Podcasts about Zohar

Every effort must be made to arrive in the synagogue on time in the morning so one can recite the complete service – from the morning blessings, through the Akeda and Korbanot, followed by Pesukeh De'zimra, Shema and its blessings, the Amida, and so on. The Kabbalists in particular emphasized the importance of reciting the entire service without skipping any section. According to Kabbalistic thought, the prayer service is a process whereby one ascends from one level to the next, so that by the time he recites the Amida, he is on the highest level where he can speak directly to Hashem. Just as one cannot reach the third floor of a building without first reaching the second floor, likewise, one cannot reach the higher levels before passing through the lower levels, and so each stage of the prayer process is indispensable for the prayers to be effective. Indeed, in the work Maggid Mesharim (Parashat Beshalah), we read that the angel who taught Torah to Maran, author of the Shulhan Aruch, sternly admonished him to ensure to arrive on time in the synagogue so he can complete the entire prayer service. Skipping portions of the service, the angel warned, violates the "Heavenly protocol." Nevertheless, it occasionally happens that, for whatever reason, a person arrives late in the synagogue, and if he recites the entire service, he will be unable to pray the Amida together with the congregation. What should the individual do in this situation? Should he forego the recitation of the Korbanot for the sake of Tefila Be'sibur – praying the Amida together with the congregation – or must he follow the sequence of the prayer service even at the expense of Tefila Be'sibur? The Shulhan Aruch writes that if a person arrives late, then he should skip the introductory sections, and begin with Baruch She'amar so that he can catch up to the congregation and pray with them. If one has time for reciting some of the introductory portions of the prayer service, the Shulhan Aruch adds, then he should recite the morning blessings, as well as the paragraph of "Lefichach" through the verse of "Shema Yisrael" and "Baruch Shem." He should also recite the verses of the Tamid, and the section of the Ketoret, until but not including the paragraph that begins "Rabban Shimon Ben Gamliel." Additionally, he should recite the Ana Be'cho'ah prayer. He should recite the first part of Hodu – until the words "U'bi'nvi'ai Al Tare'u" – and then skip until "Kel Nekamot Hashem," continuing through "Ya'anenu Be'yom Kor'enu." He should then skip until "Hashem Melech" and Baruch She'amar. If one does not have time to recite any part of the Korbanot section, then he should skip it entirely in order to pray the Amida with the congregation, as the value of Tefila Be'sibur – praying with the congregation – overrides the value of reciting the Korbanot. This is the ruling of the Shulhan Aruch, based on the opinion of the Rashba (Rav Shlomo Ben Aderet, Spain, 1235-1310). Likewise, the Hacham Sevi (Rav Sevi Ashkenazi, 1656-1718), after noting the comments of the Zohar and the Arizal about the importance of reciting the entire prayer service, and of not skipping any portions of it, writes that Tefila Be'sibur is the highest priority, and thus one should skip the earlier sections of the service when necessary to pray the Amida with the congregation. This was the position taken also by the Hida (Rav Haim Yosef David Azulai, 1724-1806). By contrast, the Poskim who follow the teachings of the Kabbalah ruled that one may never skip any portion of the prayer service, even for the sake of Tefila Be'sibur. These include the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) and the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939). This is the view accepted by Hacham Bension Abba Shaul (Jerusalem, 1924-1998). He writes that notwithstanding the Shulhan Aruch's ruling, we cannot ignore the Kabbalists' teaching about the importance of the sequence of the prayer service. Furthermore, Hacham Bension adds, if we allow skipping the earlier sections of the prayer service, many people will do so habitually. It is preferable to forbid skipping, so people will see that by arriving late they forfeit the benefits of Tefila Be'sibur, and this will motivate them to make a greater effort to arrive on time. A mourner, Heaven forbid, should not skip the Korbanot section or any other portions of the daily prayer service. Although a mourner is not permitted to learn Torah, he may recite the passages from the Torah and other sources that have been incorporated into the prayer service.

