Podcasts about yitzchak

Welcome to Daily Bitachon and our final pre-Sukkot thought. As we all know and have mentioned before, our sukkah is a continuation of Yom Kippur, specifically in the realm of teshuvah . The Rambam, in the Laws of Teshuvah (2:4) and based on the Gemara in Rosh Hashanah 16b, outlines a sequence of steps to help a person achieve full teshuvah and kapparah . He concludes with the principle that one exiles himself, because exile brings atonement for sin by causing a person to become humble and low of spirit. Sukkah as Exile and the Path to Humility Humility leads directly to teshuvah . That is why the Pesikta DeRav Kahana teaches that Sukkot follows Yom Kippur: if exile was decreed upon us, dwelling in the sukkah serves as that exile. How does the sukkah accomplish this? Exile humbles us, and entering the sukkah instills that very humility. That humility is our ultimate goal. Rabbeinu Yonah in Shaarei Teshuvah (1:23) writes that humility is one of the fundamentals of teshuvah , citing Tehillim 90:3: "Tashev enosh ad daka" —"You return man to the point of being crushed," meaning until he is truly humble. This process began on Rosh Hashanah; as the Gemara in Rosh Hashanah 26b notes, the bent shofar symbolizes a bent, humble posture. Our primary focus throughout this entire season has been cultivating humility. On Rosh Hashanah, we emphasize humility. On Yom Kippur, fasting humbles us as we confront our frailty and powerlessness. The climax of Yom Kippur—Ne'ilah—centers on this realization: "Mah anu? Mah chayeinu?" What are we? What is our life? What is our strength? What is our power? Great leaders are as if they never existed, and the wise appear without wisdom. It is entirely about recognizing that we possess no independent power; we stand humbled before Hashem. Now, with Hashem's help, we can connect this theme to Chag HaAsif —the Festival of Ingathering—which traditionally refers to harvesting our grain and produce. The Furrows of Arrogance Rav Yerucham often noted that one can study a negative trait and apply its inverse to the positive. Rabbeinu Yonah in Shaarei Teshuvah (1:27) explains that arrogance causes numerous sins and grants the yetzer hara the strength to overpower a person. He cites Devarim 8:14: "Your heart will become haughty, and you will forget Hashem your God." He also brings Mishlei 21:4: "Haughty eyes and an arrogant heart are the furrow ( nir ) of the wicked for sin." What does this mean? Haughtiness functions like a furrow plowed by the wicked into their own hearts. Once someone adopts an arrogant mindset, sins take root and grow abundantly, just as crops thrive in the furrows of a plowed field. If a farmer sows an unplowed field, the seeds struggle to take root and yield a meager crop; but when the soil is well-plowed, seeds take root easily, producing a bountiful harvest. Rabbeinu Yonah is teaching us that the seeds of wrongdoing readily take root in a haughty heart and yield an abundance of sin. Those very same seeds of transgression would shrivel and die in a humble heart. The Beit HaLevi opens his essay on humility by stating that haughtiness is among the most severe sins in the Torah, leading a person toward every possible evil. He quotes the Midrash (Bereishit Rabbah 22:6): when the yetzer hara sees an arrogant person, he says, "This one belongs to me." Rabbeinu Yonah elaborates that just as a farmer plows furrows to produce an abundant yield and gather a large crop ( le'esof rov tevuot ), the wicked plow furrows of haughtiness to cultivate and gather sins. Notice his use of the root asifah (ingathering)—the exact terminology of Chag HaAsif . Plowing the Heart for Teshuvah In his commentary on Mishlei (21:4), Rabbeinu Yonah states what he said in Shaare Teshuvah and adds that this metaphor also works in the positive direction: a baal teshuvah must cultivate his heart for repentance. In Yirmiyahu 4:3, Hashem instructs the people of Yehudah and Yerushalayim: "Niru lachem nir ve'al tizre'u el kotzim" —"Plow for yourselves a furrow, and do not sow among thorns. Circumcise yourselves to Hashem, and remove the barriers of your hearts." (See Rabbenu Yonah Mishlei 24:30 more at length) Just as a farmer plows to soften the soil so seeds can take root, while uprooting thorns that would ruin the crop, a Jew must plow furrows in his heart. This allows the seeds of teshuvah to flourish while eliminating the destructive barriers of arrogance. This brings us to our main point: throughout the Yamim Noraim, we plowed our hearts to cultivate humility. Our Sages teach: "Kol shanah sherashah bit'chilatah, mit'asheret besofah" —a year that begins poor and humble ends in spiritual wealth, echoing the verse "Tachanunim yedaber rash" (the poor man speaks with supplication). After plowing our hearts, we arrived at Yom Kippur and planted the seeds of teshuvah —our positive commitments and resolutions for the new year. Miraculously, within just four days, a harvest begins to emerge. In many communities, the Yom Kippur liturgy around Kol Nidrei highlights the verse "Or zaru'a latzaddik u'leyishrei lev simchah" —light is sown for the righteous. On Rosh Hashanah, Hashem is our light ( Hashem ori ), and we sow those lights. These spiritual seeds sprout with extraordinary speed. Just as the Jewish people crossed the Jordan on the tenth of Nisan and miraculously harvested grain for the Korban HaOmer days later, Hashem fosters rapid growth in our hearts. By the time Sukkot arrives, we are ready for Chag HaAsif —the ingathering of the spiritual harvest cultivated within us. The True Meaning of Chag HaAsif The Rashbam (on Vayikra 23:43) explains why Sukkot occurs during this specific agricultural season. When a farmer gathers his grain into the silo, a natural sense of self-satisfaction and pride arises over his hard work and success. Hashem therefore commanded the mitzvah of sukkah to remind us that we once lived in the desert without permanent shelter, dwelling only in fragile booths. By reflecting on this, we recognize that every success is an unearned gift from Hashem, leading us to deep gratitude. This timing directly counteracts the haughtiness that material prosperity often generates. The sukkah instills humility so that we do not become arrogant and forget our Creator. This also explains why Sukkot is celebrated in Tishrei rather than in Nisan, when the Clouds of Glory ( Ananei HaKavod ) first appeared: we need this specific lesson at harvest time. In Moreh Nevuchim , the Rambam writes that Sukkot teaches us to remember difficult times while experiencing prosperity. This perspective inspires genuine gratitude and deepens humility. We leave our comfortable homes to dwell in temporary huts—just as our ancestors wandered in the wilderness—recalling our vulnerable beginnings. Any prosperity that followed was not achieved by our own power; it came through Hashem's kindness and the covenant He made with Avraham, Yitzchak, and Yaakov in honor of their righteousness. The Rambam notes that this is a foundational principle of the Torah: every blessing we receive comes through the merit of the Avot . This is the deeper message of the season. Sukkot is about harvesting what we have cultivated. We are presented with two paths: we can plow the heart with arrogance, sowing sin and harvesting its consequences; or we can plow with humility, softening our hearts to receive the seeds of teshuvah and gathering the beautiful spiritual harvest of our mitzvot during this festival.

