Podcasts about yitzchak

Welcome to Daily Bitachon. We are now in Sha'ar HaBechina [The Gate of Reflection], in our final chapter. We are continuing with the lesson the Chafetz Chaim taught us, which builds on what the Chovos HaLevavos told us: our understanding of God in this world is extremely limited. Because of this limited understanding, it can look like the world is haphazard, out of control, or like chas v'shalom [God forbid] God is unable to fix what needs fixing—all because we focus on a minor rebellion in this small corner of creation. The truth is, every single day in our tefillah [prayer], we give over this exact message: Hashem is constantly sustaining a massive universe. The angels recognize this completely, but down here, we don't. We are limited to what God has revealed to us in this physical world, which is primarily His middot [attributes]. We understand the three intellectual faculties of the mind: chochma (wisdom), bina (understanding), and da'at (knowledge). God revealed those three areas of intellect, and He also revealed seven emotional middot : gedula (greatness/lovingkindness), gevura (strength/restraint), tiferet (glory/harmony), netzach (eternity/victory), hod (splendor), yesod (foundation/all-encompassing), and malchut (kingship/kingdom). God revealed these traits to us, and they correspond to the seven great tzaddikim [righteous pillars] who each perfected one of them. As we've mentioned before, Avraham symbolizes chesed (kindness); Yitzchak is gevura (strength); Yaakov Avinu is tiferet (glory/harmony between kindness and strength); Moshe symbolizes netzach (eternity); Aharon symbolizes hod (splendor/shining); Yosef HaTzaddik is yesod (the foundation, which also connects to the phrase " ki chol " from the verse, as they share the same numerical value); and malchut is David HaMelech. These are the divine traits we can actually grasp down here. We read about them and say them every single day. Look inside Vayivarech David : "And David blessed Hashem in the presence of the entire congregation. David said, 'Blessed are You, Hashem, the God of Israel, our forefather, from this world to the world to come.'" Parenthetically, notice how he explicitly mentions "from this world to the world to come"—the two worlds created by the two letters of His Name, just like we discussed in the last class. The verse continues: "Yours, Hashem, is the greatness (1), the strength (2), the splendor (3), the triumph (4), the glory (5), even everything in the heaven and the earth (6). Yours, Hashem, is the kingdom (7), and the sovereignty over every leader." So now it is clear: in this world, God revealed these seven middot to us. The verse continues: " Wealth and honor come from You, and You rule everything. " Right at this point in the davening, there is a beautiful custom to give three coins to charity. Why? Because at the exact moment we achieve total clarity in God's absolute control over the world's wealth, we give tzedakah to show we realize, "This isn't coming out of my pocket. It's Yours, God. You own it all." The prayer continues: " In Your hand is power and strength, and it is in Your hand to make anyone great or strong. And now, our God, we thank You and praise Your splendorous name. " They blessed His glorious Name, which is exalted above all blessings and praise. Then we take the next step: " It is You alone, Hashem, You have made the heaven and the most exalted heaven, and all their legions, the earth and everything upon it, the seas and everything in them, and You give them all life. " What does it mean, " You give them all life " ( v'Ata mechayeh et kulam )? The Chafetz Chaim points out, quoting the Zohar , that the text doesn't say God gave life in the past ( hecheyata ), but rather mechayeh —He is continuously giving life at this very microsecond. We've discussed this concept before from Rav Moshe Cordovero's Tomer Devorah . In the first divine trait of " Mi El Kamocha " [Who is a God like You], he writes that the world doesn't just keep existing today because it existed yesterday. It exists at this exact moment only because God is actively pumping vital energy into creation. The mashal for this is a large, inflatable bounce house that kids play in. It stays upright and full only because an air pump is running continuously. If you pull the plug, all the air is released instantly and it collapses. This world requires constant, active energizing. We don't see that with our physical eyes, and we don't naturally realize it. But the angels above? They see it clearly. The angels see exactly what is going on. They see that Hashem is constantly energizing everything, and that nothing moves without Him. The Tomer Devorah says that even when you bend your finger, that motion is being directly channeled by God's energy. Because they see this reality, the verse says: " U'tzva ha'shamayim Lecha mishtachavim "—"And the heavenly legions bow to You." They understand what we fail to grasp. They know that among the thousands upon thousands of angelic hosts, no angel has ever had a day without "dinner." Do you know how massive these angels are? The Gemara in Chullin (91b) tells us that the angel Gavriel measures an unimaginable size: two thousand parsa . If we translate that, we are talking about an entity that is thousands of miles high. Other angels are even larger, spanning what we would call light-years across the cosmos. Yet, God has absolutely no problem sustaining and fueling these gigantic spiritual entities. The Chafetz Chaim looks at this and asks: How can we—whom he compares to a tiny, insignificant onion peel—worry about where our parnasa [livelihood] is going to come from? Imagine the foolishness of that anxiety! We continue along the same daily prayer track: " It is You, Hashem, the God who selected Avram, brought him out of Ur Kasdim, and made his name Avraham. " The text walks us right through the foundational history of the Jewish people—the bitter times in Egypt, the miraculous Exodus, and the splitting of the Sea ( Kriat Yam Suf ). Then we break into Shirat HaYam [the Song of the Sea], the ecstatic song of praise beginning with " Az Yashir ." As Rashi notes in Tractate Berachos , all of this historical and cosmic imagery is designed to build our awe and get us ready to stand before the King in the Shemoneh Esrei [the standing prayer]. We need this exact reminder every single morning. Imagine if we prayed with this level of kavana [intention] each day. Imagine how it would transform our lives. They gave us this incredible introduction for a reason. Tomorrow, we will continue with a similar lesson on this exact concept—focusing on how great God is, how vast the universe is, and how small we truly are.

