Podcasts about yitzchak

Avraham's journey of Lech Lecha describes the spiritual path of every soul; the lives of Yishmael and Yitzchak reveal two distinct paradigms for raising a Jewish child. This class, taught by Rabbi Shais Taub, is based on Parshas Lech Lecha in Likkutei Sichos Vol. 1.

The pasuk says that Hashem smelled the pleasing aroma of Noach's korban and then declared that He would never again destroy the world as He had done with the Mabul. The Midrash explains that Hashem not only smelled the aroma of Noach's korban, but also the aroma of the fiery furnace into which Avraham Avinu was willing to be thrown. He smelled the aroma of the furnace that Hananyah, Mishael, and Azaryah were cast into, and He smelled the aroma of all of His precious children throughout history who were willing to sacrifice their very lives for Him. We are commanded to love Hashem with all our heart, with all our soul, and with all our money. That means being willing to give up even the most precious things to us in order to show our love for Him. Every form of sacrifice is precious to Hashem. Sometimes it means enduring embarrassment. Sometimes it means giving up comforts. Sometimes it means changing our plans. Whatever it may be, Hashem cherishes every effort we make for His sake. Sometimes Hashem even makes it clear just how much He treasures those sacrifices. A Rosh Yeshivah from B'nei B'rak told me a remarkable story. When Rav Chaim Kanievsky, zatzal, was niftar, he was asked to travel to France to deliver a hesped in a shul where his father had once been the rabbi. The Rosh Yeshivah agreed — but on one condition: he never missed his daily shiur at 12:30 in the yeshivah under any circumstance. If the organizers could arrange the trip in such a way that he would not miss his shiur, he would go. They arranged a flight on Thursday afternoon, allowing him to give the hesped Thursday night and return Friday morning — since there was no shiur on Fridays, it would work. But then, another shul in France, a six-hour train ride away, called with the same request. It was a shul where his father-in-law had once been the rabbi. They asked if he could stay for Shabbat, deliver the hesped motza'ei Shabbat, and fly back Sunday morning on a 7:00 a.m. flight. He made the calculation and realized that flight would not land in Israel until around 12:30 — too late for his shiur. So he politely declined. He flew to France that Thursday without even bringing luggage, expecting to return the next morning. But then the second shul called again. This time they had worked out a plan: if he would speak motza'ei Shabbat, then drive six hours overnight to Switzerland, he could catch a 6:00 a.m. flight that would land in Israel around 11:00 a.m., giving him time to reach the yeshivah by 12:30. This would mean spending Shabbat there with no belongings, traveling six hours by train, then another six hours by car through the night — to save one hour in flight time, just so he would not miss giving one shiur. He asked his wife for permission, and she gave her blessing. Heroically, the Rosh Yeshivah delivered both hespeidim with great inspiration. When he arrived for the early flight, it was delayed by half an hour. They landed in Israel at 11:30, and by the time he reached passport control it was 11:50. He was in the foreign passport line with about 50 people ahead of him. After all his sacrifice, it seemed that he would miss the shiur after all. But then, as if an angel was sent from Shamayim, an officer approached him, asked for his passport, stamped it immediately, and told him to pass through without waiting. Such a thing had never happened to him before. Next came the mandatory COVID test. The lines were long and crowded — except for one line that was practically empty. He quickly got his test and continued on his way, arriving at his shiur at exactly 12:30. When a Jew is willing to sacrifice for Hashem, Hashem shows him just how much that sacrifice is cherished. Avraham Avinu never knew how much he was accomplishing by walking into the furnace or by being ready to sacrifice Yitzchak. Hananyah, Mishael, and Azaryah never knew how much their loyalty would inspire generations. And every one of us, in our own way, when we give up something for Hashem, is adding to that eternal "pleasing aroma" that rises to Shamayim. The more we are willing to sacrifice to do Hashem's will, the more love we show Him — and the more Hashem shows His love for us.

LECH LECHAWhat's in a name?We've all heard the stories about baby-naming. Name after a grandparent? The meaning of names is an important topic. We all give names to our children for long life, and today we wish to discuss: what is a good name? And how does one even choose a name?We must therefore carefully examine the secret and meaning of names, and we will do so by looking at a major question in the Torah portion of Lech Lecha: How did the addition of just one letter to the names of Avram and Sarai change their destiny, enabling them to give birth to Yitzchak? How could it be that an elderly couple, who had been childless for over eighty years, who saw in the stars that they would never have children and had completely despaired of the possibility- were suddenly “reborn” through the seemingly technical step of adding the letter "hei" to their names?

The Covenant of Avraham: Our Living Heritage in Yeshua The covenant Yahweh established with Avraham carries extraordinary significance for us today. When Yahweh revealed Himself at the burning bush, He declared His identity as "the Elohim of Avraham, Yitzchak, and Yaakov," establishing this covenant as His eternal reference point. Avraham's righteousness came through faith before circumcision, demonstrating that trust in Yahweh's promises transcends ritual observance. This messianic thread weaves throughout Scripture, showing how Yeshua fulfills the covenant promises made to Avraham's seed. The covenant ceremony in Genesis 15 reveals that Yahweh alone walked through the sacrificial pieces, shouldering the responsibility for its completion. As followers of Mashiach, we inherit this same covenant relationship. Paul confirms that those who have faith become Avraham's children, partakers of the identical promises given to the patriarchs. This covenant remains active today, sealed by Yeshua's blood and written upon our hearts through the Ruach HaKodesh, connecting us directly to Yahweh's eternal purposes for His people.     Watch on YouTube here:  https://youtu.be/Cxn-IebuOJs If these have been a blessing to you, please consider donating to help us continue to put these teachings out. You can donate at https://www.ruachonline.com/donate    If you like this video and would like to know more about Ruach Ministries International you can check us out on many venues: website: www.RuachOnline.com  Facebook: www.facebook.com/RuachMinistries  Twitter: @RuachTweets Vimeo: www.vimeo.com/Ruach  YouTube: www.youtube.com/c/theruachlife  Instagram: www.instagram.com/ruachminintl  Podcast Hub, Main site: https://stone2flesh.podbean.com  iHeart  https://ihr.fm/3VmLpyt  Apple Podcasts https://apple.co/3PXP8Bp   Amazon Music https://amzn.to/3jnsqX2  Spotify https://spoti.fi/3C71u4i  Google Podcasts https://bit.ly/3jrcTp7 & Patreon https://www.patreon.com/Ruach

Study Guide This week's learning is sponsored by Aunt Elayne, Fredjs, Hageges, Somers, Greenstones, and Pilichowskis in honor of Lana Kerzner's birthday. "We admire so much how you continue the Greenstone family legacy of intellectual curiosity coupled with daily dedication to learning and Judaism." Reish Lakish interprets Rabbi Meir’s position in a Mishna in Menachot as holding that an offering becomes pigul not due to improper intent during part of the matir (the enabling act), but rather when improper intent occurs during the first stage, and the second stage is performed without any intent, the second stage is still governed by the initial improper thought. Rabbi Shmuel bar Yitzchak disagrees, asserting that Rabbi Meir maintains one can render an offering pigul even through improper intent during part of an action. Two difficulties are raised against Reish Lakish’s explanation based on two halakhot in the Tosefta. Regarding the first, three attempts are made to resolve the contradiction, but each faces its own challenge. One difficulty is also raised against Rabbi Shmuel bar Yitzchak’s position, but it is successfully resolved.

Study Guide This week's learning is sponsored by Aunt Elayne, Fredjs, Hageges, Somers, Greenstones, and Pilichowskis in honor of Lana Kerzner's birthday. "We admire so much how you continue the Greenstone family legacy of intellectual curiosity coupled with daily dedication to learning and Judaism." Reish Lakish interprets Rabbi Meir’s position in a Mishna in Menachot as holding that an offering becomes pigul not due to improper intent during part of the matir (the enabling act), but rather when improper intent occurs during the first stage, and the second stage is performed without any intent, the second stage is still governed by the initial improper thought. Rabbi Shmuel bar Yitzchak disagrees, asserting that Rabbi Meir maintains one can render an offering pigul even through improper intent during part of an action. Two difficulties are raised against Reish Lakish’s explanation based on two halakhot in the Tosefta. Regarding the first, three attempts are made to resolve the contradiction, but each faces its own challenge. One difficulty is also raised against Rabbi Shmuel bar Yitzchak’s position, but it is successfully resolved.