Yitzchak Pearson shared insights from his personal and professional journey, highlighting his transition into real estate and coaching. He discussed the importance of habits, health, family, education, implementation, preparation, discomfort, and learning to say yes or no based on one's vision. Pearson emphasized the value of continuous learning, consistency, and getting out of one's comfort zone to achieve personal and professional growth. He also stressed the significance of delayed gratification and the compounding effect of small, daily improvements. Pearson's talk aimed to inspire and remind attendees of key principles for reaching their highest potential and achieving their dreams.

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The Mishna rules that Kohanim and Levites are exempt from bekhora (firstborn male donkeys) based on a kal v'chomer: if they exempted the firstborns of Israelites in the desert, logic dictates that they exempt their own. The Gemara challenges the Mishna's premise as the Levites themselves did not exempt the donkeys of the Israelites – they themselves exempted the Israelite firstborn males, and their animals exempted the Israelite firstborn donkeys. Two answers are offered to resolve this question, by both Abaye and Rava. Abaye answers that the Mishna means the livestock of the Levites exempted their own livestock. Rava rejects Abaye's interpretation on two grounds: first, the Mishna uses the verb "they exempted", referring to the Levites themselves; second, if Abaye were correct, Levites' kosher firstborn animals should be exempt from bekhora also, yet a Mishna explicitly teaches that Kohanim and Levites are obligated in the firstborn of kosher animals and exempt only from redeeming their sons (pidyon haben) and firstborn donkey (peter chamor). Rava provides his own answer, explaining that the Levites exempted themselves (their human firstborns) via kal v'chomer from what transpired in the desert where the Levites exempted the Israelite firstborns. To derive their exemption from the firstborn donkey (peter chamor), the Gemara cites a verse equating human firstborns with impure animal firstborns ("האדם ואת בכור הבהמה הטמאה תפדה"), establishing that whoever is exempt from human firstborn is exempt from the redemption of the donkeys. Rav Safra raises four difficulties against both Abaye and Rava: if the exemption depends on the Levites' exchange in the desert, what about those who were not involved in the exemption, such as a Levite who did not own animals or was under a month old, or a female Levite, or Aharon? All difficulties are resolved. Three other questions are asked and answered, namely, the source for kohanim being included in this exemption, that this exemption applies for future generations, and that the redemption of a firstborn donkey in the desert was performed specifically with a lamb (seh) just as it is for future generations. Rav Chanina states that a single lamb belonging to a Levite exempted multiple firstborn donkeys of Israelites in the desert. Abaye attempts to prove this from the fact that Scripture notes how many excess human firstborns there were compared to Levites, but did not mention any excess firstborn animals. After rejecting Abaye's proof, the Gemara proves this from the precise phrasing "ואת בהמת הלוים תחת בהמתם" – "an animal (single) of the Levites in place of their (Israelites) animals (plural)", and Rava notes that this aligns with a Mishna ruling that one may redeem with a lamb multiple times, and the Gemara explains that Rabbi Chanina's statement was meant to give the reason for that Mishna. Rabbi Yochanan challenges Reish Lakish from two tannaitic sources, but both difficulties against Reish Lakish are resolved. An alternative version suggests that the second difficulty was brought by Reish Lakish to challenge Rabbi Yochanan's position. A third source is brought by the Gemara to prove Rabbi Yochanan's position, but Rav Nachman bar Yitzchak provides an alternative explanation of that source to reconcile it with Reish Lakish. Following a difficulty on this explanation, raised by Rav Papa, the Gemara is forced to slightly adjust Reish Lakish's view: it is clear that at the beginning of their stay in the desert, firstborns were sanctified; according to Reish Lakish, it was only after that specific event (the exchange of the firstborns for the Levites) that they ceased to sanctify them until entering the Land of Israel.

Rabbi Yitzchak Shurin - Are You Awaiting Redemption? - 27th Annual Yahrtzeit Shiur in memory of Dora J Bleiman a"h by Shapell's Rabbeim

One of the reasons we blow the shofar on Rosh Hashanah is to, so to speak, remind Hashem of Akedat Yitzchak and the great mesirut nefesh of Avraham Avinu. And in that zechut, Hashem has extra mercy upon us. One of the ways in which we can bring more of Hashem's mercy upon us now is through mesirut nefesh. But what exactly does it mean to show self-sacrifice? Rabbeinu Bachya describes how unfathomable the test of Avraham Avinu was. He waited one hundred years to finally have the child he had been waiting for, and it came about through the greatest miracle. Avraham loved Yitzchak so much. He taught him all of his Torah, and with every passing year, his love for him grew even more. Avraham knew Yitzchak was going to be his future and was going to continue the job that he had started. And then, when Yitzchak was thirty-seven years old, at the prime of his life, when everything Avraham had worked for was right there in front of him, Hashem told Avraham to bring his son as a korban. At that moment, Avraham had to overcome his natural will and desire, put it aside, and focus on one thing: What is Hashem's will? What does Hashem want? Avraham understood that our main purpose in this world is to do the will of Hashem. And therefore, as difficult as it was, he was prepared to put aside everything he had worked for. He said, "Hashem, I want to do what You want." That is mesirut nefesh—putting aside our will and focusing on what Hashem's will is. This year, we had an opportunity to do that ourselves on the first day of Rosh Hashanah. The Gemara tells us how powerful the blowing of the shofar is, how it causes Hashem to go from the Kisei HaDin and sit upon the Kisei HaRachamim. We need the shofar so much. We want every possible zechut to bring us a happy and blessed year. Yet this year, on the first day of Rosh Hashanah, which was Shabbat, because of a rabbinical decree, we did not blow the shofar. We were saying, "Hashem, it's not about what we want. We don't want Your Torah to possibly be violated by someone carrying a shofar on Shabbat. Even though we would love to have the great zechut of shofar, Your will is more important to us than our will." We put aside what we wanted for what Hashem wanted. That is mesirut nefesh, and that mesirut nefesh, be'ezrat Hashem, brought about an outpouring of love and mercy from Hashem. Now, during the Aseret Yemei Teshuvah, part of our avodah has to be having more mesirut nefesh in our own lives. There are so many times when doing what Hashem wants conflicts with what we want. Maybe we want to say something, but we know Hashem doesn't want us to say it. Maybe we want to do something, but we know Hashem doesn't want us to do it. At that moment, we can ask ourselves the same question: What is the will of Hashem? And if we put aside our will for Hashem's will, then we are practicing mesirut nefesh. There is another area in which this can be very difficult. There are people who are not happy with the way their lives are going. Maybe they did not get what they wanted so badly. Maybe they have been waiting such a long time for something that's so important to them. Here, there is a great opportunity to say, "Hashem, my will is to live the life that You want me to live. As long as my life is meant to be like this, without having what I want right now, I'm going to be happy to live it. I'm going to continue serving You with happiness. I'm going to continue growing and doing everything I can in avodat Hashem, because what matters to me most is what You want from me." That is tremendous mesirut nefesh—living the life Hashem wants us to live, even though it may not necessarily be the life that we want for ourselves at this moment. To continue on strong, to serve Hashem with happiness and joy, and to continue committing ourselves to growing stronger and stronger. And with Hashem's help, if we focus on the will of Hashem and what He wants from us, it will arouse an abundance of mercy from Hashem upon us.

