. But God created him anyway, and said, I have faith. God knew he would eat from the Etz Hadaat , and He created him anyway. That is, so to say, the miracle of Rosh Hashanah- that God didn't listen to the angels and created man- Naaseh Adam, We're going to make man. That repeats itself every year- for every individual. God will give us another year, even though we might not deserve it, He'll give us another chance. That's one aspect. Another aspect of Rosh Hashanah is that Adam HaRishon sinned and got out with mercy. He was supposed to die that day, but God turned that day into a thousand years (a day of God is a thousand years). He found mercy, a way to ameliorate the strict justice. And that also repeats itself. So that's an important concept of this זֵ֣כֶר עָ֭שָׂה לְנִפְלְאוֹתָ֑יו And that is why every single day, we say Zecher L'Yetziat Mitzrayim- to invoke every single day that power of Yetziat Mitzrayim. This not a simple concept. As we've said before, every single day we pray Gaal Yisrael , and then we pray the Amida. As the Yerushalmi says, you have to mention Yetziat Mitzrayim before you pray, because according to the Arizal, it doesn't only empower you in your Emunah in God, but it gives you the zechut to have the same miracles happen to you. So before Shaharit and before Arbit , we talk about Yetziat Mitzrayim in Keriat Shema in Emet Veyatziv and Emet V'Emuna. Because of זֵ֣כֶר עָ֭שָׂה לְנִפְלְאוֹתָ֑יו , the fact that God asked us to remember things, that's going to bring around Hanun V'Rachum Hashem. One last point, that the Midrash Tehilim tells us is that זכר עָ֭שָׂה לְנִפְלְאוֹתָ֑ז what God did is just a remembrance . It's just a souvenir, a token, says Midrash Tehilim. Everything we look at today is nothing . It's just a little bird feed. It's just the remembering . It's like Hashem is saying, Do you see the goodness that I have? Just wait until you see what I really have. This is the hors d'oeuvres. This is just a little taste of what is yet to come. But LaAtid Lavo, that's going to be forever and ever. This is just a little remembrance, a little token of what God can do. זֵ֣כֶר עָ֭שָׂה לְנִפְלְאוֹתָ֑יו These are two beautiful thoughts for us to have in mind when we're saying these pesukim.

Watch Rabbi David Sutton - A Path To A Meaningful , Positive, and Meaningful Elul & Yamim Noraim https://itorah.com/browse-lectures/all/rabbi-david-sutton/personal-growth-midot-/midot-perseverance/all-languages/all-dates Welcome back to our special mini series on Pisukim from the Musaf prayers. We are on our third pasuk of Zichronot - things that talk about Hashem remembering us. This also comes from Yitziat Mitzrayim, similar to yesterday's pasuk : וְגַ֣ם ׀ אֲנִ֣י שָׁמַ֗עְתִּי אֶֽת־נַאֲקַת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל אֲשֶׁ֥ר מִצְרַ֖יִם מַעֲבִדִ֣ים אֹתָ֑ם וָאֶזְכֹּ֖ר אֶת־בְּרִיתִֽי׃ / I also heard the groans of the Jewish people, that the Egyptians are working them. That caused Me to remember the covenant. What is the v'gam / I also heard? Haamek Davar says this was said by Hashem to Moshe, It's not only you, I also heard their crying. which is an important rule, that what starts Hashem listening is when He sees that we also care. Moshe Rabbenu was the one that went out to his people and felt their pain and was, as we call Noseh B'Ohl, he carried the yoke, and that was why he became the redeemer. And by Moshe looking and opening his eyes, he aroused God to look down as well. Thats an important rule- if we want to arouse Hashem's mercy on the Jewish people, we also have to feel their pain. V'gam God comes after us- also, I heard. What does it mean V'ezkor Et Beriti/ I remembered the covenant? Which Brit are we talking about? Says Rashi, we're going back to the Brit ben Habetarim, where it says, God made a promise to Abraham, that That nation that works them, I will judge. Ben Yoma on Pirkei Avot (chapter one, Mishnah 15 ) says that there's a concept of, Say a little and do a lot. He says this is not just a trait that human beings are supposed to have. He calls it a heavenly trait , and we see that God taught it to us. How did God teach it to us? God promised us with two words, Dan Anochi/I will judge. Rav Sadya Gaon says that God said two words. And with these mere two words, how many miracles happened? How many wonders happened? He says, Now imagine the redemption of the future, that many books of prophets written about, all full of promises and comfort. Words by Yeshaya,Yirmiyah, Yecheskel, Tre Aasar , even more sohow wondrous they're going to be! And he says, Think about this and put it to your heart and constantly think to yourself, " What is it going to look like when Hashem comes and redeems us? " And he says, you get great reward from this because of the bitachon. You're relying on Hashem. So when we read this pasuk , we should be thinking that God remembers His covenant. He did it then, and he'll do it now, but in multiple ways. The Chida, in is sefer P'nai David on Va'era , comments on the word s, I heard their groans that the Egyptians are working them. He says the Egyptians went beyond the call of duty in their oppression. Yes, we deserved to go to for 400 years, which God brought down to 210. But we didn't deserve what they were doing to us. That was overdone. And especially from the Egyptians, whom we helped and guided and directed. Where's your gratitude? Where's your Hakarat Hatov? When God sees that corruption, that causes Him to remember us. This is also important today, when we look around and say, What is going on in the world ? Why are they treating us so badly? We're not so bad. The Israeli army is the most moral army in the world ! Look how we gave brain surgery to Sinwar, and this is how he treats us? How is God allowing this to happen? And the answer is, this is going to bring the Geula . Because the more corrupt our enemies are and the crueler they are, the faster it causes God to hear our groans and bring Mashiach, even if we don't necessarily deserve it. Our last explanation of V'gam / I also hear is from Sefer Hasidim in siman 757, which tells us that the angels above can sing songs. But our angels that are there to protect us cannot protect us until we arouse them down here. And that's what it means V'gam Ani Shamati/ I heard them , and I also heard their angels that were coming to defend them. But first, I have to hear you . I must hear your cries first . And after I hear your cries, then I can hear the angels that are there to protect you. And of course, we need our angel working for us. That's the rule. We arouse our angels. There is a famous Halacha brought down from the Yerushalmi, not to sleep on Rosh Hashanah, because whoever sleeps on Rosh Hashanah, his angel sleeps . Why? Can't I just leave it to my angel? No, you empower your angel, and therefore, the better you pray, the better your angel prays. And if you go to sleep, your angel goes to sleep. So that's another explanation of V'gam/Also , I hear you, and I hear your angel, but I hear you first. That is our third pasuk of Zichronot.