Study Guide Rabbi Yehuda HaNasi (Rebbi) interprets the first mention of “bull” in Vayikra 4:20 as referring to the bull offering of Yom Kippur, even though the verse’s context concerns the communal sin offering. According to Rebbi, this verse teaches that the Yom Kippur bull is comparable to the bull brought by the kohen gadol who sins, referenced by the second mention of “bull” in the same verse. Rabbi Yishmael disagrees with Rebbi, arguing that the laws of the Yom Kippur bull can be derived through kal va’chomer (a fortiori) reasoning. However, the kal va’chomer argument he proposes is not fully spelled out in the text, and the Gemara clarifies which cases are being referenced and what laws are derived. Since Rabbi Yishmael does not interpret the word “bull” as referring to the Yom Kippur offering, but rather to the communal sin offering, the question arises: why use the term “bull” instead of simply saying “it”? Rav Pappa explains that the unnecessary word comes to teach a law not explicitly stated in the verses about the communal offering, but found in the kohen gadol’s sin offering - that the lobe of the liver and the kidneys are burned on the altar. Although this law could have been derived by juxtaposition, the inclusion of the word “bull” makes it as though it were written explicitly, which then allows it to be used to derive the same law by juxtaposition to the communal sin offering for idol worship. A braita is brought to support Rav Pappa’s explanation and shows how the juxtaposition between the communal sin offering and the communal offering for idol worship (from Bamidbar 15:25) is established. However, another braita derives the juxtaposition from the verse in Vayikra 4:20. Both derivations are considered necessary, as each teaches a different law. Rebbi’s position is cited earlier to support Rav Pappa’s explanation that the word “bull” serves to compare the Yom Kippur bull to the kohen gadol’s sin offering for specific laws derived from the words “et,” “b’dam,” and “taval.” However, Rebbi himself states that the comparison teaches that all the laws are the same, not just those three. This discrepancy is explained as stemming from two different tannaitic positions. Two braitot from the school of Rabbi Yishmael are brought, each explaining why certain words or laws appear only in the kohen gadol’s sin offering and not in the communal one. Both are interpreted through parables that reflect God’s relationship with His people. Finally, a Mishna in Menachot presents a debate between Rabbi Meir and the rabbis regarding whether a pigul (disqualifying intent) during the taking of the handful of the meal offering, but not during the taking of the frankincense (or vice versa), renders the offering pigul. Reish Lakish explains Rabbi Meir’s position: the offering becomes pigul not because intent during part of the matir (the enabling act) can render an offering pigul, but because later actions follow the original intent. That is, if improper intent occurred during the first stage, and the second stage was performed without intent, the second stage is still governed by the initial thought. Reish Lakish supports this interpretation by asserting that our Mishna must align with Rabbi Meir’s view. However, Rabbi Shmuel bar Yitzchak disagrees and interprets the Mishna according to the rabbis’ position.

Study Guide   The Gemara cites a braita to locate the source for the halakha that all placements of the sin-offering blood performed in the inner sanctuary are essential. The braita’s author treats the seven sprinklings as essential because they are treated as essential elsewhere - this statement is explained as referring to seven sprinklings in the rituals of the red heifer and the purification of a leper. The ruling that the four placements are essential is derived from the phrase “and as such he should do.” Why not derive them from the phrase “and he should do like he did,” which is used to teach the seven sprinklings - why can’t both be derived from the same verse? Rabbi Yirmiya and Abaye offer different answers. The braita explains that the word “bull” mentioned first in Vayikra 4:20 refers to the bull of Yom Kippur. Rav Nachman bar Yitzchak teaches from this that the blood placements are essential. Rav Papa, however, maintains that the essential nature can be derived from the verses of Yom Kippur and therefore understands the verse as teaching three specific laws about dipping the finger in the blood, laws drawn from the sin offering of the kohen gadol. A braita is brought in support of Rav Papa’s position. Rabbi Yishmael held that the laws for the bull of Yom Kippur could be derived by kal va'chomer reasoning and therefore understood the "bull" in the verse to be referring to the communal sin offering.   

Study Guide Rabbi Yehuda HaNasi (Rebbi) interprets the first mention of “bull” in Vayikra 4:20 as referring to the bull offering of Yom Kippur, even though the verse’s context concerns the communal sin offering. According to Rebbi, this verse teaches that the Yom Kippur bull is comparable to the bull brought by the kohen gadol who sins, referenced by the second mention of “bull” in the same verse. Rabbi Yishmael disagrees with Rebbi, arguing that the laws of the Yom Kippur bull can be derived through kal va’chomer (a fortiori) reasoning. However, the kal va’chomer argument he proposes is not fully spelled out in the text, and the Gemara clarifies which cases are being referenced and what laws are derived. Since Rabbi Yishmael does not interpret the word “bull” as referring to the Yom Kippur offering, but rather to the communal sin offering, the question arises: why use the term “bull” instead of simply saying “it”? Rav Pappa explains that the unnecessary word comes to teach a law not explicitly stated in the verses about the communal offering, but found in the kohen gadol’s sin offering - that the lobe of the liver and the kidneys are burned on the altar. Although this law could have been derived by juxtaposition, the inclusion of the word “bull” makes it as though it were written explicitly, which then allows it to be used to derive the same law by juxtaposition to the communal sin offering for idol worship. A braita is brought to support Rav Pappa’s explanation and shows how the juxtaposition between the communal sin offering and the communal offering for idol worship (from Bamidbar 15:25) is established. However, another braita derives the juxtaposition from the verse in Vayikra 4:20. Both derivations are considered necessary, as each teaches a different law. Rebbi’s position is cited earlier to support Rav Pappa’s explanation that the word “bull” serves to compare the Yom Kippur bull to the kohen gadol’s sin offering for specific laws derived from the words “et,” “b’dam,” and “taval.” However, Rebbi himself states that the comparison teaches that all the laws are the same, not just those three. This discrepancy is explained as stemming from two different tannaitic positions. Two braitot from the school of Rabbi Yishmael are brought, each explaining why certain words or laws appear only in the kohen gadol’s sin offering and not in the communal one. Both are interpreted through parables that reflect God’s relationship with His people. Finally, a Mishna in Menachot presents a debate between Rabbi Meir and the rabbis regarding whether a pigul (disqualifying intent) during the taking of the handful of the meal offering, but not during the taking of the frankincense (or vice versa), renders the offering pigul. Reish Lakish explains Rabbi Meir’s position: the offering becomes pigul not because intent during part of the matir (the enabling act) can render an offering pigul, but because later actions follow the original intent. That is, if improper intent occurred during the first stage, and the second stage was performed without intent, the second stage is still governed by the initial thought. Reish Lakish supports this interpretation by asserting that our Mishna must align with Rabbi Meir’s view. However, Rabbi Shmuel bar Yitzchak disagrees and interprets the Mishna according to the rabbis’ position.

Study Guide   The Gemara cites a braita to locate the source for the halakha that all placements of the sin-offering blood performed in the inner sanctuary are essential. The braita’s author treats the seven sprinklings as essential because they are treated as essential elsewhere - this statement is explained as referring to seven sprinklings in the rituals of the red heifer and the purification of a leper. The ruling that the four placements are essential is derived from the phrase “and as such he should do.” Why not derive them from the phrase “and he should do like he did,” which is used to teach the seven sprinklings - why can’t both be derived from the same verse? Rabbi Yirmiya and Abaye offer different answers. The braita explains that the word “bull” mentioned first in Vayikra 4:20 refers to the bull of Yom Kippur. Rav Nachman bar Yitzchak teaches from this that the blood placements are essential. Rav Papa, however, maintains that the essential nature can be derived from the verses of Yom Kippur and therefore understands the verse as teaching three specific laws about dipping the finger in the blood, laws drawn from the sin offering of the kohen gadol. A braita is brought in support of Rav Papa’s position. Rabbi Yishmael held that the laws for the bull of Yom Kippur could be derived by kal va'chomer reasoning and therefore understood the "bull" in the verse to be referring to the communal sin offering.   