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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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.

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The Rebbe addresses a concern about the lack of a special letter emphasizing the purpose of Oholei Yosef Yitzchak, explaining that its educational goal is already clarified in many talks. He stresses the need to pursue this goal in an orderly manner, fitting light to vessels, as explained by Rambam. https://www.torahrecordings.com/rebbe/igroskodesh/015/010/5512

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.

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

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.

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.

Learning weekly Rav Tzaddock HaCohen in Pri Tzaddick on Parsha - Unifying Factor Bamidbar in Light & Darkness, Torah Oral & Written, Moshe & Aharon, Avraham & Yitzchak, the 3 Shabbos meals, Hashem & the Scheinah... Enterning this all into our hearts

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In this episode of Strive for Truth, Rabbi Michael Cohen and I explore one of the most unsettling ideas we've discussed so far in Rav Dessler's writings: that the greatest obstacle to truth is not simply bias or flawed reasoning, but the possibility that we are not even perceiving reality correctly to begin with. Through Rav Dessler's essay The Ego, the Inclinations, the Spirit, and the Soul, we unpack how the Yetzer Hara shapes the very “inputs” we use to interpret situations before our intellect ever begins to reason. Using examples from Avimelech, Avraham Avinu sending Eliezer to find a wife for Yitzchak, and the role of the neshama in accessing truth beyond the ego, we discuss why intelligence alone cannot guarantee clarity, why outside guidance is essential in major life decisions, and how Torah and yiras Shamayim help us step outside our own distortions in the lifelong pursuit of truth.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.Connect with Rabbi Michael CohenReach out to Rabbi Michael Cohen to learn more about his one-on-one coaching work, where he applies the teachings of Strive for Truth to help individuals untangle inner confusion, clarify priorities, and live more grounded, self-expressed lives. To inquire or connect, email him at mailto:rabbicohen@msn.com.

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?