Welcome to Daily Bitachon. We are now winding down Sha'ar HaBechina [The Gate of Reflection], looking at how we realize Hashem created the world, commit to serving Him, and ultimately learn to rely on Him. But never forget that the little bit we see with our physical eyes is just a fraction of reality; there is a much larger picture out there. The Zohar tells us about the existence of entirely different spiritual worlds. We have God's Kissei HaKavod —the Throne of Glory, so to speak—where we perceive His absolute control over the cosmos. Then we have the world of the angels, Olam HaMalachim , where the various holy hosts reside. Among them are angels who do nothing but constantly declare, " Kadosh, Kadosh, Kadosh ." The Zohar explains that from sunrise to sunset, they are continuously saying " Kadosh ," and from the moment the sun sets until it rises again, they say " Baruch kevod... " There are massive angelic forces up there constantly praising Hashem's Name! Yet, as great and powerful as these angels are, the Gemara in Tractate Chullin (91b) drops that unbelievable line: אין מלאכי השרת אוֹמְרִים שִׁירָה לְמַעְלָה עַד שֶׁיֹּאמְרוּ יִשְׂרָאֵל לְמַטָּה "The ministering angels do not sing praise above until Israel sings below on earth." The angels cannot say Kedushah above until we, the Jewish people, initiate it down here. Think back to our mashal [parable] of the king: with all of his vast empire, the king right now is focused entirely on this one sweet bird. We are Hashem's children, and our voices are sweet to Him. As the verse says, " Hashmi'eni et kolech "—"Let Me hear your voice." If God is literally waiting to hear our voices before listening to the angels, and He has the boundless ability to feed all of those massive heavenly hosts, shouldn't we realize that we can completely rely on Him? The beauty of it is that this exact lesson is built right into our daily prayers. Everything is inside our tefillah . Rav Shlomo Wolbe once said that all the core fundamentals of Judaism are hidden right in our Siddur; we just have to open our eyes and find them. Take a look at how it flows. We start off the blessings before the morning Shema with the words: " Yotzer or u'vorei choshech "—"Who fashions light and creates darkness." We begin by talking about the physical universe and the orbital luminaries. But then, right in the middle of discussing the sun and the moon, we suddenly switch gears. We begin describing God as the Borei Kedoshim —the Fashioner of holy ministering servants. We launch into a breathtaking description of what these angels do: they stand at the summit of the universe and proclaim with awe, together loudly, the words of the living God and King of the universe. We describe them as beloved, flawless, mighty, and holy. They perform the will of their Maker with dread and reverence. They open their mouths in holiness, purity, and song, and they bless, praise, glorify, sanctify, revere, and declare the kingship of Hashem, the great, mighty, and awesome King. The prayer goes on to describe how they accept upon themselves the yoke of heavenly sovereignty from one another, granting permission to each other to sanctify the One who formed them. With tranquility, with clear articulation, and with sweetness, they all proclaim His holiness as one, saying with awe: " Kadosh, Kadosh, Kadosh... " Then the Ofanim and the Chayot HaKodesh respond with a thunderous noise: " Baruch kevod Hashem mi'mekomo "—"Blessed is the glory of Hashem from His place." Then, right after this intense depiction of the angelic choir, the Siddur switches gears back to the physical universe, concluding the blessing with: " Baruch Ata Hashem, yotzer ha'me'orot "—"Blessed are You Hashem, Creator of the luminaries." Did you ever notice that question? What in the world are angels doing right in the middle of a discussion about the sun, the moon, and the stars? It's a classic question. I was once told an answer in the name of Rabbi Eliyahu Lopian (which he passed on to Rav Wolbe): Hashem is telling us, "Let's learn from the angels." Look at how the angels proclaim God's kingship, and let's emulate them. In fact, there is a custom brought down by the Ben Ish Chai in the name of the great Ashkenazi Kabbalist, Rabbi Nathan Shapira of Krakow. He notes that before we step back and take our three steps forward for the Amidah , we give a slight nod of greeting to those around us. Why? To show signs of peace and friendship to each other, just like the angels do before they praise God. We want to act angelic as we approach prayer. We even hold our feet tightly together during the Amidah to emulate them. Before you emulate the angels, you have to see what they are about. They accept God's kingdom with love and harmony among themselves. That means we have to get along and be unified before we declare Shema Yisrael Hashem Elokeinu Hashem Echad . But there is a second answer to our question, based on the teachings of the Chafetz Chaim. When you talk about the creation of the world—about the sun and the moon—you might think that's the entire story. You look out with your physical eyes and think, "Okay, this is the extent of God's power." And then, if you look at this physical world and see havoc, chaos, and a world running completely wild, you panic and ask, "How can I rely on Him to fix this?" So the Siddur tells us to take a step back. Hold on. You see the sun and the moon? That is not the whole story. The reality is vastly greater. There are layers of angels up there praising God, who see the inner gears of the universe. And for all their immense greatness, they can't utter a single sound until we respond down here. Are you actually worried that the King can't take care of you? Look at how holy and significant we are. All of creation needs sustenance, and God sustains the angels too. The only difference is that we eat physical food and they eat spiritual food. But make no mistake: angels need nourishment. They don't just live on thin air. Nothing exists independently on its own strength except for God. The Tomer Devorah discusses this at length. Every time we do a mitzvah , we create a holy angel. If a person commits an aveira [sin], chas v'shalom , they create a destructive angel. Those angels require spiritual energy to survive. What do they "eat"? They live on the energy of our actions. And what did we eat when we were elevated? We ate the food of angels! How do we know this? King David writes in Tehillim (78:25): " Lechem abirim achal ish "—"Man ate the bread of the mighty ones." Tractate Yoma (75b) explicitly explains that this means the Jewish people literally ate the food of the ministering angels—the Manna—while traveling through the desert. In the wilderness, Hashem treated us exactly like He treats the angels. We didn't need coarse, physical food; we survived on pure spiritual light. Rabbi Eliyahu de Vidas writes in his classic work, Reshit Chochma ( Sha'ar HaKedushah , Chapter 15), that even today, there are elite talmidei chachamim [Torah scholars] who can live primarily on spiritual energy. He explains that this is why certain sages could go two or three days without eating a single thing—because the mazon haTorah (the spiritual nourishment of the Torah itself) kept them physically full. That is how Rabbi Shimon bar Yochai and his son survived in the cave for thirteen years. This brings us right back to the incredible historical account recorded by Rabbi Yisrael of Shklov in his introduction to Pe'at HaShulchan . He describes his master, the Vilna Gaon, and how radically little he ate. The Gaon ate only two tiny meals a day, taking a piece of dry bread no larger than a kezayit [the size of an olive], dipping it in water, and consuming it. That was it! And yet, Rabbi Yisrael records that the Gaon remained physically strong, resilient, and robust. Where did that physical strength come from? It came from the literal application of the verse: "Man does not live by bread alone, but by all that comes from the mouth of Hashem." The Torah itself became his physical fuel. Great tzaddikim tapped directly into that spiritual nourishment, which proves that God can sustain a person in the most wondrous, supernatural ways whenever He wills it. When you think about these concepts—about the sheer scale of God's power and His intimate love for us—how can you not place your ultimate trust in Him? With this profound realization, we officially conclude Sha'ar HaBechina and read the final, beautiful words of the Chovos HaLevavos : והאלהים ישימנו מאנשי עבודתו "May God place us among those who serve Him," המכירים עניני טובתו ברחמיו ובחסדיו אמן "who recognize the matters of His goodness, through His mercy and His kindness. Amen." נשלם השער השני — The second gate is now complete. אל אדני אקרא ויענני — "To Hashem I shall call out, and He will answer me." We see from here that when a person truly identifies God within creation, they are fully prepared to call out and be answered. That recognition is the ultimate runway for our daily Amidah . Now that we have journeyed through Sha'ar HaBechina , stop for a moment, absorb the greatness, and make that prayer. Mabruk and a massive Mazal Tov to all of us on completing this incredible journey of over 100 classes!