There are times when a person may feel that he is being treated, quote-unquote, "unfairly" by Hashem. He tries so hard to do good, but it seems like everything keeps getting thrown back in his face. The natural inclination in those moments is to want to turn away, to give up. But if he does, he will lose out on the greatest possible gain. When Hashem puts a person through these kinds of challenges, they are golden opportunities—doorways that can bring him to unimaginable heights. If instead of turning away, a person continues to serve Hashem with even more love and more passion, he earns merits beyond comprehension. Avraham Avinu spent his life teaching the world about Hashem. His deepest longing was to have a child who would take over that mission and continue spreading Hashem's light. But for decades, it seemed impossible. Avraham and Sarah could not have children. One night, Hashem lifted Avraham above the stars and told him: " הבט נא השמימה וספור הכוכבים… כה יהיה זרעך " ( בראשית ט״ו:ה ). Chazal explain that Hashem was showing him that the Jewish people are above the mazalot—beyond the dictates of nature. Even if something appears impossible, Hashem can change it in an instant. Hashem then promised Avraham that he would indeed have a child who would carry on his mission. Avraham waited patiently, nearly thirty years, for that promise to be fulfilled. Finally, he and Sarah were blessed with Yitzchak. They poured their lives into raising him, nurturing him to become the great tzaddik he was destined to be. And then one day, Hashem issued a command that defied all logic: " קח נא את בנך את יחידך אשר אהבת את יצחק והעלהו שם לעולה " ( בראשית כ״ב:ב )-to bring Yitzchak as a sacrifice. From a human perspective, Avraham could have cried out: "This was my life's mission! This was the child I was promised! Now it's all being taken away?" That would have been understandable. But Avraham took a different path. He rose very early the next morning, eager to fulfill Hashem's will. He even saddled his own donkey—though he had countless servants—because he wanted to show his zealous love for Hashem. He went with passion, not despair. And that single act created merits that still protect us thousands of years later. When the Jewish people were in the desert, Balak and Balaam plotted to destroy them. The Chatam Sofer says this was one of the most dangerous moments in our history. Balaam tried to use the power of zealousness to sway Hashem. He, too, arose early and saddled his donkey to curse the Jewish people. But Hashem replied: "You wicked man, My beloved Avraham has already preceded you! He rose early and saddled his donkey to serve Me out of love. In his merit, you will never harm his children." Avraham had no idea at the time how much he was accomplishing. By serving Hashem with joy even in the face of what seemed like betrayal, he laid down eternal protection for his descendants. We see this pattern again with Yosef HaTzaddik. He was living a holy life, learning Torah every day with his father, Yaakov. Suddenly, his life was turned upside down. He was sold into slavery, torn from his family, and thrust into the moral depravity of Egypt. And then, when he was at his lowest, Yosef faced one of the most difficult challenges in history—the test of Potiphar's wife. He could have said: "This is my reward for living so purely? Why should I keep trying?" But instead, Yosef resisted with all his might. Centuries later, when the Jewish people stood trapped at the Yam Suf with the Egyptians pursuing them, it was Yosef's bones that were carried to the water. In his merit of running away from sin, the sea split. Yosef had no idea that his private moment of self-control, when faced with so many difficulties, would one day save millions of lives. This is what is at stake when we feel tested, when life seems unfair. We cannot imagine what our Emunah and perseverance will bring. If instead of complaining or questioning, we rise to the challenge and serve Hashem with more love, we are not only helping ourselves—we are bringing blessing to our children, grandchildren, and all of Klal Yisrael.

Rambam's Understanding of Sukkot (Guide for the Perplexed, 3:43) The Rambam explains that the holiday of Sukkot is designed to achieve the goal of ששון ושמחה (happiness and joy), and for this reason, it must last for seven days, " כדי שיתפרסם הענין " (so the topic will become well-known and advertised) and make a lasting impact. The Timing and Mindsets (Cognition and Character Traits) The time of the holiday is explicitly set by the Torah during the gathering of the harvest, a period when people have peace of mind and are relieved from the most basic needs. This setting is ideal for imparting two crucial lessons: 1. Mindset (Cognition/Knowledge): Remembering Miracles: It is an opportunity to remember the miracles that happened to the Jewish people in the desert for the benefit of future generations. 2. Character Trait ( מדות - Humility and Gratitude): Remembering Humble Beginnings: A person, successful and at the "top of the world" while gathering their grain, must remember their earlier, humble beginnings and "bad days." Reason 1: Gratitude: To take the opportunity to thank the Creator who brought them to this success. Reason 2: Humility: To cultivate the trait of humility and prevent arrogance due to current success. The Act of Dwelling in the Sukkah To fully internalize this lesson, the Rambam emphasizes the physical act of leaving one's home and dwelling in the Sukkah: Living the Lesson: We sit in temporary booths, reminding ourselves that we were once desert wanderers and were in a "suffering state." The Sukkah as a Booth (Not necessarily 'Ananei Kavod'): The emphasis here is on the simple booths of desert wanderers, a more fundamental understanding of the commandment, rather than solely the "Clouds of Glory" ( 'Ananei Kavod ). The Transition: We remember that from those simple beginnings, God brought us to our beautiful homes. The Role of Zechut Avot (Merit of the Forefathers) The Rambam explains that the Jewish people merited to leave the simple booths and live in beautiful homes for two reasons: God's Kindness. The Promises Made to the Forefathers: Specifically, Avraham, Yitzchak, and Yaakov, who were perfect in their mindsets and character traits. This leads to a fundamental principle: Source of Blessing: All the good that God has given and will give is because of זכות אבות (the merit of our forefathers), who maintained the דרך השם (path of God) and performed acts of righteousness. This reinforces the lesson of humility, as our success is not solely due to our own current merit. Shemini Atzeret and the Arba Minim (Four Species) Shemini Atzeret: Since not all the requisite happiness can be fully achieved in the temporary Sukkah, the people come back into their homes to "finish off the happiness" on the concluding eighth day. Arba Minim : The four species indicate appreciation for the transition from the desert to the fertile land of Israel ( Eretz Yisrael ). The desert does not produce such fruits and beautiful plants, which require fertile, moist land. Choosing species for their nice smell and beautiful appearance allows us to appreciate the success of our crops, which further necessitates humility at this time. Modern Application The Rambam's outlook is highly practical and can be applied in modern times: Material Success: Just as farmers appreciate their crops, a modern person (e.g., selling shoes or handbags) can view their products and appreciate their year's success, which further inspires humility and gratitude. Personal Origins: The lesson extends beyond remembering the journey to Eretz Yisrael to remembering one's personal, family, or national origins. Anyone whose family immigrated can remember the humble beginnings and origins of their grandparents—the modest homes, apartment buildings, and origins—to appreciate their current success, become humbled and thankful, and remember the זכות אבות .

Study Guide Today's daf is sponsored by Joanna Rom in loving memory of her mother, Rose Rom, Sura Razel, on her seventeenth yahrzeit. "She is still with me every day, my inner teacher." If one becomes impure, must one repeat the washing of hands and feet? A source is brought from Mishna Para 3:7 regarding the para aduma (red heifer) to suggest that re-washing is not required. However, this proof is rejected, as the laws concerning the para aduma are considered more lenient. Can a kohen immerse his hands and feet directly in the water of the basin, or must the water be poured over them? Rav Nachman bar Yitzchak cites a source to support the permissibility of immersion, but the inference is ultimately rejected. Regarding the timing for sinking the water into its pit to prevent disqualification for the following day, three opinions are presented: Rabbi Chiya bar Yosef distinguishes between rites performed during the day and those at night. For daytime rites, the water must be sunk at sunset; for nighttime rites, at dawn. Rav Chisda maintains that for all rites, the water must be sunk at dawn. Rabbi Yochanan holds that once the water is sunk at the beginning of the night, it may not be raised again until morning. Rabbi Yochanan’s position is examined in light of other statements he made that appear contradictory. The analysis also ensures his view is clearly differentiated from those of Rav Chisda and Rabbi Chiya bar Yosef, with whom he disagrees. A challenge is raised against Rav Chisda’s opinion, but it is resolved.

Study Guide Today's daf is sponsored by Joanna Rom in loving memory of her mother, Rose Rom, Sura Razel, on her seventeenth yahrzeit. "She is still with me every day, my inner teacher." If one becomes impure, must one repeat the washing of hands and feet? A source is brought from Mishna Para 3:7 regarding the para aduma (red heifer) to suggest that re-washing is not required. However, this proof is rejected, as the laws concerning the para aduma are considered more lenient. Can a kohen immerse his hands and feet directly in the water of the basin, or must the water be poured over them? Rav Nachman bar Yitzchak cites a source to support the permissibility of immersion, but the inference is ultimately rejected. Regarding the timing for sinking the water into its pit to prevent disqualification for the following day, three opinions are presented: Rabbi Chiya bar Yosef distinguishes between rites performed during the day and those at night. For daytime rites, the water must be sunk at sunset; for nighttime rites, at dawn. Rav Chisda maintains that for all rites, the water must be sunk at dawn. Rabbi Yochanan holds that once the water is sunk at the beginning of the night, it may not be raised again until morning. Rabbi Yochanan’s position is examined in light of other statements he made that appear contradictory. The analysis also ensures his view is clearly differentiated from those of Rav Chisda and Rabbi Chiya bar Yosef, with whom he disagrees. A challenge is raised against Rav Chisda’s opinion, but it is resolved.

