Podcasts about yirmiyahu

When the Torah warns us in Parshat Eikev about forgetting God due to arrogance, it pinpoints the exact root of that pride: accumulating great wealth and concluding, " כֹּחִי וְעֹצֶם יָדִי עָשָׂה לִי אֶת הַחַיל הַזֶּה " ("My strength and the power of my hand made me this chayil "). What does chayil mean here? Ramban explains that chayil refers to war (as in Chaylei Tzahal , the Israel Defense Forces). Under this interpretation, the verse describes someone boasting, "My success in battle was achieved through my own strength." Instead, the Torah instructs us to remember: " כִּי ה' אֱלֹהֶיךָ הוּא הַנֹּתֵן לְךָ כֹּחַ לַעֲשׂוֹת חָיִל " ("It is Hashem your God who gives you the strength to achieve military victory"). Ramban notes that while Jewish soldiers are capable and powerful fighters, they must recognize that their strength originates from God to avoid falling into arrogance. This illustrates a vital principle: although we must put in our hishtadlut (practical effort)—and we may execute it skillfully enough to veil the underlying divine intervention—we must always remember that the success remains a miracle. A striking example of hishtadlut and victory comes from modern history: the famous raid on Entebbe. Operation Entebbe (Operation Yonatan) On the night of July 3–4, 1976, the IDF executed Operation Thunderbolt, a daring commando mission that rescued 102 hostages held at Entebbe International Airport in Uganda. The crisis began when an Air France flight from Tel Aviv to Paris was hijacked by Palestinian and German terrorists and diverted to Uganda. The hijackers separated the Israeli and Jewish passengers from the rest, holding over 100 captives while demanding the release of imprisoned militants. Idi Amin's Israeli Connection Uganda's dictator, Idi Amin, welcomed the hijackers and deployed Ugandan troops to assist them. Ironically, Amin had close historical ties to Israel: Military Training: In the 1960s, Amin underwent officer and paratrooper training in Israel under IDF instructors. Israeli Contacts: During the crisis, Israeli officials attempted to leverage Amin's personal friendship with retired IDF Colonel Baruch "Burka" Bar-Lev, who phoned Amin repeatedly to negotiate the release of the hostages. However, Amin used the situation for international posturing and refused to free the captives. The Mercedes-Benz Decoy Strategy Because Entebbe was over 2,500 miles (4,000 km) from Israel, surprise was critical to prevent guards and hijackers from killing the hostages before commandos could reach the terminal. The Scheme: Israeli intelligence knew Idi Amin frequently visited the airport in a black Mercedes-Benz 600 escorted by Land Rovers. The Execution: The assault team, led by Lt. Col. Yonatan Netanyahu (older brother of Benjamin Netanyahu), loaded a black Mercedes styled to mimic Amin's official vehicle into the lead C-130 transport plane. The Assault: Upon landing under cover of darkness, the commandos drove the Mercedes and Land Rovers directly toward the terminal. The ruse bought precious time, allowing the assault force to approach the building before Ugandan guards realized what was happening. The Outcome Hostages Rescued: 102 of 106 hostages were safely evacuated. Enemy Casualties: All seven hijackers and approximately 45 Ugandan soldiers were killed. Three hostages died in the crossfire during the raid, and a fourth (Dora Bloch) was later murdered in a Ugandan hospital on Amin's orders. IDF Losses: Lt. Col. Yonatan Netanyahu was the sole Israeli military fatality. Tactical Impact: Commandos destroyed several Ugandan MiG fighter jets on the tarmac to prevent pursuit during takeoff. This 53-minute ground raid remains one of the most famous special operations in modern military history. Despite the tragic loss of Yonatan Netanyahu, the operation was celebrated as a monumental victory. I recall a student arriving at my elementary school the following week wearing a T-shirt featuring Idi Amin saluting, captioned: Kol Hakavod leTzahal ("All respect to the Israeli Army"). While the IDF displayed extraordinary bravery, preparation, and skill, we must keep the ultimate source of success in mind: " כִּי הוּא הַנֹּתֵן לְךָ כֹּחַ לַעֲשׂוֹת חָיִל " ("For it is He who gives you the strength to achieve success"). Therefore, the ultimate praise belongs to God: Kol Hakavod laHashem . As the verse states, " לִכְבוֹדִי בְּרָאתִיו " ("I created it for My glory")—the world was created so that we might recognize and reflect God's honor. We say " בָּרוּךְ כְּבוֹד ה' מִמְּקוֹמוֹ " ("Blessed is the glory of Hashem from His place") and " בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד " ("Blessed be the name of His glorious kingdom forever and ever"). Ultimately, all honor for our achievements returns to Him. That is the first explanation of chayil . A second explanation defines chayil as the amassing of financial wealth. When someone builds a fortune, they often attribute it entirely to their own acumen, leading to pride. Notice what Targum Onkelos says on " כִּי הוּא הַנֹּתֵן לְךָ כֹּחַ לַעֲשׂוֹת חָיִל ": God does not merely give you physical energy to go to work; " הוּא יָהֵב לָךְ עֵצָה לְמִקְנֵי נִכְסִין "—He gives you the ideas and insight to acquire property. You might think your business success stems from your brilliant choice of strategy, brand, or market entry, but those insights originate with God. As the verse teaches: " רַבּוֹת מַחֲשָׁבוֹת בְּלֶב אִישׁ וַעֲצַת ה' הִיא תָקוּם " ("There are many thoughts in a man's heart, but it is Hashem's counsel that stands"). The good decisions that yield your success are ultimately God's ideas brought to fruition. It is human nature to point fingers at areas that do not apply to us directly. As a rabbi who neither runs a corporate enterprise nor serves as a frontline soldier, I could easily look at businessmen and warriors and say, "What is wrong with you? Don't you realize God gives you your strength and wealth?" It is easy to lecture others on spiritual flaws when we aren't tested in those same areas. (Brief pause due to an emergency call—returning to the topic now.) Why do we find it so easy to judge others when we have no skin in the game? There is a well-known parable about a man applying to join the Communist Party. The interviewer asks: "If you had two houses, would you give one to Mother Russia?" "Of course!" he replies. "If you had two cars, would you give one?" "Without hesitation!" "If you had two coats, would you give one?" "No way." "Why not?" asks the interviewer. "Because I actually have two coats!" In theory, loyalty is effortless. When an obligation touches our actual possessions or lifestyle, our perspective shifts. So it is easy for an observer to ask why soldiers or entrepreneurs do not attribute their success to God. However, self-examination requires looking deeper. The prophet Yirmiyahu identifies three distinct areas where people take self-righteous pride (a passage read on Tisha B'Av, a day centered on the consequences of forgetting God): " אַל יִתְהַלֵּל חָכָם בְּחָכְמָתוֹ וְאַל יִתְהַלֵּל הַגִּבּוֹר בִּגְבוּרָתוֹ אַל יִתְהַלֵּל עָשִׁיר בְּעָשְׁרוֹ " ("Let not the wise man glory in his wisdom, nor the mighty man in his might, nor the rich man in his riches"). Instead, " כִּי אִם בְּזֹאת יִתְהַלֵּל הַמִּתְהַלֵּל הַשְׂכֵּל וְיָדֹעַ אוֹתִי " ("Let him who glories glory in this: that he understands and knows Me"). What did we personally construct to earn that glory? Our Sages teach: " הַכֹּל בִּידֵי שָׁמַיִם חוּץ מִיִּרְאַת שָׁמַיִם " ("Everything is in the hands of Heaven except the fear of Heaven"). As the verse states, " מָה ה' אֱלֹהֶיךָ שֹׁאֵל מֵעִמָּךְ כִּי אִם לְיִרְאָה " ("What does Hashem your God ask of you, except to fear Him"). When you close a profitable deal, recover your health, or arrive at a brilliant insight in Torah study, that clarity originates from God. Does this mean we carry no moral accountability for our actions? Of course not. God provides human beings with energy and mental capacity, but our moral choices remain entirely ours. God grants us the physical ability to speak, but whether we choose to speak Lashon Hara (derogatory speech) or refrain from it is our own moral decision. God does not compel us to sin. To understand human temptation on a deeper level: prior to Adam's sin, evil was entirely external to humanity (represented by the serpent outside of man). After the sin, evil became internalized within the human psyche. When an internal voice prompts someone to speak Lashon Hara , that voice is not divine inspiration; it is the internalized influence of the serpent ( Yetzer Hara ). God created those opposing forces to preserve free choice. We cannot blame God for our wrongdoing—we chose to listen to the temptation rather than to God's command. Divine inspiration grants us the constructive ideas for success, strength, and financial breakthrough; moral choice determines whether we obey God's laws. These three arenas of pride are visible even in early childhood. I once walked with my first-grade grandson and asked him, "What makes a kid cool in school?" He listed three traits: Athletic ability: Being good at sports. Possessions: Having cool gear (like bringing the best basketball to the playground). Academics: Getting top marks on tests. Even in elementary school, the baseline metrics of social prestige mirror the biblical categories: Sports capability represents Gibbor (strength). Possessions represent Ashir (wealth). High test scores represent Chacham (wisdom). Every individual—whether a business executive, a rabbi, or a stay-at-home parent—must recognize that achievements in these areas stem from God. The central spiritual struggle is internalizing this truth to prevent arrogance. When it comes to finance, cause and effect do not always operate linearly. Effort invested in one area often yields results from an unexpected direction. Consider the well-known story of yeshiva students who spent a day soliciting donations and returned empty-handed. The next morning, the Rosh Yeshiva thanked them for their hard work. They protested, "Why are you thanking us? We brought in no money." The Rosh Yeshiva replied, "An anonymous donor just walked in and gave a massive contribution. That happened because of the effort you put in yesterday." Your dedicated effort ( hishtadlut ) triggers divine reward, though often through channels you never anticipated. This explains the Talmudic maxim: " יָגַעְתָּ וּמָצָאתָ תַּאֲמִין " ("If a person says, 'I have toiled and I have found,' believe him"). Why does the Sages' phrase use the word "found" ( matzata ) rather than "produced" or "earned"? Because even after rigorous toil, the ultimate success arrives like a metzia (a lost object found unexpectedly). There is no automatic, mechanical correlation between our input and the output—especially in financial matters. While we easily understand this dynamic in business, how does it apply to wisdom ( Chacham ) and physical strength ( Gibbor )? When someone studies a complex topic and masters it, or adheres to a workout regimen and gets fit, they naturally feel a direct cause-and-effect relationship. Next, we will explore the challenges of strength and wisdom, and how we can avoid arrogance when taking pride in those accomplishments.