https://www.artscroll.com/ Books/lemynh.html  Living Emunah on Yamim Noraim Gaining faith from the Days of Awe The Rambam writes, the more a person learns about who Hashem is, the closer he gets to Him, and the more favor he finds in His eyes. There's a sefer called Tomer Devorah , which explains in detail the attributes of Hashem. Rav Chaim of Sanz said, to learn this sefer is a wondrous segula to be saved from all types of sicknesses and plagues. Simply the reason is because the way we act down here is the way that Hashem treats us from above. And when we learn about the ways of Hashem, and then emulate them, that opens the storehouses of blessing. One of the middot of Hashem is that He is חפץ חסד , He loves doing kindness. And that is something that we are supposed to emulate. The midrash in Bereshit Rabbah 33 tells of a very difficult famine which took place in the city of Rabbi Tanchuma. There had been a long drought, and the city residents requested the Rabbi to decree a fast day to stop the famine. The Rabbi agreed, and the entire city fasted, but it still didn't rain. Rabbi Tanchuma then decreed a second fast, but still no rain. After a third fast went by without results, Rabbi Tanchuma told the city residents to increase their acts of kindness. One day, someone saw a man giving money to his ex-wife, and being that according to halacha , a person is not allowed to have a relationship with his ex-wife, this person told Rabbi Tanchuma, suggesting that perhaps there was an aveira prolonging the drought. The Rabbi summoned the man to ask him why he was giving her money. The man replied, "I saw her in such distress without any money and no one helping her, so I decided to help." At that moment, Rabbi Tanchuma lifted his face towards heaven and said, "Hashem, this man who has no obligation whatsoever to feed this poor woman, yet he had mercy on her and did it anyway. You, who are our loving Father, who is filled with compassion and mercy, please feed your loving children." Immediately, the skies opened up and it began to pour. We see from here that a simple man, with one pure act of chesed , could accomplish more than three fast days by an entire community. This is the value of having compassion on others and helping them. The Yerushalmi in Masechet Ta'anit tells the story of another occasion in which there was a severe drought in Israel. It was told to some Chachamim in a dream that if a certain donkey driver would pray for rain, then the blessing would pour down. The Chachamim called over this man and asked him what he did for a living. He replied that he transports merchandise on his donkey for people. Then they asked him if there was something special that he did recently. He said that a woman came crying to him, asking to rent his donkey. He asked her why she was crying. She said her husband was taken to prison by the Romans for not paying certain taxes they were requesting. They would not release him until they got the money. So she thought maybe she could rent a donkey and use it to make money with. The man had compassion on her. He sold the donkey and gave her the money to redeem her husband. The Rabbis asked this man to pray for the community to have rain and Hashem immediately answered his tefila . When we emulate Hashem and have compassion on His children, it opens up the gates of blessing and mercy.

Watch Rabbi David Sutton - A Path To A Meaningful , Positive, and Meaningful Elul & Yamim Noraim https://itorah.com/browse-lectures/all/all-speakers/personal-growth-midot-/midot-perseverance/all-languages/2024-09-08 We continue in our special mini-series of Pesukim of the Rosh Hashanah Musaf . We're up to the 7th pasuk in Malchuyot , which comes from Yeshaya 44,6 כֹּה־אָמַ֨ר יְהֹוָ֧ה מֶלֶךְ־יִשְׂרָאֵ֛ל וְגֹאֲל֖וֹ יְהֹוָ֣ה צְבָא֑וֹת אֲנִ֤י רִאשׁוֹן֙ וַאֲנִ֣י אַחֲר֔וֹן וּמִבַּלְעָדַ֖י אֵ֥ין אֱלֹהִֽים׃ So said Hashem, the King of Israel and its Redeemer, the God of the hosts. I am the first One, I am the last One. Besides Me, there is no god, there is no controller. Malbim tells us that this pasuk is coming to correct some ancient mistakes in the understanding of God. There was a mistaken belief called Olam Kadmon that the world always existed; that there wasn't anything there before, that matter or the mass of the world pre existed and God somehow just worked with it. On that, we say Ani Rishon/Hashem is first, nothing existed before Him, and nothing will exist after Him because He is the Source of all existence. And to one who might say that there is more than one force to do this, we say וּמִבַּלְעָדַ֖י אֵ֥ין אֱלֹהִֽים /There is nothing else but Hashem , which is really the concept of En Od Milevado / There's nothing else but God. He existed beforehand, He'll exist after, and even in the interim, there is nothing else but Him. The Yerushalmi, based on this pasuk, says the famous line that ' God's signature is Emet .' Emet means that Hu Elohim Chaim U'Melech Olam/He's a living God and He's an everlasting King . That is why, Resh Lakish tells us, אמת Emet has an א Aleph , which is at the beginning of the Aleph Bet, מ Mem which is in the middle, and ת Taf at the end of the Aleph Bet. It's a hint to this pasuk that Hashem is Emet , which means he's Aleph , he's the Rishon. He didn't receive anything from anybody. There's no one else but God. He has no partner, and in the end He's never going to hand it over to anybody else. That's the consistency and Emet of Hashem that's going through all times. Orchot Sadikim in Shaar Emet/Gate of Truth, discusses when God introduced Himself to Moshe Rabbenu. He said, My name is Ehiyeh Asher Ehiyeh/I will be that I will be. And he says, if you multiply the numerical value of that name, אהיה (21) times אהיה (21), it's same numerical value as אמת Emet, which is 441. God introduced Himself as I am, I was, and I always will be. And that's the concept of Emet , the constant. And that is this pasuk, that Hashem says, אֲנִ֤י רִאשׁוֹן֙ וַאֲנִ֣י אַחֲר֔וֹן וּמִבַּלְעָדַ֖י אֵ֥ין אֱלֹהִֽים׃ The Avudarham says that we actually hint to this pasuk every day in our prayers. After we say Keriat Shema, we say Emet Ata Hu Rishon V'ata Hu Aharon/The truth is You're the first and You're the last, which is based on our pasuk of Ani Rishon V'Ani Aharon. We say, Umibaladecha En Lanu Melech Goel U'Mashiach/And besides You, there is no King and Redeemer that will save us. That's based on the end of that pasuk וּמִבַּלְעָדַ֖י אֵ֥ין אֱלֹהִֽים׃ So we hint to this pasuk every day in our prayers after Keriat Shema. Rav Yehezkiel Levenstein, in his sefer on Emunah , says one of the difficult things of our Emunah is to understand that nothing happens in this world without the will of God, because all there is is the will of God. In the future it will be revealed, and we will see clearly that everything that happened in the world, even though it was decided by wicked people, was really guided by God. (We don't understand a person can have freedom of choice, and God knows what's going to happen and wants it to happen). Nothing happens to the world against His will because there's nothing else but Him. And even though it looks like things happen by the wicked, against God's will, and they think they're doing against His will and they're going to get punished because they think they're going against His will, ultimately, everything is turning the wheels towards where He wants to get to. The Rav gives an example of the Pi HaAretz/the mouth of the earth, which was created at the beginning of creation to swallow up Korach. That revelation had to happen, and it was going happen. And yet Korach decided to be the one to bring it about, and he was punished for it. Nothing that happens in the world is chaos, although it looks like it's out of control. That's a mistake. It can't be. It's impossible, because all that exists is God's will and there's nothing else here but Him. So everything that's happening is happening in the backdrop of His Oneness and bringing us to the ultimate redemption and end. It's hard to perceive, but on Rosh Hashanah, in the middle of our prayers, when we say this pasuk , that's what we're trying to envision.

