Podcasts about yisrael

https://rabbiefremgoldberg.org/764-tachanun-shomer-yisrael-part-11 Thu, 24 Sep 2026 23:37:46 +0000 7441 Rabbi Efrem Goldberg Feed for 6 Minute Siddur Snippets Podcast by Rabbi Efrem Goldberg

Learning Pri Tzaddik aka Rav Tzaddok Hakohen Sefer weekly at Shirat David Efrat - The Ushpizin (divine Holy Guests) & Sukkah of Emuna, No Fear as Zera Yisrael (Baal Shem Tov Hakodesh "descendents of Avraham, Yitzchak & Yaakov Avinu", plus Hoshana (Save us Prayers & Hakafot) & Shemini Atzeres (Shlomo Hamelech) Trust etc...Cover

I'd like to share a beautiful thought on Sukkos developed by Chacham Yosef Harari-Raful, Rosh Yeshivah of Ateret Torah. As we all know, Sukkos is zman simchateinu , the season of our rejoicing. But to truly understand this, we must first ask: What is genuine simchah , and when does a person truly feel happy and fulfilled? The answer begins with a fundamental human necessity—having a place in this world. The Tragedy of Placelessness In the narrative of Bereishit, when Kayin killed his brother Hevel, Hashem declared that the blood from the ground cried out for reckoning. What was the curse of Kayin? Na vanad tiyeh ba'aretz —"You shall be a perpetual wanderer on the earth." He was condemned to be an exile, stripped of root and ground. By severing the sanctity of life, Kayin lost his entitlement to exist in a defined space. There is no greater punishment than being deprived of a rightful place. Although Kayin repented and reached a compromise with Hashem, the core lesson remains. The Sfat Emet (Parashat Vayeshev 5764) expounds upon this concept within the laws of the arei miklat , the cities of refuge. He explains that by strict justice, someone who takes a life—even unwittingly—should forfeit their right to exist in this world, just like Kayin. Yet in Hashem's mercy, He created a refuge: Vesamti lecha makom asher yanus shamah —"I will assign you a place to which he may flee." Even in exile, divine compassion established a space for the displaced. In the tefillah recited after Shir Hashirim, we say: Venizkeh l'Makom shehanefashot vehaneshamot veharuchot nechtzavot misham —may we merit to arrive at the Place from which all spirits, souls, and vital breaths were hewn. That is the ultimate fulfillment: for the soul to return to its origin. When people comfort a mourner, bar minan , they say, HaMakom yenachem etchem . Many understand this to mean that the departed soul's place in Gan Eden should bring comfort. Even more than that, it means they have finally arrived at their ultimate station; they have reached their eternal makom . Entering the Sukkah: Returning to the Source This reality echoes in every facet of our earthly journey. When someone finds their rightful spouse, their shidduch , an overflowing joy takes hold because they have finally arrived at their true station in life. Why do we feel a spontaneous simchah the moment we step into the sukkah? Because the neshamah recognizes that it was not carved from the fabric of this material world. Week after week, throughout the cycle of the year, the soul incessantly pleads to break free from the constraints of the mundane. When a person crosses the threshold and enters the sukkah, enveloped by its sacred walls, an immediate sense of arrival washes over body and soul. The Imrei Emet ( Shabbat Chol HaMoed Succot)—that the Pesikta asks: Why do we build a sukkah immediately following Yom Kippur? Because if it was decreed on Yom Kippur that we must go into exile, we fulfill that exile by departing into the sukkah. And why does Hashem enter the sukkah with us? Because the Halachah states that if a student is exiled to an ir miklat , his rebbe goes into exile with him. Before a baal teshuvah repents, his sins strip away his foundation; the earth is pulled out from beneath him. What does Hashem do for us? He creates an ir miklat —He provides us with a refuge, and that refuge is the sukkah. When we step inside, pure happiness follows. Traditional sources teach that one of the most severe punishments—even beyond Gehinnom—is kaf hakela , a spiritual sling in which a soul is perpetually flung about without a resting place. Although the sukkah is designated as a dirat arai , a temporary dwelling, it is spiritually our enduring home. We do not belong to this material existence. Our true role in this world is to recognize its impermanence and anchor ourselves in what lies beyond. Hashem is called HaMakom because He is Mekomo shel olam —He is the Place of the universe; the world does not contain Him, He contains the world. Reaching our true makom means realizing that our real home is within Hashem. When we reach this sanctuary, the Ushpizin come to visit us, feeling completely at home within the shade of faith, the tzilah d'heimnuta . Joy Found Within Boundaries The greatest rejoicing in the Beit HaMikdash was Simchat Beit HaShoevah. The Rambam describes this extraordinary celebration in Hilchot Sukkah (Chapter 8, Halachah 14), emphasizing that not just anyone could lead or perform there. A person had to know their place. The leaders and the heads of the yeshivot were the ones who danced, while the rest of the nation watched from their designated spots. In Midrash Rabbah (Bereishit 34:15), the rabbis expound on the verse in Yechezkel (36:26): Vahasiroti et lev ha'even mibasarcheim —"I will remove the heart of stone from your flesh and give you a lev basar , a heart of flesh." The Midrash notes that the word basar ( בשר ) can also be read homiletically as boser ( בוסר ), meaning sour or bitter—resembling the interchange of sin and samech found in words like sotah and shotah . The Almighty promises to remove the heart that feels bitter over the success of another. True simchah , as explained by the Tiferet Yosef on Chag HaSukkot (written by Rav Mordechai Yosef Elazar Leiner of the Radzyn dynasty), arises when a person knows their exact place. When you know your place and feel comfortable in your own skin, you become genuinely sameach bechelko —content with your portion. There is no greater happiness than that. Simchat Beit HaShoevah embodied this awareness: every soul recognized where it belonged without trespassing into another's territory. That is the essence of the blessing she'asah li kol tzarki —Hashem has provided me with everything I need, and I have no reason to covet what is on someone else's plate. The Shem MiShmuel (Bamidbar, 5673) teaches that the joy of the degalim (the tribal banners in the desert) stemmed from this exact clarity: everyone knew their assigned place. There were twelve tribes and twelve paths. Each person rejoiced in their distinct path, knowing every soul possesses a designated post. These banners mirrored the celestial hosts above: the camp of Michael embodies lovingkindness, the camp of Gavriel represents awe, and each carries out its unique role. Because of this, Oseh shalom bimromav —there is peace in the heavens, without jealousy or strife. This harmony mirrors the prophetic vision of Yeshayahu (11:13) regarding the ultimate redemption: Ephraim lo yekaneh et Yehudah —Ephraim will not envy Yehudah, and Yehudah will not vex Ephraim. That was the secret of Har Sinai: Vayichan sham Yisrael —they encamped "as one person with one heart." Guarding the Sacred Four Cubits This is also the heart of Shabbat: Shevu ish tachtav —"Let every person remain in his place." Shabbat is defined by menuchah , tranquil rest. It is the time when you return to your true setting. Recall the Midrash Tanchuma on Kayin: what was the protective sign given to preserve him? It was the sign of Shabbat, as the verse says, Ot hi beini uveineichem —"It is a sign between Me and you." Shabbat grants us our rest; on Shabbat, we come home. There are divine boundaries: remain in your spot, do not step outside your realm. The Shem MiShmuel (Korach, 5677) notes that Korach opposed the concept of Shabbat because Shabbat signifies completion—the acceptance of boundaries. As the Chiddushei HaRim observed, even in spiritual aspirations, one must be content with their assigned mission. Korach refused to accept his place; he demanded what was not intended for him, and thus Korach and the spirit of Shabbat stand in direct opposition. Rav Yehudah Ades shared in the name of Dayan Wosner that every individual is granted their own four cubits ( daled amot )—roughly six feet of private space. In Halachah, if an ownerless object enters your four cubits, you acquire it; it is your personal domain. The same principle governs the laws of Shabbat: carrying an object beyond four cubits in the public domain violates the boundary, for the Torah instructs, Al yetzei ish mimkomo —"Let no person go out of their place." Yet, as Dayan Weiss noted, carrying a smartphone can dismantle that space. When you are continuously tethered to a screen, you are no longer present in your own four cubits. You lose your private world. On the Shoulders of Hashem The authentic place of the Jewish people is revealed by Rashi on Shemot (17:8): we are carried upon Hashem's shoulders. The ananei hakavod , the clouds of glory, represent those divine shoulders—which the sukkah evokes. As long as we recognize that we are carried by Hashem, we remain secure. But when we lose that awareness, we step outside the protective clouds, leaving an opening for Amalek to attack. Amalek shares the same numerical value as safek ( ספק ), meaning doubt. As the classic adage reminds us, Ein simchah kehatorat hasefeikot —there is no greater joy than the resolution of doubt. Amalek personifies uncertainty; when doubt pulls us away from our spiritual coordinates, joy disappears. When Hashem spoke to Moshe at the burning bush (Shemot 3:5), He said: HaMakom asher atah omeid alav admat kodesh hu —"The place upon which you stand is holy ground." The Chafetz Chaim remarked that people often daydream: If only I lived in that house, if only I studied in that yeshivah, if only I had been born into that family or found myself in different circumstances... But the Torah responds directly: the ground you are standing upon right now is holy. Find your designated place. Recognize where you are, remove your shoes, and connect with bare feet to the mission given to you. And that is precisely why on Yom Kippur we remove our shoes: to step fully and without barrier onto our sacred ground, anchored in our true makom before Hashem. We continue this with the Holiday of Succot and try to keep it going the entire year.