Each of the "Avot" represent a unique contribution to the mosaic of Jewish existence and ideas.Today we probe what Yitzchak - in many ways the most hidden of all the Avot - represents.

R' Adam Yitzchak Polinovskiy is a Mindset Alignment Coach, specializing in the art of personal and professional transformation. His expertise spans a wide range of areas, including mindset mastery, Kabbalistic wisdom, alignment strategies, and leadership development. With a keen understanding of the human psyche and a gift for unlocking potential, Reb Adam helps his clients break through limiting beliefs, overcome challenges, and step into their greatness. His clients include business executives, UFC fighters, entrepreneurs, celebrities, and high achievers.---Please rate and review the Empowered Jewish Living podcast on whatever platform you stream it. Please follow Rabbi Shlomo Buxbaum and the Lev Experience on the following channels:Facebook: @ShlomobuxbaumInstagram: @shlomobuxbaumYouTube: @levexperienceOrder Rabbi Shlomo' books: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠The Four Elements of an Empowered Life: A Guidebook to Discovering Your Inner World and Unique Purpose⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠---⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠The Four Elements of Inner Freedom: The Exodus Story as a Model for Overcoming Challenges and Achieving Personal Breakthroughs⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ You can order a copy on⁠ Amazon⁠ or in your local Jewish bookstore.

What did Yishmael do that made Sarah take the decision to make Avraham drive his son out of their home?Did Avraham send his own son to possible death by thirst in the desert?

Rabbi Yisroel Bernath recorded this sermon before Rosh Hashana as he was preparing and we are sharing it with you... of course its nothing close to the magic of Rosh Hashana at Chabad NDG in Montreal. In this Rosh Hashanah sermon, Rabbi Yisroel Bernath weaves humor, Torah, and Jewish resilience into a message of hope and renewal. Beginning with laughter, he acknowledges the fears weighing on the Jewish heart today, rising antisemitism, uncertainty, and the heaviness of history. But he reminds us that the Jewish story begins not with despair, but with laughter: the birth of Yitzchak to Abraham and Sarah. Through a transformation of identity and vision, G-d teaches them, and us, that our destiny is not defined by the past but pulled by the promise of the future.The sermon moves through stories of Jewish survival, historical cathedrals, personal anecdotes, and Sheldon Adelson's shoes in Jerusalem, all to paint a vivid picture: we are builders of a spiritual architecture that spans generations. Each mitzvah is a chisel, each act of faith a brick, each Jew a builder. And above all, our answer to fear and hatred has always been joy.Key TakeawaysIdentity Shapes Destiny Abraham and Sarah became parents only after G-d changed their names, showing us that how we see ourselves changes how we live.History Pulled by Promise, Not Pushed by the Past Jewish survival isn't logical, it's miraculous. Our story isn't driven by yesterday's pain but by tomorrow's promise.Laughter as Our Legacy The first Jewish child was named Yitzchak, laughter, teaching us that joy and hope are the foundation of Jewish life.Generational Builders Like the cathedrals built over centuries, Jewish life is a project carried forward by every generation. Each mitzvah is part of a vast spiritual architecture.Joy as Resistance When the world says to give up, we laugh. When it says to despair, we believe. Our answer to hatred has always been love, laughter, and building.#RoshHashana #RoshHashanah #HIghHolidays #Judaism #Rabbi #yisroelbernath #chabad #Antisemitism #Jewish #Jewishfuture #JewishIdentity #resilience #Sermon Sign up for "The Forgiveness Lab" HERE: theloverabbi.com/eventsSupport the showGot your own question for Rabbi Bernath? He can be reached at rabbi@jewishndg.com or http://www.theloverabbi.comSingle? You can make a profile on www.JMontreal.com and Rabbi Bernath will help you find that special someone.Donate and support Rabbi Bernath's work http://www.jewishndg.com/donateFollow Rabbi Bernath's YouTube Channel https://www.youtube.com/user/ybernathAccess Rabbi Bernath's Articles on Relationships https://medium.com/@loverabbi

Send us a textRabbi Yisroel Bernath recorded this sermon before Rosh Hashana as he was preparing and we are sharing it with you... of course its nothing close to the magic of Rosh Hashana at Chabad NDG in Montreal. In this Rosh Hashanah sermon, Rabbi Yisroel Bernath weaves humor, Torah, and Jewish resilience into a message of hope and renewal. Beginning with laughter, he acknowledges the fears weighing on the Jewish heart today, rising antisemitism, uncertainty, and the heaviness of history. But he reminds us that the Jewish story begins not with despair, but with laughter: the birth of Yitzchak to Abraham and Sarah. Through a transformation of identity and vision, G-d teaches them, and us, that our destiny is not defined by the past but pulled by the promise of the future.The sermon moves through stories of Jewish survival, historical cathedrals, personal anecdotes, and Sheldon Adelson's shoes in Jerusalem, all to paint a vivid picture: we are builders of a spiritual architecture that spans generations. Each mitzvah is a chisel, each act of faith a brick, each Jew a builder. And above all, our answer to fear and hatred has always been joy.Key TakeawaysIdentity Shapes Destiny Abraham and Sarah became parents only after G-d changed their names, showing us that how we see ourselves changes how we live.History Pulled by Promise, Not Pushed by the Past Jewish survival isn't logical, it's miraculous. Our story isn't driven by yesterday's pain but by tomorrow's promise.Laughter as Our Legacy The first Jewish child was named Yitzchak, laughter, teaching us that joy and hope are the foundation of Jewish life.Generational Builders Like the cathedrals built over centuries, Jewish life is a project carried forward by every generation. Each mitzvah is part of a vast spiritual architecture.Joy as Resistance When the world says to give up, we laugh. When it says to despair, we believe. Our answer to hatred has always been love, laughter, and building.#RoshHashana #RoshHashanah #HIghHolidays #Judaism #Rabbi #yisroelbernath #chabad #Antisemitism #Jewish #Jewishfuture #JewishIdentity #resilience #Sermon Sign up for "The Forgiveness Lab" HERE: theloverabbi.com/eventsSupport the showGot your own question for Rabbi Bernath? He can be reached at rabbi@jewishndg.com or http://www.theloverabbi.comSingle? You can make a profile on www.JMontreal.com and Rabbi Bernath will help you find that special someone.Donate and support Rabbi Bernath's work http://www.jewishndg.com/donateFollow Rabbi Bernath's YouTube Channel https://www.youtube.com/user/ybernathAccess Rabbi Bernath's Articles on Relationships https://medium.com/@loverabbi

We should try to go above and beyond our minimum duty,& infuse the mitzvos with beauty!To show how far kavod goes,Eisav only served Yitzchak in royal clothes!

One of the Torah readings on Rosh Hashanah is the story of the Akedat Yitzchak. To this day, we continue to benefit from the eternal merits Avraham Avinu gained by his willingness to sacrifice his son at Hashem's command. But there was another profound accomplishment that day. The Torah commands, " תמים תהיה עם ה' אלקיך " — Tamim Tehiyeh Im Hashem Elokecha (Devarim 18:13). Rashi explains that this means: do not concern yourself with what the future holds. Rather, accept that Hashem is leading you exactly to the places and circumstances you are meant to be. Trust that whatever will happen will be for the best, and therefore there is no need to worry. The Passuk says in Tehillim, " ואני בתמי אלך " . Chazal teach that this pasuk was said regarding Avraham going to the Akedah. He walked with wholehearted trust in Hashem. The B'nei Yissaschar explains the depth of this trust: Avraham already had a prophecy from Hashem that his future offspring would come through Yitzchak. And yet, now he was being commanded to bring him as a korban ola — a direct contradiction to the earlier prophecy! It is forbidden to disbelieve a prophecy. That meant Avraham was required, all the way to Har HaMoriah, to continue believing both truths at once — that he must sacrifice Yitzchak, and yet that his children would still come through him. To human logic, it was an impossibility. But Avraham went betumo — with complete Emunah. He did not wrestle with the contradiction. He did not calculate or analyze. He placed everything in Hashem's hands and told himself: It's not my job to figure out how the future will work out. It's my job to trust that Hashem is in charge of the future. In the end, we see the perfection of Hashem's plan. Precisely because Yitzchak was placed on the Mizbeach, he became able to father children. The Or HaChayim HaKadosh explains: Yitzchak was born with the neshama of a female, and for the first 37 years of his life he had no zivug — because every couple is one neshama, half male and half female. Yitzchak's neshama had come down alone. At the moment of the Akedah, as his soul left him, Hashem gave him a new neshama — a complete male neshama. And at that very moment, Rivka, the other half of his soul, was born. What seemed the greatest contradiction turned out to be the greatest answer. This is the lesson for us. In our lives we also face contradictions, situations that make no sense, questions that seem unanswerable. Our avodah is to walk with Hashem with complete emunah, to trust that He will reveal the answers in the perfect time. A man shared his story: At eighteen, he began working in his father's retail stores. By the time he was twenty-eight, married with children, those stores collapsed. From a comfortable lifestyle, he suddenly could not pay even for basic expenses. With no business skills beyond retail, he felt lost. He clung to his learning, spending hours each day in Torah, though even concentrating became difficult. Then, one day, his father asked a real estate friend to involve him in handling their empty stores. The young man took on the project and showed surprising ability. Eventually, that friend called and invited him to partner with his son-in-law in a new real estate company. The business flourished, and the man today enjoys both a solid livelihood and more time for Torah and mitzvot. At first, he had asked: Why did Hashem take away the only work I knew? But in truth, the "problem" was the answer. Losing his old job was the key to discovering his true path in life — one far better than he ever imagined. So it is with all of us. The answers may not be immediate, but they are always the greatest possible answers. Those who walk with Hashem in trust will see blessing — in this world and the next.