As part of the Korbanot section of the morning prayer service, we read the Mishnayot of the fifth chapter of Masechet Zebahim – the chapter of Ezehu Mekoman. This chapter goes through all the various sacrifices that were offered in the Bet Ha'mikdash, and concisely tells us the procedure required for each sacrifice. One reason we read this chapter is so that through our reading, we will be considered as though we actually brought the sacrifices and receive atonement. But additionally, we read this chapter as a fixed daily regimen of Torah learning. By incorporating this reading into our daily prayer, we ensure to learn Mishnayot each day. However, if this is the reason for reciting these Mishnayot, then we must understand what we read. Reading Mishna, or Gemara, without understanding the meaning of the text has no value. When it comes to prayer, although we are of course encouraged and urged to try to pray with Kavana (concentration), our Rabbis taught that there is value to our prayers even without understanding the words. If a person prays with sincere feelings and emotions, then his prayers are accepted regardless of he actually understands the words. But this does not apply to Torah learning. If a person reads a Torah text without understanding what he read, he is not credited with the Misva of Torah study. (The exception is the reading of the Zohar, which has value even if one does not understand what he reads.) Therefore, in order for our daily reading of Ezehu Mekoman to have value and to be considered as Torah study, we must learn the text so we understand what we are saying. This point is made by Hacham Ovadia Yosef. Some add that we recite specifically this chapter each morning because of its unique characteristic – all the information is presented unanimously, without any disagreements. Throughout the Mishnayot we find Mahlokot – disagreements among the Tanna'im regarding the Halachot under discussion. In the chapter of Ezehu Mekoman, however, there are no disagreements. Every Halacha is unanimous, and not subject to debate. This makes this chapter special and worthy of our daily study. Furthermore, I heard many years ago from Rav Meir Mazuz (1945-2025) that this chapter consists of 345 words – the Gematria of the name "Moshe." This alludes to the fact that all the information presented in this chapter regarding the offering of the sacrifice was taught to Moshe at Mount Sinai.

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.

Why Is There an Upside-Down Backward Nun in the Torah? The ZOHAR Reveals. Ba'alosecha.

Lorsqu'une fête juive est terminée, devient-elle un simple événement du passé ? Depuis la faute d'Adam, peut-on retourner au Gan 'Éden ? Qu'est-ce que la vraie joie ? Dans la vie, en quoi est-il important de "digérer" les bonnes choses, au lieu de simplement les accumuler l'une après l'autre ? Réponse à travers des propos du Zohar, de Rav Yérou'ham de Mir et du Gaon de Vilna.

Rabbi Shulman continues learning the Maharal on Hallel, focusing on the “מן המצר” section and how Midrash reads “סבוני” as referring to Gog U'Magog—the archetypal head of the nations opposing Malchut Shamayim as expressed through Israel. He outlines a Midrash describing three escalating attempts by Gog U'Magog to attack Yerushalayim, then pivots to a Zohar-based reading of “דחה דחיתני לנפל” as spoken directly to the yetzer hara. Finally, Rabbi Shulman begins unpacking the Maharal's careful reading of “עָזִּי וְזִמְרָת יָהּ וַיְהִי לִי לִישׁוּעָה,” emphasizing that the “yeshuah” is attributed to Hashem Himself, not to “strength and song.” Outline: https://danielggordon.github.io/ateresami/gvuros-hashem-64m-20260608-031337-outline-20260608-031412.pdf

En quoi l'étude de la Torah protège-t-elle des malheurs ? Comment déclencher la bienveillance d'Hachem ? Pourquoi Ya'acov est-il particulièrement lié à l'étude de la Torah ? Réponse à travers des propos du Zohar.

WOW!!!