https://rabbiefremgoldberg.org/763-tachanun-shomer-yisrael-part-10 Wed, 23 Sep 2026 23:28:39 +0000 7439 Rabbi Efrem Goldberg Feed for 6 Minute Siddur Snippets Podcast by Rabbi Efrem Goldberg

The Holy Land, Yaakov Avinu and Israel are Attributes of Truth, Soulmate and a Real Full Life - Learning Weekly Likutei Moharan 47:8/9 at Shirat David Efrat

https://rabbiefremgoldberg.org/762-tachanun-shomer-yisrael-part-9 Thu, 17 Sep 2026 23:39:18 +0000 7435 Rabbi Efrem Goldberg Feed for 6 Minute Siddur Snippets Podcast by Rabbi Efrem Goldberg

In this re-released episode we Dr. Aimee Baron sits down with Rabbi Yisrael Motzen, who launched "Kol Echad," an Orthodox Union initiative to make sure no one in our community is overlooked or left behind. As we enter the High Holiday season, many of us gather with family, see old friends at shul, and catch up on a year's worth of life. But for those who don't fit the "expected mold" these moments can feel isolating instead of uplifting. Together, they talk explore simple and practical suggestions that synagogues, hosts, and individuals can make to be more inviting and inclusive. This conversation is both honest and hopeful, reminding us that community is built not only at the family table but also in the act of making space for each other. Whether you're someone who has felt forgotten or someone who wants to do better at seeing others, this episode offers wisdom, compassion, and a path forward. About Rabbi Yisrael Motzen:  Rabbi Yisrael Motzen is the Rabbi of Ner Tamid Greenspring Valley Congregation in Baltimore, Maryland. He serves as special assistant to the executive vice presidents of the Orthodox Union and is also the director of Kol Echad, a new OU department dedicated to creating communities where every single person matters. Instagram   Kol Echad on Instagram   Kol Echad E-Magazine 

The Tolna Rebbe shlita חדוותא דזעיר אנפין מאמר ט on Parshat Haazinu - The Generation of Transformation to Reveal the Good (the Real Truth) in song

https://rabbiefremgoldberg.org/761-tachanun-shomer-yisrael-part-8 Tue, 15 Sep 2026 23:44:38 +0000 7431 Rabbi Efrem Goldberg Feed for 6 Minute Siddur Snippets Podcast by Rabbi Efrem Goldberg