The tragic news of these six hostages how were close to being rescued. 

Ever wonderedHow does a single women get men these days to look at themFor marriage?We find some intresting detailsFrom the sages in the end of tannis in the Talmud.And there are a number of differences the way it is said in the Babylonian and Jerusalem Talmud.

Join host Yaron Been as he interviews Daniel Yerushalmi, a diamond industry expert who ventured into the world of pawn shops. Daniel (CEO of P2M.AI) shares his journey, insights, and debunks misconceptions about the pawn industry, emphasizing the value of other people's money (OPM) and leveraging resources for business growth. Listeners will discover: Daniel's fascinating journey from diamond dealing to developing an app for pawnbrokers and ultimately helping them overcome working capital challenges. Two common misconceptions about working with OPM: fear of being perceived as debt-ridden and the belief that using your own money yields greater profits. How pawnbrokers address working capital limitations, including using OPM to free up their own capital for diversification, investments, and personal goals. The importance of LTV (Loan-to-Value) in the pawn industry and how it protects both pawnbrokers and clients. Valuable insights from the pawn industry that are applicable to other businesses, particularly those in e-commerce. The social impact of pawn shops, particularly in serving individuals with low or no credit scores, highlighting their importance in the American economy. This podcast will challenge your preconceived notions about pawn shops and equip you with valuable financial strategies for your own business growth. Links and Resources: Learn more about P2M.Ai 

In this episode Rabbi Shalom Rosner discusses the Halachot of Borer. Follow along using Tzurba Volume 19.Tzurba is a revolutionary Halacha sefer guiding the learner through the Halachic process from the Talmudic source through modern day halachic application. Each volume contains clear and concise color-coded sections with a modern English translation alongside the original Hebrew text.The Tzurba Hilchot Shabbat Program is a 2 year cycle in which one can master all of Hilchot Shabbat by learning weekly with Tzurba's signature seforim and style.Tzurba seforim are all available on Amazon worldwide (for those in Israel you can purchase on our website)Have a question for Rabbi Rosner? Want to sponsor a shiur? Contact us at neil@tzurbaolami.com or WhatsAppFollow us on social media for more content:WhatsAppInstagramTwitterYouTubeLearn more about The Lax Family Tzurba M'Rabanan SeriesChapters00:00 Introduction 01:22 Peeling and Borer: A Detailed Analysis01:56 Machlokes: Bavli vs. Yerushalmi on Peeling02:53 Practical Applications and Examples13:57 Bones in Fish20:46 Watermelon Seeds and Other Borer Scenarios21:32 Debating the Definition of Taaroves22:12 Using a Peeler on Shabbos24:11 Filtering Drinks on Shabbos34:31 Washing Fruits on Shabbos

Dedication opportunities are available for episodes and series at  https://ohr.edu/donate/qa   Questions? Comments? podcasts@ohr.edu   Yeshivat Ohr Somayach located in the heart of Jerusalem, is an educational institution for young Jewish English-speaking men. We have a range of classes and programs designed for the intellectually curious and academically inclined - for those with no background in Jewish learning to those who are proficient in Gemara and other original source material. To find the perfect program for you, please visit our website https://ohr.edu/study_in_israel​ whatsapp us at https://bit.ly/OSREGISTER or call our placement specialist at 1-254-981-0133 today! 00:00 - Can I start Shabbos early?   03:30 - Why is the ger included as one who receives from leftovers of my field? (Leket, Shichechah and Peah)   06:54 - Should we hold by Heter Mechirah?   12:53 - What are the mitzvos that are stepped on in our day and age?   16:20 - Can one manage taxes by giving money to yeshivos?   27:25 - Can someone learn or develop a belief in God?   38:00 - Rambam says you can see God through nature. However, the Mishnah says one should not stop learning to look at nature.   41:50 - In the beginning on Derech Hashem it says one needs to know of the existence of Hashem. How can we know it with 100% certainty?   46:10 - Are the learning practices that the Rav recommends?   50:25 - What is controversial about the Ibn Ezra's pshat on Chumash?   1:00:00 - How a Perush operates outside Chazal?   01:01:45 - How do shivim panim latorah and elu velu divre elokim hayim work? (How can there be 70 faces to the true and two contradictory ways of understanding the Torah both be true?)   01:09:00 - Should we unify the customs of the Jewish people?   01:14:00 - What should one consider when choosing where to live?   01:20:00 - What happened when a Rav was discovered to be a fraud for writing a false Yerushalmi?   01:26:30 - Has there been a shift in the way people learn in the lifetime of the Rav?   01:31:45 - What should one learn if he comes to Torah late in life   01:36:30 - What can help kavanah in Tefillah?   01:39:30 - Can one benefit from electricity on Shabbat in Israel   01:40:38 - What are the halachic implications of mesh/fish-net tzitzis?   01:43:43 - Can one eat a different hechsher when eating at someone else's house? Subscribe to the Rabbi Breitowitz Q&A Podcast at https://plnk.to/rbq&a   Submit questions for the Q&A with Rabbi Breitowitz https://forms.gle/VCZSK3wQJJ4fSd3Q7   Subscribe to our YouTube Channel at https://www.youtube.com/c/OhrSomayach/videos       You can listen to this and many other Ohr Somayach programs by downloading our app, on Apple and Google Play, ohr.edu and all major podcast platforms. Visit us @ https://ohr.edu  PRODUCED BY: CEDAR MEDIA STUDIOS  

On today's Lunch With Norm, we are with the co-founder of Spark.AI, Kadel Yerushalmi! We discussed leveraging AI in video content for effective product marketing. Find out why you should use videos to sell your product. Our guest has a background in online marketing, focusing on growth and helping small companies and startups.   This episode is brought to you by Post Purchase Pro   Post Purchase PRO specializes in helping Amazon sellers create more sales, ranking, and reviews through post-purchase marketing. Finally, your email marketing can be actively managed by professionals with over 30 years of experience so you can focus on running your business. Increase repeat purchases, drive better organic search term ranking, get more reviews, and build a real asset.   For more information visit https://www.postpurchasepro.com/lunch   This episode is brought to you by Startup Club   Startup Club is the largest club on Clubhouse supporting the Startup ecosystem.   Startup Club offers an exciting sense of belonging to established and aspiring entrepreneurs, startup businesses, and companies wanting to Learn, Connect, and Grow. Join us for conversations with founders, entrepreneurs, angel investors, venture capitalists, subject matter experts, and more.   For more information visit https://Startup.club   This episode is brought to you by Seller Basics   Seller Basics is the ultimate guardian for account suspensions, ASIN hiccups, and IP headaches. For only $99 per month, Seller Basics provides a dedicated team to safeguard your business. And that's not all! Gain access to free legal consultations with seasoned eCommerce attorneys. With no binding contracts, you can cancel anytime with just a month's notice.   Consider Seller Basics your Amazon account's comprehensive health plan.   For more information visit https://www.sellerbasics.com   In this episode, the co-founder of Spark.AI, Kadel Yerushalmi is here. Today, we discussed leveraging AI in video content for effective product marketing. He has a background in online marketing, focusing on growth and helping small companies and startups.   This episode is brought to you by Startup Club, Post Purchase Pro, Seller Basics, and HONU Worldwide...   *All conversations and information exchanged on the Lunch with Norm podcast or interaction on the Lunch with Norm Website is intended for educational and entertainment purposes only. Do not confuse this with advice or direction with your business per se. Always do your own research before following advice from any podcast/website. Amazon's Terms of Service is always changing. Make sure you are following relevant up-to-date information.