Welcome to Daily Bitachon. Today, we are going to discuss Sefer Yonah. We read Yonah for the Maftir on Yom Kippur afternoon, and it carries profound lessons for our lives. The Timeline and the Turnaround In chapter three, verse four, the verse states: "Vayachel Yonah lavo va'ir mahalach yom echad..." Yonah entered Nineveh, walked a day's journey, cried out, and said: "Od arba'im yom veNineveh nehepachet" ("In forty days, Nineveh will be overturned"). The Vilna Gaon notes that Yonah began this mission on the first day of Elul. He warned them that forty days remained until the decree would be sealed on Yom Kippur. The Rishonim raise a famous question: Nineveh was never destroyed, so was Yonah a false prophet? The answer is that Nineveh was overturned: they turned over a new leaf. Because of their internal turnaround, the physical destruction was averted. Every person faces this choice: what kind of turnaround will you choose? The Wake-Up Call: From Elul to Yom Kippur This connection begins right on Rosh Chodesh Elul. For Sephardic communities, Selichot begin the very next day. In Sefer Yonah, when Yonah flees Hashem on the ship, a storm erupts. Yonah retreats down to the hull to sleep, and the captain confronts him: "Mah lecha nirdam? Kum kera el Elokecha!" ("What are you doing sleeping? Get up and call out to your God!"). This directly mirrors the opening line of Selichot: "Ben adam, mah lecha nirdam? Kum kera betachanunim" ("Son of man, why do you sleep? Arise with supplication!"). Yonah was asleep, we are asleep, and we must be awakened. The Allegory of the Soul (Zohar II, 199b) The Zohar explains that the story of Yonah is an allegory for human life in this world: Yonah (The Soul): Yonah boarding the ship represents the soul descending into the body. Yonah shares a root with hona'ah (oppression/distress), reflecting how the soul endures the constraints and spiritual distress of this world. (Parenthetically, Rishonim note that the dove is vulnerable and has no natural defenses, which is why it is offered on the Mizbe'ach —just as the Jewish people are perpetually vulnerable and afflicted in exile). The Ship and the Sea: The ship navigating the turbulent sea represents a person navigating life, constantly on the verge of breaking apart. The Storm: The storm represents divine judgment. When a person sins and attempts to flee from their Master, ignoring the World to Come, Hashem sends a storm of strict judgment—a spiritual wake-up call demanding an accounting of deeds. Yonah Asleep: This represents someone struck by crisis or illness who remains spiritually unconscious, failing to awaken and repent even from their sickbed. The Captain (The Yetzer HaTov ): The shipmaster represents the good inclination, shaking the soul awake to say: "There is no time to sleep. You are being summoned to judgment for everything you have done. Repent!" The captain's interrogation of Yonah mirrors the ultimate soul-reckoning: "What is your occupation?" Reflect on how you have spent your life, and confess it before your Master. "Where do you come from?" Remember your humble physical origin so you do not stand before Hashem in arrogance. "What is your country?" Remember you were formed from dust and will return to dust. Where do you truly come from, and where are you going? "From what people are you?" You descend from Avraham, Yitzchak, and Yaakov. Reconnect to your heritage and ask yourself: "When will my deeds reach the deeds of my forefathers?" The Illusion of Sleep This recurring theme of awakening bridges the entire season: Rosh Hashanah: The Rambam explains that while the shofar is a divine decree ( gezerat hakatuv ), it carries a clear hint: "Uru yeshenim mishnatchem, vehanirdamim hakitzu mitardematechem" ("Awake, you sleepers, from your sleep; and you who slumber, arise from your slumber; inspect your deeds, repent, and remember your Creator"). The Yerushalmi: The Talmud Yerushalmi cautions against sleeping on Rosh Hashanah day, teaching that if a person sleeps, their Mazal (spiritual advocate above) sleeps. It is a tangible reminder to stay spiritually alert. Yom Kippur: The season culminates at Minchah with the reading of Yonah—the ultimate cry to wake up. What does it actually mean to be "asleep"? The Rambam explains that the "sleepers" are those who forget truth in the vanities of time, squandering their lives on emptiness that cannot save them. They are physically awake, but living in a fantasy. Rav Tzadok HaKohen writes in Machshavat Charutz that anyone immersed in this world's illusions is effectively sleeping while awake. Just as a sleeping person experiences vivid, fake dreams, an unconscious person walks through life wearing virtual reality glasses—seeing an illusion instead of truth. On Rosh Hashanah, three books are opened: the tzaddikim (the living), the resha'im (the dead), and the beinonim (those in the middle—all of us). What sits directly between life and death? Sleep. Chazal teach that sleep is one-sixtieth of death. The beinoni is neither fully alive nor dead; we are spiritually asleep. The entire mission of the Aseret Yemei Teshuvah—beginning on Rosh Chodesh Elul, moving through Rosh Hashanah, and culminating in the Minchah Maftir of Yonah on Yom Kippur—is to shake off the illusion, heed the call, and finally wake up.