This episode is dedicated in honor of the Baruch Dvinsky family

The Gemara in Masechet Rosh Hashanah, on the pasuk וּמִי גוֹי גָּדוֹל אֲשֶׁר לוֹ אֱלֹקִים קְרֹבִים אֵלָיו , describes how fortunate the Jewish people are. Normally, when a person knows he's about to stand trial, he dresses in black, leaves his beard untrimmed and anxiously awaits the outcome. But the Jewish people are different. We prepare for Rosh Hashanah by putting on niceclothing, eating and drinking, confident that Hashem will give us a favorable judgment. What an incredible chesed. Hashem wants us to enter the awesome Day of Judgment happy and confident that He is going to give us the most wonderful year. Yet the Gemara elsewhere in Rosh Hashanah seems to say the opposite. The angels in Shamayim asked Hashem why we don't say Hallel on Rosh Hashanah. Hashem responded, "Is it possible that the King is sitting on the throne of judgment, with the books of life and death open before Him, and Yisrael should sing Hallel?" If we are so confident of a favorable judgment, why shouldn't we sing Hallel? There are many answers to this question. The Taz explains that although we are confident that Hashem will judge us favorably, there still has to be a feeling of awe and seriousness. We don't say Hallel because we understand what's taking place. Our lives are being judged. Our entire year is being determined. It's a very serious time. And it is precisely because we take the judgment seriously that we are able to be confident and celebrate. Rosh Hashanah itself is one of the greatest gifts that Hashem has given us. Imagine if there were never a time when we were forced to stop and think about what we're doing with our lives. We could continue year after year, allowing our sins to pile up, never asking ourselves where we're going or whether we're fulfilling the purpose for which Hashem put us here. Hashem gives us Rosh Hashanah to make us stop and think: There's a purpose to my life. Am I living the way Hashem wants me to live? Am I becoming the person I'm capable of becoming? Hashem loves us so much. He placed this Day of Judgment in the midst of the most favorable time of the entire year. Moshe Rabbeinu went up to Har Sinai for the second time on Rosh Chodesh Elul, and forty days later, on Yom Kippur, Hashem forgave the Jewish people for the Chet HaEgel. These are days filled with Hashem's mercy and closeness. The Judge is telling us, so to speak, "I love you. Come close to Me. I want to give you everything that is good." Our Judge is our loving Father. He wants to give us life. He wants to give us berachah. He wants to give us opportunities to grow. But He also wants us to understand what we're doing here. Life is not just about getting through another year. We were given a holy neshamah from under the Kisei HaKavod with a very specific mission. We were given tremendous potential, and Hashem wants us to use it. Imagine a father who gives his son a business to run. He gives him the building, the employees, the inventory and all the money he needs. His greatest desire is for his son to succeed. At the end of every year, he schedules a meeting with his son to go over the business. He examines what's going well, what's going wrong and what needs to change for the upcoming year. The son may dread that meeting, but if he understands his father's point of view, he will see it completely differently. My father isn't looking for a reason to take away my business. He gave me the business because he wants me to succeed. The meeting is what keeps me focused. It gives me the opportunity to correct my mistakes and become the person my father knows I can be. There's just one thing the son has to do. He has to take that meeting seriously. If he walks in laughing about his mistakes and shows no interest in improving, he has missed the entire point. But if he comes in sincerely saying, "I understand what you have given me. I know I can do better. Here's what I want to do to improve," then the father says, "You got the message. Now I can give you everything you need for another successful year." This is how we should view Rosh Hashanah. We recognize the enormous seriousness of the day. We think about our lives, what needs improvement and what Hashem expects from us. And we tell Him, "I want to do better. I know I can do better. I want to fulfill the potential You gave me." And then we can celebrate. We put on beautiful clothing. We eat lavish meals. We come into the day with confidence and joy because we know Who our Judge is. He's our loving Father. He gave us this day because He wants us to succeed. Once we understand the seriousness of life and show Hashem that we want to fulfill our purpose, we can look forward with confidence that Hashem will inscribe us for a year filled with life, berachah and all that is good. Amen.

https://rabbiefremgoldberg.org/760-tachanun-shomer-yisrael-part-7 Thu, 10 Sep 2026 23:56:27 +0000 7428 Rabbi Efrem Goldberg Feed for 6 Minute Siddur Snippets Podcast by Rabbi Efrem Goldberg

In today's selicha, we place our unconditional trust in G-d's salvation in the face of ongoingpersecution.יִשְֹרָאֵל נוֹשַׁע בַּיהֹוָה, תְּשׁוּעַת עוֹלָמִים. גַּם־הַיּוֹם יִוָּשְׁעוּ מִפִּיךָ, שׁוֹכֵן מְרוֹמִים. כִּי אַתָּה רַב־סְלִיחוֹת וּבַעַל הָרַחֲמִים:שְׁעָרֶיךָ הֵם דּוֹפְקִים, כַּעֲנִיִּים וְדַלִּים. צְקוֹן־לַחֲשָׁם קְשֹׁב יָהּ שׁוֹכֵן מְעֻלִּים. כִּי אַתָּה רַב־סְלִיחוֹת וּבַעַל הָרַחֲמִים:פְּחוּדִים הֵם מִכָּל־צָרוֹת. מִמְּחָרְפֵיהֶם וּמִלוֹחֲצֵיהֶם. נָא אַל־תַּעַזְבֵם, יְהֹוָה אֱלֹהֵי אֲבוֹתֵיהֶם. כִּי אַתָּה רַב־סְלִיחוֹת וּבַעַלהָרַחֲמִים:טוֹבוֹתֶיךָ יְקַדְּמוּ לָהֶם בְּיוֹם תּוֹכֵחָה. וּמִתּוֹךְ צָרָה הַמְצִיאֵם פְּדוּת וּרְוָחָה. כִּי אַתָּה רַב־סְלִיחוֹת וּבַעַל הָרַחֲמִים:יִוָּשְׁעוּ לְעֵין כֹּל וְאַל־יִמְשְׁלוּ בָם רְשָׁעִים. כַּלֵּה שֵׂעִיר וְחוֹתְנוֹ, וְיַעֲלוּ לְצִיּוֹן מוֹשִׁיעִים. כִּי אַתָּה רַב־סְלִיחוֹת וּבַעַל הָרַחֲמִים:הַקְשִׁיבָה אָדוֹן לְקוֹל־שַׁוְעָתָם. וְלִמְכוֹן שִׁבְתְּךָ הַשָּׁמַיִם תַּעֲלֶה תְפִלָּתָם. כִּי אַתָּה רַב־סְלִיחוֹת וּבַעַל הָרַחֲמִים: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 

Can one of the Torah's most serious prohibitions ever be permitted to save Klal Yisrael? We explore the remarkable cases of Yael and Esther, aveirah lishmah, yehareg v'al yaavor, and the debate among the Rishonim and Acharonim over whether saving the many—or all of Klal Yisrael—changes the rules.

Milah on Yom Tov Sheini Through Amirah L'YisraelAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

Learning Tolna Rebbe Torah weekly on the Parsha - on Returning Souls to Yisrael and True Unity - Parshat Nitzavim “Every Yid!” Special

https://rabbiefremgoldberg.org/759-tachanun-shomer-yisrael-part-6 Thu, 03 Sep 2026 00:56:40 +0000 7421 Rabbi Efrem Goldberg Feed for 6 Minute Siddur Snippets Podcast by Rabbi Efrem Goldberg

Moshe discusses the responsibility a Jew has by virtue of the interconnectivity of the Jewish nation.