התוכן למרות החילוקים בין בנ"י, הנה מצד עצם הנשמה של כאו"א שהיא העיקר, שהיא "חלק אלקה ממעל ממש" ו"אב אחד לכולנה" – הרי כולם במעמד ומצב של אחדות. אבל האחדות שמצד עצם הנשמה צ"ל ניכרת גם בפרטי הכחות שבנשמה, ועד בנשמה כפי שמלובשת בגוף הגשמי. וזהו כללות הציווי ד"אהבת לרעך כמוך" – שהנהגת בנ"י במחשבה דבור ומעשה בפועל ממש צ"ל באופן דאהבת ישראל, ועד שהאהבה אל הזולת היא "כמוך", מאחר ששניהם מציאות אחת. וכמבואר בירושלמי שכל בנ"י הם בדוגמת איברים שונים מגוף אחד, שהחילוקים בין יד ימין ויד שמאל (לדוגמא) אינם תופסים מקום לגבי היותם חלק מגוף אחד. וכמודגש בזה ש"הדם שהוא הנפש" הולך בכל האיברים כולם. והציווי דאהבת ישראל הוא הוראה ב"תורת אמת" ו"תורת חיים" – הוראה בחיים, עד ש"זהו כל התורה כולה, ואידך פירושא הוא, [ואומרים לו:] זיל גמור"!ב' חלקים משיחת וא"ו תשרי ה'תשמ"ג ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=08-05-2024 Synopsis Despite the differences between Jews, they are all one – by virtue of the essence of their soul, which is “literally a part of G-d from above” and which for a Jew is primary. But this soul-unity must also be expressed openly in the soul's specific faculties, as well as in the physical body. This is the meaning of the commandment to “love your fellow like yourself”: a Jew's conduct in thought, speech, and action must embody Ahavas Yisroel, and to the degree that one loves his fellow Jew “like yourself,” because they are really all one being. As explained in Yerushalmi, all Jews are like limbs of a single body; the distinctions between one limb and another have no bearing on the fact that they are all part of the same body. This is emphasized by the fact that the blood, which “is the soul,” circulates throughout all the limbs. The mitzvah of Ahavas Yisroel is an instruction of the Torah of truth and the Torah of life – a guide for life, to the extent that Ahavas Yisroel is “the entire Torah,” and “the rest is its interpretation.” [And then a Jew is told:] “Go study.”Top of FormTwo excerpts from sichah of 6 Tishrei 5743 For a transcript in English of the Sicha: https://thedailysicha.com/?date=08-05-2024

A Tale of Two Adars, by Rav Yitzchak Etshalom Why do we delay celebrating Purim until Adar Sheini?  The Mishna in Megila addresses the circumstance where after fully celebrating Purim, the Beit-Din decided to add another month to the year; although the Tosefta records a dissenting opinion, the Mishna rules (and such is the Halakha) that the Megila must be re-read in the "added" Adar - as well as the special Parashot that are read in Adar (Shekalim, Zakhor etc.). To wit, (virtually) all of the Mitzvot unique to Adar may only be fulfilled in Adar Sheini. We explore the Bavli and Yerushalmi's discussion of the various opinions and the rationale provided for ruling in accord with רשב"ג - that the Megila must be read in the Adar that is proximate to Nisan. We discover a curious explanation in the Yerushalmi, along with an innovative understanding of the impact of "מסמך גאולה לגאולה" - keeping the celebration of the redemption from Haman as close as possible the celebration of the Exodus. Source sheet >>

The Maharal writes that through tefila a person clings to Hashem yitbarach . The pasuk says, קרוב ה' לכל קוראיו , Hashem is close to all those who call out to Him. Tefila elevates a person and connects him to Hashem. Yet, people say they don't feel any connection. Others say they feel like tefila is a burden and they just try to quickly unload themselves of it. How can one feel the connection to HaKadosh Baruch Hu through tefila ? How can one value tefila and become excited to pray? The Gemara in Sanhedrin gives a fundamental requirement for tefila to have its full effects. המתפלל צריך שיראה עצמו כאילו שכינה כנגדו . When someone gets up to pray, he must first imagine in his mind that he is standing directly in front of the Shechina. It says in the Yerushalmi , HaKadosh Baruch Hu seems to be far from us, but there is nobody closer than Him. A person enters a shul and stands in the corner and whispers a prayer and Hashem is there listening to every single word. The Mesilat Yesharim writes in perek 19, a person must put a little thought into the fact that he is standing in front of HaKadosh Baruch Hu and imagine, the same way he talks to a person, Hashem is right there in front of him, listening to his every word. And then, after a person recognizes this, he has to understand who he is standing in front of, the מלך מלכי המלכים, הקדוש ברוך הוא . What people would give to get a meeting with a very important person…Here we have a meeting with the One who controls everything in life. Imagine a person would be told by a great tzaddik , I just got Hashem to come down and talk to you personally. He is in the next room waiting for you to enter. How excited would the person be? How much humility and awe would he have entering that room? Every time a person gets up to pray, he must picture he is entering into a new place, standing alone with Hashem. The Reshit Chochmah writes, it is very good for a person to think before he starts praying that he is leaving the realms of this world and entering into Gan Eden , where Hashem is waiting to hear him. With that in mind, he says, a person will be able to purify his thoughts. The fact that when we pray we are standing in front of Hashem is not just a nice idea. The halacha says it is forbidden to walk in front of somebody in the Amidah , and the reason is because the Shechina is standing right there in front of him. And it is wrong to come in between somebody saying the Amidah and the Shechina . The more a person takes this to heart, the closer he will feel to Hashem and the more pleasure he will get out of praying to Him. Each opportunity to pray is another chance to speak directly to HaKadosh Baruch Hu . Rav Yechezkel Abramsky writes, people think they are doing Hashem a favor by praying. David HaMelech said in Tehillim , ואני ברוב חסדך אבוא ביתך - It is because of Your abundant kindness, Hashem, that You allow me to stand before You in prayer. What a zechut it is that we have. Whenever we want, we can get a private meeting with Hashem. The Chazon Ish writes, if a person can truly internalize that he is actually standing in front of Hashem when he prays, the One who can solve all his problems in an instant, the One who knows every thought that passes through his brain, and He is listening to every word, the person would get so much chizuk. He would put so much importance on every word of tefila that leaves his mouth. He would stand with the utmost honor and respect while praying, and he would have a much easier time having kavanah . This is the key to success in prayer. If a person loses track of his thoughts while praying, he shouldn't get down on himself, rather he should say, let me refocus and start again now. And if he didn't have kavanah for an entire prayer, he should say, I can't wait for the next one, because then I will concentrate better. Every tefila is an unbelievable opportunity.