#506> To purchase the book: https://mosaicapress.com/product/from-the-dorm-to-the-chuppah/?sld=seforimchatter and use code CHATTER for 15% off> To join the SeforimChatter WhatsApp community: https://chat.whatsapp.com/DZ3C2CjUeD9AGJvXeEODtK> To join the SeforimChatter WhatsApp status: https://wa.me/message/TI343XQHHMHPN1>  To support the podcast or to sponsor an episode follow this link: https://seforimchatter.com/support-seforimchatter/or email seforimchatter@gmail.com (Zelle/QP this email address)Support the show

Welcome to Daily Bitachon The Gemara ( Berachot 31a ) tells us that the prophets always conclude their prophecies with words of praise and comfort; every book in Tanach ends on a positive note. This raises a famous question: If every book ends positively, why does Megillat Eicha end on such a dark note? כִּי אִם מָאֹס מְאַסְתָּנוּ, קָצַפְתָּ עָלֵינוּ עַד מְאֹד "For have You utterly rejected us? You have been extremely angry with us!" That certainly doesn't sound like a happy ending! (Note: While we customarily repeat the previous verse, "Hashiveinu," that is not how Yirmiyahu actually concluded the text.) Why would Yirmiyahu write an ending like that? Didn't he know the rule? Reading Eicha Through a New Lens The Reishit Chochma ( Sha'ar Ha'ahava, Perek 7 ) answers that we are actually misreading the pasuk. It isn't a statement of absolute rejection— it is a question : "Could it really be that You have utterly despised us? If You were truly angry enough to destroy us, You would have obliterated us completely by now!" The very fact that we are still around, enduring through exile and destruction, proves that Hashem is not out to destroy us. Rather, He is rousing us to do Teshuva . That is the ultimate goal: הֲשִׁיבֵנוּ ה' אֵלֶיךָ וְנָשׁוּבָה ( "Bring us back to You, Hashem, and we shall return" ). This aligns with Yeshayahu's prophecy: כִּי לֹא לְעוֹלָם אָרִיב, וְלֹא לָנֶצַח אֶקְצוֹף — "I will not contend forever, nor will I be angry for eternity." Hashem's anger is temporary, intended only to awaken our hearts. The Seven Weeks of Comfort ( Sheva D'nechemta ) This insight is crucial as we enter Shabbat Nachamu , ushering in the seven weeks of comfort. Many people are familiar with the "Three Weeks" of mourning, but fewer realize that they are followed by seven haftarahs of comfort ( Sheva D'nechemta ), corresponding to the three weeks of rebuke ( Tlata D'puranuta ). Rav Wolbe zt"l used to point out Hashem's incredible love for us: He gives us more than double the amount of comfort compared to the weeks of suffering! What Does Nechama Really Mean? We usually translate Nechama as "comfort" or "consolation." But to understand its true definition, we look to its first appearance in the Torah ( Bereishit 6:6 ): וַיִּנָּחֶם ה' כִּי עָשָׂה אֶת הָאָדָם בָּאָרֶץ "And Hashem repented/changed His mind that He had made man on the earth." Rashi explains that Nechama means a change of mind or perspective —recalculating one's approach. As Rashi notes: " וְכֵן כָּל לְשׁוֹן נִיחוּם שֶׁבַּמִּקְרָא " —this is the definition of Nechama throughout all of Tanach. Nechama means learning to view a situation through a completely different lens. Understanding the "Love Tap" There is a touching story about the Belzer Rebbe , who lost a child. Despite his tragic loss, he stayed remarkably strong. One of his friends asked him how he was able to maintain his fortitude. The Rebbe replied: "If a person is walking down the street and suddenly gets slapped on the back, he turns around ready to fight. But if he turns around and sees that it was his loving father giving him an affectionate pat, his entire reaction changes." When we realize that everything comes directly from Hakadosh Baruch Hu , we recognize that even the hardest moments are a "love tap" from our Father. That shift in perspective is Nechama . Masterclass in Perspective: Nachum & Rabbi Akiva 1. Nachum Ish Gamzu The master of this perspective shift was Nachum Ish Gamzu , whose very name shares the root of Nechama . On every single occurrence in his life, he declared: גַּם זוּ לְטוֹבָה ( "This too is for the best" ). He possessed the unique ability to reframe any situation and find the latent good within it. 2. Rabbi Akiva His prime student, Rabbi Akiva , famously taught: כָּל דְּעָבֵיד רַחֲמָנָא לְטָב עָבֵיד ( "Whatever the Merciful One does, He does for the good" ). When Rabbi Akiva traveled to a town and was refused entry, he was forced to sleep alone in the forest. One by one, his candle blew out, his rooster was eaten, and his donkey was killed. Yet, at every step, he maintained that it was for the good. The happy ending? Bandits attacked the town that very night; had he been in town, or had his candle or animals given away his position, he would have been captured. 3. Rabbi Akiva at the Temple Mount The famous Gemara at the end of Masechet Makkot relates that Rabbi Akiva and his colleagues walked past the destroyed Har HaBayit (Temple Mount) and saw a fox emerging from the site of the Holy of Holies. The Sages wept, but Rabbi Akiva laughed. The Sages asked: "Why are you laughing?" Rabbi Akiva responded: "Why are you crying?" They said: "A place so holy now has foxes walking through it—how can we not cry?" Rabbi Akiva explained: "Now that I see the prophecies of destruction fulfilled in full detail, I know with absolute certainty that the prophecies of ultimate redemption will be fulfilled as well!" On two separate occasions where Rabbi Akiva reframed a tragedy into hope, the Sages responded: עֲקִיבָא נִחַמְתָּנוּ, עֲקִיבָא נִחַמְתָּנוּ "Akiva, you have comforted us! Akiva, you have comforted us!" He didn't change the physical reality—he changed their perspective. Re-evaluating the Fall In Amos (5:2) , a verse states: נָפְלָה לֹא תוֹסִיף קוּם בְּתוּלַת יִשְׂרָאֵל (Superficially translated as: "The maiden of Israel has fallen and will never rise again.") However, the Gemara ( Berachot 4b ) offers an entirely different way to read the verse: "She has fallen, and she cannot fall any further—therefore, Rise, O Maiden of Israel!" The Iyor Devash explains this with a simple parable: If you trip while near a chair, you fall onto the chair. If you trip near a couch, you fall onto the couch. But once you hit the solid ground, you cannot fall any lower . The only option left is to get up! This is why we sit on the floor on Tisha B'Av: It symbolizes that we have hit rock bottom. From the floor, there is nowhere left to go but up. From the Floor to Rosh Hashanah Once we hit the bottom, we rise to the Betulah (the maiden)—which represents the Mazal of the upcoming month of Elul, a time of deep love between Hashem and the Jewish people. The Sefer Imrei Pinchas notes that sitting on the floor on Tisha B'Av is actually an Eit Ratzon (an auspicious time of favor), as it begins our spiritual construction toward Rosh Hashanah and Yom Kippur. The Ben Ish Chai ( Benayahu, Berachot 4b ) quotes the Zohar: When Israel falls so low that they cannot get up on their own, Hashem Himself steps in: בַּיּוֹם הַהוּא אָקִים אֶת סֻכַּת דָּוִיד הַנֹּפֶלֶת ( "On that day, I will raise up the fallen Tabernacle of David" ). This explains why Dovid HaMelech omitted the letter Nun (which stands for Nofel / falling) from the Ashrei prayer—so we would never think that a fall is permanent. Even though the very next verse provides comfort— סוֹמֵךְ ה' לְכָל הַנֹּפְלִים ( "Hashem supports all who fall" )—the Nun was omitted so nobody would misinterpret it and fall into despair ( Ma'ari Kair, Shemot 10:1 ). Hope Above All Else Avoiding despair is so critical that the Beit Yosef ( OC 554:24 ) records an ancient custom established by the early Sages ( Zekenim HaRishonim ): Women would wash their hair on Tisha B'Av after Chatzot (midday). This custom was based on the Yerushalmi's teaching that Mashiach is born on Tisha B'Av afternoon. Why introduce this practice on a fast day? כְּדֵי שֶׁלֹּא תִּתְיָאֲשׁוּ מִן הַגְּאֻלָּה "So that they should not give up hope in the Redemption!" The Sages specifically instituted this for women of that era who could not read the prophetic texts, ensuring they would not walk away from Tisha B'Av in despair. Although we do not follow this practice today, it highlights a profound principle: We must never leave Tisha B'Av on a down note. We Won the War: The Lesson of Gid HaNasheh The Zohar (cited in Melefet Sappirim ) hints that the four fast days are embedded in the commandment of Gid HaNasheh (the forbidden sciatic nerve): עַל כֵּן לֹא יֹאכְלוּ בְנֵי יִשְׂרָאֵל אֶת גִּיד הַנָּשֶׁה "Therefore the Children of Israel shall not eat the displaced sinew..." This prohibition stems from the nocturnal wrestling match between Yaakov Avinu and the Angel of Esav. Why does the Torah require us to remember this struggle for all eternity? The Sefer HaChinuch ( Mitzvah 3 ) explains: This mitzvah is a perpetual guarantee to the Jewish people. Even though we suffer through terrible hardships and persecutions at the hands of the nations, we are guaranteed that we will never be destroyed. We will endure forever, and the Redeemer will come. The angel ( Sar shel Esav ) tried to uproot Yaakov, injuring his thigh. Yet, as the Torah tells us, the sun rose and healed Yaakov. So too, no matter how much our enemies pain us, the sun of redemption will shine and heal us. When we reflect on our history, what should our ultimate takeaway be? We won the war. We struggled, we wrestled, but we survived—and we will prevail. Looking Forward This process culminates on Yom Kippur, when we take the Se'ir (representing Esav, the Ish Se'ir ) and push away the Se'ir La'Azazel . We emerge from these days stronger, purified, and resilient. When we comfort a mourner, we say: תְּנָחֲמוּ מִן הַשָּׁמַיִם, תִּרְאוּ בְּנֶחָמַת צִיּוֹן "May you be comforted from Heaven, and may you behold the consolation of Zion." This is not merely a wish for sadness to fade—it is a prayer for a new perspective . B'ezrat Hashem , as we move through these seven weeks of comfort, may the prophecies of נַחֲמוּ נַחֲמוּ עַמִּי ( "Comfort, comfort My people" ) penetrate our hearts and transform the way we view our lives and our future!

Matot - Masei | "For My people have committed two evils", by Rav Eli Weber Yirmiyahu 2: 4-28, 3:4 Idolatry as Betrayal. Why couldn't even Yoshiyahu's great teshuva revolution save Yerushalayim? Yirmiyahu reveals the sin God takes personally — and the lesson for the Three Weeks. 

Source SheetThis shiur, given in Hebrew, was given at Beit Knesset Ohel Ari at the end of Tish'a b'Av

These two moving kinnot written by survivors of the Nachal Oz and Kfar Aza ask as Yirmiyahu did, Eicha, How can it be? How can it be?If you would like to partner with us to create more thoughtful and accessible jewish content, visit torahinmotion.org/donate, or email us at info@torahinmotion.org.Please send any questions, comments, or critiques to podcasts@torahinmotion.orgYou can find more thoughtful Jewish content at torahinmotion.org 