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LIKUTEY MOHARAN TINYANA 7:10 — EATING L'SHEM SHAMAYIM — RABBI RIETTIIn this shiur on Likutey Moharan Tinyana, Torah 7, Seif 10, Rabbi Rietti unpacks Rebbe Nachman's striking teaching that the main ratzon for Hashem and yiras shamayim is davka b'sha'as achilah — specifically at the time of eating.TOPICS COVERED:• Teshuva and the Power of Change — A correction of the Rambam citation: ein lecha davar she'omeid bifnei ha-teshuvah. Teshuva sits outside nature, can rewrite the past, and when done me-ahavah turns aveiros into zechuyos. The word lecha makes the possibility deeply personal — available to every person.• Avraham Avinu and Food as Kiruv — How Avraham brought the world under one Hashem through meals, wells, and hospitality. Sefer HaMiddos and Midrash Rabbah (via Rav Atia) on how Birkas Hamazon makes Hashem known in the world. Avraham's chiddush: if the guest refused to thank Hashem, Avraham charged for the meal — forcing the guest to think about the true Source of all chessed.• Birkas Hamazon, Receptivity, and Gratitude — Why benching is positioned after eating: satiation creates calm and openness. Rav Avigdor Miller on why Birkas Hamazon includes Bris, Torah, and Eretz Yisrael — gratitude at satiation is the proper moment for the most important "business" of all: thanking Hashem. Every benching brings Hashem into the world as a real metzius.• Thought, Speech, and Reality — Rebbe Nachman's principle that nothing a person does, says, thinks, or even moves is ever lost. Rav Nosson in Hilchos Shechita on how the act and bracha of shechita elevate the animal. Why the spiritual configuration of food and water itself is shaped by the person's thought and speech — and why eating is a lifelong avodah.• Eating, Children, and the First Mitzvah — Sefer HaMiddos: l'fi achilosav shel adam kein banav u-vnosav. The first command in the Torah — mikol etz ha-gan achol tochel — is the mitzvah to eat from Hashem's world. The prohibition on the Etz HaDaas comes only afterward — a warning that the wrong use of eating changes everything.• The Effect of Aveiros and the Future Geulah — How Adam's sin altered creation itself, including the taste of fruits and the productivity of the land. Tehillim and the Radak on how the land in the Geulah will give its produce fully because aveiros will cease. Pure produce in the future as a sign of a repaired world.• Yitzchak Avinu and the Blessing Through Food — Why Yitzchak sought tasty food before blessing Eisav: he wanted to bless from a state of joy and satisfaction. V'nivrechu vecha kol mishpechos ha-adamah — one tzaddik as conduit for all blessing in the world. Yitzchak's derech as the blessing that comes through the ecstasy of eating.• Berachos: Baruch and Atah — Baruch as "thank you," Atah as direct intimacy with Hashem — not distant formality. Melech ha'olam as ruler over both the revealed and the hidden worlds. She-hakol nih'yeh bidvaro — everything comes into existence through His word. The bracha is for the person, not for Hashem.• Malchus, Gevurah, and Eating L'shem Shamayim — Why the highest malchus is self-control, especially over eating — the first and most constant taavah a person faces. The danger of kochi v'otzem yadi. Hashem hiskin mezonosav before creating Adam — meaning everything is already prepared. True malchus is giving sovereignty to Hashem while ruling oneself enough to eat l'shem shamayim.• Shulchan as Mizbei'ach — Likutey Moharan: shulchano shel adam mechapeir k'mizbei'ach. The table atones and can remove kesilus ha-seichel. When a person eats with gratitude and asks Hashem for daas, he can fix foolishness itself and grow in wisdom. B'chol derachecha da'eihu — Hashem can be served in eating, drinking, walking, talking, every moment.• Practical Kavanah During Meals — Rabbi Arush: the ikar birur ha-achilah is to think about Hashem during the meal and how good He is. The Shulchan Aruch's halacha not to be angry during a meal — anger enters the food and then the body. Thoughts, words, music, and Torah at the meal all leave their imprint on the food. Mayim acharonim chova as a practical minimum.• Megillas Esther — Putting the King First — Esther's words: im matzasi chen b'einei ha-melech. Rav Atia: Hamelech is Hashem. Esther invites the king and Haman together — meaning even when the yetzer hara is present at every meal, the king must be placed first. Doing this consistently is how a person eventually removes the sitra achra from the taavah and does only the King's ratzon.• Serving Hashem in All Actions — Shulchan Aruch (Reish Lamed Alef): all of a person's intent should be l'shem shamayim — eating, drinking, marital life, every action. Weighing each action against whether it brings one to avodas Hashem. The fulfillment of b'chol derachecha da'eihu in the most ordinary daily activities.• A Closing Story — A listener shares how, before becoming frum, she invited a woman to her Shabbos table and handed her a siddur to say Birkas Hamazon. The woman was deeply moved, borrowed the siddur, later returned it — and eventually became the speaker's wife and the mother of his children. A living illustration of how a single bracha at a single meal can change a life.