התוכן [המשך] לו יישר חילי הייתי מנהיג בכל מקום ב' ענינים האמורים: שבכל מוסדות חינוך ילמדו עיקרי היהדות עם כל הילדים, מן הקטן ביותר עד הגדול ביותר. וכמו"כ יהי' בהם לימוד הלכה למעשה בהלכות הצריכות בחיי היום-יומיים, כשלאח"כ יבנו אותם להיות לומדי תורה ומחדשי בתורה, וכך יעמידו "פוסקים" בישראל שיודעים לפסוק הלכה בפשטות. ובנוגע לטענה הרי צריכים "גאונים" ו"רכשבה"ג"... – הרי על זה ישנו הפסוק (כמסופר בירושלמי) "וישכח ישראל את עושהו ויבן היכלות" – שיכולים לבנות היכלות ואעפ"כ זה יהי' באופן ד"וישכח ישראל את עושהו"... מהי התועלת ב"גאונים" כאשר בחיי היום-יומיים לא יהי' יהודי פשוט שיכיר בערך התורה והמצוה?! ה"ז "בנין" על יסודות שווא! יש להתחיל את ה"בנין" מלמטה למעלה, מענינים פשוטים – ללמוד ולהחדיר בהם תוכן הי"ג "אני מאמין" וכו', ואז להתקדם וללמוד עמם גמרא עד שיגדלו להיות גאונים וכו'.משיחת י' שבט ה'תשט"ו ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=07-02-2024 Synopsis [Continued.] If I could, I would introduce both of these things: That all educational institutions should teach the foundations of Judaism to all children, from the youngest age to the oldest age. And similarly, that practical halacha for day-to-day life should be studied, so that afterwards the students can be built up to become Torah scholars etc. In in this way the Jewish people will have halachic authorities who know how to rule properly on practical matters. To those who argue the need to raise great Torah geniuses and leaders etc. – the verse states (as it says in the Yerushalmi), “And the Jewish people forgot its Maker and built temples”: it's possible to build up grand institutions and yet “forget his Maker.” What is the benefit of Torah genius, when there aren't simple Jews who appreciate plainly the value of Torah and mitzvos? It's a building set on false foundations. Rather, the building must begin from the bottom up, starting with simple things – teaching children the Thirteen Principles of Faith etc., and then advancing to the study of Gemara, until eventually they will become great scholars etc.Excerpt from sichah of Yud Shevat 5715 For a transcript in English of the Sicha: https://thedailysicha.com/?date=07-02-2024

In this week's Parasha , Beshelach , the Jewish People began receiving Mann from Shamayim .They were in a desert with no crops and no way of obtaining food. Hashem showedthem their sustenance comes from Him. It came down in abundance, ready for themto enjoy. The Mann wasnot just for that generation. It was also to teach us a lesson that our parnasa comes only from Hashem. The Shulchan Aruch writes, it's good tosay Parashat HaMann every day. The Mishnah Berura explains that Shulchan Aruch does not mean just to say the words,but rather to think about their meaning and contemplate the wonders of Hashem.By doing that, a person will come to truly believe that his sustenance comes b'hashgacha Pratit, and that it does not depend on his efforts. More work does notequal more money. The Yerushalmi says, whoever says Parashat HaMann is guaranteed that he will always have ample sustenance. I read a storythat a man told about himself. Some years ago, he was fired from his job andjust a few days after that, his wife was fired from her job as well. They havea large family with a lot of expenses. At that point, they weren't going to beable to afford even the basics. One morning after shacharit , this man'sfriend came over to him and said, "I see you look very depressed. Is everythingokay?" The man nearly burst out into tears. He told his friend what happenedand how nervous he was about the future. The friend said to him, "I don't havea job for you or your wife, but I do have some good advice." He opened the Shulchan Aruch and showed him the Mishnah Berura about the Parashat HaMann . He said, "Look at these words, you have a guarantee from the Yerushalmi that if you will say this with the right kavana , you'll always haveeverything you need. What could be better than that?" At that moment, this manlooked at Parashat HaMann in a whole new light and began to sayit with great kavana . He decided that every morning after Shacharit he was going to say it with full belief that Hashem is the One who sends his parnasa .The very same morning he began saying it, someone approached him with a joboffer that was much better than his previous job. Just a few days later, hiswife found an outstanding job with a higher salary than she had been receivingbefore. Hashem sendsour sustenance and He wants us to know it. Saying Parashat HaMann with real emunah is a great segula . But it's not just about thewords, it's about the belief. Rebbe MeirHaLevi from Apta, the author of the sefer Ohr L'Shamayim wrote a beautiful tefila for requesting parnasa . The Tiferet L'Moshe said about that tefila , if it is said with kavana ,it is also a segula for parnasa . B'ezrat Hashem, this tefila is attached to the email today. May everybody be blessed with parnasa b'revach . Shabbat Shalom

Tu Bishvat | Choni, the Carob and the Dream, by Rav Yitzchak Etshalom How are the Choni legends - the long slumber, the carob tree and the rain-circle - related to each other?  In honor of Tu biSh'vat, we explored the story of Honi HaMa'gil (or Hame'agel) and the various Aggadot associated with him, in the scholion of Megilat Ta'anit, the Mishna, Bavli and Yerushalmi - and in Josephus' Antiquities. In our survey we noted that these narratives had a number of conflicting details. We discussed how to address differing narratives about what seems to be the same event and proposed several strategies for resolving these discrepancies. The shiur was given at GPATS (Graduate Program for Advanced Talmudic Studies) at Stern College for Women.

In part 2 of this captivating three-part series, Dr. Jeffrey Rubenstein returns to our podcast to unravel the intricate tapestry of Talmudic narratives surrounding Elisha ben Abuyah, also known as "Aḥer" (the Other), the apostate. Exploring the accounts in the Mishna, Tosefta, Talmud Yerushalmi, and Talmud Bavli, Dr. Rubenstein provides a meticulous analysis of the traditions about Aḥer, examining the striking similarities, nuanced differences, varied approaches, and profound lessons embedded within the various cultural settings of these Aggadic stories. The episodes ponder the contemporary relevance of Aḥer, questioning what insights can be drawn from his enigmatic journey into "Pardes" to his brazen violation of halakha, and more. Join us as we dive into the intricate perspectives of the Sages on the heretic teacher of Rabbi Meir, contemplating the extent to which Torah lessons can be gleaned from a scholar who once stood within the religious fold. An intellectual odyssey awaits as we navigate the complexities of Aḥer's tale and unravel its timeless implications. Join us for episode 2 of 3 in the Aḥer series. (FYI this 3-part series was recorded over a span of a year, so some personal anecdotes should be understood in that context) *This episode is dedicated to the neshama of Meir ben Moshe a'h — Abdolrahim Ilian, the late father of our dear friend, Rod Ilian. --- Support this podcast: https://podcasters.spotify.com/pod/show/judaismdemystified/support

The streimel that sold for 1.8 Million dollars    The Chazon ish, the Steipler, R Aryeh Levin, and R' Elyashiv: the origin story behind R Chaim's streimel    Reb yehuda Hanasi's plea to marry R Elazar Ben R Shimon's widow    Retiring the artifacts of great people   “Chassidishe Genievus”: R shlomo Bobever's story about the Baal Hatanya's attempted Murder   The Tenke rebbe and R Chaim's gartel swap   “Maklei shel R Meir”: The mikor from the Yerushalmi and many other Talmudic sources   The Satmer rebbe's final request: The obsession with the Divrei Chaim's possessions   The Vietzner Rav's incredible survival of the holocaust and the Yitav Leiv's Attarah              

Yitzchak blessed Yaakov, those who curse us will be cursed, and those who bless us will be blessed. What the Yerushalmi teaches about how we should react to the way they treat us, and what the Medrash teaches about the difficult times in our history.