June 2 second from 2:36 There are many people – including yeshiva students and Talmideh Hachamim – who skip the section of Korbanot, which discusses the sacrifices offered in the Bet Ha'mikdash, and begin with Pesukeh De'zimra, from Hodu or from Baruch She'amar. The Hikreh Leb ( Rav Raphael Yosef Hazan, 1741–1820) considered the possibility that those who devote their days to Torah study are perhaps justified in omitting the Korbanot section. Since they spend their time immersed in Torah learning, they might be excused for saving time by skipping this part of the Shaharit prayer. However, the Hikreh Leb dismisses this possibility, writing that as this is part of the daily prayer schedule, there is no excuse for omitting it. We cannot emphasize enough the importance and value of reading the Korbanot section, whereby we access the atonement and blessings that the sacrifices in the Bet Ha'mikdash bring. This is true of all the Korbanot, but it is especially true of the Ketoret – the section dealing with the incense offering that was brought each day in the Bet Ha'mikdash. The Zohar (Midrash Ha'ne'elam, Parashat Vayera) relates that Eliyahu Ha'nabi once appeared to Rabbi Pinhas, and taught him that the public recitation of the section of the Ketoret has the power to protect against plagues. Rabbi Aha, the Zohar writes, once visited the town of Tarsha, and the residents informed him that a plague had been ravaging the town for seven days, and was increasing in severity. He instructed them to choose the forty most righteous men of the town, and divide them into four groups of ten. Each was to go to a different corner of the town and recite the section of the Ketoret. Afterward, Rabbi Aha urged them to visit those who were on the brink of death, and to read the verses that tell of Aharon ending a plague by offering incense (Bamidbar 17). Sure enough, these patients survived. Elsewhere (Parashat Vayakhel), the Zohar emphasizes the protective powers of the recitation of the Ketoret. It cites Rabbi Shimon Bar Yohai's exclamation that if people recognized just how precious this text is, they would take each word and wear it as a crown on their heads. If one recites the Ketoret with proper concentration, Rabbi Shimon taught, he is spared from punishments both in this world and the next world. The Zohar further teaches that the Ketoret should be recited before the Amida prayer, because it helps clear the pathway to the heavens from the harmful spiritual forces that seek to sabotage one's prayers, ensuring that they reach the heavens. Some explain that the special offerings of the Nesi'im (tribal leaders) which they brought in honor of the consecration of the Mishkan were especially cherished by G-d because they included Ketoret. Moreover, Rabbenu Bahya (Spain, 1255-1340) writes that the moments after the offering of the Ketoret were the most auspicious time for blessings and prayers. This is why the Kohen Gadol would recite a special prayer for the people after offering the Ketoret on Yom Kippur, and why Moshe and Aharon blessed the nation on the day of the Mishkan's inauguration, following the offering of Ketoret. I witnessed the power of the Ketoret recitation firsthand. When my congregation's synagogue was being constructed, we encountered one problem after another. For reasons we do not know, Hashem decided to test us by making the process exceedingly difficult. Nothing was working. We consulted with the great Kabbalist Rav Mordechai Attieh, and he came with ten great scholars. They stood around the construction site and recited the Ketoret. Sure enough, after that point, we were able to move forward and complete the project. The power of the Korbanot section and the rewards offered by its recitation should incentivize all of us to do everything we can to ensure that we read this section each day.

On today's episode of The CLS Experience we have a transformational conversation with the brilliant Marcus Weston, diving deep into Kabbalah, ego mastery, conscious leadership, and building true wealth consciousness. Marcus shares his powerful journey from Goldman Sachs and Citibank into becoming a global thought leader helping people reconnect to purpose, soul alignment, and fulfillment. Together, Craig and Marcus unpack why stress is often created by the gap between who we truly are and who we think we need to be, and how Kabbalah offers a lifelong path of awakening deeper desire, consciousness, and meaning. Marcus reframes ego not as something to destroy, but as an “energy intelligence” designed to strengthen us through challenges and resistance. They discuss comfort versus growth, why most people unknowingly make “bad trades” for temporary certainty, and how slowing down reactions creates freedom and power. The conversation also goes deep into money mastery, wealth blocks, receiving and sharing, and why wealth cannot shrink itself to meet your current identity - you must rise energetically to meet it. From purpose and wholeness to pain, leadership, sports psychology, and spiritual tools like Zohar practice and service, this episode is filled with wisdom for anyone looking to elevate their consciousness, leadership, and life.6:19 Awakening Big Desire14:20 Ego Defined by Kabbalah24:32 False Battles to Freedom41:02 Money Mastery Myths45:57 Hidden Wealth BlocksCheck out Marcus on Instagram HERE:Check out Marcus HERE:Check out this podcast live on YouTube:Early Bird Tickets now available for our October live event, CLS: Formation HERE:To join our community click here.➤ Order a copy of Craig's book The Reinvention Formula today! ➤ Join our CLS texting community for free daily inspiration and wisdom to elevate your life, text (917) 634-3796➤ INSTAGRAM➤ FACEBOOK➤ TIKTOK➤ YOUTUBE➤ WEBSITE➤ LINKEDIN➤ X

For Dr. Biti Roi, the texts of Jewish mysticism aren't just ideas to study – they are a life force. A renowned scholar of Zohar, Kabbala, and Chasidut [Hasidism], these texts are the animating energy behind Dr. Roi's teaching and way of life. Dr. Biti Roi is a fellow of the Kogod Research for Center Contemporary Jewish Thought and the academic coordinator and adviser for North American seminars at the Shalom Hartman Institute. She is the author of Love of Shekhina: Mysticism and Poetics in Tiqqunei ha-Zohar. Now, she joins us to answer eighteen questions with Rabbi Dr. Benji Levy on Jewish mysticism including Shabbat as a practice in hope, the feminine presence within the Divine, and more. Here are our questions: What is Jewish mysticism?How were you introduced to Jewish mysticism?In an ideal world, would all Jews be mystics?What do you think of when you think of God?What is the purpose of the Jewish people?How does prayer work?What is the goal of Torah study?Does Jewish mysticism view men and women the same?Should Judaism be hard or easy?Why did God create the world? Can humans do something that is against God's will?What do you think of when you think about Moshiach?Is the State of Israel part of the final redemption?What is the greatest challenge facing the world today?How has modernity changed Jewish mysticism?What differentiates Jewish mysticism from the mysticism of other religions? Does one need to be religious to study Jewish mysticism?Can mysticism be dangerous?How has Jewish mysticism affected your relationships with yourself and with others?What is a Jewish teaching that you always take with you?