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

Yitzchak Pierson hosted a training session on creating email newsletters for real estate agents, sharing his process of building a consistent weekly newsletter using templates from Ricky Carruth. He demonstrated how he uses ActiveCampaign (formerly Constant Contact) to send weekly newsletters to approximately 900 contacts with a 36% open rate, incorporating personal growth content alongside real estate information. Yitzchak explained his newsletter structure includes social media links, recommended podcasts/books, local articles, and event spotlights, emphasizing the importance of consistent weekly touchpoints with clients and prospects. The discussion included a brief Q&A where Hannah inquired about using Bold Leads' email builder, to which Yitzchak shared his experience trying Lofty but returning to ActiveCampaign due to better visual appeal and metrics tracking.

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.

Yitzchak Pierson shares a powerful framework for achieving your highest potential—both in business and in life.Drawing from his journey from humble beginnings to becoming a successful broker and author, Yitzchak breaks down the core ingredients that drive long-term success—not quick wins, but sustainable growth.He covers foundational pillars including:Habits & routines – building consistency through daily actionsHealth & exercise – optimizing both mental and physical performanceRelationships – strengthening your circle of family, friends, and communityEducation – committing to lifelong learning and skill developmentBeyond the basics, Yitzchak dives deeper into the traits that separate high performers:Implementation over informationPreparation and intentional planningGetting uncomfortable and saying yes to opportunitiesEmbracing delayed gratification for long-term rewardsThe message is clear: success isn't accidental—it's the result of disciplined habits, intentional choices, and consistent action over time.If you're looking to level up your mindset, routines, and overall performance, this episode delivers a practical blueprint you can start applying immediately.