MRC Return & Learn Elul 5785 - Rabbi Yitzchak Shurin - The Path to Personal Growth by Shapell's Rabbeim

Today's daf is sponsored by Lisa Elon in honor of her steadfast chevruta, Rhondda Ma Today's daf is sponsored by Lisa Elon in honor of her steadfast chevruta, Rhondda May, "May G-d grant us many more years of great learning together. " Today's daf is sponsored by Rachel Alexander Levy in memory of Jack Schuster, father of my chevruta, Rabbi Jordi Schuster. May his memory be for a blessing. Today's daf is sponsored by Adam Dicker in honor of Carolyn Hochstadter Dicker on her birthday. There is a debate between Rav and Shmuel regarding the kashering process known as niguv. In one version of the debate, Rav requires that ashes be used once during the process, while Shmuel requires them to be used twice. In another version, there is no actual disagreement—Rav simply omits the final step of rinsing with water, since its sole purpose is to remove the ashes. Shmuel, however, includes it as part of the process. How are wicker nets in a winepress kashered? Rabbi Avahu derives from the laws of purifying wicker nets that they require niguv. If the nets are made of reeds, which are more absorbent, they must be left unused for twelve months—or, according to Rabban Shimon ben Gamliel, until the next wine-making season. What is the practical difference between these two opinions? Rabbi Yossi offers an alternative to waiting a year: pouring boiling water over them. Rabban Shimon ben Gamliel cites Rabbi Yossi, suggesting instead that the nets be placed under running water for an onah. What is an onah? Some define it as either a day or a night, while others say it means twelve hours. Rav Shmuel bar Yitzchak explains that both interpretations ultimately mean the same thing. How? The strainer and baskets used in the winepress are kashered differently depending on the material they are made from, since the level of absorption varies. If grape clusters are placed in the winepress and surrounded by the juice from the grapes, are they considered a single unit for the purposes of impurity? This has practical implications: if an am haaretz—someone who may not be trusted regarding purity laws—touches one cluster, does that render all the surrounding clusters impure? If one purchases utensils from a non-Jew, how are they to be kashered? The method depends on how the utensil was used: if used with cold food, rinse with water; if used with hot water, perform hagala (boiling); and if exposed to direct fire, apply libun (burning with fire). A knife must be polished. All these utensils also require tevila—immersion in a mikveh. Two different phrases in Bamidbar 31:23, following the battle with Midian, are cited to derive the requirement for tevila. Why are both phrases needed? Rav Nachman explains that even new utensils purchased from a non-Jew require tevila, since kashered old utensils are considered equivalent to new ones. Borrowed utensils from a non-Jew do not require tevila, but a question arises regarding utensils given to a Jew as collateral. Metal and glass utensils require tevila, but earthenware does not. If an earthenware vessel is coated with a lead glaze, should it be treated as earthenware or as metal? If utensils were used without being kashered, is food prepared in them forbidden? The answer depends on when the vessel was last used and whether one holds that a substance imparting a bad flavor is permitted or prohibited.   y, "May G-d grant us many more years of great learning together. " Today's daf is sponsored by Rachel Alexander Levy in memory of Jack Schuster, father of my chevruta, Rabbi Jordi Schuster. May his memory be for a blessing. Today's daf is sponsored by Adam Dicker in honor of Carolyn Hochstadter Dicker on her birthday. There is a debate between Rav and Shmuel regarding the kashering process known as niguv. In one version of the debate, Rav requires that ashes be used once during the process, while Shmuel requires them to be used twice. In another version, there is no actual disagreement—Rav simply omits the final step of rinsing with water, since its sole purpose is to remove the ashes. Shmuel, however, includes it as part of the process. How are wicker nets in a winepress kashered? Rabbi Avahu derives from the laws of purifying wicker nets that they require niguv. If the nets are made of reeds, which are more absorbent, they must be left unused for twelve months—or, according to Rabban Shimon ben Gamliel, until the next wine-making season. What is the practical difference between these two opinions? Rabbi Yossi offers an alternative to waiting a year: pouring boiling water over them. Rabban Shimon ben Gamliel cites Rabbi Yossi, suggesting instead that the nets be placed under running water for an onah. What is an onah? Some define it as either a day or a night, while others say it means twelve hours. Rav Shmuel bar Yitzchak explains that both interpretations ultimately mean the same thing. How? The strainer and baskets used in the winepress are kashered differently depending on the material they are made from, since the level of absorption varies. If grape clusters are placed in the winepress and surrounded by the juice from the grapes, are they considered a single unit for the purposes of impurity? This has practical implications: if an am haaretz—someone who may not be trusted regarding purity laws—touches one cluster, does that render all the surrounding clusters impure? If one purchases utensils from a non-Jew, how are they to be kashered? The method depends on how the utensil was used: if used with cold food, rinse with water; if used with hot water, perform hagala (boiling); and if exposed to direct fire, apply libun (burning with fire). A knife must be polished. All these utensils also require tevila—immersion in a mikveh. Two different phrases in Bamidbar 31:23, following the battle with Midian, are cited to derive the requirement for tevila. Why are both phrases needed? Rav Nachman explains that even new utensils purchased from a non-Jew require tevila, since kashered old utensils are considered equivalent to new ones. Borrowed utensils from a non-Jew do not require tevila, but a question arises regarding utensils given to a Jew as collateral. Metal and glass utensils require tevila, but earthenware does not. If an earthenware vessel is coated with a lead glaze, should it be treated as earthenware or as metal? If utensils were used without being kashered, is food prepared in them forbidden? The answer depends on when the vessel was last used and whether one holds that a substance imparting a bad flavor is permitted or prohibited.