Daily Bitachon: Erev Tisha B'Av Message Welcome to Daily Bitachon for our Erev Tisha B'Av message. As we prepare for Tisha B'Av, one of our essential obligations is to trace the roots of our exile—to look into the sources and understand why we fell and went into Galut . 1. The Root Cause: Disdain for Torah In Midrash Rabbah (in the introductions, and specifically where Rav Huna and Rav Yirmeya quote Shmuel bar Yitzchak), we find a striking statement: Hashem was willing to forgo punishment for the three cardinal sins—idolatry, promiscuity, and bloodshed—but He did not forgo punishment for the disdain of Torah ( Miyuso shel Torah ). This is explicitly derived from the prophecy in Yirmiyahu: "For what reason did the land perish..." (Yirmiyahu 9:11) The verse does not say the land was destroyed because of idolatry, immorality, or murder. Hashem explicitly answers: "...Because they have forsaken My Torah." The Midrash continues in the name of Rav Chiyya bar Abba, quoting the verse: "They have forsaken Me, and My Torah they did not keep" ( Yirmiyahu 16:11 ). Upon which Hashem says: הַלְוַאי אוֹתִי עָזָבוּ וְתוֹרָתִי שָׁמָרוּ "If only they had forsaken Me, but still kept My Torah! For the light within it would have brought them back to the good." Resolving the Contradiction This presents an obvious problem: The Gemara in Yoma (9b) explicitly states that the First Beit HaMikdash was destroyed because of the three cardinal sins! Furthermore, these three sins carry the death penalty—how could neglecting Torah study be considered a worse trigger for destruction? Rav Aharon Kotler zt"l ( Mishnat Rabbi Aharon , Vol. 1, p. 28) answers: The Power of Remedy: The three cardinal sins are undeniably grave. However, as long as the Jewish people engaged in Torah study, Hashem delayed their punishment. Why? Because the Torah possesses an inherent light that eventually guides a person back to Teshuva (repentance). Loss of the Shield: Once they abandoned and held disdain for Torah study, they discarded the very tool that could save them. Without the antidote, their sins stood unaddressed, and their doom was sealed. Rav Elchanan Wasserman's Mashal: In warfare, two armies may trade blows, but if one side manages to destroy the enemy's armory or airfields, the target becomes completely defenseless. We are in a constant war with the Yetzer Hara (evil inclination). Hashem created the Yetzer Hara , but He created Torah as its antidote ( "Bara'ti Yetzer, Bara'ti Torah Tavlin" ). Abandoning Torah means disarming ourselves in the middle of battle. 2. The Battle with the Sar shel Esav The ongoing historical struggle between Yaakov and Esav is captured in the all-night wrestling match between Yaakov Avinu and the guardian angel of Esav ( Sar shel Esav ). The Timing: Sefarim point out that this wrestling match took place on the eve of Tisha B'Av . The Remint in the Text: The Torah notes that the angel injured the גִּיד הַנָּשֶׁה ( Gid HaNasheh ): גִּיד ( Gid ) hints at the three fast days: ג (Gimmel) = Tzom Gedaliah (3rd of Tishrei) י (Yud) = Asara B'Tevet (10th of Tevet) ד (Dalet) = Shiva Asar B'Tammuz (17th of Tammuz, the 4th month) את ( HaNasheh ) acronym for Tisha B'Av. ת שעה א ב Why Attack Yaakov? Notice that the angel did not attack Avraham (who represents Chesed ) or Yitzchak (who represents Tefillah ). He attacked Yaakov , who represents Torah . Esav's angel targeted the ultimate weapon of the Jewish people. Yaakov's Body (Talmidei Chachamim) --> Could not harm Yaakov's Thighs (Tomchei D'Oraita) --> Successfully struck As the Chafetz Chaim explains (citing the Zohar), the legs/thighs symbolize Tomchei D'Oraita —the supporters who uphold the Torah. The angel realized he could not destroy the Talmidei Chachamim directly, so he tried to weaken the supporters' appreciation for Torah. The Modern Reframe Current Support: Baruch Hashem , in our generation, we are witnessing unprecedented support for Torah learning globally, with initiatives raising hundreds of millions of dollars to sustain Eretz Yisrael's centers of learning. Rav Yaakov Hillel's Insight: When governments reduce funding for Torah institutions, people naturally worry. But Rav Yaakov Hillel offers a profound reframe: Hashem wants the Torah to be sustained purely by those who cherish it—the Charedim v'Dvar Hashem . He is elevating the purity and stature of Torah support. 3. Mourning and the Absence of Torah Why did Esav wait to attack Yaakov? יִקְרְבוּ יְמֵי אֵבֶל אָבִי וְאַהַרְגָה אֶת יַעֲקֹב אָחִי "The days of mourning for my father draw near; then I will kill my brother Yaakov." (Bereshit 27:41) Classic commentators explain: As long as Yaakov was immersed in Torah study, the rule of "Hakol kol Yaakov" applied, and Esav had no power over him. Esav specifically waited for a time of mourning ( Aveilut ) , because a mourner is forbidden from studying Torah. He calculated that during an absence of Torah study, Yaakov would be vulnerable to attack. On Tisha B'Av—the ultimate day of national mourning—we do not engage in standard Torah study. Yet on this very day of darkness, the light of Mashiach is born to turn our mourning into joy. 4. The Halacha of Netilat Yadayim There are only two days in the year when we do not wash our hands up to the wrist for morning Netilat Yadayim (washing only up to the knuckles): Tisha B'Av and Yom Kippur . Day The Spiritual Reality Why We Wash Only to the Knuckles Tisha B'Av Peak power of the Sitra Achra (Esav) The spiritual impurity ( Tuma ) is so thick that standard washing cannot completely remove it; we do only the bare minimum required for the morning. Yom Kippur Peak power of Kedusha (Holiness) Esav is banished ( Se'ir La'Azazel ). The atmosphere is so elevated that impurity has no foothold—only a minimal wash is necessary. Conclusion Our goal this Tisha B'Av is to bridge these two realities: to transform the heavy, vulnerable energy of Tisha B'Av into the pure, triumphant elevated state of Yom Kippur. By recognizing that Torah learning is our ultimate lifeline and protective weapon, may we strengthen our dedication to Limud Torah and its support, and merit seeing the ultimate transformation of this day into a festival of comfort and redemption.

The Holiday of Distance: Understanding Tisha B'Av as a Moed In Alei Shur (Volume 2, Page 411), Rav Shlomo Wolbe zt"l addresses a well-known halachic anomaly noted by the Shulchan Aruch : We omit Tachanun (supplicatory prayers) on Tisha B'Av because the prophet Yirmiyahu refers to the day as a Moed —a designated time or holiday. How can a day of national tragedy and mourning be considered a festival? What does it mean for Tisha B'Av to be called a Moed ? The Three States of Spiritual Connection Quoting his teacher, Reb Yeruchom Levovitz zt"l , Rav Wolbe explains that the word Moed stems from the concept of a meeting or encounter. Naturally, we understand a holiday as a time of spiritual proximity—a Moed shel Kiruv (a holiday of closeness). How, then, can there be a Moed shel Richuk —a holiday defined by distance? Rav Wolbe explains that human spiritual awareness exists on three distinct tiers: Closeness ( Kiruv ): Active, conscious alignment with Hashem. Distance ( Richuk ): Acknowledged separation, where one feels the pain of being far from Hashem. Ambivalence ( Avad Cheshbon ): Total spiritual apathy, delusion, or loss of self-awareness. Rav Wolbe draws upon Rabbeinu Yona ( Sha'arei Teshuva , Gate 2, Letter 9), who describes the lowest spiritual state: individuals whose hearts have lost all self-accounting ( mikerav libam avad cheshbon ). Described in Yishayahu as a "nation that has lost all counsel" ( goi ovad etzot hemah ), people in this state drift along without a true barometer. They may view themselves as righteous and perform mitzvot , yet their deeds are tainted by self-justification. As the Gemara notes of self-righteous hypocrites, they act corruptly like Zimri yet expect the reward of Phinehas. The Delusion Before the Destruction This state of self-delusion defined the generation immediately preceding the destruction of the First Beit HaMikdash . Yirmiyahu rebuked the nation: "How can you say, 'I am not defiled, I have not followed the Ba'alim'? Look at your way in the valley, know what you have done..." — Yirmiyahu 2:23 The prophet's primary indictment was not merely the sins themselves, but the complete denial and rationalization of those sins: "Behold, I will enter into judgment with you because you say, 'I have not sinned'" (Yirmiyahu 2:35). As the Yalkut Shimoni comments on this verse, Hashem's judgment came specifically because the people refused to admit their wrongdoing. Hashem extends mercy to one who acknowledges and forsakes sin ( "Modeh v'ozev yerucham" ), but genuine repentance is impossible when one lives in denial. The Realization: A Return to Truth When the Beit HaMikdash was destroyed, the delusion shattered. In that catastrophic moment, the Jewish people experienced a profound epiphany: I thought I was connected, but I am entirely far away. While devastating, that realization was a vital reality check. Recognizing one's distance is itself the beginning of a relationship. In human terms, a married couple undergoing a period of distant dynamic still has a relationship; it is a far cry from complete dissolution or indifference. When a person feels the pain of being distant from Hashem, they re-anchor themselves in reality. Hashem is a God of truth, and His presence cannot reside in a life built on self-deception. When we confront our distance and grieve over it, we connect to that essential point of truth. As Dovid HaMelech writes: "Hashem is close to all who call upon Him, to all who call upon Him in truth." — Tehillim 145:18 Reawakening on Tisha B'Av This insight redefines how we approach Tisha B'Av each year. Chazal teach that any generation in which the Beit HaMikdash is not rebuilt, it is as though it was destroyed in their time. If the generation of the Beit HaMikdash —a generation operating at a lofty spiritual frequency—could fall trap to self-justification, how much more vulnerable are we? Steeped in physical comfort and modern distractions, it is easy to slip into a state of avad cheshbon , where the absence of the Beit HaMikdash hardly registers. Tisha B'Av serves as our annual spiritual reset. By mourning the loss and confronting the immense gap between where we are and where we ought to be, we transform our apathy into awareness. Recognizing our distance becomes our point of contact with Hashem, establishing Tisha B'Av as a true Moed —the essential gateway to the High Holidays and the call to "search and examine our ways, and return to Hashem" ( Eichah 3:40 ).

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

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

This is Episode 6 of our new daily podcast, which will run from the 17th of Tammuz through the 9th of Av. Follow on Spotify or Apple Podcasts.He found a lost Torah scroll. There was no greater leader since Moshe. Then one fateful decision cost him his life. Why did one of Judah's greatest kings ignore Yirmiyahu's warning—and what can his tragic mistake teach us about the limits of conviction and the necessity of humility?If you would like to partner with us to create more thoughtful and accessible jewish content, visit torahinmotion.org/donate, or email us at info@torahinmotion.org.Please send any questions, comments, or critiques to podcasts@torahinmotion.orgYou can find more thoughtful Jewish content at torahinmotion.org 

Source Sheet

This week Rabbanit Shani Taragin and Rabbanit Dr. Adina Sternberg sit down to discuss the second Haftarah of Ruin from Yirmiyahu 2. After an attempt to chronologically place this prophecy, our hosts discuss what could have been done better during the period of Yoshiyahu's reform, why this was not enough in the eyes of the prophet Yirmiyahu, and how this relates to our current national challenges. This year the Matan Podcast is studying the weekly Haftarah.