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 pasuk says that the Jewish people cried out to Hashem in tefillah during their harsh slavery in Mitzrayim, and Hashem heard their tefillot and remembered the treaty He made with Avraham, Yitzchak, and Yaakov, and then He redeemed them. Although Chazal tell us many reasons for what brought about the ge'ulah from Mitzrayim—such as the emunah that they had in Hashem, the merit of the righteous women, the fact that they stayed separate in name, language, and dress, that they remained morally pure, and that they did not speak lashon hara—it seems from the pasuk that the final catalyst to bring the ge'ulah was their prayers. It is brought down in the sefer Chafetz Chaim al HaTorah that toward the end of the Chafetz Chaim's life, at a seudah shelishit on Parashat Shemot in front of many gedolim, the Rav said, "that it is known the Jewish people were finally redeemed from Mitzrayim because of their tefillot. And we have a tradition from the Navi Micha that our future redemption will be just like the one from Mitzrayim, as it says: כִּימֵי צֵאתְךָ מֵאֶרֶץ מִצְרַיִם אַרְאֶנּוּ נִפְלָאוֹת In Mitzrayim, everything was ready for the ge'ulah to happen. Moshe Rabbeinu was already born, and everything was in place. Yet it appears from the pesukim that without tefillah, they would not have been redeemed. All Hashem was waiting for was His children to cry out to Him that they wanted to be redeemed. For our ge'ulah, which we hope will come very soon, our tefillot are essential to bring it about. It could be that everything is ready, and all that is necessary is our tefillot to finish it off. Therefore, I am going to travel to the Gadol Hador, Rav Chaim Ozer, and ask him to tell Klal Yisrael to strengthen themselves in prayer for the ge'ulah, and then we will finally be zoche to be redeemed from this long and bitter exile." After seudah shelishit, the Chafetz Chaim told the chazan in the shul to go a little quicker so he could leave to go see Rav Chaim Ozer. In the end, the Chafetz Chaim's family convinced him not to travel due to the life danger it would pose at his advanced age. So the Chafetz Chaim told someone to send a message to Rav Shimon Shkop to tell him to go instead. However, due to technical difficulties, that did not happen either. After the Chafetz Chaim found out that nobody went to Rav Chaim Ozer, he said, "We just missed an opportune time for the ge'ulah." The message of the Chafetz Chaim at that time is actually a Midrash in Shemot Rabbah, which quotes Hashem as saying that when the Jewish people cry out to Me, their salvation will come. That is what happened by the burning bush, that is what happened during the days of Gidon, and that is what will happen for the final ge'ulah to take place. We are still in the month of Nisan, which Chazal tell us is a very opportune time for ge'ulah. There are major things going on in the world at large, with a focus on Eretz Yisrael. Who knows what kind of opportunity we have at this time. It is incumbent upon all of us to strengthen ourselves and pray for the ge'ulah shelemah. We put so much emphasis on praying for things that we need—like parnassah, refuah, and shidduchim. We cry and beg Hashem for salvations, but we must not put any less effort into praying for the ge'ulah shelemah. It is going to be our prayers that will produce the moment that all of Klal Yisrael has been anticipating since the beginning of time. The Mashiach may very well be here and waiting. It is up to us to make it happen. Let us put more focus in the Amidah on the berachot that have to do with the ge'ulah, and be'ezrat Hashem, Hashem will hear His children crying out to Him and give us the Mashiach Tzidkeinu b'karov. Amen

Learning Weekly Sefer Tanya chapter 42 Chizzuk in Chassidus returns to Shirat David, Efrat with permission from Rav Shlomo Katz & Kehilah Hakodesh. Thank you to The Shtiebel aka TheFamilyMinyan.com for hosting this year of Shiurim. Cover

Yitzchak Pierson dives into the science and strategy behind habit formation, showing how small, intentional changes can create massive long-term results in both business and life. He breaks down the habit loop—cue, routine, reward—and shares real examples of how he replaced unproductive behaviors with intentional routines, including simple tactics like making bad habits harder and good habits easier to execute. Yitzchak emphasizes that transformation doesn't come from drastic changes, but from consistent, repeatable actions that compound over time. He introduces concepts like neuroplasticity to explain how habits literally reshape the brain, and encourages agents to adopt lifelong learning as a core habit for success. The session also highlights tools like creating an “accomplishment board” to reinforce progress and build momentum, helping shift focus from where you are to how far you've come. If you're ready to level up your discipline, eliminate distractions, and create habits that actually stick, this episode gives you a simple, practical roadmap.

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The Mishkan was finished… and then nothing happened.For three months it stood untouched. The scoffers mocked. What's done should be used. What's ready should be revealed.But they missed something essential.In this shiur, delivered in Baer Miriam, Rav Burg explores the hidden depth behind that waiting, why Hashem chose to delay the Mishkan until the birth of Yitzchak, and what that teaches us about the nature of reality itself.Yitzchak represents a different kind of existence. Not one that pushes outward, but one that holds space. AThrough the contrast between the Eigel and the Mishkan, we uncover two visions of the world:A world that makes itself ultimate… and a world that becomes a vessel.And through Yitzchak, we discover a deeper truth:Sometimes nothing is missing.It's just not time yet.