Rabbi Shulman explains the Gemara's practice of eating symbolic foods on Rosh Hashanah and addresses the obvious concern: isn't this superstition and therefore a form of **דרכי האמורי**? He develops two approaches—first, that the effectiveness of **simanim** depends on **תשובה** and inner intention expressed through **יהי רצון**; second, that physical symbols can serve as an “anchor” for spiritual ideas, following the Ramban's principle seen throughout prophetic actions. Rabbi Shulman then presents the Maharal's deeper framing: the simanim are meant to awaken **זכות אבות**, and each food corresponds to a distinct quality associated with Avraham, Yitzchak, and Yaakov. Outline: https://danielggordon.github.io/ateresami/rosh-hashanah-simanim-leavos-20260911-030331-outline-20260911-030358.pdf

As we enter the two days of Rosh Hashanah, the head and mind of the entire year, Rabbi Amichai Cohen opens the inner work of these days: how to stand in awe (yirah) while holding a deep, internal joy (gila).In this episode:- Why Rosh Hashanah is called the mind and brain of the year, and the elevated consciousness it asks of us- "Ivdu et Hashem b'yirah, v'gilu bir'adah" - serving God with awe, and rejoicing with trembling- The letters of Tishrei and the movement from below to above- Gila versus simcha: the inner joy of Rosh Hashanah and the external joy of Sukkot- Mima'amakim, calling God from the depths, and the Zohar's ten levels of depth- The gevurah of Yitzchak, omek and gevurah, and how strength itself is joined to joyShana Tova U'Metuka - wishing you a great, incredible new year, sweetness and joy in all aspects.

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MRC Return & Learn Elul 5786 - Rabbi Yitzchak Shurin - Rabbi Soloveitchik's Approach by Shapell's Rabbeim

One of the most prolific researchers and writers of Chassidic history, Yitzchak Alfasi amassed an enourmous amount of valuable historic material related to the Chassidic movement, that without his prodigious efforts would have been lost to posterity. Among many others, his invaluable three volume Encyclopedia of Chassidic Personalities is one of the most impressive works of chassidic history ever compiled. When taking a broader view of chassidic historiography, Alfasi fits right in the middle of the dynamic field of researching chassidic history. With its roots in the prewar research of eminent historians such as Shimon Dubnow, and continuing today with new methodologies and sources enriching our knowledge of the chassidic movement, the field of chassidic history research is better than it has ever been before. Subscribe to Jewish History Soundbites Podcast on: PodBean: https://jsoundbites.podbean.com/ or your favorite podcast platform Follow us on LinkedIn, Twitter or Instagram at @Jsoundbites For sponsorship opportunities about your favorite topics of Jewish history or feedback contact Yehuda at: yehuda@yehudageberer.com

Rabbi Avahu cited in the name of Reish Lakish three situations where the measurement of walking four milin applies in halakha: traveling to find pure vessels for making dough, a minyan (or water for washing hands before prayer), and water for washing before eating bread. Rav Nachman bar Yitzchak corrects this statement on two counts: first, it was stated by Aivu, not Rabbi Avahu; second, it applied to four matters, not three, adding the case from the Mishna of walking on a leather mat for the time it takes to walk four milin, which removes its impurity. Rabbi Yosi b'Rabbi Chanina limits the requirement of walking four milin to the direction one is already traveling, noting that one is not required to travel even a single mil backward. Regarding the impurity of human skin, a braita rules that a Roman legion entering a house renders the house ritually impure due to the presumption that soldiers carry skin from human skulls (karkaflein) for sorcery. A Mishna outlines the rules of connection (chibbur) regarding ritual impurity when flaying an animal's hide, as the detached part functions as a handle (yad): If flayed for a mat - where one cuts along the length first and removes it from the sides - the hide remains connected to the flesh until one removes more than a grip's width (kedei achizah), which the Gemara defines as a doubled handbreadth. If flayed top to bottom for a flask, it remains connected until the chest is flayed. If flayed upside down from the legs (margil), the entire hide remains connected until fully removed, since the chest is reached only at the end. Regarding the neck hide, Rabbi Yochanan ben Nuri holds it is not connected, whereas the Sages hold it remains connected until completely flayed. The Gemara asks what the status of the hide is once flayed beyond the grip's width for a carpet. Rav answers that the detached hide becomes pure, while the attached hide remains impure as a protector (shomer) of the meat. Rabbi Asi holds that the handbreadth adjacent to the meat that is detached remains impure. Three difficulties raised against Rabbi Asi's position are resolved. A Mishna in Kelim (28:8) states that once the majority of an impure garment is torn, it becomes pure. Rabba bar Avuha limits this to a garment immersed that day (tevilat yom), as the owner's willingness to immerse it indicates he is unconcerned with ruining it and thus tore a full majority. Otherwise, one must be concerned that only half was torn, as the owner sought purity without destroying the garment and may not have been precise. Three difficulties raised against Rabbah bar Avuha's qualification - including one from our Mishna relying on precise measurements - are resolved in different manners. Regarding the Mishna in Kelim, Reish Lakish and Rabbi Yochanan debate whether cut hide rebinds itself (chalim). Reish Lakish holds that hide rebinds itself, limiting the Mishna to cloth rather than leather, as torn leather rebinds and retains its impurity. Three difficulties raised against Reish Lakish, including two from our Mishna, are resolved. Abaye explains that the dispute between Rabbi Yochanan ben Nuri and the Sages regarding neck hide centers on whether a protective covering destined to detach on its own (shomer he'asui linatek) retains the halakhic status of a protector (shomer).

Rabbi Avahu cited in the name of Reish Lakish three situations where the measurement of walking four milin applies in halakha: traveling to find pure vessels for making dough, a minyan (or water for washing hands before prayer), and water for washing before eating bread. Rav Nachman bar Yitzchak corrects this statement on two counts: first, it was stated by Aivu, not Rabbi Avahu; second, it applied to four matters, not three, adding the case from the Mishna of walking on a leather mat for the time it takes to walk four milin, which removes its impurity. Rabbi Yosi b'Rabbi Chanina limits the requirement of walking four milin to the direction one is already traveling, noting that one is not required to travel even a single mil backward. Regarding the impurity of human skin, a braita rules that a Roman legion entering a house renders the house ritually impure due to the presumption that soldiers carry skin from human skulls (karkaflein) for sorcery. A Mishna outlines the rules of connection (chibbur) regarding ritual impurity when flaying an animal's hide, as the detached part functions as a handle (yad): If flayed for a mat - where one cuts along the length first and removes it from the sides - the hide remains connected to the flesh until one removes more than a grip's width (kedei achizah), which the Gemara defines as a doubled handbreadth. If flayed top to bottom for a flask, it remains connected until the chest is flayed. If flayed upside down from the legs (margil), the entire hide remains connected until fully removed, since the chest is reached only at the end. Regarding the neck hide, Rabbi Yochanan ben Nuri holds it is not connected, whereas the Sages hold it remains connected until completely flayed. The Gemara asks what the status of the hide is once flayed beyond the grip's width for a carpet. Rav answers that the detached hide becomes pure, while the attached hide remains impure as a protector (shomer) of the meat. Rabbi Asi holds that the handbreadth adjacent to the meat that is detached remains impure. Three difficulties raised against Rabbi Asi's position are resolved. A Mishna in Kelim (28:8) states that once the majority of an impure garment is torn, it becomes pure. Rabba bar Avuha limits this to a garment immersed that day (tevilat yom), as the owner's willingness to immerse it indicates he is unconcerned with ruining it and thus tore a full majority. Otherwise, one must be concerned that only half was torn, as the owner sought purity without destroying the garment and may not have been precise. Three difficulties raised against Rabbah bar Avuha's qualification - including one from our Mishna relying on precise measurements - are resolved in different manners. Regarding the Mishna in Kelim, Reish Lakish and Rabbi Yochanan debate whether cut hide rebinds itself (chalim). Reish Lakish holds that hide rebinds itself, limiting the Mishna to cloth rather than leather, as torn leather rebinds and retains its impurity. Three difficulties raised against Reish Lakish, including two from our Mishna, are resolved. Abaye explains that the dispute between Rabbi Yochanan ben Nuri and the Sages regarding neck hide centers on whether a protective covering destined to detach on its own (shomer he'asui linatek) retains the halakhic status of a protector (shomer).