Overcoming Improper Humility: The Power of Our Generation Introduction: The Mandate of Yirmiyahu In the opening prophecy of Yirmiyahu (Jeremiah), God speaks to him and reveals his lifelong mission: "Before I formed you in the womb, I knew you; before you were born, I sanctified you." Yirmiyahu responds out of a sense of inadequacy: "Hashem, I do not know how to speak, for I am just a lad (ki naar anochi)." But Hashem immediately corrects him: "Do not say, 'I am a lad.' For wherever I send you, you shall go, and whatever I command you, you shall speak. Do not be afraid of them..." While the core of Yirmiyahu's book is the message he delivers to the Jewish people, this introductory dialogue is vital for us to read and internalize. Rabbi Adler explains that the first step to greatness is knowing who you are. By showing Yirmiyahu that he was appointed over nations to uproot, destroy, build, and plant, Hashem was uprooting his improper humility . He wanted him to realize his immense power to impact the entire world. Rabbi Yochanan of Lubavitch noted: How many great people fell simply because they never heard or accepted the message of "Don't say I am a lad"? You Are the Center of Your World In Mesillat Yesharim (Chapter 19), regarding the concept of mourning for Yerushalayim (Jerusalem), the Ramchal addresses a common internal barrier. A person might say to themselves: "Who am I? Am I important enough to pray for Yerushalayim? Will my prayers really cause the exiles to gather and salvation to sprout?" The answer is found in the Mishnah ( Sanhedrin 38a): Man was created alone so that every individual must say, "The world was created for me." In your specific world, you are the only one who can offer that unique prayer. Regardless of whether the prayer is immediately answered, the sheer pleasure it gives the Almighty to see His children asking after His home is invaluable. When a request cannot be granted for reasons beyond our understanding, Hashem is still deeply comforted by our effort. Conversely, the prophet Yeshayahu (59:16) laments a lack of this self-awareness: "God sees there is nobody out there... God is stunned that there is no one pushing (ein mafgia)." There is no one stepping up to help. As Pirkei Avot (2:16) reminds us: "It is not incumbent upon you to finish the task, but you are not a free man to desist from it entirely." The Source of Joy in Avodat Hashem The Baal Shem Tov Al HaTorah (Parashat Noach) explains that improper humility distances a person from serving Hashem. When an individual views themselves as low and insignificant, they cease to believe that their prayers or their Torah learning can impact the higher worlds, or that the angels themselves are sustained by their service. If a person truly believed in their spiritual impact, they would serve Hashem with immense joy and awe ( b'simcha u've'yira ). The root cause of failing to serve Hashem with happiness ( tachat asher lo avadta... b'simcha ) is the toxic belief that your actions don't accomplish anything. As all roads lead to the same destination, the Nefesh HaChaim (Sha'ar 1) reinterprets the famous Mishnah in Pirkei Avot , "Da mah l'ma'lah mimcha" (Know what is above you), to mean: Know that what is happening Up Above is directly dependent on you . The Mashal of the Control Tower: Imagine a man sitting in front of a high-tech nuclear control panel, looking at the buttons and whispering, "Who am I? I am nobody." The response to him is: You might be ordinary, but look at where you are sitting. You are at the control tower, and your smallest movement impacts the entire world. The Mashal of the Thief and the Screw: A thief tried breaking into a house but couldn't get through the doors or windows. He climbed onto the roof, but still found no entry. Unwilling to leave empty-handed, he noticed the tip of a large screw protruding from the roof. He decided to unscrew it. Suddenly, there was a massive crash inside. He didn't realize that single screw was holding up the grand chandelier. The Nimshal: In this world, we see what look like small, insignificant "screws"—a minor mitzvah, a short prayer. We think, what's the big deal if I turn it or leave it? We fail to realize what is connected to the other end in the upper worlds. This echoes the advice given by the Kaminetz Rosh Yeshiva, Rav Yitzchak Scheiner, to a Bar Mitzvah boy: "Before you are thirteen, you throw rocks at the ceiling like a child. After your Bar Mitzvah, your words and actions are blocks—some are blocks that build, and some are blocks that break. You must realize your power." The Premium Value of a Lowly Generation In She'elot U'teshuvot Yabia Omer (Vol. 4, Orach Chaim 13), Hacham Ovadia Yosef discusses whether it is proper to omit Tachanun (supplicatory prayers) for a siyum (completion of a Torah tractate) celebrated by working men or casual learners. One might argue that because they aren't elite scholars, and they may not retain everything in depth, the celebration shouldn't warrant skipping these prayers. Hacham Ovadia strongly rules that it absolutely does warrant it. We must lift the banner of Torah and accord tremendous respect to these individuals. Why? Because of the unique value of Torah study in our specific generation. He quotes Rav Chaim Vital, in the name of the AriZal, who revealed a profound spiritual principle: The greatness of a soul's impact does not depend entirely on the magnitude of the deed itself; it depends heavily on the generation in which it is performed. A small deed in a dark, spiritually challenging generation weighs as much as multiple major mitzvot in previous, spiritually pure generations. If that was true in Safed 400 years ago, imagine the value of our actions today. Supply, Demand, and Heavenly Assistance The Lev Eliyahu (quoting Rav Yisrael Salanter) notes that in a generation where negative forces are rampant, anyone who makes the effort to do teshuva (repentance) receives an extraordinary, disproportionate amount of siyata d'shmaya (Heavenly assistance), holiness, and purity. God always keeps the spiritual scales balanced. The Chofetz Chaim's Baker Mashal: Before World War I, a baker complained to the Chofetz Chaim that business was brutal because customers were picky, demanding, and full of complaints. After the war broke out, the baker reported that business was booming. Why? Because there was a shortage of bread. People happily grabbed whatever they could get. The Chofetz Chaim explained that the same applies to our service of Hashem. In the golden days of old, Heaven checked our service with a fine-tooth comb—how soft was it, how good did it smell? Today, during a spiritual famine, Heaven lovingly accepts anything we can offer. Standing Tall in the Darkness of the Three Weeks Rabbi Moshe Vachfogel ( Daas Torah , Parashat Shelach) writes a staggering thought: In our dark generation, as lowly as we may feel, we are considered tzaddikim gemurim (completely righteous). He questions: Is it a small thing for a young man to travel across oceans, leaving modern comforts, to sit and toil in a yeshiva? A student today who works tirelessly to comprehend the Torah of previous generations—even if he struggles to fully grasp it—may very well be greater in the eyes of Heaven than the historical author whose book he is holding. One groan, one sigh of spiritual yearning in our generation shatters the heavens. One reason for this superiority is motivation. In previous eras, a Torah scholar was met with immense societal respect and prestige. Today, a Ben Torah often faces misunderstanding, apathy, or outright insults from the outside world, yet he pushes forward anyway. Application to the Three Weeks This is the ultimate perspective we need during the Three Weeks of mourning for the Temple: We look at historical accounts of how previous generations wept for the Churban (destruction), and we feel like absolute zeros. We can barely squeeze out a tear. But consider the context: They lived through poverty, crusades, and pogroms. Their physical lives were miserable, making it easier to cry for a missing redemption. We, however, are sitting in the absolute lap of luxury in the middle of the summer. The fact that we willingly pull ourselves away from our comforts, even for a moment, to think about the Churban and feel a sense of loss— that is an unbelievably great achievement. Do not let the Yetzer Hara (evil inclination) use the words of the Sages— "When will my deeds reach the deeds of my forefathers?" —as a tactic to make you give up. In our generation, Emunah (faith) is our true greatness. As the verse says, "Lehagid baboker chasdecha, v'emunatecha baleilot" (To tell of Your kindness in the morning, and Your faithfulness in the nights). Previous generations lived in the "morning"—the light was on, and clarity was accessible. Our job is to survive and shine in the "night." By strengthening our Emunah in the darkness, we achieve ultimate greatness.

This week, the Jewish world begins reading a special series of ten Haftarot: 3 prophecies of RUIN read before Tisha b'Av and 7 prophecies of COMFORT read afterward. All of these prophecies will be explored and featured on the podcast this summer with a wonderful lineup of guests. These episodes are available on Youtube with special high-quality video content filmed in the Matan Bet Midrash. This week, Dr. Ayelet Hoffman Libson discusses Yirmiyahu's prophecy of inauguration which both informs him of his prophetic destiny as well as predicting the Temple's future destruction and ultimate renewal. This episode has been sponsored by Carole Daman in memory of her father Isidor Goldberg, Simcha Yisroel ben Shmuel, whose yahrzeit is on the 16th of Tammuz. This year the Matan Podcast is studying the weekly Haftarah.

The Two Orders of the Shvatim Welcome to Daily Bitachon. We've been talking about the different months of the year, their symbolism, their connections, and their depth. Today, we're going to discuss the twelve tribes ( Shvatim ) that correspond to the twelve months of the year. The Sefarim tell us that there are two basic approaches to the order of the Shvatim . The first is their birth order : Reuven, Shimon, Levi, Yehuda, Dan, Naftali, Gad, Asher, Yissachar, Zevulun, Yosef, and Binyamin. The second is the order of their encampment . Yaakov Avinu set this order around his bed, which eventually became the layout for how the tribes camped around the Mishkan and the order of the Korbanot (offerings) of the Nessi'im (princes): East: Yehuda, Yissachar, and Zevulun camped together. South: Reuven, Shimon, and Gad. West: Ephraim, Menashe, and Binyamin. North: Dan, Asher, and Naftali. (Note: Levi is not among these twelve because Levi did not carry Yaakov Avinu's bier, nor did they camp with the twelve tribes; they had their own dedicated unit directly around the Mishkan). The Demotion and Latent Power of Tammuz and Av In the original birth order approach, Reuven and Shimon received Nissan and Iyar, which are choice months. However, because Reuven acted impetuously—though, on his high spiritual level, Chazal say "whoever says Reuven sinned is mistaken"—he was removed from that choice position. Shimon was similarly involved in the incident at Shechem and later the story of Zimri. Furthermore, descendants of Reuven were involved in the rebellion of Korach. Because of these lapses, they were, so to say, demoted. Based on the new list of the encampment, Yehuda became the first. Nachshon Ben Aminadav of Yehuda brought the first offering, making Yehuda number one. Reuven was moved to number five, and Shimon to number six. Consequently, Reuven was given the month of Tammuz , and Shimon was given the month of Av . Does that mean Tammuz and Av are bad months? Of course not. Reuven and Shimon were not bad tribes. They merely experienced a temporary lapse. These months are not inherently malicious timeframes; rather, they represent righteous entities that fell but possess the latent power to rise again. Consider their history: Reuven: The prince of Reuven, Elitzur Ben Shedeiur, was a neighbor of Korach and was drawn into the rebellion. Yet, his day of dedication for the Mishkan is still celebrated as a communal holiday. Shimon: Shimon's leader was Zimri, also known as Shelumiel Ben Zurishaddai, who famously sinned with the Midianite princess. According to the Arizal and the Rema Mipano, Zimri later reincarnated as Rabbi Akiva —the man who transformed the spiritual landscape of the Jewish people and famously laughed when seeing the ruins of the Beit HaMikdash because he understood the ultimate consolation. Here we have two tribes that took a momentary dip. Rabbi Akiva is the ultimate source of Torah Sheba'al Peh (the Oral Torah). While we won't go into all the deep connections between Rabbi Akiva and Zimri, one profound rectifying connection stands out: Zimri died while engaging in sensual pleasure involving his skin. Rabbi Akiva died a martyr's death with the Romans scraping his skin with steel combs. The rectification matched the crime. When watching Rabbi Akiva suffer, a bystander wouldn't know his cosmic history, his Gilgul (reincarnation). That is what Gilgulim are all about—we return to this world until we reach perfection. Therefore, Tammuz and Av will also reach perfection. These are inherently great times; there was simply a temporary lapse, and there will be a rebirth and rejuvenation. The Twelve Senses of the Soul The Sefer Bnei Yissachar , in his essays on Tammuz and Av, shares a fascinating concept from the Sefer Yetzirah (an ancient book of Kabbalah). Every month corresponds to one of twelve specific spiritual or physical senses. Here is how the calendar aligns with the tribes and their spiritual faculties: Month Tribe (Encampment Order) Sense / Faculty Spiritual Meaning & Connection Nissan Yehuda Speech We use our mouths to tell the story of Yetziat Mitzrayim (the Exodus). Iyar Yissachar Thought Deep contemplation and introspection during Sefirat HaOmer . Sivan Zevulun Motion / Walking Continual spiritual progress and alignment after Matan Torah . Tammuz Reuven Sight The spies saw the land through a warped lens. Reuven stems from Re'u beni ("See, my son"). Av Shimon Hearing The people accepted the Lashon Hara (evil tongue) of the spies. Shimon stems from Shema ("to listen/hear"). Elul Gad Action A time dedicated to action and doing Teshuvah (repentance). Tishrei Ephraim Intimacy Represents our deep, marital-like connection with HaKadosh Baruch Hu. Heshvan Menashe Smell The most purely spiritual sense indicating the high level we reached after the Yamim Noraim and Succot Kislev Binyamin Sleep / Dreaming Navigating the darkness of the winter. Tevet Dan Anger / Temper Overcoming and rectifying the anger associated with the month of Esav. Shevat Asher Taste / Eating Cultivating holy eating, celebrated on Tu B'Shevat as we taste the fruits. Adar Naftali Laughter Transforming sorrow into ultimate joy on Purim. The Summertime Rectification Now for our clincher. Notice how perfectly this aligns: the months of Tammuz and Av represent seeing and hearing . We know that the 40 days of the spies began on the eve of Rosh Chodesh Tammuz—the month of sight . They looked at the Land of Israel through a warped lens. They returned in the month of Av—the month of hearing —and made the nation weep by causing them to listen to a false, negative report. This is why summertime presents us with a golden opportunity to fix these flaws. Summer is a natural time for testing our sight , due to the inappropriate things that may be out there, and a test for hearing/speech , because people gather together and the temptation for Lashon Hara increases. We are given this time of year specifically to repair these faculties. Wonder of wonders, look at how this is mirrored in the three prophetic readings ( Haftarot ) of rebuke that we read during the Three Weeks on Shabbat: Divrei Yirmiyahu ("The words of Yirmiyahu") — Rectifying Speech . Shimu Devar Hashem ("Hear the word of Hashem") — Rectifying Hearing . Chazon Yeshaya ("The vision of Yeshaya") — Rectifying Sight . Each Shabbat of these three weeks is perfectly designed to repair these exact faculties. It is truly a wonder to see how all these complex pieces of Torah fit together.