Today's daf is sponsored by Lisa Elon in honor of her steadfast chevruta, Rhondda Ma Today's daf is sponsored by Lisa Elon in honor of her steadfast chevruta, Rhondda May, "May G-d grant us many more years of great learning together. " Today's daf is sponsored by Rachel Alexander Levy in memory of Jack Schuster, father of my chevruta, Rabbi Jordi Schuster. May his memory be for a blessing. Today's daf is sponsored by Adam Dicker in honor of Carolyn Hochstadter Dicker on her birthday. There is a debate between Rav and Shmuel regarding the kashering process known as niguv. In one version of the debate, Rav requires that ashes be used once during the process, while Shmuel requires them to be used twice. In another version, there is no actual disagreement—Rav simply omits the final step of rinsing with water, since its sole purpose is to remove the ashes. Shmuel, however, includes it as part of the process. How are wicker nets in a winepress kashered? Rabbi Avahu derives from the laws of purifying wicker nets that they require niguv. If the nets are made of reeds, which are more absorbent, they must be left unused for twelve months—or, according to Rabban Shimon ben Gamliel, until the next wine-making season. What is the practical difference between these two opinions? Rabbi Yossi offers an alternative to waiting a year: pouring boiling water over them. Rabban Shimon ben Gamliel cites Rabbi Yossi, suggesting instead that the nets be placed under running water for an onah. What is an onah? Some define it as either a day or a night, while others say it means twelve hours. Rav Shmuel bar Yitzchak explains that both interpretations ultimately mean the same thing. How? The strainer and baskets used in the winepress are kashered differently depending on the material they are made from, since the level of absorption varies. If grape clusters are placed in the winepress and surrounded by the juice from the grapes, are they considered a single unit for the purposes of impurity? This has practical implications: if an am haaretz—someone who may not be trusted regarding purity laws—touches one cluster, does that render all the surrounding clusters impure? If one purchases utensils from a non-Jew, how are they to be kashered? The method depends on how the utensil was used: if used with cold food, rinse with water; if used with hot water, perform hagala (boiling); and if exposed to direct fire, apply libun (burning with fire). A knife must be polished. All these utensils also require tevila—immersion in a mikveh. Two different phrases in Bamidbar 31:23, following the battle with Midian, are cited to derive the requirement for tevila. Why are both phrases needed? Rav Nachman explains that even new utensils purchased from a non-Jew require tevila, since kashered old utensils are considered equivalent to new ones. Borrowed utensils from a non-Jew do not require tevila, but a question arises regarding utensils given to a Jew as collateral. Metal and glass utensils require tevila, but earthenware does not. If an earthenware vessel is coated with a lead glaze, should it be treated as earthenware or as metal? If utensils were used without being kashered, is food prepared in them forbidden? The answer depends on when the vessel was last used and whether one holds that a substance imparting a bad flavor is permitted or prohibited.   y, "May G-d grant us many more years of great learning together. " Today's daf is sponsored by Rachel Alexander Levy in memory of Jack Schuster, father of my chevruta, Rabbi Jordi Schuster. May his memory be for a blessing. Today's daf is sponsored by Adam Dicker in honor of Carolyn Hochstadter Dicker on her birthday. There is a debate between Rav and Shmuel regarding the kashering process known as niguv. In one version of the debate, Rav requires that ashes be used once during the process, while Shmuel requires them to be used twice. In another version, there is no actual disagreement—Rav simply omits the final step of rinsing with water, since its sole purpose is to remove the ashes. Shmuel, however, includes it as part of the process. How are wicker nets in a winepress kashered? Rabbi Avahu derives from the laws of purifying wicker nets that they require niguv. If the nets are made of reeds, which are more absorbent, they must be left unused for twelve months—or, according to Rabban Shimon ben Gamliel, until the next wine-making season. What is the practical difference between these two opinions? Rabbi Yossi offers an alternative to waiting a year: pouring boiling water over them. Rabban Shimon ben Gamliel cites Rabbi Yossi, suggesting instead that the nets be placed under running water for an onah. What is an onah? Some define it as either a day or a night, while others say it means twelve hours. Rav Shmuel bar Yitzchak explains that both interpretations ultimately mean the same thing. How? The strainer and baskets used in the winepress are kashered differently depending on the material they are made from, since the level of absorption varies. If grape clusters are placed in the winepress and surrounded by the juice from the grapes, are they considered a single unit for the purposes of impurity? This has practical implications: if an am haaretz—someone who may not be trusted regarding purity laws—touches one cluster, does that render all the surrounding clusters impure? If one purchases utensils from a non-Jew, how are they to be kashered? The method depends on how the utensil was used: if used with cold food, rinse with water; if used with hot water, perform hagala (boiling); and if exposed to direct fire, apply libun (burning with fire). A knife must be polished. All these utensils also require tevila—immersion in a mikveh. Two different phrases in Bamidbar 31:23, following the battle with Midian, are cited to derive the requirement for tevila. Why are both phrases needed? Rav Nachman explains that even new utensils purchased from a non-Jew require tevila, since kashered old utensils are considered equivalent to new ones. Borrowed utensils from a non-Jew do not require tevila, but a question arises regarding utensils given to a Jew as collateral. Metal and glass utensils require tevila, but earthenware does not. If an earthenware vessel is coated with a lead glaze, should it be treated as earthenware or as metal? If utensils were used without being kashered, is food prepared in them forbidden? The answer depends on when the vessel was last used and whether one holds that a substance imparting a bad flavor is permitted or prohibited.

Join Yitzchak Pearson, Texas realtor and certified instructor, as he shares a powerful condensed version of his Personal Growth and Development class for real estate professionals. Drawing from his own journey of resilience—overcoming early life challenges and transforming his career through health, fitness, and mindset—Yitzchak reveals how personal growth fuels real estate success.

From humble beginnings to becoming one of Texas's top 50 agents, Yitzchak Pearson reveals how he built a powerful personal brand that consistently attracts clients in today's competitive real estate market. This episode dives deep into his Hub & Spoke digital marketing model, his StoryBrand framework, and the practical steps any agent can take to dominate online.

In this transformative episode, part two of our seven-part Merkavah series, Rabbi Meisel explores Yitzchak as the embodiment of Gevurah, the divine quality of discipline, restraint, and the power to transform potential into reality. Building on the foundation of Avraham's Chesed, we uncover how Yitzchak's very existence, and especially the Akeidah, reveals a spiritual blueprint for personal growth, resilience, and the miracle of becoming. Through deep Torah insights, metaphors of birth and laughter, and the cosmic resonance of the shofar, this conversation draws a powerful connection between Gevurah and the hidden strength in navigating life's challenges.Join the Conversation! Be part of our growing community—join the Shema Podcast for the Perplexed WhatsApp group to share feedback, discuss episodes, and suggest future topics. Click here to sign up.Want to keep going deeper? Explore Revealing the Hidden with Rabbi Gershon Meisel—uncovering the depth behind Torah, life, and the spiritual reality beneath it all.

Rabbi Yitzchak Shurin: Antisemitism: Galut Yishmael: The Antisemite's Last Stand by Shapell's Rabbeim

Congratulates the Bar Mitzvah boy, blessing him to begin a full Jewish life in Torah and mitzvos. Shares the Midrash about Yitzchak's Bar Mitzvah and Og's mockery, teaching not to be intimidated by challenges or ridicule. Encourages him to live with strength and influence his surroundings positively, bringing true Jewish nachas to his family. https://www.torahrecordings.com/rebbe/004_igros_kodesh/sivan/1062

Today's daf is sponsored by Doreen Samuels for the shloshim of her dear mother, Elaine Charlton, Ella bat Rachmiel v'Riva Leah, z"l, on 23rd July - 27th Tammuz 5785. She was so proud of my Jewish learning." Rav and Shmuel disagree about the reason and origin of the prohibition on consuming oil from non-Jews. Rav maintains that Daniel instituted the ban to prevent intermarriage, while Shmuel attributes it to concerns of kashrut, arguing that the oil was placed in vessels previously used for non-kosher foods, causing flavor absorption. Three objections are raised against Rav’s view, prompting revisions based on other teachings. Rav holds that Daniel prohibited the oil within city limits, while Hillel and Shamai's students extended the prohibition to the fields as part of the eighteen decrees enacted on a day when Shamai’s students outnumbered Hillel’s and successfully passed rulings by majority. That same day, wine and bread from non-Jews were also banned due to concerns related to their daughters—potentially leading to idol worship and “something else.” Two interpretations are offered regarding "their daughters." Rav Nachman bar Yitzchak claims that the rabbis designated all non-Jewish females as possessing nidda impurity from birth, while Genieva, quoting Rav, suggests the concern was intermarriage. The Gemara challenges Rav’s reasoning—intermarriage is already prohibited by Torah law. After a chain of responses and further inquiries, the conclusion is that Rav saw the decree as either a prohibition on marrying non-Jews outside the seven nations (if Torah law applies only to those) or a ban on seclusion with a non-Jewish woman. To what was the "something else" referring?

Today's daf is sponsored by Doreen Samuels for the shloshim of her dear mother, Elaine Charlton, Ella bat Rachmiel v'Riva Leah, z"l, on 23rd July - 27th Tammuz 5785. She was so proud of my Jewish learning." Rav and Shmuel disagree about the reason and origin of the prohibition on consuming oil from non-Jews. Rav maintains that Daniel instituted the ban to prevent intermarriage, while Shmuel attributes it to concerns of kashrut, arguing that the oil was placed in vessels previously used for non-kosher foods, causing flavor absorption. Three objections are raised against Rav’s view, prompting revisions based on other teachings. Rav holds that Daniel prohibited the oil within city limits, while Hillel and Shamai's students extended the prohibition to the fields as part of the eighteen decrees enacted on a day when Shamai’s students outnumbered Hillel’s and successfully passed rulings by majority. That same day, wine and bread from non-Jews were also banned due to concerns related to their daughters—potentially leading to idol worship and “something else.” Two interpretations are offered regarding "their daughters." Rav Nachman bar Yitzchak claims that the rabbis designated all non-Jewish females as possessing nidda impurity from birth, while Genieva, quoting Rav, suggests the concern was intermarriage. The Gemara challenges Rav’s reasoning—intermarriage is already prohibited by Torah law. After a chain of responses and further inquiries, the conclusion is that Rav saw the decree as either a prohibition on marrying non-Jews outside the seven nations (if Torah law applies only to those) or a ban on seclusion with a non-Jewish woman. To what was the "something else" referring?