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Today on Daily Bitachon, we continue our directives on how to make a proper kabbalah . We have spent a lot of time on this because it is not an easy concept. Our next rule is that we need to be mindful and add meaning to our kabbalah . A small action should not be purely mechanical; performing an action on autopilot causes it to lose its transformative power. External Additions vs. Internal Transformation To illustrate this important distinction, let us look at an example. Suppose someone's kabbalah is to purchase a pair of Rabbenu Tam tefillin. That is certainly a commendable practice, a genuine chumra , just like deciding to begin consuming only chalav Yisrael . These are worthy practices, and they should not be diminished. At the same time, such actions may not create friction or demand internal resistance. It costs money, you put them on, and it requires a few extra minutes. There are two primary categories of kabbalot : one represents an added enhancement in religious observance, while the other centers on working on oneself and undergoing internal transformation. The Inherent Power of Action Even so, external additions should not be underrated; taking on an action does generate change. A relative once asked Rav Ben Tzion in his younger years, "Should I wear Rabbenu Tam tefillin?" The Rav answered affirmatively. When the man replied, "But I am not a Chassid," the Rav responded, "Put them on, and you will become a Chassid." Similarly, the Shulchan Aruch states that a Yarei Shamayim (God-fearing person) should review the Chumash with Rashi and Targum. What should one do if they do not yet feel like a Yarei Shamayim ? Perform the practice, and through the action, you become one. Performing an action holds power, and we should not dismiss that. Full Presence in Our Actions Returning to the necessity of internal connection, consider a personal experience involving Rav Yerucham Levovitz, the Mashgiach of the Mir Yeshiva. Rav Yerucham's son, Rav Simcha Zissel Levovitz, lived in Monsey and published Rav Yerucham's sefarim , including Da'at Chochma U'Musar and Da'at Torah . On Erev Rosh Chodesh Elul in Monsey, upon entering a basement with Rav Simcha Zissel, he did not kiss the mezuzah at the door. Noticing the observation, he explained: "You are probably wondering why I did not kiss the mezuzah. My father, Rav Yerucham, did not kiss the mezuzah because his Rebbe, the Alter of Kelm, did not kiss the mezuzah." They were individuals of absolute truth ( Emet ). They maintained that if one kisses a mezuzah, one must be fully present and filled with genuine intent at that exact moment; if they did not experience that internal reality at that second, they avoided an insincere motion. Rav Simcha Zissel clarified that this was their unique standard—if everyone lived by that measure, many mitzvot might be neglected, so ordinary practice should certainly include kissing the mezuzah. The essential takeaway remains: to let an action truly affect you, you must be mentally present. Infusing Action with Intent When someone adopts a new practice—such as a stricter standard of kashrut—merely checking off the box is only a baseline. Genuine internal growth demands reflection. Ask yourself why you are doing it and what deeper meaning it holds. That intent transforms a routine action into a catalyst for character refinement. The Rambam on the Awakening of the Mezuzah The Rambam ( Yad HaChazakah, Hilchot Mezuzah 6:13) emphasizes that a person must exercise great care regarding the mezuzah because it is a constant obligation upon everyone. Walking in and out of the home, one encounters the oneness of God ( Hashem Echad ) and recalls His love ( V'ahavta ). This reflection rouses a person from spiritual slumber and the pursuit of transient vanities, bringing the realization that nothing endures eternally except the knowledge of Tzur Ha'olam , the Rock of the world. The Rambam notes that having tefillin on the head and arm, tzitzit on the garment, and a mezuzah on the door provides ongoing reminders that protect a person from sin—functioning like guardian angels, as expressed in the verse, "The angel of Hashem encamps around those who fear Him and delivers them" (Tehillim 34:8). This protection is not merely physical, but spiritual. A Call to Awakening Rav Wolbe points out that the Rambam uses the phrasing "wake up from your sleep" in three specific contexts: regarding the mezuzah, the sounding of the shofar, and during communal distress. The mezuzah carries the transformative wake-up power of the shofar. When a kabbalah is approached with that level of conscious awareness, it creates lasting personal change. The Ramban and the Fundamentals of Faith The Ramban (Shemot 13:16) explains that the mezuzah serves as a testimony to the miracles of the Exodus ( Yetziat Mitzrayim ). When one affixes a mezuzah with proper intent ( v'nitkaven b'inyana ), one actively affirms three foundational principles: Creation from Nothing ( Chiddush Olam ): God created the world. Divine Providence ( Hashgachah ): God knows and supervises all occurrences. Prophecy ( Nevuah ): God communicates His will to humanity. Connecting the Mezuzah to Yetziat Mitzrayim The Mezuzah and the Exodus Pause for a moment and consider what just transpired: you kiss the mezuzah, and it immediately connects you to Yetziat Mitzrayim (the Exodus from Egypt). This raises an interesting question: why does a mezuzah evoke the memory of the Exodus when the text of the mezuzah does not explicitly mention Yetziat Mitzrayim at all? While the Exodus is explicitly written in our tefillin, it is absent from the mezuzah. The Mechilta explains that placing a mezuzah on the doorpost commemorates the blood placed upon the doorposts during the Exodus. When you kiss the mezuzah, you recall the blood placed on the doors in Egypt—a moment when the Jewish people demonstrated total reliance on God, displaying fearlessness in the face of danger by openly confronting Egyptian idolatry. Thus, kissing the mezuzah directly connects back to that supreme act of faith in Yetziat Mitzrayim . Others suggest that the declaration "Hashem Elokeinu, Hashem Echad" is itself the core message of the Exodus. In either case, Yetziat Mitzrayim is intrinsically tied to Kriat Shema , as its third passage explicitly concludes with the remembrance of the Exodus ( Zecher Yetziat Mitzrayim ), which serves as our daily affirmation. There is an unmistakable bond between Shema Yisrael , V'haya Im Shamoa , and the message inscribed within the mezuzah. The Three Pillars of Faith How do we derive the core fundamentals of faith from the Exodus? Yetziat Mitzrayim establishes three central truths: Creation: When God altered the laws of nature, it demonstrated that He created the world, as only the Creator possesses the power to change nature. Divine Providence: God's direct intervention and punishment of the Egyptians proved that He is fully aware of all occurrences and actively supervises them. Prophecy: God speaking directly to Moshe Rabbeinu established the reality of divine prophecy ( nevuah ). These three principles form the bedrock of our faith: God created the universe, He exercises ongoing providence through reward and punishment, and He communicates through prophecy. Echoes in the Rosh Hashanah Musaf These exact three principles form the core structure of the Musaf prayers on Rosh Hashanah—the most pivotal Musaf of the year: Malchuyot: God is the King of the universe who created all existence. Zichronot: He remembers all deeds, overseeing reward and punishment. Shofrot: The shofar of Har Sinai, demonstrating prophecy and divine revelation. Reflect on what occurs in that single instant: by kissing the mezuzah with proper focus, you tap into the essence of the Rosh Hashanah prayers, the message of the shofar, and the foundational lessons of Yetziat Mitzrayim . That is the transformative force of an action performed with genuine kavanah (intention). It is vastly different from merely kissing the doorpost on autopilot as you enter and leave. Levels of Kabbalah and Personal Transformation External additions and stringencies ( chumrot ) are inherently valuable, and adopting positive practices—whether buying an extra pair of tefillin, consuming chalav Yisrael , acquiring special matzot, or seeking the finest lulav and etrog—is certainly praiseworthy and adds sanctity ( kedushah ) to one's life. However, there are distinct levels of commitment. A kabbalah designed to create true internal growth operates on the level of avodat Hashem (inner service of God). It is not merely an external checkmark, but a mindful commitment that actively elevates and transforms the person from within.