Insights and comments could be sent to Jonathan@theparashapodcast.com    They will be addressed during our daily classes to enhance the discussion.  For Parasha classes, please visit: TheParashaPodcast.com Spotify Link: https://open.spotify.com/show/45srXeZZgZKHAomOmpIkmh?si=Ao0Jr94xQOSpKxd8Rg7Zyw Apple Podcasts Link: https://podcasts.apple.com/us/podcast/the-parasha-podcast/id1525436805  For Navi Classes, please visit: Spotify Link: https://open.spotify.com/show/48iHU4mP1cvgZOGFrC5Jys?si=o_r9qD_XT_yovHvuC9fJIA Apple Podcasts: https://podcasts.apple.com/us/podcast/the-navi-podcast/id1549133051  For Tehillim Classes, please visit: Spotify Link: https://open.spotify.com/show/79ooU0LqW7FF8Zh5YfJAkp?si=fzjnBsMPRjS27AtlepZxRQ&dl_branch=1 Apple Podcasts Link: https://podcasts.apple.com/us/podcast/the-tehillim-podcast/id1588773372  #Parsha #Navi #Torah #Bible #Wisdom #Psalms #Song #Tehillim

Insights and comments could be sent to Jonathan@theparashapodcast.com    They will be addressed during our daily classes to enhance the discussion.  For Parasha classes, please visit: TheParashaPodcast.com Spotify Link: https://open.spotify.com/show/45srXeZZgZKHAomOmpIkmh?si=Ao0Jr94xQOSpKxd8Rg7Zyw Apple Podcasts Link: https://podcasts.apple.com/us/podcast/the-parasha-podcast/id1525436805  For Navi Classes, please visit: Spotify Link: https://open.spotify.com/show/48iHU4mP1cvgZOGFrC5Jys?si=o_r9qD_XT_yovHvuC9fJIA Apple Podcasts: https://podcasts.apple.com/us/podcast/the-navi-podcast/id1549133051  For Tehillim Classes, please visit: Spotify Link: https://open.spotify.com/show/79ooU0LqW7FF8Zh5YfJAkp?si=fzjnBsMPRjS27AtlepZxRQ&dl_branch=1 Apple Podcasts Link: https://podcasts.apple.com/us/podcast/the-tehillim-podcast/id1588773372  #Parsha #Navi #Torah #Bible #Wisdom #Psalms #Song #Tehillim

Insights and comments could be sent to Jonathan@theparashapodcast.com    They will be addressed during our daily classes to enhance the discussion.  For Parasha classes, please visit: TheParashaPodcast.com Spotify Link: https://open.spotify.com/show/45srXeZZgZKHAomOmpIkmh?si=Ao0Jr94xQOSpKxd8Rg7Zyw Apple Podcasts Link: https://podcasts.apple.com/us/podcast/the-parasha-podcast/id1525436805  For Navi Classes, please visit: Spotify Link: https://open.spotify.com/show/48iHU4mP1cvgZOGFrC5Jys?si=o_r9qD_XT_yovHvuC9fJIA Apple Podcasts: https://podcasts.apple.com/us/podcast/the-navi-podcast/id1549133051  For Tehillim Classes, please visit: Spotify Link: https://open.spotify.com/show/79ooU0LqW7FF8Zh5YfJAkp?si=fzjnBsMPRjS27AtlepZxRQ&dl_branch=1 Apple Podcasts Link: https://podcasts.apple.com/us/podcast/the-tehillim-podcast/id1588773372  #Parsha #Navi #Torah #Bible #Wisdom #Psalms #Song #Tehillim

Insights and comments could be sent to Jonathan@theparashapodcast.com    They will be addressed during our daily classes to enhance the discussion.  For Parasha classes, please visit: TheParashaPodcast.com Spotify Link: https://open.spotify.com/show/45srXeZZgZKHAomOmpIkmh?si=Ao0Jr94xQOSpKxd8Rg7Zyw Apple Podcasts Link: https://podcasts.apple.com/us/podcast/the-parasha-podcast/id1525436805  For Navi Classes, please visit: Spotify Link: https://open.spotify.com/show/48iHU4mP1cvgZOGFrC5Jys?si=o_r9qD_XT_yovHvuC9fJIA Apple Podcasts: https://podcasts.apple.com/us/podcast/the-navi-podcast/id1549133051  For Tehillim Classes, please visit: Spotify Link: https://open.spotify.com/show/79ooU0LqW7FF8Zh5YfJAkp?si=fzjnBsMPRjS27AtlepZxRQ&dl_branch=1 Apple Podcasts Link: https://podcasts.apple.com/us/podcast/the-tehillim-podcast/id1588773372  #Parsha #Navi #Torah #Bible #Wisdom #Psalms #Song #Tehillim

Insights and comments could be sent to Jonathan@theparashapodcast.com    They will be addressed during our daily classes to enhance the discussion.  For Parasha classes, please visit: TheParashaPodcast.com Spotify Link: https://open.spotify.com/show/45srXeZZgZKHAomOmpIkmh?si=Ao0Jr94xQOSpKxd8Rg7Zyw Apple Podcasts Link: https://podcasts.apple.com/us/podcast/the-parasha-podcast/id1525436805  For Navi Classes, please visit: Spotify Link: https://open.spotify.com/show/48iHU4mP1cvgZOGFrC5Jys?si=o_r9qD_XT_yovHvuC9fJIA Apple Podcasts: https://podcasts.apple.com/us/podcast/the-navi-podcast/id1549133051  For Tehillim Classes, please visit: Spotify Link: https://open.spotify.com/show/79ooU0LqW7FF8Zh5YfJAkp?si=fzjnBsMPRjS27AtlepZxRQ&dl_branch=1 Apple Podcasts Link: https://podcasts.apple.com/us/podcast/the-tehillim-podcast/id1588773372  #Parsha #Navi #Torah #Bible #Wisdom #Psalms #Song #Tehillim