Yitzchak Pierson shares a powerful 30-minute session on overcoming the internal barriers that hold agents back from reaching their full potential. From his journey as a 7th-grade dropout to becoming a successful real estate broker, Yitzchak breaks down the mindset shifts required to grow in both business and life. He dives into common obstacles like self-limiting beliefs, resistance to change, and outdated thinking patterns—challenging agents to step خارج their comfort zone and into the “fear zone” where real growth happens. Yitzchak also introduces practical exercises like reframing fears, writing down goals, and listing personal wins to build confidence and clarity. This episode is a reminder that success starts internally—and that with the right mindset, discipline, and vision, anything is possible.

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 InwardTorah.org

Chazal tell us that when Mashiach arrives there will be a magnificent seudah known as the Seudat HaLeviathan. At that great meal will be present all the righteous who ever lived—Avraham, Yitzchak and Yaakov, Moshe and Aharon, together with the great leaders and tzaddikim of all generations. At that seudah, David HaMelech will rise and lead Birkat HaMazon. Afterward, the Ramami Pano writes that Mashiach Tzidkeinu will come out and distribute dessert to everyone present. Those desserts will consist of the fruits that have been growing in Gan Eden since the creation of the world. Originally, Hashem commanded Adam HaRishon to eat from the fruits of Gan Eden, but he was banished before he had the opportunity to do so. Since that time, fruits have been growing in the lower Gan Eden that exists in this world, and they will be distributed to all of Klal Yisrael after Birkat HaMazon at that seudah. Then Mashiach will take out almonds that had been growing on the staff of Aharon HaKohen in the Kodesh HaKodashim and he will make the berachah of boreh peri ha'etz upon them. It is known that almonds have the ability to calm a person from anger. At that moment, all the tension and pain that accumulated during the long exile will instantly disappear. Then Moshe Rabbeinu will appear holding the original Luchot that we were meant to receive. In their merit the knowledge of Torah will reach an unprecedented level. Torah will never again be forgotten. The yetzer hara will be nullified and the malach hamavet will be driven away forever. Those will be the most glorious days in the history of the world. After a period of time living in the era of Mashiach, the next stage—Olam Haba—will begin. The Gemara in Masechet Berachot teaches that in that world there will be no eating and no drinking. Rather, the tzaddikim will sit and derive pleasure from the radiance of the Shechinah. The Or HaChayim writes in Shemot that there is no pleasure in this world that can compare to the pleasure of seeing the Shechinah in the next world. Every Jew longs to merit that experience. Our rabbis explain that just as in order to enjoy food in this world our mouth and throat must function properly, so too in order to experience the spiritual pleasure of the Shechinah, the part of the body through which that pleasure is received must also be spiritually refined. That part of the body is the eyes—the windows to the neshamah. The pasuk in Yeshayahu says: עֹצֵם עֵינָיו מֵרְאוֹת בְּרָע מֶלֶךְ בְּיָפְיוֹ תֶּחֱזֶינָה עֵינֶיךָ "One who closes his eyes from seeing evil—his eyes will behold the King in His beauty." The Midrash explains that this pasuk means that whoever guards his eyes from looking at improper things will merit to see the beauty of the Shechinah. The Gemara in Masechet Kallah teaches that someone who turns away from such aveirot—even if he is an ordinary Yisrael—becomes worthy like a Kohen Gadol offering a korban olah on the mizbeach, and he will merit to benefit from the radiance of the Shechinah like the malachei hasharet. One of the ways of Hashem is that when He wishes to elevate a person to an especially high level, He first gives him a very great test to overcome. For nearly two thousand years the world has been waiting for the rebuilding of the Beit HaMikdash. For generations we have waited for the coming of Mashiach. Now, as we approach the month of Nisan—the time most auspicious for redemption—we are being tested with our eyes more than ever before. Perhaps this is Hashem's call for us to elevate ourselves to greatness and to make our eyes worthy of receiving the ultimate pleasure of basking in the radiance of the Shechinah. Now is our opportunity to shine. If we can guard our own eyes and guide our children away from seeing things they should not see, we can become elevated to the level of the Kohen Gadol. With Hashem's help we will then merit the ultimate reward—our eyes beholding the radiance of the Shechinah for all eternity.