On the eve of the new year, the Rebbe blesses Nshei U'Bnos Chabad with success in their work and emphasizes the foundational importance of Ahavas Yisrael, sharing a story from the Baal Shem Tov to illustrate how every Jew's actions bring pride to G-d. https://www.torahrecordings.com/rebbe/igroskodesh/018/001/6505

When does one recite the Beracha "Al Netilat Yadayim" over the morning hand-washing? The Tashbatz (Rav Shimshon Ben Sadok, Germany, 13 th century) relates that the Maharam Me'Rutenberg (Germany, 1215-1293) would recite the Beracha over the morning washing in the synagogue, well after he washed his hands. He would wash his hands at home, after waking, but he recited the Beracha "Al Netilat Yadayim" later, together with the other Birkot Ha'shahar (morning blessings) upon arriving in the synagogue. Rabbenu Peretz (France, 13 th century), in his glosses to the Tashbatz, writes that although this was the custom in German communities, in his region the custom was to recite Birkot Ha'shahar at home, when washing one's hands. The Rambam, in one of his responsa, addresses a report that the Jews of Damascus would recite the Beracha of "Al Netilat Yadayim" in the synagogue, well after the morning washing, and he writes that the blessing recited at that point unquestionably constitutes a Beracha Le'batala – a blessing recited in vain. A well-established rule requires reciting a Beracha "Ober La'asiyatan" – before performing the Misva, and thus once a person completes the Misva, he cannot then recite the blessing over that Misva. Hence, the Rambam writes, the Beracha of "Al Netilat Yadayim" cannot be recited after one washes his hands. He adds that even if a community has a long-standing tradition to follow this practice, it must be discontinued, as this practice is incorrect. The Rambam rules that the Beracha must be recited before one begins the performance of the Misva – meaning, before he pours water over his hands. Maran (Rav Yosef Karo, author of the Shulhan Aruch), in Bet Yosef, offers an explanation for the custom of reciting the Beracha upon arriving in the synagogue. He notes the view of the Rashba (Rav Shlomo Ben Aderet, Spain, 1235-1310) that the morning washing was instituted as an expression of gratitude to Hashem for restoring our souls in the morning. In response to the return of our souls, we wash our hands like Kohanim who wash their hands before entering the Bet Ha'mikdash to serve – showing that we are prepared to serve Hashem like the Kohanim. According to this understanding of the Misva, one could perceive the Beracha of "Al Netilat Yadayim" as a blessing of thanksgiving, expressing gratitude to Hashem for restoring one's soul. If so, then this Beracha indeed resembles the Birkot Ha'shahar, which give praise to Hashem for the gifts we receive each morning, such as the ability to open our eyes, to stand up straight, and to put on clothing. As such, the custom to recite "Al Netilat Yadayim" together with the other blessings in the synagogue is perhaps valid. This explanation given by the Bet Yosef appears already in the commentary of the Maharam Halawa (Spain, 14 th century) to Masechet Pesahim (7b), who supports the custom of reciting "Al Netilat Yadayim" together with the Birkot Ha'shahar in the synagogue. However, the Bet Yosef concludes his discussion by noting that the general custom among Sephardic Jewry does not follow this practice, and the more correct custom is to recite the Beracha at the time the Misva is performed. Hacham Ovadia Yosef noted that this issue could hinge on the fundamental question regarding the nature of the Birkot Ha'shahar. The Rambam maintained that each of the morning blessings must be recited at the time of the phenomenon for which it praises Hashem. For example, according to the Rambam, only if and when one hears the rooster crow does he recite "Ha'noten La'sechvi Bina." Likewise, one recites the Beracha "Poke'ah Ivrim" immediately upon opening his eyes, and one recites "Malbish Arumim" immediately when he puts on his clothes. In the Rambam's view, these blessings are recited over the personal experience of these phenomena. Others, however, viewed these blessings as expressions of praise for the general phenomena, and not of personal gratitude. This was the view of the Arizal, who maintained that one recites "Ha'noten La'sechvi Bina" even if he did not hear the rooster's crow in the morning. This is the basis for the accepted practice to recite all the morning blessings together, and not as one experiences each phenomenon. Hacham Ovadia observed that the Rambam, who viewed these blessings as expressions of personal gratitude, also argued that "Al Netilat Yadayim" must be recited at the time one washes his hands. Even if the Rambam would agree that "Al Netilat Yadayim" is recited over the gift of the soul's restoration in the morning, he requires reciting it at the time of the washing, just as he requires reciting all the morning blessings at the time one experiences each phenomenon. On the other hand, Hacham Ovadia added, the Arizal agreed that one does not recite "Al Netilat Yadayim" in the morning unless he washed his hands (and that one does not recite "Asher Yasar" in the morning unless he performed his bodily functions). And thus if one remained awake throughout the night, he does not recite "Al Netilat Yadayim" in the morning. Hence, it seems that the Arizal viewed "Al Netilat Yadayim" in the morning as a typical Birkat Ha'misva (Beracha recited over a Misva), in which case it must be recited at the time one fulfills the Misva, and not later. However, there are – surprisingly – those who require reciting "Al Netilat Yadayim" after the morning hand-washing, despite viewing this Beracha as a classic Birkat Ha'misva. The rationale behind this opinion is the fact that one cannot recite a Beracha while his hands are contaminated by the spirit of impurity that descends upon them during the night. Rabbenu David Bonafede (Spain, 13 th century), in his commentary to Masechet Pesahim (7b), draws a comparison between the Beracha over the morning hand-washing and the Beracha recited by a convert over his immersion in a Mikveh. The convert cannot recite the blessing before immersing, because he is at that point still a gentile. Therefore, the ordinary rule of "Ober La'asiyatan" is suspended, and the Beracha is recited after the fulfillment of the Misva – meaning, after the immersion. By the same token, since we cannot recite a Beracha in the morning until we dry our hands to eliminate the impurity, the rule of "Ober La'asiyatan" is suspended, as the Beracha must be recited afterward. And once the Beracha in any event cannot be recited before performing the Misva, it may be recited later, in the synagogue, together with the other morning blessings. (This brings to mind the Beracha of "Ga'al Yisrael" which we recite at the end of the Maggid section at the Seder, which many have viewed as the Beracha over the Misva to tell the story of the Exodus. When we begin the Seder, we are to see ourselves as slaves, and slaves have no Misva obligation. Hence, we cannot recite the Beracha before performing this Misva. Through the process of Maggid, we experience Yesiat Misrayim, and at that point we are then able to recite the Beracha which were unable to recite before performing the Misva.) Indeed, the Hida (Rav Haim Yosef David Azulai, 1724-1806) cites the Maharam Nigrin (16th century) as stating that the impure forces remain on the hands until after they are dried, implying that the Beracha should be recited only after one dries his hands. This is the ruling of several Sephardic Poskim, including Rav Haim Palachi (Turkey, 1788-1868), the Hesed La'alafim (Rav Eliezer Papo, 1785-1828), and the Zechor Le'Abraham (Rav Abraham Alkalai, 1750-1811). Rav Eliyahu Mani (Hebron, d. 1899) wrote that the prevalent practice was to recite the Beracha only after drying the hands, though his custom was to recite the Beracha before drying his hands. By contrast, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) brings the Arizal's teaching that the forces of impurity leave the hands after the water is poured on them, even before they are dried, and so the Beracha should be recited at that point – right before they are dried. As this is the Arizal's opinion, this is the practice that should be followed. If, however, one is unable to recite the Beracha before drying them, then he may recite it later, relying on the opinion that the Beracha should be recited after drying. This can happen if there is a foul odor in the area where one washes – such as if there is a sewage blockage – and it is thus forbidden to recite a Beracha at that spot. Likewise, if somebody forgot to recite a Beracha before he dried his hands, he recites the Beracha afterward. If one washes his hands and cannot remember whether or not he recited the Beracha, he does not recite the Beracha, as we follow the famous rule of "Safek Berachot Le'hakel" – a Beracha is not recited when there is some uncertainty about whether it is required. The proper text of the Beracha is "Al Netilat Yadayim." If somebody mistakenly recited "Li'tol Yadayim," he does not repeat the Beracha. If one does not have a towel available for drying his hands, he may use a hot-air machine, like those stationed in many public restrooms. If one slept with gloves, then he washes his hands in the morning without reciting the Beracha. The Rosh (Rabbenu Asher Ben Yehiel, Germany-Spain, d. 1327) understood the morning washing as resulting from the fact that a person's hands likely touched unclean parts of the body during the night. Therefore, according to the Rosh, one who wore gloves during the night does not bear an obligation to wash his hands in the morning. Although Halacha requires the individual to wash his hands due to the other reasons given for the morning hand-washing, he should not recite a blessing, in deference to the view of the Rosh. Summary: Some Poskim maintained that in the morning, the Beracha "Al Netilat Yadayim" should be recited only after one dries his hands following the morning hand-washing, and some have the custom to recite this Beracha together with the Birkot Ha'shahar in the synagogue. The more correct practice, however, is to recite the Beracha immediately after the washing, before drying the hands. If, however, one did not recite the Beracha at that point, then he recites the Beracha afterward. One who cannot remember whether or not he recited the Beracha of "Al Netilat Yadayim" does not recite it. One who slept with gloves must wash his hands in the morning, though he does not recite the Beracha.