Welcome to our daily dose of Bitachon in our Shaar Bitachon series. Chovot haLevavot describes different things to contemplate. One of the greatest things he says, which is the crowning gift of man to living creatures and to growing things, is the rain coming at the right time. And he quotes a Pasuk in Yirmiyahu that the prophet is chastising the Jewish people and he says, "Can idols bring about rain?" Now this is something to really think about. One of those things we just take for granted: it's raining. And as we've said in the past, we've been raised with "rain, rain, go away." Let's look into appreciating the rain. So we start off with most of the world's evaporation happens over the oceans, because that's where most of the rain comes from, not from freshwater lakes. Oceans, as we know, are salty and toxic to most land plants. If the salt rose with the water, the rain would destroy the earth rather than nourish it. The wonder is that the process of evaporation acts as a massive natural desalination plant. It separates the pure H2O molecules from the salt and impurities, ensuring that every drop that falls from the sky is fresh, life-giving water. But that's still not enough. Water vapor in the air doesn't just turn into liquid on its own. It needs a platform to grab onto. And these are the microscopic bits of dust, sea salt, or even bacteria floating in the atmosphere. These tiny seeds that Hashem provides causes that it grabs onto something and creates this cloud. And with that, the vapor gives birth to the raindrop. Another challenge: rain clouds are usually thousands of feet in the air. If a raindrop just fell through a vacuum, gravity would cause it to accelerate to such a high speed it would hit the ground like a bullet, destroying the crops and harming animals. It'd be like hail coming down. But because of the density of our atmosphere and the aerodynamic shape of a raindrop, the drop comes through in a nice 15 to 20 mile an hour speed, and it falls gently enough to water a delicate flower without crushing it. Another important factor: plants need nitrogen to grow. But they don't breathe nitrogen that makes up 75% of our air. They can only take it in through their roots in a liquid form. When lightning strikes, the intense heat breaks apart the nitrogen molecules in the air and they then bond with oxygen and dissolve into the falling raindrops. So rain isn't just water, it's pre-mixed liquid fertilizer that feeds the plant at the exact moment they're being hydrated, similar to vitamin water or any other type of energy drink. Now further, the Chovot haLevavot stresses the words that the rain comes in the right time, the term Yoreh u'Malkosh, early rain and late rain. Rain patterns are dictated by massive global currents and the tilt of the earth. If the rain came at the wrong temperature or the wrong month, it would rot the seeds in the ground or ruin a harvest before it's picked. And this is another wonder of rain coming at the right time. The Radak on Tehillim chapter 147 points out that this chapter starts off that it's nice to praise God. Boneh Yerushalayim Hashem, God is building Jerusalem, Nidchei Yisrael yekanes, bringing in the exiles. And then we switch to Enu l'Hashem b'todah, let us sing to God songs of praise. Hamachaseh shamayim b'avim, Hamachin la'aretz matar. God covers the heavens with clouds and gets the rain ready for the ground. What's going on over here? We're talking about ingathering of exiles and suddenly we turn to the rain? It's actually the Gemara in Masechet Taanit that tells us, sorry, it's a Pasuk in Michah chapter 5 Pasuk 6 that the Radak quotes: והיה שארית יעקב בקרב עמים רבים , the leftovers of Yaakov amongst the nations will be k'tal me'et Hashem, similar to dew, k'revivim alei esev, and like rain. So the comparison between rain and the ingathering... and the exiles. On both of them it says אשר לא יקוה לאיש , you can't hope to people. People don't bring rain and people don't bring in the exiles. The rain symbolizes that direct connection that God has in a supernatural way to creation. With all the predictors of the weather, they're never right. Rain is something that is specifically God-controlled. The Sforno says that specifically on rain we have to be thankful because these are the constants in the world, but they're really wondrous. There's a beautiful Tzror Hamor, Vayikra 26:19, written by Rav Avraham Saba, 1440 to 1510, one of the exiles from Spain and fled Portugal in the 1490s. He tells us on אם בחקתי תלכו ונתתי גשמיכם בעתם , I will give rain at the right time. That's the keyword: the right time. And he says our mitzvot bring rain because rain is something that is directly connected to what we do. And he says גאוננו ותפארתנו ועוזנו ביד שובינו , what was our glory and our greatness and our power when we were taken captive? He's talking about the Inquisition. That we had the power to bring rain at its time when we prayed and it was well known that they accepted us into their lands because they knew that we had the power to bring rain. He tells a story of Rav Chasdai Crescas, 1340 to 1410, with the King of Aragon, who was which is part of modern day Spain, where this Rav Chasdai Crescas lived. He was the leader of Spanish Jewry. And the Jewish community was physically expelled from the safety of the city walls and barred from returning. The ultimatum was clear. Unless the Jews through their prayer could end the drought and bring water, they would be left exposed to the elements, starvation and so on. And Rav Chasdai gathered everyone in prayer and he opened his drasha with the following words, lanu hamayim, the water is ours, referring to a discussion in Bereishit 26:20 with the argument between the shepherds of Gerar and Yitzchak's shepherds. And the point is lanu hamayim, the water belongs to us. We have the power to bring rain. And sure enough it rained. The power of rain is something directly connected to our tefillot and it is because ultimately Hashem is the one behind the rain. And that's another important thing to concentrate on.

Yirmiyahu and Zecharia both prophesized about the Geula, the final redemption. In some cases even their language is almost identical. We analyze a passage from each and note how Yirmiyahu's words were changed in the Brachah we make for Sheva Brachot at a Jewish wedding. We examine how Rabbi Akiva comforted his colleagues with the prosaic words of Zecharia. We explore the dialectic in every step of the Pesach Seder - even Marror expresses both slavery and freedom simultaneously. Zecharia speaks to us, today, in a way Yirmiyahu and every other prophet do not. Thank you, Zecharia. You have brought joy to our lives. Thank you. I was honoured to be a guest speaker at a TBDJ series on Tanach on this topic. Michael Whitman is the senior rabbi of ADATH Congregation in Hampstead, Quebec, and an adjunct professor at McGill University Faculty of Law. ADATH is a modern orthodox synagogue community in suburban Montreal, providing Judaism for the next generation. We take great pleasure in welcoming everyone with a warm smile, while sharing inspiration through prayer, study, and friendship. Rabbi Whitman shares his thoughts and inspirations through online lectures and shiurim, which are available on: YouTube: https://www.youtube.com/channel/UC5FLcsC6xz5TmkirT1qObkA Instagram: https://www.instagram.com/adathmichael/ Podcast - Mining the Riches of the Parsha: Apple Podcasts: https://podcasts.apple.com/ca/podcast/mining-the-riches-of-the-parsha/id1479615142?fbclid=IwAR1c6YygRR6pvAKFvEmMGCcs0Y6hpmK8tXzPinbum8drqw2zLIo7c9SR-jc Spotify: https://open.spotify.com/show/3hWYhCG5GR8zygw4ZNsSmO Please contact Rabbi Whitman (michael@adath.ca) with any questions or feedback, or to receive a daily email, "Study with Rabbi Whitman Today," with current and past insights for that day, video, and audio, all in one short email sent directly to your inbox.

This week we sit down with Dr. Elana Stein Hain to explore the way Yirmiyahu elaborates upon and adds layers of theological nuance to the concept of divinely bestowed blessings and curses. We touch upon the idea of national and individual retribution and the way Yirmiyahu tried to fight the dominant beliefs of his time. This episode has been sponsored in memory of Notah David ben Yerachmiel on his 25th Yahrzeit. This year The Matan Podcast is exploring the weekly Haftarah.

In this conversation with Professor Tova Ganzel, we discuss the differences between Yechezkel and Yirmiyahu's prophetic styles and how it can be observed in their prophecies of doom to the Egyptian empire which serves as this week's Haftorah. Professor Ganzel emphasizes the importance of understanding a prophecy's timing in order to properly understand its message. This week's episode has been sponsored by Rabbi Michael and Jeri Laxmeter for the Refuah Shleimah of their granddaughter Avigayil Sara bat Shaina Ahrona. This year the Matan Podcast is exploring the weekly Haftorah.

We know from both Jewish and secular sources, that 2,500 years ago the Babylonians led by Nevuchadnezar, besieged Jerusalem on this day. Two years later the Temple was destroyed. But what events led to this moment? And why was the path of the prophet Yirmiyahu's life so dangerous?   As importantly how do we, in our days, feel a connection to the message and the narrative? 10th Teves is also designated as a day of mourning, for all those who do not know the date or the fate of their family's passing during the Holocaust, and this episode will feature the unusual story of a young child in the partisans.    Timestamps 0:00:00 Opening and podcast intro; dedication to Nehemiah and host's father 0:01:06 Overview of episode topics, Hanukkah feedback, and menorah discussion 0:03:18 Context of Asara B'Tevet, Holocaust link, and anecdote about Kaddish in old-age home 0:04:20–0:10:04 Historical exposition: Jeremiah's prophecies, political pressures, scroll burned, imprisonments 0:10:04–0:19:37 Continued account: attempted murder, rescues, false prophets (Hananiah, Uriah) and descent to siege 0:19:37–0:21:25 Summary of decline leading to exile and significance of the 10th of Tevet fast 0:21:25–0:28:46 Modern parallels: genteel/diplomatic antisemitism, political short-termism, and examples 0:28:46–0:34:31 Reflection on providence, Hashem's hand, emunah vs. bitachon, and cultivating trust 0:34:31–0:40:15 Practical guidance: quiet contemplation, Hanukkah lessons, and spiritual responses 0:40:15–0:46:37 Holocaust case study begins: Matei Jakel's early life, attack, deportation, and escape from train 0:46:37–0:52:16 Partisan life, postwar displacement, meeting youth emissaries, aliyah to Israel, rebuilding life 0:52:16 Closing reflections, key takeaways on resilience and faith, listener email (podcasts@jle.org.uk) and two-week break

This week's Haftorah returns to the beginning section of the second half of Yeshayahu with beloved Tanakh teacher and pedagogue R. Menachem Leibtag. Why do we find ourselves in Yeshayahu again and what does it have to do with Avraham's journey to Canaan? What is unique about the word 'eved' in Tanakh? R. Liebtag's favorite Haftora pasuk is from Yirmiyahu 31:19, 'ha-ben yakir li Ephraim' which speaks about God's love for His child Ephraim (the people of Israel) and who He has mercy on. We were moved by this version of the hallmark melody, recorded by the family of Binyamin Schreiber z"l who died on the 23rd of Nissan, 2025. https://www.youtube.com/watch?v=6hXZwrw6TZE&list=RD6hXZwrw6TZE&start_radio=1

Noach | "My Covenant", by Rav Yitzchak Etshalom What Berit is Hashem referring to before the Flood?  In Hashem's instructions to Noach regarding the construction of the Ark, He prefaces the command that Noach, his family and the representatives of the animal kingdom all enter the Ark with an odd phrase - "I will fulfill My covenant with you" - והקימותי את בריתי אתך - to which ברית is this alluding? The Rishonim are divided on its referent; by exploring Beritot in the Torah and a telling passage in Yirmiyahu, we propose a new understanding of this enigmatic phrase which, in turn, illuminates the role for which Avraham was later chosen. Source sheet >>

The Gemara in Masechet Nedarim (81a) famously attributes the destruction of the first Bet Ha'mikdash to the people's failure to recite Birkot Ha'Torah – the daily blessings over the Misva of Torah study. The prophet Yirmiyahu (9:11) rhetorically asks, "Al Ma Abeda Ha'aretz" – "On account of what was the land destroyed?" – and then relays to us Hashem's answer: "Al Ozbam Et Torati" – "on account of their abandoning My Torah." The Gemara clarifies that in truth, the people during the time of the first Bet Ha'mikdash learned Torah, but they were deemed guilty of "abandoning" the Torah in that they neglected to recite the required Berachot over Torah study. Later commentators advanced different approaches to explain why the failure to recite Birkot Ha'Torah was considered such a grievous infraction. One interpretation is that the Jews of the First Commonwealth viewed Torah study as nothing more than a practical necessity, a means of knowing what to do. They mistakenly thought that the only reason to learn Torah is to obtain the information needed for proper observance of the Misvot. But in truth, this is only one aspect of Torah learning. Certainly, we must learn practical Halacha so we can observe the Torah correctly – but the Misva of Torah study extends far beyond that. As we say each evening in the Arbit prayer, "Ki Hem Hayenu Ve'orech Yamenu" – "For they are our lives, and the length of our days." Torah is a vitally important component of religious life, the way we connect to Hashem and immerse ourselves in Kedusha. We learn Torah not just for the functional purpose of knowing how to perform the Misvot, but also as an integral part of our pursuit of spirituality and holiness, and our effort to build a close relationship with our Creator. During the time of the first Bet Ha'mikdash, the people did not recite Birkot Ha'Torah because Berachot are recited only over the fulfillment of a Misva, and not over the performance of a "Hechsher Misva" – the preparatory stage of a Misva. For example, we recite a Beracha on Sukkot when eat in the Sukka, which fulfills the Misva, but not when we build the Sukka, which we do only to facilitate the Misva. Similarly, a Sofer does not recite a Beracha when he prepares a pair of Tefillin; a Beracha is recited only when one actually fulfills the Misva by putting the Tefillin on. Hence, the people in the First Commonwealth, who mistakenly saw Torah study as just a means of facilitating Misva observance, did not see any reason to recite a Beracha over Torah study. But in truth, Torah study is itself a Misva – and an exceptionally important Misva – which warrants a Beracha, just like other Misvot. Rabbenu Yona (Spain, d. 1264) explained that the people of that time did not sufficiently value Torah learning. They learned Torah, but they failed to appreciate the singular importance of this great Misva, which, as the famous first Mishna in Pe'a teaches, is equivalent to all other Misvot combined ("Ve'talmud Torah Ke'negged Kulam"). The Gaon of Vilna (Rabbi Eliyahu of Vilna, 1720-1797) taught that each word of Torah that we learn is equivalent to the other 612 Misvot combined. The Jews during the period of the first Mikdash did not recognize the great value of this Misva – and they were thus considered to have neglected the Beracha, and for this they were punished.