There is a time-honored tradition to remain awake throughout the night of Shabuot and read the special "Tikkun Lel Shabuot" text that is printed in the Mahzorim. Hacham Ben Sion Abba Shaul (Israel, 1924-1998), in his work Or Le'siyon (vol. 3, 18:11), discusses the importance of this custom and presents numerous laws and guidelines relevant to the proper observance of this special occasion (listen to audio clip for precise citation). First, he mentions that even learned men who prefer studying Gemara must set aside their Talmudic studies in order to read the text of the Tikkun Lel Shabuot. If time remains after they complete the Tikkun, they may then study other material that they find more enjoyable. In Yeshivot, Hacham Ben Sion writes, students should follow the instructions of their Rosh Yeshiva in this regard. He also emphasizes that one should read the Tikkun even if he does not understand some sections of the service. Even if one plans to remain awake throughout the night, he should nevertheless recite the Keri'at Shema Al Ha'mita before Hassot (midnight as defined by Halacha). Already after Hassot, one may recite all the morning Berachot, with the exception of "Al Netilat Yadayim" and Birkot Ha'Torah. One should make a point to use the bathroom at some point before morning in order to be able to recite "Asher Yasar." At the point in the pre-dawn hours when it is uncertain whether Alot Ha'shahar (daybreak, the first appearance of light in the eastern sky) has occurred, one should discontinue his Torah learning. He should instead either immerse in a Mikveh or sing songs of praise until Alot Ha'shahar. After Alot Ha'shahar, one should wash his hands in preparation for prayer, but without reciting a Beracha. He then must recite Birkat HaTorah. Hacham Ben Sion cites in this context a passage in the work Sha'ar Ha'kavanot, which comments that whoever remains awake and diligently involves himself in Torah study throughout this night is guaranteed to survive the entire next year and to avoid all harm. Nevertheless, one should make a point of studying "Li'shmah" – with the proper motivation, out of sincere love for and commitment to Torah learning, and not to receive reward. Hacham Ben Sion also warns that sitting idly or engaging in meaningless chatter is no better than sleeping. It is therefore imperative to ensure to spend the entire night engrossed in Torah learning, and not in any other activities. In particular, one must avoid idle conversation inside the synagogue. Hacham Ben Sion also cites a comment from the Zohar that emphasizes the importance of studying with joy and fervor, in reward for which one is blessed with seventy blessings. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) similarly stressed the importance of studying on this night with great enthusiasm and what he termed "purity of heart." Furthermore, on the festival of Shabuot God decrees how many "Hiddushim" (new insights) each individual will be privileged to develop during the coming year, which is determined based on the level of one's intensive study on Shabuot. Hacham Ben Sion writes that when we speak of Shabuot as "the day of the giving of the Torah," we refer not merely to the historical event of Matan Torah, but rather of the process that is renewed each year on this day. God grants a person on Shabuot the ability to think of new Torah insights, and one must therefore pray on Shabuot for Torah knowledge and the wisdom to understand to the best of his soul's capability, and also try to think of "Hiddushim" during his study on Shabuot. During the day of Shabuot, too, one should try to minimize his sleeping in order to spend as much time as possible involved in Torah learning. Every moment spent learning on Shabuot earns a person reward, and one must not squander this opportunity. In fact, there were great Rabbis who would not sleep at all on Shabuot; after remaining awake throughout the night, they would simply continue learning through the day of Shabuot. The Hid"a (Rav Haim Yosef David Azulai, 1724-1806) likewise advises against indulging in sleep on the day of Shabuot. He also emphasizes that one must ensure not to fall asleep during the prayer service. Finally, one should also devote himself to Torah study with extra vigor and diligence during the "Sheloshet Yemeh Hagbala" – the three days of preparation prior to Shabuot. Just as in the wilderness Beneh Yisrael were instructed to abstain from relations and prepare themselves for three days prior to Matan Torah, so must we increase our efforts to learn Torah and minimize our physical indulgence during these three days. Hacham Ben Sion writes that the level of inspiration one receives from the experience of Shabuot depends on the amount of effort he exerted during the three previous days to prepare for this great experience.