In the beginning of this week's parasha , Pinchas, we read about the great rewards Pinchas received for doing the will of Hashem under very difficult circumstances. The Midrash at the end of parashat Balak asks how could it be that Moshe Rabbenu forgot the halacha of what was supposed to be done with Zimri and Kozbi? Thr Midrash answered, it was מן השמים, in order to give Pinchas the ability to get what Hashem wanted to give him. Although when we read the pesukim it seems like everything happened in the natural course of events, in actuality, it was Hashem pulling the strings. Now was Pinchas's time and if, in order for that to happen, the greatest Rabbi in history needed to forget a halacha , then that's what was going to happen. But it goes even further. Every person's tests and opportunities for growth have already been mapped out for them way before they were even born. Hashem knows what each person needs to fulfill his mission and He sets each person up with the tests that they need to accomplish that mission. The Vilna Gaon writes, Bilaam was being tested by Hashem to see if he would go to curse the Jews against His will. Hashem sent him many obstacles to give him help with that test and he failed each time. That story, as well, seemed very natural. The nation of Moav became afraid of the Jews after they conquered Sichon and Og, and so they hired someone who seemed capable of cursing them to remove the threat. Chazal tell us, one of the things Hashem created on the sixth day of Creation during bein hashemashot was the פי האתון – the mouth of the donkey who tried to dissuade Bilaam from continuing on. This means, already from the beginning of time, Hashem was preparing the tests that Bilaam needed to go through. Korach was tested when he didn't receive the position he wanted. His job was to say, "It's מן השמים ," and accept it. But instead, he made a revolt against Moshe and Aharon. There as well, everything seemed very natural, but Chazal tell us, the spot of the earth which swallowed up the eida of Korach was created already on bein hashemashot during the six days of Creation. At that time, when Hashem was creating the world, He was already preparing the necessary components for the test he was going to give Korach thousands of years later. Avraham Avinu's tenth test of Akedat Yitzchak , which we are still benefiting from today, did not just happen at that time. That ram that he slaughtered instead of Yitzchak was created during the six days of Creation. Already from then, Hashem was planning out every single nisayon that Avraham would need to go through. And the same is true of every single individual. Sometimes we find ourselves in situations we don't want to be in and we start trying to figure out how we got there. Our job is not to backtrack and see how we could have avoided it. Our job is to do what Hashem wants us to do in that very situation. Every circumstance we find ourselves in had been carefully planned out for us to achieve our purpose here. What may seem to be a bunch of natural happenings is nothing other than the yad Hashem. In life, we need to pass each test as it comes. We don't know how much is riding on each one of them. The next test could be what we need that will make us zocheh to the beracha that we have been seeking. Every one is necessary for us to pass and b'ezrat Hashem, if we do, then we will be fulfilling the purpose of our creation. Shabbat Shalom.

Why does Bilaam say he wants to have his death be in the lot of Avraham, Yitzchak, and Yaakov?

Yahrtzeit Yomi #1544!!יד תמוזRav Yaakov Yitzchak HaLevi Rudermanרב יעקב יצחק ב״ר יהודה ליב הלוי רודרמןראש ישיבת נר ישראלעבודת הלוי(1900 - 1987)---------------------------------------------------Tammuz Yahrtzeits!!1. First Bobover Rebbe, Reb Yonah Minsker2. Mike Tress3. Lubavitcher Rebbe, Rav Shneur Kotler4. Rabbeinu Tam, Baal Haflaah5. Maaseh Merkavah6. Sreifas HaTalmud, Yonatan Netanyahu7. Rav Gedalia Schorr, Lev Simcha8. Imrei Noam9. Klausenberger Rebbe10. Rebbetzin Elyashiv11. Rav Elchonon Wasserman12. The Tur13. Be'er HaGolah14. Rav Ruderman15. Ohr HaChaim16. Kapischnitzer Rebbe17. Rav Yaakov Yosef Herman, Rav Yaakov Weinberg18. Naroler Rebbe, Rav Shmuel Yehuda Levin19. Rav Herzog, Rav Lazer Yudel Finkel20. Rav Avrohom Chaim Na'eh, Rav Avrohom Yitzchok Bloch21. Meitscheter Iluy, The Shtefanester22. Rav Avrohom Grodzenski23. Ramak24. Rav Yaakov Yosef25. Shaagas Aryeh26. Rav Nachman Bulman27. Rav Shmuel Rozovsky28. Kitzur Shulchan Aruch, Rav Elyashiv29. Rashi, Yismach Moshe---------------------------------------------------Share the Yahrtzeit Yomi link with your contacts!!https://chat.whatsapp.com/JimbwNtBaX31vmRDdnO3yk---------------------------------------------------To dedicate or sponsor, please contact 917-841-5059, or email yahrtzeityomidaily@gmail.com. Sponsorships can be paid by Zelle to the same number. First come, first served.Monthly sponsorships are $540.Weekly sponsorships are $180.Daily sponsorships are as follows:Dedications (l'Zecher Nishmas, Zechus shidduch/refuah/yeshuah, etc.) are $50.Sponsorships (fliers, advertising, promotions, additional links, etc.) are $100.The cost to request and sponsor a specific Tzaddik (unlisted on the Yahrtzeit Yomi schedule) is $180.MAY THE ZECHUS OF ALL THE TZADDIKIM PROTECT US FROM ALL TZAROS, AND MAY HASHEM GRANT US, AND ALL OF KLAL YISROEL, YESHUOS, NECHAMOS AND BESUROS TOVOS!!!

J.J. and Dr. Alon Shalev discuss the iconoclastic ideas and character of Rabbi Yitzchak Hutner. Follow us on Bluesky @jewishideaspod.bsky.social for updates and insights!Please rate and review the the show in the podcast app of your choice.We welcome all complaints and compliments at podcasts@torahinmotion.org  For more information visit torahinmotion.org/podcastsAlon Shalev is a Research Fellow at the Shalom Hartman Institute in Jerusalem, where he explores profound questions about meaning in life within the context of Jewish thought and philosophy. With a doctorate in Jewish Thought from the Hebrew University, Alon's research integrates diverse traditions of ethics and political philosophy, addressing the intersection of personal and societal values. His work seeks to uncover ways these frameworks can help guide individuals and communities toward meaningful existence and just governance. His recent book, "Rabbi Yitzchak Hutner's Theology of Meaning" was published by Brill. Alon lives in Tzur Hadassah, is married, and has three children.

On June 29, Eden will be hosting a webinar to speak in detail about the vision for this project. In order to register please click here or email info@edenbeitshemesh.com to find out more.In this episode of the 18Forty Podcast, David Bashevkin moderates a debate between Rabbi Itamar Rosensweig and Rabbi Yitzchak Blau on whether morality exists independently of Judaism. This is a recording of a live event hosted at Young Israel of Teaneck on May 4. In this episode we discuss: What does it mean for God to be good, and who defines the “good” in the first place? Do Torah Jews base their values on halacha, or something else?Should we make any changes to halachic and moral education in the Jewish community? Tune in to hear a conversation about how halacha and morality bring order and prioritization to our chaotic and confusing lives. Debate begins at 10:57.Rabbi Itamar Rosensweig is a professor of Jewish law and jurisprudence at Yeshiva University, a rabbinic judge and chaver beit din at the Beth Din of America, and the rav of the Shtiebel of Lower Merion. He holds a secondary appointment as an assistant professor of philosophy at Yeshiva College and serves as the chair of Jewish studies at the Sy Syms School of Business. He received his semikha, Yoreh Yoreh and Yadin Yadin, from RIETS, where he was a fellow of the Wexner Kollel Elyon and editor-in-chief of the Beit Yitzchak Journal of Talmudic and Halakhic Studies.Rabbi Yitzchak Blau is the author of Fresh Fruit & Vintage Wine: Ethics and Wisdom of the Aggada and is Tradition's associate editor. He has taught at Yeshivat Hamivtar, Yeshivat Shvilei Hatorah, and the Yeshivah of Flatbush and currently also teaches at Midreshet Lindenbaum. Rabbi Blau has a BA in English Literature from YU, an MA in Medieval Jewish History from Revel, and semikha from RIETS. Rabbi Blau lives in Alon Shevut with his wife and four children.References:The Lion, the Witch and the Wardrobe by C. S. LewisMere Christianity by C. S. LewisFresh Fruit & Vintage Wine: Ethics and Wisdom of the Aggada by Yitzchak BlauHaEmunot veHaDeot by Saadia GaonReligion And Morality by Avi Sagi and Daniel StatmanPlato's EuthyphroGenesis 9The Brothers Karamazov by Fyodor DostoevskyEight Chapters by Maimonides Halakhic Man by Rabbi Joseph B. SoloveitchikA Theory of Justice by John RawlsFor more 18Forty:NEWSLETTER: 18forty.org/joinCALL: (212) 582-1840EMAIL: info@18forty.orgWEBSITE: 18forty.orgIG: @18fortyX: @18_fortyWhatsApp: join hereBecome a supporter of this podcast: https://www.spreaker.com/podcast/18forty-podcast--4344730/support.