https://rabbiefremgoldberg.org/758-tachanun-shomer-yisrael-part-5 Fri, 28 Aug 2026 00:23:26 +0000 7416 Rabbi Efrem Goldberg Feed for 6 Minute Siddur Snippets Podcast by Rabbi Efrem Goldberg

https://rabbiefremgoldberg.org/757-tachanun-shomer-yisrael-part-4 Thu, 27 Aug 2026 00:11:05 +0000 7414 Rabbi Efrem Goldberg Feed for 6 Minute Siddur Snippets Podcast by Rabbi Efrem Goldberg

https://rabbiefremgoldberg.org/756-tachanun-shomer-yisrael-part-3 Wed, 26 Aug 2026 00:37:17 +0000 7411 Rabbi Efrem Goldberg Feed for 6 Minute Siddur Snippets Podcast by Rabbi Efrem Goldberg

Learning Pri Tzaddick aka Rav Tzaddok HaCohen weekly at ShiratDavid Efrat - The Cohen, Bikurim, Shabbos, Elul, all Clarifies Am Yisrael are Truly Righteous!Cover

https://rabbiefremgoldberg.org/755-tachanun-shomer-yisrael-part-2 Tue, 25 Aug 2026 00:13:08 +0000 7408 Rabbi Efrem Goldberg Feed for 6 Minute Siddur Snippets Podcast by Rabbi Efrem Goldberg

In the latest in a series of interviews with different parties ahead of the October 27 Knesset election, KAN's David Ze'ev speaks with Yisrael Beytenu MK Oded Forer, who tells the story of when party leader Avigdor Liberman quit as defense minister, pre-October 7, because he wanted Prime Minister Binyamin Netanyahu to take tougher action against Hamas in Gaza. (Photo: MK Oded Forer in the Knesset plenum. Yonatan Sindel/Flash90)See omnystudio.com/listener for privacy information.

https://rabbiefremgoldberg.org/754-tachanun-shomer-yisrael-part-1 Mon, 24 Aug 2026 00:08:53 +0000 7407 Rabbi Efrem Goldberg Feed for 6 Minute Siddur Snippets Podcast by Rabbi Efrem Goldberg