The Rebbe responds to Avrech Yitzchak, offering direction for leading a youth group and addressing his question about the spiritual struggle described as 'the greater the person, the greater his inclination.' The letter emphasizes perseverance in Torah, mitzvos, and influencing others. https://www.torahrecordings.com/rebbe/igroskodesh/018/001/6507

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The Shomer Emunim writes in his ma'amar on hashgacha peratit ( perek 6), any suffering that a person bears in this world, especially if he believes that it's coming from Hashem and doesn't question Him, then it will cleanse him from endless potential suffering in the Next World. If a person was able to see what he was gaining through each suffering in this world, he would dance with the greatest joy, realizing the unbelievable kindness that Hashem is bestowing upon him. The greatest gains from any affliction come about if the person accepts it with love. Fortunate is the person who accepts his suffering with love. Aside for the tremendous benefit it brings him, the Gemara in Ta'anit says, it is so powerful, it brings about salvations to the entire world. The Shomer Emunim writes further, if a person gets even a small affliction and instead of attributing it to happenstance, he recognizes it was from Hashem and he says, "I deserve this because of my sins," and he asks Hashem to be forgiven, that would bring him forgiveness for all of the blemishes he created in the Upper Worlds, and all the judgments would then become sweetened for him and it will be considered as if he received much more suffering than he actually did. The angel that used to learn Torah with the Bet Yosef told him, on one occasion, the reason why his wife wasn't having children. It had something to do with her neshama having a male element to it. But then he was told, because she went through certain sufferings and she accepted them happily, that made her soul so pure. Through that, she was zocheh to have children. A man once came to the Steipler Rebbe in need of chizuk due to all the problems he was experiencing. The Steipler told him not to dwell too much on the problems of this world. He went on to tell that man about all the problems he had. He said if he would have paid attention to all of his suffering, he would have remained an am ha'aretz , not learning even one page of Gemara . He said some of his problems were so great they could have been distributed to a hundred people and there would have been enough for all of them. Yet, because of his emunah, he knew all of his problems were sent by his loving Father Hashem, for his benefit, and that enabled him to move on each time with happiness. He grew in Torah, amidst the suffering, until he became the Gadol Hador. If people keep saying they are waiting for this problem to end, for that issue to become easier, they will be forfeiting their greatest opportunities for spiritual growth. We do hope the problems will become easier and go away, but in the meantime, if we persevere and continue fulfilling our roles as ovdei Hashem happily, we could reach the greatest heights. There are also great segulot involved in a person accepting what is happening to him with love. It brings about Heavenly mercy, it makes a person more fit for salvation, and most importantly, it purifies him and brings him to great spiritual levels. Chazal tell us, if Iyov wouldn't have complained about his suffering, he would have risen to the level of our holy Avot, Avraham, Yitzchak and Yaakov. This is the awesome value of not complaining, and rather accepting that whatever is happening is happening because of Hashem and it is for our best. If when a person is going through troubles, he is able to continue on living happily and serving Hashem to the best of his ability, his rewards will be endless.

This meeting was a training session led by Yitzchak on "The AI Ready Real Estate Agent and the Skills You Must Have by 2027" as part of the Agent Collective Power Huddle series. Yitzchak discussed how AI is already shaping real estate business through consumer search behavior and data verification, emphasizing that while AI handles tasks and provides information, human agents must focus on interpretation, relationship building, local market expertise, education-based communication, decision guidance, visibility, and system thinking to remain valuable in the AI-enhanced real estate market. He outlined specific skills agents need to develop, including interpretation and context over data, relationship and trust capital, local market authority, education-based communication, decision guidance, visibility for AI to find them, system thinking for delegating tasks, and maintaining human advantages in trust, emotional intelligence, and local nuance that AI cannot replace. Yitzchak concluded by encouraging agents to invest time in education, local authority, systems development, reputation building, and leveraging their expertise rather than getting distracted by new shiny tools, emphasizing that the future rewards clarity, trust, and relevance over pure hustle.

HaRav Levi Yitzchak Schneerson spent his final years in exile in Kazakhstan, banished there by the Soviets for his work strengthening Jewish life across the Soviet Union. Soon after arriving there in 1940, he wrote a brief account of his imprisonment. It reads like no ordinary memoir: each line is a kabbalistic commentary on his own life, shaped by a deep belief in personal divine providence. Gathering to honor his yahrzeit on the twentieth of Av, we studied this account and worked to unpack its esoteric terms. It isn't the easiest material to understand, but it does paint a vivid picture of this special leader and his worldview. Click here to follow along in the original Reshima HaRav Levi Yitzchak, In His Own Words: A Commemorative Study

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Rabbi Yitzchak Rubenstein - From The Meraglim Till Today-The High Road & the Other Road of Jewish Destiny by Shapell's Rabbeim

Yitzchak Pearson conducted a morning training session called the Agent Power Huddle, sharing his journey from growing up in a religious cult with only a seventh-grade education to becoming a successful real estate agent ranked number 19 in Texas and 275 in the United States. He discussed his book "Reaching Your Highest Potential and Achieving Your Dreams," outlining ten key ingredients for success including developing healthy habits, maintaining physical and mental fitness, building supportive relationships with family and friends, continuing education, taking consistent action, preparing daily, embracing discomfort, learning to say yes and no strategically, practicing delayed gratification, and understanding that success requires time and consistent effort. Yitzchak shared specific examples from his real estate business, including learning from successful agents like Chandra Van Pusa and implementing systems like hiring assistants and buyer's agents to scale his operations.