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After the Tochacha, when we confess our sins, Hashem says He'll rememeber the bris with Yaakov, with Yitzchak, and with Avraham. Rashi (Vayikra 26:42) explains why it switches the order of the avos.

"Exodus, Exile and Redemption" is a study of the profound significance of Judaism's history. Written essays are published bi-weekly ⁠⁠⁠⁠⁠⁠⁠⁠⁠here⁠⁠⁠⁠⁠⁠⁠⁠⁠. Please subscribe!This series is made possible by the Jacob Lights Foundation. To support this and other ongoing foundation initiatives, please consider becoming a paid subscriber to the Substack newsletter or making a tax-deductible donation via Zelle to jacoblightsfoundation@gmail.com.

Parashat Acharei Mot begins by telling us that Hashem spoke to Moshe after the tragic deaths of Nadav and Avihu, who died while attempting to draw closer to Hashem. Though their death was a colossal tragedy, the Torah teaches us how to view it—and more broadly, how to understand when tragedy befalls righteous individuals especially when they are engaged in holy pursuits. At that time, the Jewish people were yearning for the Shechina to dwell in the Mishkan they had built. After the sin of the Egel , they were unsure whether Hashem would rest His presence among them. On the day of the inauguration, Aharon offered multiple korbanot as instructed, but still, the Shechina did not descend. Only after Moshe and Aharon entered the Ohel Mo'ed to pray did a heavenly fire come down and consume the offerings. The people rejoiced—Hashem had forgiven them and chosen to dwell among them. In their deep yearning and love for Hashem, Nadav and Avihu brought the Ketoret on their own initiative. Then, the unimaginable happened: another fire came down and consumed them. Everyone was in shock. Was this a sign of Hashem's anger? Did it mean the forgiveness was rescinded? Moshe then told Aharon that Hashem had previously said He would be sanctified through the deaths of great people—and Nadav and Avihu were those chosen Tzaddikim. The Torah testifies that when Aharon heard this, " וידם אהרן "—he remained silent , accepting Hashem's will without protest. As a reward for his profound emunah and submission, Hashem then spoke directly to him. What appeared to be divine punishment was, in fact, a great Kiddush Hashem . The Or HaChayim explains that Nadav and Avihu became so spiritually elevated that their souls desired only closeness to Hashem and no longer wished to remain in the physical world. Today, we lack prophets to explain tragedies, but we have the Torah—eternal and unchanging—to guide us in how to view them. Our greatest strength lies in trusting Hashem and using pain as a catalyst for growth. We are reminded that this world is temporary, and every moment here is an opportunity to serve and connect with our Creator. The Rashbam writes that the greatest Kiddush Hashem on that day was not the death of the tzadikim , but Aharon's silent acceptance. Seeing his beloved sons die before him, he continued to serve Hashem with unwavering devotion. That act sanctified the Mishkan more than any offering brought that day. When a person accepts Hashem's judgment with love, he elevates not only himself but also the space around him. Such acceptance carries a powerful spiritual energy, capable of invoking blessing and even salvation. The sanctity of Har HaBayit , where the Beit HaMikdash would one day stand, was similarly established through Avraham Avinu's loving acceptance of Hashem's will. When commanded to offer Yitzchak as a korban, despite the contradiction to Hashem's earlier promise that his future offspring would come through Yitzchak, Avraham did not question. The Targum Yonatan on the passuk יראה ויקרא שם המקום ה ' explains that Avraham prayed not to harbor any complaints, fully submitting himself to Hashem's will. His wholehearted obedience imbued the mountain with eternal holiness. Just as the Mishkan was sanctified through Aharon's faith, and the Beit HaMikdash through Avraham's, so too can we infuse holiness into our lives and surroundings by accepting Hashem's decrees with love and trust. Whenever a person accepts the will of Hashem with love, although it's difficult, he elevates himself and the place around him. Our job is to trust Hashem and always continue growing in our Avodah no matter what happens.

One of the reasons that people may lose energy and excitement in their avodat Hashem is that they misunderstand the way Hashem deals with them. It makes logical sense that when a person is doing what Hashem wants, he should feel a certain spiritual elevation and receive some type of reciprocation which shows that Hashem is appreciating what he is doing. And so, when those things don't happen, people may begin to lose the enthusiasm that they once had. If they only knew how much Hashem appreciates what they are doing, and how much they are gaining every second of it, they would happily increase their enthusiasm. Let us analyze the way that Hashem dealt with Avraham Avinu. Hashem promised him a baby boy when he was 70 years old, but he did not see the fulfillment of that promise for another 30 years. Then, when Yitzchak was 37, Hashem commanded Avraham to offer him up as a korban . One would think, being that this was arguably the greatest mitzvah ever performed, that Avraham should have felt a connection to Hashem like no other on his way to do the Akeda . He should have felt an incredible spiritual feeling beyond imagination. Yet, it says וירא את המקום מרחוק – and he saw the place from afar. Chazal tell us that means he saw the מקומו של עולם - HaKadosh Baruch Hu – very distant from him. He did not feel any spiritual elevation, nor did he feel any connection to Hashem. It was actually just the opposite, a feeling of being distanced from Hashem. And one would think, after Avraham passed this monumental nisayon , Hashem should have showered him with blessing and showed him how great he became as a result. Yet that is not what happened. Rather, Avraham discovered that his wife had passed away, and he had to go deal with finding her a burial plot. This is precisely what made Avraham's deed as great as it was. The entire Jewish Nation is still benefiting from that one deed until today. Avraham knew that what he was doing was what Hashem wanted and that's all he needed to know. Going there without the spiritual feelings made the avodah even more precious. Not seeing Hashem patting him on the back, kavayachol , afterward made the avodah even more valuable. This world is the world of work. We need to toil in our avodat Hashem and the rewards come later. If someone has been praying for something for years without seeing results, he may feel that Hashem is not listening to him. Yet our Chazal teach us otherwise. Our Imahot prayed for years without seeing any results and that is precisely what made them as great as they became, continuing to push themselves without seeing the reciprocation. We know what Hashem wants from us. He told us in the Torah. And we know He appreciates every little move we make. When we continue growing and serving Him to the best of our ability, without the spiritual feelings and without the immediate rewards, it makes our service infinitely greater. If someone starts learning more or going to shul more, his natural expectations are that he will see more open blessing in his life from it. That may happen and it may not, depending on what Hashem knows is good for him. But if it doesn't happen and he continues learning and continues going to shul more, it makes those efforts so much more valuable and it raises him to such a higher level. He will most probably not feel any more spiritual from what he is doing, but that will just add to the potential levels he could reach. Akedat Yitzchak was done without any special feeling and without any immediate reciprocation. And we know that Hashem appreciated that act more than we could imagine. It made Avraham so great and the rewards of it are still being paid until today. This should be a model for us to understand that the greatness of our avodah does not depend on how spiritual we feel or how quickly Hashem gives us what we want afterwards. It's actually just the opposite. The more we persevere without the feeling and without the reciprocation, the greater the avodah becomes.

What if the Torah provides its own commentary on its most pivotal moments? In this episode, Rabbi Fohrman and Imu continue uncovering a striking web of connections between Jacob's deception in Genesis 27 and the Revelation at Sinai in Exodus 19. As they explore these interwoven parallels, they reveal a profound shift in roles—Father becoming Son, Son becoming Father—and examine how God's choice to reveal Himself through cloud and sound echoes Jacob's own veiled encounter with Isaac.But these parallels aren't just literary—they hold deep theological stakes. If Jacob's disguise at the moment of blessing teaches us something about hidden identities, what does that mean for how we perceive God at Sinai? And by embracing our own limitations, could we, like Yitzchak, learn to truly listen?Check out the scene from Close Encounters of the Third Kind that Rabbi Fohrman referenced in this episode: Watch here. For more on Rabbi Fohrman's reading of the deception story, see this essay from his book Genesis: A Parsha Companion. A Book Like No Other is a product of Aleph Beta, and made possible through the generous support of Shari and Nathan Lindenbaum. Aleph Beta is a Torah media company dedicated to spreading the joy and love of meaningful Torah learning worldwide.

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