Elul doesn't have to be a month of vague pressure and guilt. Rabbi Hillel Eisenberg joins The Motivation Congregation to make teshuva painfully practical: stop collecting inspiration and start doing the work — paper, pen, and one brutally honest question, "Why does this keep happening?" That single shift turns Elul from intimidating to actionable, and makes Selichos, tefillah, and real change feel possible again heading into Rosh Hashanah.We also trace how Rabbi Eisenberg built his voice — from teaching at Princeton to writing, podcasting, and producing Torah videos — and the discipline beneath it all: taking notes, organizing ideas, and training your mind to read the world as a stream of messages you can turn into growth. That leads into Rav Hirsch's approach to Torah as a living blueprint rather than an ancient textbook, and why understanding the words of your tefillah beats another hype talk.From there the conversation opens up: asei tov versus sur me'ra, learning b'makom shelibo chafetz and choosing the avodah your heart can actually sustain, and why Torah observance is meant to upgrade your life in olam hazeh — not just earn credit for later. We pull lessons from Japan and Germany on culture, pride, and cleanliness, then bring it home with pas Yisrael, "don't slow down the boat," and Hamelech basadeh — the King meeting you exactly where you work and live.In this episode:Why inspiration without paper and pen evaporates by Rosh HashanahThe one question that makes a cheshbon hanefesh actually workRav Hirsch on Torah as a blueprint for livingAsei tov vs. sur me'ra — where to put your energy this ElulWhat Japan and Germany teach us about pride and cleanlinessHamelech Basadeh: accessibility as the whole point of ElulSubscribe, share this with a friend who dreads Elul, and leave a review with the one practical change you're making this month.Keywords: Elul, teshuva, Selichos, Rosh Hashanah, Hamelech basadeh, cheshbon hanefesh, Rav Hirsch, Mussar, Torah podcast, Jewish podcast, Rabbi Hillel Eisenberg, The Motivation Congregation--------Sponsored by Rubes Excavation: Premier excavation, site work, and utility services across NJ, PA, and DE. From land clearing to emergency sewer repairs, they build the foundation for success.Call/Text: 908-98-RUBESEmail: Office@rubesexcavtion.com---------Rabbi Hillel Eisenberg can be reached at 5854149729 or hilleleisenberg613@gmail.comSupport the showJoin The Motivation Congregation WhatsApp community for daily motivational Torah content!------------------Check out our other Torah Podcasts and content!SUBSCRIBE to The Motivation Congregation Podcast for daily motivational Mussar!Listen on Spotify or 24six!Find all Torah talks and listen to featured episodes on our website, themotivationcongregation.orgQuestions or Comments? Please email me @ michaelbrooke97@gmail.com

Elul doesn't have to be a month of vague pressure and guilt. Rabbi Hillel Eisenberg joins The Motivation Congregation to make teshuva painfully practical: stop collecting inspiration and start doing the work — paper, pen, and one brutally honest question, "Why does this keep happening?" That single shift turns Elul from intimidating to actionable, and makes Selichos, tefillah, and real change feel possible again heading into Rosh Hashanah.We also trace how Rabbi Eisenberg built his voice — from teaching at Princeton to writing, podcasting, and producing Torah videos — and the discipline beneath it all: taking notes, organizing ideas, and training your mind to read the world as a stream of messages you can turn into growth. That leads into Rav Hirsch's approach to Torah as a living blueprint rather than an ancient textbook, and why understanding the words of your tefillah beats another hype talk.From there the conversation opens up: asei tov versus sur me'ra, learning b'makom shelibo chafetz and choosing the avodah your heart can actually sustain, and why Torah observance is meant to upgrade your life in olam hazeh — not just earn credit for later. We pull lessons from Japan and Germany on culture, pride, and cleanliness, then bring it home with pas Yisrael, "don't slow down the boat," and Hamelech basadeh — the King meeting you exactly where you work and live.In this episode:Why inspiration without paper and pen evaporates by Rosh HashanahThe one question that makes a cheshbon hanefesh actually workRav Hirsch on Torah as a blueprint for livingAsei tov vs. sur me'ra — where to put your energy this ElulWhat Japan and Germany teach us about pride and cleanlinessHamelech Basadeh: accessibility as the whole point of ElulSubscribe, share this with a friend who dreads Elul, and leave a review with the one practical change you're making this month.Keywords: Elul, teshuva, Selichos, Rosh Hashanah, Hamelech basadeh, cheshbon hanefesh, Rav Hirsch, Mussar, Torah podcast, Jewish podcast, Rabbi Hillel Eisenberg, The Motivation Congregation--------Sponsored by Rubes Excavation: Premier excavation, site work, and utility services across NJ, PA, and DE. From land clearing to emergency sewer repairs, they build the foundation for success.Call/Text: 908-98-RUBESEmail: Office@rubesexcavtion.com---------Rabbi Hillel Eisenberg can be reached at 5854149729 or hilleleisenberg613@gmail.comSupport the showJoin The Motivation Congregation WhatsApp community for daily motivational Torah content!----------------SUBSCRIBE to The Weekly Parsha for an insightful weekly talk on the week's Parsha.Listen on Spotify or 24six!Access all Torah talks and listen to featured episodes on our website, themotivationcongregation.org----------------Questions or Comments? Please email me @ michaelbrooke97@gmail.com

Torah Class - Parshat Ki Tetze: A Tradition of Ahavat YisraelHow the debates between the Pharisees and the Sadducees reveal the compassion and human dignity at the foundationof Rabbinic law.

The Encompassing Light aka Sovev Kol Olamim for us to Seek out the Potential of a New You ✨️ 5787 - Learning Weekly Lessons in Tanya Chapter 48...Cover

Visit gedale-fenster.comContact Rabbi Davidrabbikalmus@gmail.comtzionbreslov.comthebreslovyeshiva.com

After a Tisha B'Av shmooze about making room for one another, a close friend asked the question that slogans about achdus often avoid: What do we do when the differences are real?In this shiur, delivered in NCSY Kollel, Rav Burg reads the six events of Tu B'Av not as disconnected moments in Jewish history, but as a carefully ordered map for repairing a relationship after it has been ruptured. The stages move from recovering a healthy sense of self and refusing to turn the other into a permanent villain, to calming the fear of another catastrophe, reopening blocked roads, making room for grief, and finally putting down the tools of repair so that we can begin creating together again.Tisha B'Av reveals what estrangement destroys. Tu B'Av teaches Klal Yisrael how to find its way back.

This episode shares the testimony of Yisrael, an Orthodox Israeli who, after traumatic war experiences and travels abroad, meets believers in South Africa, studies the Hebrew New Testament, confronts rabbinic answers, and prays to know if Yeshua is the Messiah—leading to a life-changing spiritual encounter and new faith. We release the power of testimony and encourage you to speak with eternal perspective. 