Yitzchak Pearson conducted a training session titled "Stop Selling Houses and Start Building a Business" for real estate agents, focusing on transitioning from a salesperson mindset to a CEO business owner mindset. He explained how most agents are trained to close deals rather than build sustainable businesses, often working reactive hours and wearing multiple hats as CEO, CMO, accountant, and IT department. Yitzchak shared his own success story, including $13.25 million in sales in 2025 and being recognized as a top producer, while emphasizing the importance of calculating your hourly rate, delegating tasks, and building systems that can operate independently. He discussed the power of video content, marketing assets that compound over time, and the strategic use of virtual assistants and team members to scale the business. The session concluded with an action plan encouraging agents to calculate their hourly value, delegate tasks, create marketing content, document standard operating procedures, and meet with financial professionals to build a sustainable business model.

Yitzchak Pearson conducted a training session on "The Business of Real Estate That Nobody Taught You," focusing on treating real estate as a business rather than just a job. He emphasized the importance of having a calendar for lead generation activities, understanding conversion rates, and calculating one's hourly income value to determine when to delegate tasks. Yitzchak shared his success story of doing $13.25 million in sales last year and being verified in the top 250 agents with EXP Realty in the United States. He discussed creating systems and processes, building a brand that attracts ideal clients, and establishing boundaries to avoid burnout. The session covered topics including marketing as a long-term asset, building a board of directors with professionals like tax advisors and financial experts, and creating standard operating procedures. Yitzchak stressed the importance of investing in oneself through coaching and professional development while building a business that can run independently, allowing for freedom and time with family.

Words spoken on 14 Tammuz, five years after the petirah of my dearest friend, Chaim ben Yitzchak z"l — taken in the Surfside collapse — built on a single pasuk: chaver ani l'chol asher yireucha u'l'shomrei pikudecha (Tehillim 119:63), from the very ches that begins his name.What is a real friend? Of all our relationships, a friend is the one we choose — not the family we're born into, but the soul we pick. And Dovid HaMelech reveals that the true depth of that bond was never in the gashmius — not the trips, not the good times — but in l'chol asher yireucha: the spiritual thread, the yiras Shamayim, that two friends share. Which is why a real connection doesn't end when a person leaves this world. It can grow even deeper. Chaim was my mentor, the older brother I never had — and he has changed my life more since he passed than in all the years he was here.This is also about who Chaim became: a man who made himself last, always; whose humility was forged in the hardest years of his life, caring for his wife; the tzaddik he quietly became. He told me that the one thing that brought him comfort in his darkest times was the Likutei Moharan, Rebbe Nachman's Torah — and that is the very thing we are continuing now.And one thing we cannot let ourselves pack away: the way he was taken was not ordinary. It was a message — to those who were close, and to all of Klal Yisrael. May we hear it, be m'orer one another, do teshuvah, and merit the geulah. May his neshamah have an aliyah, and may he be a meilitz yosher for his family — Shmueli, Yehuda, and Shana — and for all of Klal Yisrael.#RebbeNachman #Breslov #Friendship #Tehillim #Hesped #Chizuk #Emunah #Teshuvah #Uman #LikuteiMoharan

Rabbi Yosef Yitzchak Schneerson, the sixth Chabad Rebbe, was one of the most fascinating and impactful Jewish leaders of the early 20th century. The Rebbe began his leadership role as a teenager, spanning the final decades of the Russian Empire, World War I, the Russian Revolution, the Stalinist Soviet Union, World War II and finally in the United States during and immediately after the war. A discussion about Rabbi Yosef Yitzchak Schneerson and his fascinating life story. 

Last episode, Avraham sent a messenger to bring his guests water. Everything else, he did himself. This episode picks up where that left off, as Avraham runs to prepare a full meal for the three guests waiting under his tree.The errand takes a strange detour first. The calves meant for the meal run away, and Avraham chases them into a cave. Inside are Adam and Eve, buried in the same ground that will one day hold himself, Sarah, Yitzchak, Rivka, Yaakov, and Leah. We now know this as Me'aras HaMachpela.The heart of this episode is what happens when the guests talk about Sarah. Told that she will have a son within the year, Sarah laughs to herself in her tent. G-d hears that laugh and brings it straight to Avraham, except He doesn't repeat her words exactly. One detail gets left out. Rabbi Epstein unpacks why G-d Himself would edit the truth rather than report it word for word, and what that choice teaches about protecting peace between a husband and wife, even when the truth is on the line.The episode also tackles a question that's been building for weeks: how did Avraham already know laws of the Torah that wouldn't be given until Sinai, generations later?

Chullin 40: Levi yitzchak ben Masha Masha by “Dafsplaining”: daf yomi made simple

Yitzchak Pearson presented at the Agent Power Huddle about the transformative power of video marketing in real estate, sharing his personal journey from 2020 when he began making weekly webcam videos documenting his transition from manufacturing to real estate, to his current success where YouTube content led to over 120 home sales with a single client. He detailed how his initial videos evolved from simple updates to educational content about real estate acronyms, and eventually to more sophisticated YouTube videos after investing $5,000 in training with Levi Lasak and Travis Plum. Yitzchak explained that his consistent video creation, despite initial discomfort and lack of results for over a year and a half, ultimately attracted clients from across the country, including a major client group he has sold multiple homes to since March 2024. He emphasized key takeaways including the importance of consistent content creation, starting small, not worrying about perfection, and using video to build a digital presence that works 24/7, concluding that the goal is to become visible rather than go viral.

What types of signs of life does one need to observe when performing shechita on an animal that is on the verge of death? Rav, Shmuel, and Rava each bring different actions that serve as indicators that would then permit this animal to be eaten, as it is clear the animal was still alive enough at the time of the shechita. At what point of the slaughtering process does one need to see these signs of life? Rav Chisda, Rav Nachman bar Yitzchak, and Rava each suggest different points - the middle, the beginning, or the end. Rav Chisda and Rav Nachman provide support for their positions from our Mishna, while Rava brings support from his understanding of a different tannaitic source. Can one perform shechita on an animal for an idol worshipper? Does one need to be concerned that it will be used for idol worship and therefore the Jew would be benefiting from idol worship? Is it the intent of the owner or the one performing the shechita that determines the designation of the animal?

What types of signs of life does one need to observe when performing shechita on an animal that is on the verge of death? Rav, Shmuel, and Rava each bring different actions that serve as indicators that would then permit this animal to be eaten, as it is clear the animal was still alive enough at the time of the shechita. At what point of the slaughtering process does one need to see these signs of life? Rav Chisda, Rav Nachman bar Yitzchak, and Rava each suggest different points - the middle, the beginning, or the end. Rav Chisda and Rav Nachman provide support for their positions from our Mishna, while Rava brings support from his understanding of a different tannaitic source. Can one perform shechita on an animal for an idol worshipper? Does one need to be concerned that it will be used for idol worship and therefore the Jew would be benefiting from idol worship? Is it the intent of the owner or the one performing the shechita that determines the designation of the animal?