Insights and comments could be sent to Jonathan@theparashapodcast.com    They will be addressed during our daily classes to enhance the discussion.  For Parasha classes, please visit: TheParashaPodcast.com Spotify Link: https://open.spotify.com/show/45srXeZZgZKHAomOmpIkmh?si=Ao0Jr94xQOSpKxd8Rg7Zyw Apple Podcasts Link: https://podcasts.apple.com/us/podcast/the-parasha-podcast/id1525436805  For Navi Classes, please visit: Spotify Link: https://open.spotify.com/show/48iHU4mP1cvgZOGFrC5Jys?si=o_r9qD_XT_yovHvuC9fJIA Apple Podcasts: https://podcasts.apple.com/us/podcast/the-navi-podcast/id1549133051  For Tehillim Classes, please visit: Spotify Link: https://open.spotify.com/show/79ooU0LqW7FF8Zh5YfJAkp?si=fzjnBsMPRjS27AtlepZxRQ&dl_branch=1 Apple Podcasts Link: https://podcasts.apple.com/us/podcast/the-tehillim-podcast/id1588773372  #Parsha #Navi #Torah #Bible #Wisdom #Psalms #Song #Tehillim

2 years in a row in Inyana D'Yomi, the Daf quotes the same Pasuk in Korach during the week of Korach. Plus, is the Ketores poisonous? Is the Torah poisonous? We investigate as we address seemingly conflicting Rashi's in our Parsha.

The Gemara in Masechet Berachot (48) addresses the case of nine people who ate a meal with bread, and a tenth, who ate with them, ate only vegetables, without bread. In such a case, the Gemara writes, the group of ten may conduct a Zimun with "Elokenu," meaning, with the full text of "Nebarech L'Elokenu She'achalnu Mi'shelo." Since nine out of the ten ate bread, they may recite the special Zimun for a Minyan, even though the tenth ate food other than bread. This Halacha is codified by the Shulhan Aruch (Orah Haim 196:3), who adds that in such a case, the tenth person must recite a Beracha Aharona; he cannot fulfill his obligation of Beracha Aharona by listening to the recitation of Birkat Ha'mazon.Tosefot (commentaries by Medieval French and German scholars) comment that according to some authorities, this Halacha does not apply in a case of two people who ate bread and a third ate other food. In such a situation, the third person, who did not eat bread, cannot combine with the other two to allow reciting a Zimun. Even though a tenth person who ate food other than bread suffices to allow a group to recite "L'Elokenu," a third person who did not eat bread does not allow the group to recite a Zimun. This is the view of several other authorities, as well, including Rav Hai Gaon (10th century, Babylonia), the Rambam (Rabbi Moshe Maimonides, Spain-Egypt, 1135-1204) in Hilchot Berachot (5:8), the Rashba (Rabbi Shelomo Ben Aderet of Barcelona, Spain, 1235-1310) and the Ra'a (Rabbi Aharon Halevi, Spain, 1235-1303). According to this view, if two people ate bread together with a third person who ate or drank something other than bread, they do not recite a Zimun before Birkat Ha'mazon.The Talmud Yerushalmi, however, states otherwise, and rules that in the case of three people, too, they may recite a Zimun even if one of the three ate or drank something other than bread. Several Rishonim (Medieval scholars) follow this ruling of the Yerushalmi.The Shulhan Aruch (Orah Haim 196:3; listen to audio recording for precise citation) cites three opinions on this issue. He first cites the aforementioned view of Tosefot, the Rambam and others that three men cannot conduct a Zimun unless all three ate bread. The second view he cites maintains that they may make a Zimun even if one of the three did not eat bread, but ate "Mezonot" food. The Shulhan Aruch then cites the ruling of the Yerushalmi, that even if the third person ate a Ke'zayit of vegetables or a Rebi'it of wine, the three men may make a Zimun.As for the final Halacha, the Shulhan Aruch writes that people who eat together should avoid this situation given the different opinions that exist. Meaning, if two people eat bread together, and they are joined by a third person, that third person should either eat bread, so they can recite a Zimun according to all views, or not eat or drink anything, so that they do not require a Zimun according to all views. Rabbi Moshe Halevi (Israel, 1961-2001), in his work Birkat Hashem (vol. 3, p. 468; listen to audio recording for precise citation), rules that the three may recite a Zimun even if the third eats only "Mezonot" food.The Shulhan Aruch adds that if the third person nevertheless eats other foods, such as vegetables, or only drinks, they may recite a Zimun. Although they should preferably avoid this situation, as discussed, if the third eats foods other than bread they recite a Zimun, in accordance with the view of the Yerushalmi.As mentioned, this discussion refers only to the situation of one of three people who eats foods other than bread. When ten people eat together and one of the nine ate or drank something other than bread, they may recite a Zimun with "L'Elokenu."Summary: If nine people ate bread, and there was a tenth person with them who ate a Ke'zayit of another food, they may recite a Zimun with "L'Elokenu." If three people eat together, and one of the three does not want to eat bread, they should see to it that he either eats bread or a "Mezonot" food, or does not eat or drink anything, to avoid the question of whether a Zimun would be recited. If he did eat or drink something other than bread, then they recite a Zimun.

The pasuk says at the end of parashat B'shelach that Hashem is at war with Amalek מדור דור – in every generation. And Chazal tell us that this war will last until Mashiach . When Hashem performed the great miracles at Yetziat Mitzrayim , He wanted the world to know that He did not just create it, but is actively involved in everything that goes on in it. All the nations of the world got the message except for Amalek who attacked the Jewish People and succeeded in casting doubt on the fact that Hashem runs the world. Hashem said that His Throne will not be complete until the memory of Amalek is eradicated. One of the ways in which we could fight this battle is by recognizing the extent of how much Hashem is involved in the world and in our lives. The pasuk says in parashat Terumah והקימות את המשכן כמשפטו– there was a command to erect the Mishkan according to what is just. The Yerushalmi asks the question, is there justice by planks of wood? And the Gemara there answers, yes because each plank was placed in a certain spot and that would be its permanent spot. Later Rabbis explained, being in the South represented wisdom and Torah, while being in the North represented wealth. Even the inanimate planks of wood were governed by a special plan of Hashem of where each one needed to be for its purpose in the world. As the generations progressed, our understanding of the extent of Hashem's hashgacha has become greater and greater. The Baal Shem Tov taught us that Hashem is involved in the exact location that every single leaf which comes off every tree falls to. Every granule of sand on every beach is placed in its location b'hashgacha pratit . And if this is how it is with inanimate objects, imagine how far Hashem's hashgacha extends in our lives. Rabbi Menashe Reizman gave a few examples to help us understand better the extent of it. When a person goes over to a tissue box and takes a tissue to blow his nose, and then 20 minutes later, someone else takes the next tissue, it was because it was determined in Shamayim that the first tissue, which had a certain spark of kedusha that was compatible with the first person's shoresh neshama specifically needed to be taken by him. And the same applied for the next person. When someone goes to the grocery store and has a selection of 50 bottles of milk to choose from, Hashem guides the person to pick the one that specifically his family needs to drink. We know an animal gets elevated when it gets slaughtered properly and is eaten with the right beracha and used to nourish a person performing Torah and mitzvot. When a person goes to the butcher and selects a package of meat, it is all done b'hashgacha depending on which piece of meat is fit for him and his family, depending on the tikkunim that need to be made in it. Some people like spicy foods, some sour, some sweet. Every person's taste buds were given to him b'hashgacha , according to what he needs to eat in his lifetime. Hashem is infinite. It doesn't take any more effort on His part to keep track of all of these fine details. And when we recognize how much Hashem is involved, even in these seemingly insignificant parts of life, it'll help us if we ever begin to question the bigger things. Why did that person get the job and not me? Why did that person get the house and not me? How much more so are our jobs and homes determined by Hashem, based on each person's purpose in the world. Every single individual has a unique mission and one person's mission has nothing to do with the other's. It is only Hashem guiding each person to what he needs to fulfill his purpose. We must strengthen our belief in Hashem's hashgacha and eradicate all of the ill effects of what Amalek was trying to accomplish. We are now in the days that are auspicious for geula and Chazal tell us it will be in the merit of emunah which brings about our ultimate redemption. May Hashem help us believe in His involvement in every aspect of life.