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Why do we read the story of Ruth on Shavuot? Beneath the surface of this beautiful Megillah lies one of the most dramatic stories in all of Tanach, famine, exile, conversion, controversy, loss, courage, and the hidden birth of redemption.In this class, Rabbi Yisroel Bernath explores the deeper story behind Ruth, Naomi, and Boaz through Midrash, Talmud, Zohar, and Kabbalah. Together we'll uncover the shocking halachic debate surrounding Ruth's conversion, the spiritual meaning behind her loyalty, and the extraordinary chain of Divine Providence that ultimately gave birth to King David and Moshiach. This is a story about what happens when life appears to fall apart… only to reveal a deeper plan unfolding underneath it all.Key Points: • Why Elimelech abandoned the Jewish people during the famine and the consequences that followed • Ruth's radical choice to embrace Judaism despite uncertainty and rejection • The deeper meaning of “Where you go, I will go” according to the Talmud • Boaz, Ruth, and the hidden hand of Divine Providence • The controversial halachic debate: Could Ruth even marry into the Jewish people? • Why King David's lineage was questioned generations later • The spiritual lesson of apparent failure, loss, and hidden redemption • How the story of Ruth became the blueprint for MoshiachA Brand-New Four Part Kabbalah Series - Turning Walls into DoorwaysHow to Transform Life's Obstacles into the Path to Your Greatest GrowthWhy do we keep hitting the same emotional walls? Why do certain fears, insecurities, patterns, and painful circumstances keep showing up in our lives, despite our best efforts to change? Access HERE https://www.jewishndg.com/civicrm/event/info?reset=1&id=102 Available now:Paperback: https://www.amazon.com/Forgiveness-Experiment-What-Would-Your/dp/1069217638Kindle: https://www.amazon.com/dp/B0FR2QNJL6Audiobook: https://bit.ly/4tPFZhVSupport 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 Fan MailWhy do we read the story of Ruth on Shavuot? Beneath the surface of this beautiful Megillah lies one of the most dramatic stories in all of Tanach, famine, exile, conversion, controversy, loss, courage, and the hidden birth of redemption.In this class, Rabbi Yisroel Bernath explores the deeper story behind Ruth, Naomi, and Boaz through Midrash, Talmud, Zohar, and Kabbalah. Together we'll uncover the shocking halachic debate surrounding Ruth's conversion, the spiritual meaning behind her loyalty, and the extraordinary chain of Divine Providence that ultimately gave birth to King David and Moshiach. This is a story about what happens when life appears to fall apart… only to reveal a deeper plan unfolding underneath it all.Key Points: • Why Elimelech abandoned the Jewish people during the famine and the consequences that followed • Ruth's radical choice to embrace Judaism despite uncertainty and rejection • The deeper meaning of “Where you go, I will go” according to the Talmud • Boaz, Ruth, and the hidden hand of Divine Providence • The controversial halachic debate: Could Ruth even marry into the Jewish people? • Why King David's lineage was questioned generations later • The spiritual lesson of apparent failure, loss, and hidden redemption • How the story of Ruth became the blueprint for MoshiachAvailable now:Paperback: https://www.amazon.com/Forgiveness-Experiment-What-Would-Your/dp/1069217638Kindle: https://www.amazon.com/dp/B0FR2QNJL6Audiobook: https://bit.ly/4tPFZhVSupport 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

Big segula from learning Zohar

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Bitachon is more than a source of comfort — it is a way of seeing the world. It allows a person to face life with clarity instead of fear, confidence instead of anxiety, and a profound awareness that every moment is guided by Hashem. But genuine bitachon does not happen automatically. It must be cultivated, strengthened, and brought into the heart. Chazal and our great Torah leaders reveal a remarkable method for doing exactly that. The Talmud Yerushalmi, the Zohar, the Maharal, and many other sources teach that regularly reciting verses of trust in Hashem has the ability to reshape the way we think and feel. The Maharal writes that these pesukim carry extraordinary power, serving as a source of blessing, protection, and spiritual strength. In this inspiring Inside ArtScroll interview, Rabbi David Sutton discusses the timeless wisdom behind his second volume of, A Daily Dose of Pesukim of Bitachon. He explains how these carefully chosen pesukim can help us deepen our emunah, strengthen our relationship with Hashem, and approach life with greater peace and confidence. Filled with practical insight, Torah wisdom, and uplifting stories, this interview offers a meaningful glimpse into the transformative power of living with bitachon.

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The Gemara (Ta'anit 27b, Megilla 31b) teaches that if not for the merit of those who recite the passages in the Torah that speak of the various sacrifices, the world would cease to exist. The Bet Yosef cites this Talmudic passage in the context of the Tur's comment that it is proper to recite each morning the sections in the Torah describing each form of sacrifice – Ola, Minha, Shelamim, Hatat, and Asham. The Gemara further relates that after Hashem gave Abraham Abinu His promise that his descendants would receive the Land of Israel, Abraham asked what would happen if they sinned. How would they continue to survive if they are unworthy? Hashem replied by showing Abraham the Korbanot, the sacrifices through which his offspring would earn atonement. Abraham then asked how they would achieve atonement after the destruction of the Bet Ha'mikdash, when sacrifices would no longer be offered. G-d responded that by reciting the sections in the Torah discussing the Korbanot, Abraham's descendants would be considered as having offered the sacrifices, and would thereby attain forgiveness for their misdeeds. The Gemara in Masechet Menahot (110a) similarly teaches that one who learns about one of the sacrifices is considered to have offered that sacrifice. And so when we read the verses about the Ola offering, we are credited with bringing an Ola; when we read the verses about the Minha offering, we are credited with bringing a Minha; and so on. The Zohar tells that when Hashem taught Moshe the laws of the sacrifices, he asked what would happen once Beneh Yisrael are exiled and no longer able to offer sacrifices. Hashem responded that when they learn about the various sacrifices, they would earn atonement as though they had offered them. In a different passage, the Zohar relates that Rabbi Pinhas once met the prophet Eliyahu, and Eliyahu taught him about the great benefit of reciting the sections of the Torah dealing with the sacrifices. He said that Hashem told the prosecuting angels that as long as Beneh Yisrael read these portions of the Torah with Kavana (concentration), the angels can report to Hashem only about the good deeds that Beneh Yisrael perform, and lose the right to prosecute against them. Thus, by reading the section of Korbanot, we transform the prosecuting angels into our advocates. The Sefer Haredim (Rav Elazar Azkari, Safed, 1533-1600) writes that since Hashem considers Beneh Yisrael His "children" ("Banim Atem L'Hashem Elokechem" – Debarim 14:1), and the Misva of honoring parents requires one to feed his parents, we bear an obligation to "feed" Hashem. Quite obviously, Hashem does not need actual food, but we accomplish this by learning about the Korbanot, which represent the idea of bringing "food" to G-d. King Shlomo, in an ambiguous verse in Kohelet (11:2), writes, "Ten Helek Le'shiba Ve'gam Li'shmona, Ki Lo Teda Ma Yiheyeh Ra'a Al Ha'aretz" – literally, "Give a portion to the seven, and also to the eight, for you do not know what evil will befall the earth." Rashi brings several interpretations of this verse, one of which is that it refers to the sacrifices offered during the seven days of Pesach and the eight days of Sukkot (including Shemini Aseret). King Shlomo urged the people to ensure to offer all the required sacrifices, because "you do not know what evil will befall the earth" – the Bet Ha'mikdash might be destroyed at some point in the future, such that Korbanot will no longer be brought, and the nation will survive in the merit of the sacrifices brought when the Mikdash stood. This verse thus indicates after the destruction of the Bet Ha'mikdash, we have no option of receiving credit for offering the sacrifices, except by relying on the merit of the sacrifices that were offered in the times of the Bet Ha'mikdash. This would then contradict everything we have seen about the ability we are given to earn the merit of offering sacrifices through the recitation and study of the passages discussing the Korbanot. Rav Haim Palachi (Turkey, 1788-1868) explained Rashi's comments to mean that by learning about the sacrifices, we invoke the merit of the sacrifices offered by ancestors. When we recite the section of Korbanot, and learn about them, we connect ourselves to the sacrifices which were brought millennia ago in the Bet Ha'mikdash, as though those sacrifices were offered on our behalf. And it is in this way that we access the merit of the Korbanot by reading and learning about them.

