Podcasts about yirmiyahu

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.

Oct. 13,13,14

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.