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Join Rabbi Joey Rosenfeld as he guides us through the world and major works of Kabbalah, Hasidic masters, and Jewish philosophy, shedding light on the inner life of the soul. To learn more, visit JoeyRosenfeld.com

Many times in life a person forgets something important, overlooks something, or fails to notice a detail that later seems obvious. Naturally, he starts second-guessing himself. "How could I not remember that? Why didn't I realize it earlier? If only I would have thought of that sooner." But a person with emunah understands that if Hashem wanted him to know something earlier, He had endless ways of making that happen. Nothing is dependent solely on our memory or awareness. If Hashem wants a person to discover something, He can orchestrate countless events to bring that information to light at exactly the right moment. Rabbi Yoel from the UK related a story that illustrates this beautifully. One winter, Rabbi Yoel was going through a difficult time financially. Someone owed him money, but the man told him he would only be able to pay him back the following Tuesday. Rabbi Yoel needed the money immediately, so he called a young avreich, Yitzchak, his good friend, and asked if he could borrow five hundred pounds until Tuesday. Yitzchak gladly agreed. When Tuesday came around, the person who owed Rabbi Yoel the money paid him back, but only with a check instead of cash. There was a problem. In the UK, the banks had a rule that limited how much cash could be withdrawn at one time, and Rabbi Yoel was only able to take out three hundred pounds. He called Yitzchak and explained the situation. "I have your money," he said, "but I could only withdraw three hundred pounds today. Do you need me to borrow another two hundred pounds from someone else so I can pay you back right now, or can it wait until tomorrow?" Yitzchak understood the situation and told him, "No problem, you can wait until tomorrow." A few minutes later, however, Yitzchak called him back. "I was thinking," he said, "maybe you could just give me a check for the full amount." "Fine," Rabbi Yoel answered. Then Yitzchak added, "This way I can use it to buy a menorah now." "A menorah?" Rabbi Yoel asked. "What happened to the silver one you received at your wedding?" Yitzchak explained that ever since he moved apartments, all of his silver Judaica had disappeared. The menorah, the kiddush cups, the candlesticks—everything was gone. Suddenly Rabbi Yoel remembered something. He himself had helped move Yitzchak's belongings. At the time, he was nervous that the expensive silver might get damaged or stolen, so he carefully wrapped it up and hid it in a storage space in the apartment. Yitzchak never knew where it had been placed. "I know exactly where your silver is," Rabbi Yoel told him. Yitzchak could not believe it. Following Rabbi Yoel's directions, he climbed up to the hidden storage space, and there, to his amazement, was the entire collection exactly as it had been packed away years earlier. Everything was safe and shining beautifully. Hashem wanted Yitzchak to find his menorah, and He knew exactly how to make that happen. He arranged that Rabbi Yoel would specifically need to borrow money from him. He arranged that the repayment would come back in the form of a check instead of cash. He arranged the banking laws that forced another phone conversation. He arranged that Yitzchak would happen to mention that he needed a menorah. And through all of those perfectly coordinated details, the missing silver was discovered. When Hashem wants us to know something, He has countless ways of telling us. Someone recently told me that he spent a very long time writing important information on his computer. After finishing, he carefully saved the document. But later, when he tried opening the file, it was nowhere to be found. He searched and searched but could not find it. He was certain he remembered exactly what he named the file, but nothing came up under that name. Finally, after becoming frustrated, he spent hours rewriting the entire document from scratch. When he finished redoing all the work, he saved the file under what he thought was a brand-new name. Suddenly, both files appeared on the screen. He realized that the original file had been there all along under the exact name that he had just given the new file. Naturally, a person could feel bad. "Why didn't I think of that earlier?" But the lesson is not to second-guess ourselves. If Hashem wanted him to discover the original file earlier, He had countless ways of making that happen. The fact that it was only discovered later means that later was the exact right time for it to be found. A man once told me that something happened which completely ruined his day. Although he learns emunah and bitachon regularly, at the time he could not see any good in what had happened. He became gloomy and upset, and everyone around him felt it the entire day. A few days later, however, he suddenly realized that what had happened was actually the best possible thing that could have happened. Because of that event, everything else ended up turning out in the most favorable way possible. He told me afterward, "No matter how much emunah a person has, he always needs more chizuk in it." We do not understand why things happen the way they do, but we do know that Hashem is running the world and He is doing it perfectly. If He wants us to know something, He knows exactly how to accomplish that. And if something was hidden from us until later, then later was exactly the right time for it to be revealed. There is no reason to second-guess ourselves. If we accept and trust Hashem, we are performing a great avodah.

Join Rabbi Joey Rosenfeld as he guides us through the world and major works of Kabbalah, Hasidic masters, and Jewish philosophy, shedding light on the inner life of the soul. To learn more, visit JoeyRosenfeld.com

Join Rabbi Joey Rosenfeld as he guides us through the world and major works of Kabbalah, Hasidic masters, and Jewish philosophy, shedding light on the inner life of the soul. To learn more, visit JoeyRosenfeld.com

The meeting focused on building personal brands in real estate, with Yitzchak leading an interactive class about developing unique value propositions. Yitzchak shared his personal journey of transitioning from manufacturing to real estate, emphasizing the importance of leveraging unique personal experiences and skills rather than trying to conform to industry norms. He discussed his branding strategy "Knock Knock Yitzak" and how he uses his extensive education (900+ hours) and personal story to attract clients who align with his values. The class covered how to uncover personal strengths, turn stories into value propositions, and use vulnerability to build trust, with Yitzchak encouraging participants to create their own working documents using tools like ChatGPT to refine their unique positioning in the market.