#170.** To support the podcast: https://seforimchatter.com/support-seforimchatter/ or email seforimchatter@gmail.com** With Dr. Yakov Mayer discussing the first printing of the Talmud Yerushalmi We discussed the history of print and the 16th century, Aldus Manutius, Daniel Bomberg, the Leiden manuscript of Yerushalmi, how the edition was edited, other manuscript(s) that were used for the first edition, Yaakov ben Chaim Ibn Adoniyahu, Rav David Pizzeghitaone, who edited the Yerushalmi, and moreTo read an article by Dr. Mayer on the topic: https://www.ancientjewreview.com/read/2022/8/31/editio-princeps-the-1523-venice-edition-of-the-palestinian-talmud-and-the-beginning-of-hebrew-printingTo purchase the book: https://www.magnespress.co.il/book/Editio_Princeps-8320To purchase "Nechemiah": http://www.ybook.co.il/book/7679/%D7%A0%D7%97%D7%9E%D7%99%D7%94

Nir Yerushalmi is the Founder and Co-managing Partner at Precise, the leading financial management and control service provider for architectural and engineering firms and law firms. Precise has 300 employees, operates in four countries, and works with 70 law firms around the world. For over 25 years, Nir has established Precise as a lifelong financial partner, as demonstrated by its 98% customer loyalty rate and a range of in-sourcing, out-sourcing, and consulting options available to suit any company. As the company's Founder and Co-managing Partner, Nir is responsible for its business development, standards, culture, and service-oriented approach. With a wealth of legal, leadership, and financial experience, he understands how to optimize company operations, increase business performance, and enhance decision-making. After observing his employees and customers struggling with inefficient business processes, Nir developed Lawyal, a cloud-based platform that offers an effortless and stress-free billing process to empower legal and financial departments for success. As the platform's Founder and CEO, he has pioneered change in law firms' management processes by leveraging optimized methods and advanced technological tools to drive results. In this episode… As a law firm, managing your finances is critical in maximizing profitability, optimizing productivity, and delivering value to clients. But, many firms lack the appropriate methods to manage statements and work-in-progress (WIP), ultimately inhibiting effective decision-making. So, what strategies can you leverage to increase revenue and streamline operations for your law firm? Having worked with 70 law firms to organize their finances, Nir Yerushalmi knows how to manage law partners and solve firms' most pressing financial challenges. He says that to make informed financial decisions, you should first evaluate four KPIs (key performance indicators): revenue per lawyer, income per hour, hours per associate, and revenue per potential revenue. Analyzing these metrics allows you to gauge your profit margin and establish a clear budget. With a wealth of leadership skills, Nir emphasizes the importance of compiling monthly reports to inform partners and associates of important KPIs, ideal budgets, expenses, and profitability rates. In this episode of The Lawyer's Edge Podcast, Elise Holtzman interviews Nir Yerushalmi, Founder and Co-managing Partner of Precise, about how to raise revenue through effective decision-making. Nir shares the common operational challenges law firms face, how billing chain management generates profit losses, and tips for managing finances and increasing revenue.

Would you like to sponsor an episode? A series?   We'd love to hear from you : podcasts@ohr.edu   Subscribe to Ohr Somayach!    https://podcasts.ohr.edu/   00:00 Rav address two sent it questions, regarding anistanus and talmud Torah    08:30 It is said that if someone makes 3 shidduchim, they are guaranteed Olami Habo—how does this work?    13:42 Where do the traditions for tefillin designs and wrapping techniques come from?   21:37 What are the pleasures of this world that we are essentially obligated to enjoy according to the Yerushalmi?   27:52 If Judaism is meant to be authentic, why is it that in Kiruv, we offer so many fancy trips and gourmet food?   33:09 In terms of the sun being stopped for Moshe and Joshua, it says it never happened before by Joshua—how do we understand this?   35:30 What are the different opinions of taking early Shabbos?   45:03 These days, there are often discounts given by insurance companies to women and the gender is defined by what the insured person states. Would it be mutar for a biological man to say he identifies as a woman in order to pay a smaller premium?   49:57 How could two opposite statement be true?   52:38 In terms of Tu B'Av, how do we understand the gemara's reasons for a public shidduch day so to speak and how did times change?   58:56 How is it that Targum Onkelos was min HaShamyim?   1:02:29 Do we make Yam Hagadol bracha on the Pacific Ocean?   1:03:24 Why wouldn't the whole world be made Jewish such that everyone would have the maximum opportunity for closeness to Hashem?   1:07:02 if the Talmud discusses 8 genders of Judaism, what does that mean?   1:08:37 Why do we accept Kabbalah today in Halacha?   1:13:09 If I can't finish slichos, tachanun, general tefillah or the like, am I'm missing out on certain forgiveness capacity?   1:16:43 How do we relate to the destruction of the Temple if we never experienced it and why would our lowly generation be fortunate enough to have it rebuilt?    1:22:53 Why do Ashkenazim and Sephardim differ in the way they cover their eyes in Shema?   1:24:50 Kesubos is the current masechta in Daf Yomi cycle. A lot of the material discussed is about rape and other material that some may find disturbing. Can the Rav share some advice on how to approach this masechta with the right perspective. Alternatively, if learning this masechta will bother or discourage someone everyday, is it better to just learn something else?   1:30:16 How does it work that Torah is the ultimate healer but the Rambam states that one needs other outlets?   1:32:30 Why do we follow certain halachos today that some rabbanim wouldn't have approved of?   1:36:25 Rashi in Moed Katon explains the practice of the Beis Din placing a stone on someone's coffin as a זכר בעלמא of stoning someone who died while excommunicated.  If so, why do we place stones on graves today?   1:37:32 Why didn't Avraham get punished for asking for a guarantee for Israel's quality while the Meraglim did?   1:39:36 How do we view the seemingly vain descriptions of women in Ta'anis?   1:41:31 If creative acts are forbidden on Shabbos (melachos) why is intimacy permitted, isn't that the most creative act?   1:43:47 What messages was Hashem trying to convey to Eliyahu during Har HaCarmel events?     Visit us @ ohr.edu