Sponsored by Sarah Jesion for the yahrtzeit of her father, Shraga Feivel ben Yirmiyahu z"l on 13 Elul.

Every good deed and every effort we make is recognized and cherished by Hashem. Sometimes He even shows us this so clearly that we cannot miss it. A story began over a year ago with two single girls who undertook to learn a sefer on emunah every night together as a zechut to get engaged. They finished the book, but nothing seemed to change. Instead of giving up, they began the next volume. This time, on the fortieth day of their reading, one of the girls started dating the boy who would eventually become her husband. On the very day they became engaged, the title of the lesson they were up to in the emunah book was "Yirmiyahu's Blessing." Amazingly, her c hatan's name was Yirmiyahu. They continued their nightly emunah learning even after the first girl was married. Recently, a year later, the second girl also got engaged. Incredibly, the night before her engagement, the lesson they learned mentioned a shul by name — "Yeshu'at Yaakov." The very next day she got engaged to a boy whose name was Yaakov Yeshu'a. Hashem made it so obvious to them that He valued their nightly learning. The salvation did not come immediately, but they persisted. Of course, the greatest gift they received was not only the engagement itself, but the emunah they gained through their dedication. Another story was told to me by a man named David. Last year, when it appeared that his father, Raymond, had only a few days to live, David wanted to bring him some joy. Since Raymond loved music, David arranged for a friend to bring an instrument to play for him. They could not find a singer, so the friend suggested playing recordings of Chazzan Moshe Dwek, whose voice matched beautifully with his instrument. Raymond enjoyed the music immensely. Sadly, he passed away a few days later. Afterward, someone pointed out an astonishing detail: years earlier, when Moshe Dwek himself was ill in the hospital, Raymond had been at his side, lifting his spirits and giving him c hizuk . Now, even after Moshe Dwek had passed away, Hashem arranged that his recordings would soothe Raymond in his final days — a beautiful circle of kindness repaid. There was also a man, Yehuda, who shared a remarkable story about someone in his community, whom we'll call Reuven. Reuven was in need of a yeshu'ah and was advised by a rabbi to make sure he always invited guests for Shabbat and Yom Tov meals. From that point on, he worked hard to ensure he always had guests. That year, just two days before Pesah, Yehuda received a call asking if he knew of anyone who could host new neighbors for the Seder. These neighbors were not religious and lived close by — if the host lived far, they might end up driving, which would be a tragedy on Yom Tov. Yehuda immediately thought of Reuven and called him. Reuven was thrilled — for the first time since he had started hosting, he had not been able to find guests. This was his chance. Even more remarkable, when Yehuda asked where he lived in relation to the new neighbors, Reuven answered that he was just two houses away. Hashem had arranged the perfect match: Reuven's desire to fulfill the mitzvah of hachnasat orchim was met by the need of the new neighbors. Every act, every mitzvah, every ounce of effort we put forth is treasured by Hashem. Sometimes He shows us directly just how much He values it — reminding us that nothing we do for Him ever goes unnoticed.

BOOK TICKETS for Unpacking Israeli History LIVE in NYC - Sep 7 at 92nd St Y with special guest Dan Senor: ⁠⁠⁠https://unpacked.bio/uihny25⁠⁠⁠ Use Promo code UIH20 to get 20% off your tickets In Part 2 of a series on settler violence, Noam Weissman talks with Yirmiyahu Danzig (@that_semite) about the Hilltop Youth, Palestinian life in Area C, and the narratives behind the headlines. From Gaza disengagement trauma to price tag attacks, this episode explores why this “fringe of a fringe” matters for Israel's future. You can watch Yirmiyahu's videos on Unpacked's ⁠⁠⁠⁠⁠⁠⁠⁠⁠Youtube channel⁠. Please get in touch at noam@unpacked.media. This podcast was brought to you by Unpacked, a division of OpenDor Media. ------------------- For other podcasts from Unpacked, check out: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Jewish History Nerds⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Soulful Jewish Living⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Stars of David with Elon Gold ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Wondering Jews⁠⁠⁠⁠⁠⁠⁠⁠⁠

Yirmiyahu 9:22-23 says: “Thus says Hashem, "Don't let the wise man glory in his wisdom, neither let the mighty man glory in his might, don't let the rich man glory in his riches. But, let him who glories glory in this, that he has understanding, and knows Me, that I am Hashem who exercises loving kindness, justice, and righteousness, in the earth, for in these things I delight,⁠" says Hashem.”This episode discusses the following question: Why should a person praise himself (glory) in anything at all? To answer, we briefly address the Rambam (last chapter of Morah), give Rabbi Zimmer's explanation, and then discuss the importance of praising one's self—and doing so appropriately.

This Kinah goes through what Yoshiyahu Hamelech achieved in his life, and where Klal Yisrael didn't live up to his expectations, and his failure to follow his rebbi, Yirmiyahu's advice.

In the beginning of the second chapter of Megilat Echa (2:1), the prophet Yirmiyahu bemoans, "Hishlich Mi'shamayim Eretz Tiferet Yisrael" – "He cast the glory of Israel down from the heavens to the ground." The plain meaning of this verse is that the Hurban (destruction) had the effect of lowering the Jewish People from glory to ruin. They had been in the "heavens"; they were favored, cherished and blessed by the Almighty, who resided among them in the Bet Ha'mikdash. With the Hurban, this lofty stature came crashing down to the ground, and they were now lowly and shattered. Perhaps, however, this verse could be read differently, as describing not what G-d did, but what the Jews did. The "Tiferet Yisrael," the Jews' source of glory and pride, was lowered from the "heavens" to the "ground." Our source of glory is supposed to be the Torah, the Misvot, spirituality, our service of Hashem. This is what we are to regard as our "Tiferet," our greatest source of pride, and our highest priority. But the Jews of the time lowered their "Tiferet" to the "ground" – to the realm of materialism and vanity. The "Tiferet Yisrael" – our source of pride – had been our intensive Torah learning, our devotion to Misvot, our faith and our religious commitment. But it was lowered to the "ground." People no longer took pride in spiritual commitment, and instead glorified wealth, material assets, beautiful homes, fancy clothes, luxury vacations, and their portfolios. Indeed, the Gemara (Nedarim 81a) teaches that the Bet Ha'mikdash was destroyed "She'lo Berchu Ba'Torah Tehila" – because the people of that time did not recite Birkat Ha'Torah, the Beracha before Torah learning. This means that they did not regard their Torah learning as sufficiently important to warrant a Beracha. They learned Torah, but they did not prioritize it, they didn't value it, they didn't accord it the importance it deserves. They directed their focus and the bulk of their attention toward their pursuit of wealth and material luxuries, rather than toward the service of Hashem. We find an allusion to this concept in the Torah, as well. Twice in the Torah we read harsh warnings of "Kelalot" – devastating curses that would befall Am Yisrael because of their misdeeds – once at the end of the Book of Vayikra, in Parashat Behukotai, and once toward the very end of the Torah, in Parashat Ki-Tabo. The Ramban (Rav Moshe Nahmanides, Spain, 1194-1270) posited that the first of these sections – the one in Parashat Behukotai – predicts the destruction of the first Bet Ha'mikdash, whereas the second section – in Parashat Ki-Tabo – predicts the fall of the Second Commonwealth. In Parashat Ki-Tabo, the Torah tells us the reason why G-d would bring these tragedies: "Because you did not serve Hashem your G-d with joy and with a good heart, out of an abundance of everything" (28:47). The final two words of this verse – "Me'rob Kol" ("out of an abundance of everything") – indicates that the people of the Second Temple period were plagued by excessive indulgence, by the pursuit of "an abundance of everything." This was their passion and their primary ambition, and this had the effect of compromising their service of Hashem. As we know, the Gemara (Yoma 9b) attributes the destruction of the second Bet Ha'mikdash to the sin of Sin'at Hinam – baseless hatred among the people. When we prioritize Torah and Misvot, when our attention is directed primarily at serving Hashem properly, we are less prone to jealousy, competition, and pettiness. If our priority is serving Hashem to the best of our ability, then we have relatively few reasons to fight with other people. But when our focus is on the pursuit of wealth, we are far more vulnerable to envy and hostility. We are more triggered by what other people say to us and about us, and we are more embittered by even trivial things. One of the root causes of Sin'at Hinam is "Me'rob Kol," the frantic and obsessive pursuit of wealth. Of course, the Torah does not frown upon making money and enjoying one's money. There is nothing wrong with the desire to live comfortably, or with working hard so one can afford to live comfortably. The Torah does not encourage poverty. The problem is when we turn this pursuit into "Tiferet Yisrael," our source of pride and glory, our highest priority, our primary goal in life, our ultimate objective. We must live every day with the goal of serving Hashem. Even if we devote the majority of our day to our careers or enterprises – which, as mentioned, is perfectly legitimate – our primary ambition must be Abodat Hashem, the devoted service of the Almighty. If we ensure to make this our priority, we will find ourselves living with far less jealousy, far less hostility and resentment toward other people, and far less negativity. And we will then, please G-d, become worthy of the arrival of our final redemption and the rebuilding of the Bet Ha'mikdash, speedily and in our times, Amen.

Today on Table Talk with BBYOInsider, we sat down with Yirmiyahu Danzig, digital Israel educator and activist. Recorded live at International Kallah 2025 during the Israel 360 Seminar, this episode explores Yirmiyahu's unique approach to advocacy through multilingual content creation and education. Rooted in his Israeli and Caribbean heritage, he shares insights on promoting civil discourse around the Israeli–Palestinian conflict, strengthening Jewish identity, and empowering teens to engage thoughtfully and respectfully in complex conversations.