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 InwardTorah.org

Sponsored by (Names didn't fit see below see below):Some 11th graders from Yeshiva Ohr Shmuel - Finkelmans, Aryeh Shmidt, Ahron Ohnouna, Yitzy Horwitz, Shua Bachrach, and Eliyahu Zell. We're all fans (some crazy's) of the show and listen every week, we hope this sponsorship will inspire more like it. Shoutout to our friends and classmates Moshe Nachum, Isser Epstein, and Sholom Nieman. This episode is also sponsored Liluy Nishmas Ahron Nosson ben Moshe Shimon and Chaim Dovid ben Yitzchak.

In this conversation with Rabbanit Nechama Goldman Barash we discuss the contradictions and changes in Yechezkel's futuristic Temple vision from the Torah's accounts of the Temple from this week's Haftorah. We explore the ways commentators throughout the generations have grappled with this issue. This episode has been sponsored in memory of David Shmuel ben Yitzchak. This year the Matan Podcast is exploring the weekly Haftorah.

Yitzchak Pierson shares his journey of building a successful real estate career by focusing on one core principle: personal development drives professional growth. In this powerful session, he breaks down the habits, systems, and standards that helped him achieve over $13 million in annual sales volume and invest hundreds of hours into continuing education.From exceeding client expectations and mastering communication to implementing SMART goals and structured calendar systems, Yitzchak emphasizes discipline, consistency, and small daily improvements. He introduces his “Wheel of Life” framework—balancing purpose, wellness, relationships, and business—and explains why true success comes from aligning all areas of life, not just chasing production.This episode is a blueprint for agents who want to elevate their standards, embrace continuous learning, leverage AI and systems, and commit to becoming 1% better every day.

The session began with a fun personal update, as Autumn shared excitement about an upcoming gender reveal for her daughter and son-in-law visiting from Tucson—reminding us that community and family are always part of the journey. Yitzchak Pierson then led a powerful training: “AI-Ready Real Estate Agent Skills You Must Have for 2027.” His message was clear—AI will enhance agents, not replace them. The future belongs to agents who master trust-building, interpretation, local authority, decision guidance, visibility, and system thinking. He encouraged agents to delegate low-value tasks, leverage AI for efficiency, and double down on the human elements that build confidence and connection. The key takeaway: clarity, relevance, and trust will define long-term success in the AI-driven real estate landscape.