Have any questions, insights, or feedback? Send me a text!Synopsis: This is the audio version of the 3-page article I wrote and published on rabbischneeweiss.substack.com/ on 7/24/26 titled: Vaeschanan: Rashba on What “Shema Yisrael” Demands of Us. There's a lot to think about in the Shema, but how many of us pause to consider what the word "Shema" is instructing us to do? Thankfully, the Rashba provides a comprehensive answer.-----The Torah Content for the month of Av is currently unsponsored. If you would like to sponsor it, please let me know!-----If you've gained from what you've learned here, please consider supporting my work via Patreon, Venmo, Zelle, or PayPal — links below. Even a small contribution helps cover production costs and gives me the freedom to create more Torah content. To sponsor a day's or week's worth of content, or to inquire about tutoring or teaching, reach me at rabbischneeweiss at gmail. Thank you for listening, reading, and supporting my efforts to make Torah ideas available and accessible to everyone.Patreon | [Venmo: @Matt-Schneeweiss] | [Zelle/PayPal: mattschneeweiss at gmail]Substack | YouTube | YUTorah | InstagramPodcasts: The Stoic Jew | Machshavah Lab | The Mishlei Podcast | Rambam Bekius | The Tefilah PodcastWhatsApp Content Hub | Old Blog | Amazon Wishlist

The Love of Yisrael, Heart to Heart, Face to Face, From King to Pauper, Abundant Dedication - Learning Weekly at Shirat David Efrat, Lessons in Tanya Chapter 46...Cover

Learning Lessons in Tanya chapter 45 we focus in on arousing mercy on our soul & the souls of all Yisrael, like Yaakov Avinu and Rochel Imeinu kissing & meeting on the level of eternal souls & divine presence...KEEP

Learning from Rav Tzaddock HaCohen Sefer Pri Tzaddick on the Parshat Pinchas we see that true Zealousness comes from good lineage (Aharon Hakohen and Avraham Avinu our ancestors) which is rooted in Chessed aka Kindness and is for the good of all Yisrael. Just like our army service of my sons Kohanim Giborim Kedoshim L'chaim always. Seeing the deeper truth of the 3 weeks. etc... Cover

V'Shamru Bnei Yisrael - ושמרו בני ישראל by Romemu: Jewish Life, Elevated

Rabbi Shlomo Landau sits down with Rabbi Shimon Finkelman to discuss his new biography, Rav Moshe Wolfson. Drawing on decades as a close talmid, Rabbi Finkelman shares the life story of a revered mashgiach whose warmth, wisdom, and profound understanding of the Jewish soul touched thousands of individuals across generations. In this inspiring conversation, listeners will discover how Rav Moshe Wolfson combined deep Torah scholarship with boundless ahavas Yisrael, elevating those around him through heartfelt tefillah, genuine chessed, and unwavering emunah. Through personal recollections and unforgettable stories, this episode offers a glimpse into the life of a gadol whose influence continues to guide and inspire, while revealing timeless lessons that can enrich our own avodas Hashem.

Pro-Israel Influencer Emily Austin, Mateh Binyamin Regional Council Governor Yisrael Ganz & muay thai fighter Ahavat Hashem Gordon join Sid live in-studio together to discuss Israeli pride and why it's more important now than ever. Learn more about your ad choices. Visit megaphone.fm/adchoices

David had a very difficult time before he was king and had to fight many who we would have expected to support him. We face difficulties in our lives, but the same God who saw David through it all will see you through your trials too! Listen as Rabbi Jeff Zaremsky shares from God's Word the joy of how God worked in David's life and will work in ours!

Episode 221: Shavout   Shavuot is one of the festivals that is a permanent regulation for Hebrew Yisrael to observe. This festival is a joyous occasion, associated with the agriculture specified the land of Yisrael, and has a spiritual reference to marriage vows between the Most-High and the Hebrew Yisrael.  Information on First Tabernacle Fellowship can be at found at:  www.firsttab

This episode originally aired on June 3, 2024 but is just as relevant today. Enjoy and wishing everyone a beautiful Shavuos! Today we have a really exciting episode to gear up for Shavuot with Esteemed Educator, Speaker and Kallah Teacher Nalini Ibragimov.If you know Nalini, you already know how special she is. I had the privilege of meeting her nearly 12 years ago now when she co-founded a group called Souled, which was a weekly class for young professional women who had been on Israel trips or other programs and wanted to continue their learning while working in New York City. She is a role model to maybe thousands of women at this point through her work on college campuses, as a kallah teacher, someone who prepares brides for their upcoming wedding, Souled and other Jewish organizations.Here's some more formal info for those who aren't familiar with Nailni and her work:Nalini Ibragimov attended Barnard College and Moreshet Institute and studied Jewish history in Touro's master's program. She lived in Israel for four years where she taught in various institutions. For the following five years, she and her husband worked at Brooklyn College for JLIC, a joint program of the OU and Hillel, where she taught and ran various programs for Jewish students on campus. Nalini taught in Ateres Naava seminary in Brooklyn for 15 years until moving to Long Island a few years ago. Additionally, Nalini has taught hundreds of kallot and is a speaker for My Gift of Mikvah. She is also part of the educational staff of Core. Today, Nalini is the director of the ⁠Olami Women's House⁠, which provides a living space for young professional women who seek to live in a nurturing, Torah immersive environment. If you want to apply to live there, click ⁠here⁠!If you're a young professional woman, you can also hear Nalini speak Wednesday nights at Safra Synagogue on the Upper East Side at 7:30 p.m.Nalini resides in Woodmere, New York with her husband and takes great pride in her six children and the families they are building.Now, let's talk about our episode. In our conversation we speak about:-Nalini's Jewish journey and how she got to where she is today-How she manages and balances all of the work she does with being a wife and a mother of six children-How she decides what professional responsibilities to take on-What Shavuot really means and the perspective we can have going into it-How we can manage the heaviness all around us right now and channel that pain we're still feeling into the holiday and use it to create even more connection with Hashem-What a miracle actually looks like and how we can see more of them in our daily lives, right now-How we can use the time we have left before Shavuot to prepare for the holiday — and why the process and the preparation are key-How to connect on Shavuot when you're home with little kids and not going to learn all night-How the holiday of Shavuot is like a wedding and a beautiful lesson that we can all infuse into our marriages and our relationship to all of klal Yisrael…and SO MUCH MOREIf you have any questions for Nalini, you can reach out to her at Nalini419@gmail.com.If there's someone you want to see on The Chai on Life Podcast or a topic you want featured, send me an email at alex@chaionlifemag.com or a DM on Instagram at ⁠@chaionlifemag⁠.Thanks so much, see you next week!

Episode 220: The Voice of the Most-High: How does one hear the voice of the Most-High? How does the Most-High communicate with the people of Yisrael? How can we tell if the Most-High is speaking verses if we are speaking (Mentally). You are in the right spot. In this podcast we help define how the Most-High comminates to Yisrael as well as who the Most-High doesn't communicate with.     Information on First Tabernacle Fellowship can be at found at:  www.firsttab

The Henry and Lisa Manoucheri Parsha Shiur Parshas B'Midbar - Shavu'os & Megillas Rus (May 2026 -Iyar 5786)  To Be Reborn! - Solving Antisemitism, the Libels, and Our Identity Crisis