In Parashat Beha'alotckha, the Torah devotes many pesukim to describing how the Jewish people followed Hashem's command throughout their travels in the desert. Again and again, the pesukim emphasize that they journeyed "al pi Hashem" and encamped "al pi Hashem" —by the word of Hashem. The Seforno explains that these pesukim are praising Bnei Yisrael in many ways for their remarkable emunah and trust. First, they were willing to encamp wherever the cloud of Hashem rested, even in barren, desolate places. They remained there as long as the cloud stayed, without moving to more comfortable or fertile areas. Second, at times they were camped in ideal locations—beautiful, spacious places that were perfect for them and their cattle—but when the cloud lifted shortly after, they packed up and left without hesitation. Third, there were times the cloud rested for just one night. They had barely unpacked, perhaps hadn't even set up their belongings completely, when morning came and the cloud signaled it was time to move again. Yet they followed it with full emunah , never questioning, never resisting. For forty years, they followed the cloud of Hashem without complaint. This unwavering loyalty is one explanation of what Hashem refers to in the pasuk: " זכרתי לך חסד נעורייך... לכתך אחרי במדבר " "I remember the kindness of your youth... your following Me into the desert" (Yirmiyahu 2:2). Hashem will always remember this faithfulness. The Ramban emphasizes how extraordinary this Emunah was. Imagine large families with small children, elderly grandparents, and all their belongings. After finally settling into their tents, they are told the next day it's time to move again. Or worse, remaining in an uncomfortable place for weeks, months, even years—all without questioning Hashem's plan. This was an act of great avodat Hashem , of complete submission and trust in Him. Today, many people are experiencing a modern version of this test. Due to the war, countless individuals are unable to fly or reach their desired destinations. Plans have been canceled, semachot delayed, families separated. Some have tried to leave or return to Israel and have encountered roadblocks, flight cancellations, or border issues. Others have driven for hours through neighboring countries only to be turned back. Some are missing, or will miss, close relatives' weddings. Both those making the weddings and those missing them now have a profound opportunity: to demonstrate unwavering emunah in Hashem's perfect plan. Every person is exactly where Hashem wants them to be. No one is "stuck." We are all placed . A person will board a flight the exact moment Hashem decides it is right. Of course, we make hishtadlut —we try. But the outcome is in Hashem's hands alone. And if a person can rise above the frustration and say with full heart, "I trust that I am exactly where Hashem wants me to be, and I accept this with love," —then he will soar to spiritual heights beyond what he could ever reach by getting on any plane. May Hashem give us all the strength to trust in Him completely, and may we merit to see true peace and tranquility-Amen

Sponsored by Sarah Jesion as a Yizkor memorial for her parents, Braijna bas Chaim Shalom ve-Chaya Raizel & Shraga Faivish ben Yirmiyahu ve-Sarah & her husband, Moishe's, ע"ה, parents, Shaindel bas Moshe Mordechai ve-Chuma & Shlomo ben Yaakov Leib ve-Sarah ע"ה.

This episode discusses the Haftorah of Parshas Behar, how Yirmiyahu was commanded to sell land just before Yerushalayim fell.

A conversation with Racheli Luftglass, a passionate Judaic educator and Tanach scholar, about finding our spiritual role models within the Torah. Racheli shares her journey from struggling with Tanach as a student to falling in love with its stories and teachings, how the characters in Tanach guide her in everyday life, and how engaging deeply with biblical characters can transform the way we live. This discussion includes lessons from biblical characters like Yirmiyahu, Nechemiah, the daughters of Tzelofchad, Devorah, Batya, and Esther. Mrs. Racheli Luftglass is the Principal of Judaic Studies at YULA Girls High School and a kallah teacher. Before moving to the West Coast, she taught at The Frisch School in Paramus, NJ, in the Nach Department and in the Learning Center. At the OU Women's Initiative, Mrs. Luftglass has served as a Counting Toward Sinai Scholar-in-Residence, presented shiurim and taught “Yirmiyahu's Canon for Calamity” – an interactive in-depth course at the ALIT Virtual Summer Learning Program. She also taught Sefer Nechemia to over 5,000 women worldwide for Torat Imecha Nach Yomi. Mrs. Luftglass began her career at The Moriah School in Englewood, NJ, where she taught both mainstream and enrichment Judaic Studies classes as well as secular studies in the school's Gesher Yehuda Program. Mrs. Luftglass graduated from Yeshiva University's Stern College for Women with a B.A. in music and psychology and holds an M.A. from Columbia University's Teachers College with a concentration in Education of the Gifted and of the Learning Disabled. She has also completed coursework at Columbia University towards a doctorate degree in neuropsychology. Mrs. Luftglass lives in Los Angeles, CA with her husband and five children. To inquire about sponsorship & advertising opportunities, please email us at info@humanandholy.comTo support our work, visit humanandholy.com/sponsor.Find us on Instagram @humanandholy & subscribe to our channel to stay up to date on all our upcoming conversations ✨Human & Holy podcast is available on all podcast streaming platforms. New episodes every Sunday on Youtube, Spotify, Apple Podcasts, and Google Podcasts.TIMESTAMPS:0:00:00 - Sneak Peek 0:00:37 - Host's Introduction 0:02:10 - Welcome Racheli 0:04:06 - A Personal Passion for Tanach0:06:00 - The Lost Art of Letter Writing 0:06:54 - The Daughters of Tzelofchad0:09:15 - Which Characters Do You Currently Connect With? 0:10:25 - How It All Began: Racheli's Early Experiences with Tanach0:11:03 - Intertextuality in Tanach0:13:31 - What We Can Learn From Hashem's Vulnerable Moments 0:17:10 - Teaching as a Means of Mastery0:17:54 - Understanding the Prophets0:19:34 - Yirmiyahu: Survival and Identity in Exile0:27:22 - Roots and Branches: Continuity in Judaism0:28:01 - Inner Sense of Connection to Your Values0:30:19 - Finding Personal Guidance in Tanach0:32:11 - Devorah: An Unapologetic Voice0:40:29 - Recurring Themes in the Women in Tanach0:42:43 - I Am in a Dance With Hashem0:44:05 - When Hashem Says No 0:47:45 - Following Your Curiosity in Your Studies0:49:11 - Accessing Tanach 0:52:24 - Connecting Through Art and Personal Stories0:53:18 - Finding Personal Role Models Within Tanach0:53:59 - Lessons from Batya & Esther0:56:38 - Choosing Not to Become Bitter0:58:36 - Host's Outro

Today's daf is sponsored by Dina Kaufman and Rob Ginsburg to celebrate the wedding of their son Aaron to Dana Houri. "So good to have a simcha in these difficult times. Mazal tov!" Today's daf is sponsored by Mark and Rena Septee Goldstein in loving memory of Moe Septee, on his 28th yahrzeit. "A truly wonderful man."  Sancheriv's humiliation by God after he fails in the battle of Jerusalem and his death by the hands of his sons is explained in detail. How did Avraham beat the four kings? He was also helped by an angel, according to one interpretation, just as Chikiyahu was. Yirmiyahu asked God: why do evil people live good lives? God answers, using Nevuchadnetzer as an example. Nevuzaradin, the army officer of the Babylonians, was intimidated while trying to conquer Jerusalem as he was concerned he would meet the same end as Sancheriv. However, he was encouraged by a heavenly voice. When he entered the Temple, he saw the blood of Zecharia boiling. As a result, he killed many Jews, but eventually called on Zecharia to stop causing so many people to die. When that happens, he is so amazed that he converts to Judaism. There were others as well whose descendants converted to Judaism, including Sanheriv. God wanted Nevuchadnetzer's descendants to convert, but the angels stopped him.  How did Nevuchadnetzer decide to go conquer Jerusalem?  He was encouraged by Israel's neighbors Amon and Moab who gave him inside information that the time was right. Even so, he was very hesitant, after what happened to Sancheriv, but was encouraged that he would be successful. 

Today's daf is sponsored by Dina Kaufman and Rob Ginsburg to celebrate the wedding of their son Aaron to Dana Houri. "So good to have a simcha in these difficult times. Mazal tov!" Today's daf is sponsored by Mark and Rena Septee Goldstein in loving memory of Moe Septee, on his 28th yahrzeit. "A truly wonderful man."  Sancheriv's humiliation by God after he fails in the battle of Jerusalem and his death by the hands of his sons is explained in detail. How did Avraham beat the four kings? He was also helped by an angel, according to one interpretation, just as Chikiyahu was. Yirmiyahu asked God: why do evil people live good lives? God answers, using Nevuchadnetzer as an example. Nevuzaradin, the army officer of the Babylonians, was intimidated while trying to conquer Jerusalem as he was concerned he would meet the same end as Sancheriv. However, he was encouraged by a heavenly voice. When he entered the Temple, he saw the blood of Zecharia boiling. As a result, he killed many Jews, but eventually called on Zecharia to stop causing so many people to die. When that happens, he is so amazed that he converts to Judaism. There were others as well whose descendants converted to Judaism, including Sanheriv. God wanted Nevuchadnetzer's descendants to convert, but the angels stopped him.  How did Nevuchadnetzer decide to go conquer Jerusalem?  He was encouraged by Israel's neighbors Amon and Moab who gave him inside information that the time was right. Even so, he was very hesitant, after what happened to Sancheriv, but was encouraged that he would be successful. 

Greetings everybody!It took nearly a year to do the 220 chapters of Tehillim, Mishlei and Iyov but now we're on our third book in as many weeks.Shir HaShirim and Ruth - two books told primarily through female protagonists. Now Eikha - how she, Jerusalem, sits alone bereft of those who loved her, in the aftermath of destruction of the Temple in 586BCE.Aliza Libman Baronofsky starts us off with the first chapter, placing it in the context of the life and work of its author, Yirmiyahu.https://www.sefaria.org/Lamentations.1?lang=bihttps://929.org.il/lang/en/today

The disloyalty continues until Yirmiyahu's time

Hosts Mijal and Noam are joined by educator, storyteller, and influencer, Yirmiyahu Danzig, known as That_Semite. Yirmiyahu has millions of followers across TikTok, Instagram, and Unpacked's YouTube channel. He shares his journey connecting with audiences, embracing the complexities of Jewish and Palestinian identities, and fostering dialogue in a divided world. Get in touch at WonderingJews@jewishunpacked.com, and call us, 1-833-WON-Jews. Click here to follow Yirmiyahu on Unpacked. UNPACKED is growing and we need your help! From now through December 31 you can make history with us by contributing to our podcast expansion project! We're kicking off this plan with transforming Unpacking Israeli History into a multi-platform experience, providing more episodes in both audio and video formats, more interesting guests, live events and more! Join us in raising $150,000 to make this dream a reality. If you've already contributed, thank you! If you haven't yet, now's your chance to be a part of something amazing. Donate here today. ------------ This podcast was brought to you by Unpacked, a division of OpenDor Media. For other podcasts from Unpacked, check out: Jewish History Nerds Unpacking Israeli History Soulful Jewish Living Stars of David with Elon Gold 

Today's daf is sponsored by Meir and Ahuva Balofsky in loving memory of Ahuva's grandmother, Basia Chava bat Yirmiyahu, on her shloshim, and in honor of their son Moshe's engagement to Maya Wind. "May Bubbie Chava's legacy carry on in this auspicious new beginning."  Today's daf is sponsored by Sigal Spitzer in loving memory of her Grandma "GG" Rhoda, Raizel Bat Gital, whose first yahrzeit is today. "I love you and miss you. May her neshama have an aliyah."  Today's daf is sponsored by David and Mitzi Geffen in loving memory of Mitzi's father, Jack Lock, of Harrisburg PA, who passed away four years ago. "He was so proud that all four of his children made aliya to Israel, and that his “tribe” grew during his lifetime to nearly 100 family members, spanning three generations (now four!) all in Israel. He was a generous and loving husband, father, grandfather, uncle, and brother who is sorely missed."  When a borrower pays back part of a loan, two tannaitic opinions are proposed to prevent the creditor from attempting to collect the full original amount. Rabbi Yehuda suggests writing an entirely new loan document that reflects the reduced outstanding balance, replacing the original document to ensure clarity about the remaining debt. Rabbi Yosi recommends creating a receipt that the borrower keeps as proof of partial payment, serving as evidence that a portion of the loan has already been repaid and protecting the borrower from potential future claims. Rav diverges from both opinions, requiring a new document to be written specifically by the court and pre-dated to the original loan's date. This position is challenged by a braita that allows witnesses to rewrite and predate the document. However, Rav maintains his stance, arguing that witnesses lack the court's authority to create a lien on the buyer's property from the original date. Rabbi Yehuda and Rabbi Yosi also disagree about post-dated documents, specifically in cases where the post-dating is not explicitly clear. Rabbi Yehuda's position stems from his earlier view that receipts cannot be written, thus allowing post-dating as it cannot lead to deceit. Rabbi Yosi, who permits writing receipts, warns that a receipt pre-dating the post-dated document could potentially enable the creditor to collect on the loan twice. A broader question emerges regarding receipts: Are they applicable only for partial loan payments or also for fully paid loans? The conclusive view is that if a creditor claims a lost document cannot be torn, they may demand payment upon providing a receipt to the borrower. This approach is justified by the creditor's initial act of kindness in providing the loan. A Mishna in Shviit 10:5 distinguishes between pre-dated and post-dated documents. Since documents create property liens, pre-dated documents are disqualified for incorrectly placing liens on lands sold after the document's date. Post-dated documents, however, are acceptable. Rav Hamnuna limits post-dating to loan documents but raises concerns about post-dated bills of sale that could facilitate deception. He warns that a seller could repurchase land before the sale date, and the buyer might then use the deed to prove incorrect ownership. When questioned about why similar concerns do not apply to loans, the Gemara suggests that Rav Hamnuna must not permit receipts. Subsequently, post-dated documents became permitted, and people were also writing receipts. To prevent potential deceit, Rabbi Abba advised his scribes that when they wrote post-dated documents they should add to the document that it was post-dated, while Rav Safra suggested avoiding dating the receipts.