Rav Chelbo relates that he saw Rav Huna roll the mezuza from the word "echad" toward the word "shema" and format the paragraphs as setumot (closed). This practice is questioned by a braita where Rabbi Shimon ben Elazar notes that Rabbi Meir wrote mezuzot on duchsustos with margins at the top and bottom and formatted the paragraphs as petuchot (open). Rabbi Meir's reasoning was that the paragraphs are not adjacent in the Torah text itself. Since Rav (Rav Huna's teacher) rules in accordance with Rabbi Shimon ben Elazar, that raises a difficulty on Rav Huna's practice. To resolve the difficulty, it is suggested that Rav only ruled like Rabbi Shimon ben Elazar regarding the margins. Abaye further supports this resolution by showing that Rav gives weight to local custom, and the established custom is to write them setumot. The Gemara brings an example to show that Rav gave weight to the established custom from a statement he made regarding use of a sandal for chalitzah, noting that even the testimony of the prophet Eliyahu would not overturn a practice the people have already adopted to use a sandal. Rav Nachman bar Yitzchak offers an alternative explanation for the difficulty on Rav Huna. He explains Rabbi Shimon ben Elazar's position as being that while it is a mitzva (ideal) to make them setumot, if they were written petuchot, it would be valid; he reads the words in the braita as "even petuchot." Support for Rav Nachman is brought from a braita stating that a worn-out Sefer Torah or tefillin cannot be repurposed into a mezuza because one does not "lower" an object from a higher level of sanctity to a lower one. From the reason given in the braita, one can infer that if it were not a matter of "lowering" in sanctity, it could be repurposed. This would prove that setumot could be used, as those sections are setumot in a Sefer Torah. However, this suggested proof is rejected. The Gemara raises two other difficulties on the inference that, but for the issue of "lowering" sanctity, a Sefer Torah or tefillin could be repurposed for a mezuza. The first is that tefillin are written on klaf on the side facing the flesh, while a mezuza is written on duchsustos on the side facing the hair. The second difficulty is that a mezuza requires lines (sirtut), while tefillin do not. Both difficulties are resolved. Rav Chelbo further observes that Rav Huna would not sit on a bed while a Sefer Torah was resting upon it, opting instead to place the Torah on an inverted vessel on the ground. However, Rabba bar bar Hana, quoting Rabbi Yochanan, permits sitting on the same bed as a Torah. Rav Yehuda in the name of Shmuel states that a mezuza written in a "letter" (iggeret) format is invalid, as it requires the formal writing style of a Sefer. He also rules that hanging a mezuza on a stick or placing it behind a door is invalid and even "dangerous," as it must be fixed "on your gates." Shmuel specifies that the mezuza must be placed within the hollow of the doorway.

Ravin, the son of Chinina, said in the name of Ulla in the name of Rabbi Chanina that the law follows Rabbi Shimon Shezuri in "this" issue and anywhere else he issued a ruling. Rav Papa and Rav Nachman bar Yitzchak each identify a possible case where Rabbi Chanina ruled like Rabbi Shimon Shezuri. One suggests it was regarding how to measure 40 se'ah in a large box for purposes of impurity. The other suggests it was regarding the stringent ruling of the impurity of liquids - specifically, to which liquids this unique type of impurity extends. The Gemara brings a situation where Rabbi Shimon Shezuri mixed untithed produce with tithed produce and was told by Rabbi Tarfon to buy produce from the market to tithe upon it. In a different version, Rabbi Tarfon told him to buy produce from non-Jews. This advice is analyzed through two lenses: whether a market purchase is considered tithed by Torah law because most am ha'aretz tithe, or whether land ownership by non-Jews in Israel removes the Torah obligation of tithing the produce. Rav Papa confirms to Rav Yemar bar Shelamya that the halakha follows Rabbi Shimon Shezuri even in this specific case. A statement by Rav regarding a tear in the parchment of a Sefer Torah is also analyzed. Rav rules that a tear spanning two lines may be sewn, but a tear of three lines may not. This is qualified by Rabba Zuti, who distinguished between "new" and "old" parchment, which is defined not by age but by whether or not it was processed with gall. Furthermore, the sewing must be done with sinews (gidin) and not plain thread. A question is left unresolved regarding whether these measurements apply if the tear occurs between columns or between lines. Regarding the writing of a mezuza, Rav Chananel in the name of Rav states that if it is written with two words on a line, it is valid. Rav Nachman explains that it can be written like a shira (song) - for example, two words, then three, then one. When questioned by a braita, he distinguishes between the requirements of a Sefer Torah and a mezuza. The Gemara clarifies that while a mezuza can be written in shira format, it must not be formatted like a "tent" or a "tail" (narrowing or widening). There is a discussion regarding the final words of the mezuza, "al ha'aretz." Should they be placed at the end of the line or at the beginning? The two views reflect different symbolic meanings: one highlights the height of heaven above the earth, while the other highlights the distance between them. Rav Chelbo mentions Rav Huna, who would roll the mezuza scroll from the end to the beginning and made the paragraphs "closed" (setumot). This is challenged by a ruling of Rabbi Meir, who made the paragraph breaks "open" (petuchot).

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 InwardTorah.org

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 InwardTorah.org

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 InwardTorah.org

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 InwardTorah.org