Rabbi Chiya bar Abba recounts a discussion between Rabbi Ami and Rabbi Yochanan regarding the legal weight of a minor's intent. In the first version, the question is whether a minor's thoughts alone are significant. Rabbi Ami argues it is obvious they are not, citing a Mishna in Kelim 17:15. Rabbi Yochanan clarifies that the doubt applies when a minor's action reasonably demonstrates their intent, but not completely - such as moving an animal to the northern part of the Temple courtyard, the specific area for slaughtering burnt offerings. Rabbi Ami challenges this, noting that Rabbi Yochanan himself previously ruled in the context of ritual impurity that a minor's action is significant when the minor's intent is reasonably clear from the action. Rabbi Yochanan responds that his question was whether such actions are valid by Torah law or only by Rabbinic decree; the matter remains unresolved. Rav Nachman bar Yitzchak offers a different version of the discussion, focusing on whether a minor's actions are effective. This version concludes with Rabbi Yochanan distinguishing between three categories: actions with clear intent, actions with reasonably clear, but not completely clear intent, and intent without any accompanying action. Shmuel asks Rav Huna for the biblical source disqualifying sacrifices that were slaughtered without the specific intent to perform a slaughter (mitasek). The Mishna rules that meat slaughtered by a non-Jew is considered neveila (a carcass) and imparts impurity by carrying (masa). Rabbi Yochanan and Rabbi Ami draw different inferences from this. Rabbi Yochanan suggests the Mishna follows the Sages (against Rabbi Eliezer) in assuming that gentiles do not automatically slaughter for idolatrous purposes; if they did, the meat would be forbidden even for benefit. Rabbi Ami infers that the slaughter of a heretic (min), one who is a devout idol worshipped is strictly forbidden for any benefit, a position supported by a braita. The Gemara explains that we generally do not fear a gentile will slaughter for idolatry because they are typically not devout in their practice. However, a min is considered deeply dedicated to their worship, and their slaughter is presumed to be for an idol. Rav Nachman distinguishes between Jewish heretics and gentile heretics, showing more leniency toward the latter, though the Gemara clarifies this applies specifically to accepting their sacrifices. The shechita of one who slaughters in the dark or a blind person is accepted.

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How long does the merit of the patriarchs really last?This week on Unperplexed, we explore a striking debate among the Sages—and the Rambam's surprising answer. Why do Avraham, Yitzchak, and Yaakov still matter after generations of failure and exile? And what did they do to merit an “eternal covenant”?More importantly: could we achieve something similar ourselves?

Join Rabbi Joey Rosenfeld as he guides us through the world and major works of Kabbalah, Hasidic masters, and Jewish philosophy, shedding light on the inner life of the soul. To learn more, visit JoeyRosenfeld.com

Join Rabbi Joey Rosenfeld as he guides us through the world and major works of Kabbalah, Hasidic masters, and Jewish philosophy, shedding light on the inner life of the soul. To learn more, visit JoeyRosenfeld.com

Reb Adam Yitzchak Polinovskiy on Let's Get Real with Coach Menachem #269 April 26, 2026WHY DO I STILL FEEL “NOT ENOUGH” — EVEN WHEN I KNOW BETTER?Discovering Your Intrinsic Worth, Value, Infinitude, and True Purpose Through Essence IdentityFor those who want to Join Reb Adams' inner community, here is the link:https://www.skool.com/liontree-coaching/about?ref=c13fbe05632641cfb8827c5f5cfda7ae

Join Rabbi Joey Rosenfeld as he guides us through the world and major works of Kabbalah, Hasidic masters, and Jewish philosophy, shedding light on the inner life of the soul. To learn more, visit JoeyRosenfeld.com

The Midrash says at the beginning of Parashat Tazriya, regarding a woman giving birth to a baby boy: give praise to the name of Avraham Avinu, who came from afar, as it says, וַיִּרְא אֶת הַמָּקוֹם מֵרָחֹק . The Mefarshim are bothered: what does Avraham Avinu have to do with this parasha, and why do Chazal refer to him as "the one who came from afar"? The Chidushei Harim explains that starting with the woman who gives birth, the parasha speaks about different individuals who may feel pushed away by Hashem. The woman who gives birth to a boy has a certain form of tum'a. She is not allowed to eat korbanot for forty days, which means if she gave birth before Pesach, she would not be able to bring the korban Pesach—not on Pesach Rishon, nor on Pesach Sheni. She may think to herself: I was involved in performing a great mitzvah, and now I am banned from the Beit HaMikdash. The next parasha speaks about someone who contracts tzara'at. The Gemara says tzara'at is a mizbe'ach kapara—a mizbe'ach that gives the person kapara. Some explain that it is yesurin shel ahava —afflictions of love. Not every case of tzara'at comes as a result of a sin. When a person is suspected of having tzara'at, he must be in quarantine for a week or two. If it is confirmed, he must be isolated away from everyone. He cannot attend shul, pray with a minyan, or answer Kaddish. He may feel: why is Hashem pushing me away like this? Further on, the parasha speaks about other people who become tameh through no fault of their own. They may feel the same sentiments. Imagine a family on their way up to Yerushalayim for one of the shalosh regalim, attempting to bring a korban to Hashem on the Chag, and after their long travels, they arrive at the Beit HaMikdash and discover that the man of the house has become tameh and cannot participate at all. It will definitely feel like Hashem is rejecting him. For those instances, the Midrash tells us to see what Avraham Avinu would do under such circumstances. Avraham spent his entire life teaching the world about Hashem. All he wanted was a child who would continue in the same path. After decades of waiting, he finally received a miracle child at an advanced age. Imagine the love Avraham had for this child. As the child grew, Avraham was able to teach himTorah and the ways of Hashem. Imagine the love Avraham had for Yitzchak at age five—much greater than at his birth. The love he had at age ten was even greater. He invested so much time and energy into Yitzchak, who was to continue his life's mission. Then, when Yitzchak was thirty-seven, in the prime of his life, Hashem told Avraham to slaughter him. In one second, all of Avraham's hopes and dreams were being denied. All of the love he had for his son was about to make this task extraordinarily difficult. He could have felt, "All I am trying to do is promote the name of Hashem in the world, and now He is pushing me away." Yet Avraham said to himself: if this is what Hashem wants me to do, then this is what I want. Instead of feeling rejected, he marched forward with zerizut and did Hashem's will to the best of his ability. This was one of the greatest acts of service of all time. Hashem was not distancing Avraham. He was elevating him. Hashem never distances anyone. A person may feel distanced, but that is only because he does not understand the ways of Hashem. When a person becomes tameh, it is not Hashem saying, "I do not want your korban." It is Hashem saying: "I want a different service from you now. I want you to accept that this is what is best for you, and serve Me from the place I have placed you." For that, a person will gain far more than he would have from bringing the korban. When people feel that Hashem is not interested in their service, yet they still do the best they can, that service elevates them enormously. Hashem may appear to be far from us at times, but He is always close. He always wants our avodah, no matter how it may seem. If we strengthen ourselves during those times and continue to serve Him joyfully, to the best of our ability, we will rise to the greatest levels.

Join Rabbi Joey Rosenfeld as he guides us through the world and major works of Kabbalah, Hasidic masters, and Jewish philosophy, shedding light on the inner life of the soul. To learn more, visit JoeyRosenfeld.com