Today's daf is sponsored by Meir and Ahuva Balofsky in loving memory of Ahuva's grandmother, Basia Chava bat Yirmiyahu, on her shloshim, and in honor of their son Moshe's engagement to Maya Wind. "May Bubbie Chava's legacy carry on in this auspicious new beginning."  Today's daf is sponsored by Sigal Spitzer in loving memory of her Grandma "GG" Rhoda, Raizel Bat Gital, whose first yahrzeit is today. "I love you and miss you. May her neshama have an aliyah."  Today's daf is sponsored by David and Mitzi Geffen in loving memory of Mitzi's father, Jack Lock, of Harrisburg PA, who passed away four years ago. "He was so proud that all four of his children made aliya to Israel, and that his “tribe” grew during his lifetime to nearly 100 family members, spanning three generations (now four!) all in Israel. He was a generous and loving husband, father, grandfather, uncle, and brother who is sorely missed."  When a borrower pays back part of a loan, two tannaitic opinions are proposed to prevent the creditor from attempting to collect the full original amount. Rabbi Yehuda suggests writing an entirely new loan document that reflects the reduced outstanding balance, replacing the original document to ensure clarity about the remaining debt. Rabbi Yosi recommends creating a receipt that the borrower keeps as proof of partial payment, serving as evidence that a portion of the loan has already been repaid and protecting the borrower from potential future claims. Rav diverges from both opinions, requiring a new document to be written specifically by the court and pre-dated to the original loan's date. This position is challenged by a braita that allows witnesses to rewrite and predate the document. However, Rav maintains his stance, arguing that witnesses lack the court's authority to create a lien on the buyer's property from the original date. Rabbi Yehuda and Rabbi Yosi also disagree about post-dated documents, specifically in cases where the post-dating is not explicitly clear. Rabbi Yehuda's position stems from his earlier view that receipts cannot be written, thus allowing post-dating as it cannot lead to deceit. Rabbi Yosi, who permits writing receipts, warns that a receipt pre-dating the post-dated document could potentially enable the creditor to collect on the loan twice. A broader question emerges regarding receipts: Are they applicable only for partial loan payments or also for fully paid loans? The conclusive view is that if a creditor claims a lost document cannot be torn, they may demand payment upon providing a receipt to the borrower. This approach is justified by the creditor's initial act of kindness in providing the loan. A Mishna in Shviit 10:5 distinguishes between pre-dated and post-dated documents. Since documents create property liens, pre-dated documents are disqualified for incorrectly placing liens on lands sold after the document's date. Post-dated documents, however, are acceptable. Rav Hamnuna limits post-dating to loan documents but raises concerns about post-dated bills of sale that could facilitate deception. He warns that a seller could repurchase land before the sale date, and the buyer might then use the deed to prove incorrect ownership. When questioned about why similar concerns do not apply to loans, the Gemara suggests that Rav Hamnuna must not permit receipts. Subsequently, post-dated documents became permitted, and people were also writing receipts. To prevent potential deceit, Rabbi Abba advised his scribes that when they wrote post-dated documents they should add to the document that it was post-dated, while Rav Safra suggested avoiding dating the receipts.

The tenth chapter begins with a comparison between two different types of documents - a regular one (pashut) and one that has folds (mekushar). The differences include the number of witnesses required and where they sign. Several verses are brought to find a source for these two documents and their differences in the Torah and in Yirmiyahu. However, since these verses can be explained in another manner, the Gemara concludes that these differences are rabbinic and are merely connected to verses as an asmachta. The get mekushar was instituted in a particular place where many kohanim lived who were known to be short-tempered and would decide in a moment of anger to divorce their wives. Since kohanim cannot remarry their wife after divorcing her, the rabbis instituted a takana that the kohanim would need to give their wives a get mekushar, which is very time-consuming. This would buy time so they could calm down from their anger and hopefully decide not to divorce their wives. Rav Huna and Rav Yirmia bar Abba debate where the witnesses sign on a get mekushar, either between the folds or on the back of the document opposite the writing. Rami bar Hama asked about Rav Huna's opinion, why are we not concerned that someone will add words to the text below after the witnesses sign.

The tenth chapter begins with a comparison between two different types of documents - a regular one (pashut) and one that has folds (mekushar). The differences include the number of witnesses required and where they sign. Several verses are brought to find a source for these two documents and their differences in the Torah and in Yirmiyahu. However, since these verses can be explained in another manner, the Gemara concludes that these differences are rabbinic and are merely connected to verses as an asmachta. The get mekushar was instituted in a particular place where many kohanim lived who were known to be short-tempered and would decide in a moment of anger to divorce their wives. Since kohanim cannot remarry their wife after divorcing her, the rabbis instituted a takana that the kohanim would need to give their wives a get mekushar, which is very time-consuming. This would buy time so they could calm down from their anger and hopefully decide not to divorce their wives. Rav Huna and Rav Yirmia bar Abba debate where the witnesses sign on a get mekushar, either between the folds or on the back of the document opposite the writing. Rami bar Hama asked about Rav Huna's opinion, why are we not concerned that someone will add words to the text below after the witnesses sign.

Improving in any area of Torah and mitzvot is always beneficial. Sometimes people accept upon themselves to do something they weren't doing yet as a hakarat hatov , to thank Hashem for a blessing that He gave them. Sometimes it's because they have a great need and are hoping that in the zechut of what they accept, they will get what they need. Regardless of the reason, the main gain is always the mitzvah itself. Even if we don't get what we're hoping for, that does not mean that Hashem did not accept our extra efforts. He cherishes every little improvement we make, and He will reward us eternally for each of them. When we do see a direct response after accepting upon ourselves to improve, it gives us extra chizuk to continue improving. But we must know, if we continue improving without seeing results, that would make our avodah worth infinitely more. A young woman sent in a story of how she continued with a kabalah although she wasn't seeing results. But little did she know, she really was seeing results. She began reading a book each night with a friend on emunah as a zechut to find their zivug . They hoped that by the time they finished the book, they would both be engaged. They finished in the middle of Elul, but they were both still in the same boat. They did not get discouraged, and instead of stopping their kabalah , they decided to start another book on emunah. This time, they were hoping that by day 40, they would see some type of sign from Hashem. As the 40th day was approaching, she got a call from the shadchan suggesting a wonderful boy. On day 40, she met the boy for the first time, and the shidduch progressed very smoothly. On the day she got engaged, the title of the chapter they were up to in the book on emunah they were reading was entitled, Yirmiyahu's Blessing. And amazingly, the boy she got engaged to is named Yirmiyahu. The shadchan told her afterward that she first thought of this boy for her in the middle of Elul, right when they had finished that first book. We never know which kabalah brings about which blessing, but we do know anything we accept upon ourselves to do is always an automatic success. I read a story of a man who has two small apartments that he rents out in Bet Shemesh and uses the income he gets from them to pay the mortgage on his apartment in Yerushalayim. One day, one of his renters left and the apartment remained vacant for months. He advertised a lot, but nobody responded. As every month passed, he was losing out on much needed income. He was telling his mother one day about the predicament that he was in, and she told him that the same exact thing happened to her years before when she had an apartment for rent. Months went by with it remaining vacant until she decided to pledge the first month's rent to tzedaka . Within a few days, a renter came along. This man decided to make the same pledge and, amazingly, within just a few days, he got the apartment rented. When his other tenant gave him a one-month notice, he didn't take any chances. He immediately made the same pledge again, and once again, he got a renter very quickly and didn't miss even one day of rent. The kabalot that we take upon ourselves in Torah and mitzvot are always great. Sometimes we see immediate blessing coming from them, and sometimes we don't. The main gain is always the mitzvah itself.

Today's daf is sponsored by Mark Goldstein in honor of Rena Septee Goldstein's birthday! "Happy birthday to my wonderful wife and daf partner!" After three years of uncontested use of land or property, a possessor's claim of purchase or gift is sufficient to prove ownership without documentation (chazaka). For non-irrigated fields, partial use in the first and last years suffices. A tannaitic debate discusses the required duration. Concerning fields with trees, Rabbi Yishmael is lenient and requires only three harvests of different fruits, even within one year. The three-year rule's origins are debated. Rabbi Yochanan, citing Usha rabbis, derives it from shor muad (an ox established as dangerous after three gorings). However, the Gemara raises and resolves several objections to the shor muad comparison, though the final resolution aligns only with Rabbi Yishmael's position in the Mishna. Therefore Rav Yosef brings an explanation for the rabbis who disagree with Rabbi Yishmael from Yirmiyahu 32:44, interpreting the prophet's advice to keep documents to prove ownership of land after the destruction, which was to happen in the upcoming year, implying that one would need documentation to prove ownership for possessing land that one had possessed for only two years, but not for three.  Abaye dismisses Rav Yosef's proof as Yirmiyahu's suggestion can be viewed as good advice, rather than law.

When Rav Nachman bar Rav Chisda collected taxes from Torah scholars, Rav Nachman bar Yitzchak reprimanded him for not fulfilling verses from the Torah, Neviim and K'tuvim, and explained which verses indicate that Torah scholars are exempt from taxes. Rav Papa ruled that orphans should contribute to digging wells for water and Rav Yehuda ruled similarly, that prohans should contribute to taxes to protect the city. Rav Yehuda also ruled that while Torah scholars do not need to pay for protection, as their Torah protects them, they do need to contribute to digging wells. Rabbi Yehuda haNasi distributed food to needy people during a drought but only gave to Torah scholars, not to amei haaretz. His student Yonatan ben Amram did not want to benefit from the Torah so he disguised himself as an am haaretz and convinced Rabbi Yehuda haNasi to give him food anyway. When Rabbi Yehuda haNasi discovered what had happened, he changed his approach and distributed food to everyone. The Mishna ruled that one who lives in the city for twelve months has to pay for the protection of the city, but a different braita relating to laws of an ir hanidachat, a city where all inhabitants worship idols, only thirty days of living there consider one an inhabitant of the city. How is this reconciled? Another braita gives different amounts of time for people living in the city to be required to give different types of tzedaka funds. Raba collected tzedaka from orphans of a particular family. While Abaye questioned this practice, Raba explained why he insisted in this case. Ifra Hormiz, the mother of King Shapur, sent money to Rav Yosef for "mitzva raba" and Abaye explained to Rav Yosef that she must have meant for redeeming captives. Rava explains this based on a verse from Yirmiyahu 15:2. A braita explains that collection of charity must be done by two people and distribution by three. The charity food is collected and distributed by three people. Why is there a difference? Why are two or three people needed? The people of the city can take charity from one use and move it to a different use, if necessary. The braita refers to the collection of charity as serara, authority, since they would force people to give charity and even seize a collateral from those who would not give, even on erev Shabbat. Isn't this forbidden in a different source? The Gemara distinguishes between collecting from the wealthy and those who are not wealthy. What reward is promised to those who give charity? Charity collectors need to be cautious that they don't arouse suspicion that they are taking money for themselves.