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Idra Zuta - Enseignement du Zohar by Rav David Touitou

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Parashat Naso as the key to understanding the secret of Shavuot and its message to humanity. The secret of the success of human society when the world is divided into predators and prey. How can we protect ourselves in times of uncertainty and instability?  The consciousness of the Zohar as a tool of protection when the world is hostile and confusing. Daily Meditation: https://www.youtube.com/watch?v=b8AzyLFM2AY Read and learn more about this Parashah https://livekabbalah.org/naso Join our course program: https://livekabbalah.org/live-kabbalah-courses Join our Zoom Program: https://livekabbalah.org/weekly-zohar-study-live Support our efforts to provide you with more materials, donate to Live Kabbalah: https://livekabbalah.org/donations

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It is proper to begin the morning Shaharit prayer – both on weekdays and on Shabbat – with the recitation of Akedat Yishak, the chapter in the Torah (Bereshit 22) that tells the story of the binding of Yishak upon an altar. The Zohar writes that reciting this section is more effective in bringing a person protection than any sacrifice. When a person reads Akedat Yishak, the Zohar adds, a voice from heavens announces that no harm may be inflicted on him. The Seder Ha'yom (Rav Moshe Ben Machir, Safed, 16th century) teaches that since the Akeda marked the ultimate act of sacrifice for Hashem – as Abraham Abinu was prepared to sacrifice his beloved son – we are guaranteed protection when we read this story in times of danger. By reciting Akedat Yishak in the morning before we begin our daily Tefilla, we help ensure the acceptance of our prayers. The Seder Ha'yom urges everyone to try not to go even one day without reciting this section, as this recitation brings great benefit to the person and to the entire Jewish Nation. Furthermore, after the Akeda, Hashem promised Abraham that his descendants would defeat their enemies ("Ve'yirash Zar'acha Et Sha'ar Oyebav" – Bereshit 22:17). Therefore, reciting this section brings us victory over those who seek our destruction, and assures the downfall of all the enemies who have persecuted us. The Hida (Rav Haim Yosef David Azulai, 1724-1806) writes that one should recite the section of Akedat Yishak with concentration, and reflect on the unbridled devotion to Hashem displayed by Abraham and Yishak at that time. Abraham was prepared to sacrifice his son, whom he loved even more than himself, and Yishak – who was already an adult at the time – did not resist, and even happily prepared to be sacrificed for Hashem. When reading this section, we should gain inspiration from this example of self-sacrifice, and resolve to strengthen our devotion to G-d and our willingness to sacrifice for the fulfillment of His will. Additionally, the Hida teaches, reading the Akeda has the power to overcome the forces of harsh judgment in the world. When we recite the words "Va'ya'akod Et Yishak Beno" ("he bound his son, Yishak" – 22:9), we should have in mind to "bind" and constrain the forces of judgment that seek to sabotage our prayers and prevent them from reaching the heavens. The Yafeh La'leb (Rav Rahamim Nissim Yishak Palachi, Turkey, 1814-1907) emphasizes the importance of reciting the Akeda each morning before Shaharit, and assures us that one who recites it with concentration before Shaharit will be able to recite the entire prayer with proper concentration. Preferably, one should already be wearing his Tallit and Tefillin when reciting Akedat Yishak. It is not customary to recite Akedat Yishak before Minha, except on Yom Kippur. The Poskim debate the question of whether a person who arrived late in the synagogue on Shabbat morning, and needs to skip part of the prayer service, should skip Akedat Yishak or the chapters of Tehillim added on Shabbat morning. Some say that since the Akeda is recited every day, we apply the principle of "Tadir Ve'she'eno Tadir, Tadir Kodem" – that precedence is given to the more frequent Misva, and so the chapters added on Shabbat should be skipped. This is, in fact, the accepted Halacha, though it goes without saying that every effort should be made to arrive on time to the synagogue so that one does not need to skip any part of the Tefilla.

Enjoy this episode? Please share it with at least ONE friend who you think needs to hear it!33rd degree Freemason and Current Grand Master Timothy Hogan reveals the hidden history of the Knights Templar as keepers of ancient knowledge dating back to Atlantis, challenging the accepted origins of the Order, in episode 245 of the Far Out with Faust podcast.Timothy Hogan is the current Grand Master of the Knights Templar and a 33rd degree Freemason, known for his work on Gnosticism, ancient mystery traditions, and the historical roots of Freemasonry. He has been featured on Gaia's Mysteries of the Knights Templar and leads international expeditions exploring sites connected to Templar history and pre-civilization knowledge.In this conversation, Faust and Hogan explore how the accepted history of the Knights Templar may only scratch the surface. From their early origins and hidden timeline to their suppression in 1307 and the events behind Friday the 13th, the discussion traces how the Order preserved ancient knowledge across civilizations. They connect the Templars to Atlantis, pre-Columbian America, and the deeper Gnostic traditions that later influenced Freemasonry and other secret societies, raising questions about what was truly discovered and why it had to be hidden.In this episode:• Origin of Friday the 13th: what happened to Jacques de Molay and the Knights Templar in 1307• Gnostic view of Jesus: why the Templars saw him as an initiate, not a savior• Atlantis and lost civilization: how ancient knowledge may connect Egypt, the Mayans, and Aztlan• Templars in America: the Kensington Rune Stone, Newport Tower, and evidence before Columbus• Freemasonry and Rosicrucians: how Templar teachings were carried into modern secret societies• Initiation and resurrection: the hidden meaning of “waking up” in Gnostic traditions• Forbidden texts and Kabbalah: claims the Templars recovered early Zohar teachings• Göbekli Tepe and ancient sites: what Templar activity suggests about their global reachIf the Knights Templar were preserving something far older than recorded history, the real question isn't what they found — it's why that knowledge was never meant to surface.Watch Gaia Mysteries of the Templarshttps://www.gaia.com/series/mysteries-of-the-knights-templarConnect with Tim Hoganhttps://www.timothywhogan.com/https://x.com/timothywhoganhttps://www.youtube.com/@grandmasterhoganhttps://www.instagram.com/grandmasterhogan/https://www.facebook.com/grandmastertimothyhogan/https://www.tiktok.com/@grandmasterhoganLearn about the Templarshttps://www.templarcollegia.org/Join us on PatreonFor uncensored episodes, behind-the-scenes content, and exclusive community access:https://patreon.com/FarOutWithFaustListen on Spotify + Apple PodcastsSpotify: https://open.spotify.com/show/6StPwgq2di3f8uxnc6SmIfApple: https://podcasts.apple.com/us/podcast/far-out-with-faust-fowf/id1533017218FOWF & Faust Checho on socialhttps://www.instagram.com/faroutwithfaust/https://www.instagram.com/theonefaustchecho/https://www.facebook.com/Faroutwithfausthttps://x.com/faustchechohttps://patreon.com/FarOutWithFaustQUESTION THE ANSWERS™#Templars #Freemasons #AlternativeHistorywe'd love to hear from you

The Zohar teaches that where there is a lack of compassion, stern judgment takes over and spills the blood of Moshiach. When the Israelites entered the Land of Israel after 210 years of slavery in Egypt and another forty years of wandering in the desert, they were preoccupied with establishing their own estates. They forgot about compassion, one of Torah's principal requirements of them. Ruth's mission on earth was to bring Chesed, or compassion, back to Israel, and with it to bring Moshiach. Therefore, Ruth is not only the great-grandmother of Moshiach but the key to the rectification of the entire world.

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We cannot begin to imagine how great and powerful our tefillot are. It says in the Tanna D'Bei Eliyahu Zutah, Perek Vav, that Hashem told Moshe, "You will not be able to understand My ways, but I will tell you something about Me." When I see a person stand up to pray before Me, say words of praise, and then beg for help—even if that person does not have good deeds, and his parents do not have good deeds, and even his grandparents do not have good deeds—just because he asked Me properly, I will help him. And if a person prays with true kavanah, the tefillah becomes infinitely greater. The Ya'avetz writes that a person must know how his tefillah can find favor in Hashem's eyes. The main focus should be on the Amidah. If a person says it with the simple meaning of the words in mind, it is more pleasing to Hashem than any type of korban. And the more a person's heart is in it, the more powerful the tefillah becomes. He writes further that tefillah with kavanah has the power to silence all of the prosecuting angels. The Shelah HaKadosh explains that having kavanah means not thinking about anything else while we are praying, and to feel happiness that we are connecting to Hashem as we speak to Him. When a person reaches that level, it is considered such a great avodah that it is beyond what we can even describe. And all of this is speaking about tefillah during regular times. A tefillah made during an et ratzon—a special time of favor—is even more powerful. A certain man once came to the holy Rabbi Moshe of Rozvodov, asking for a yeshuah for something he needed very badly. The Rabbi told him to come back on Lag B'omer, because then it would be an et ratzon—a time of great favor before Hashem—and it would be more fitting to receive salvation in the merit of the Tanna Rabbi Shimon bar Yochai. He brought a hint from a pasuk: " לבי ובשרי ירננו אל א-ל חי ." לבי —after thirty-two days, which brings us to the thirty-third day. ובשרי —stands for Rabbi Shimon bar Yochai. ירננו —referring to tefillah. אל א-ל חי —to the living Hashem. On this day, the Zohar writes, the heavenly gates are wide open. The Arizal teaches that on this day, judgments are sweetened—din turns into rachamim. It is a day of great divine favor. On this day, the lights in Shamayim begin to shine in preparation for the awesome day of Matan Torah. The Chatam Sofer says that on this day, the Jewish people began eating the mann, the heavenly food that elevated them and prepared them to receive the Torah. One of the reasons we light fires on this day is to show that the lights in Shamayim are beginning to shine—seventeen days( טוב ) before Matan Torah. In the Sefirot, Lag BaOmer is Hod she'b'Hod, which has a connection to the holiness of Yom Kippur. Throughout the generations, people have received great salvations on this day. Tefillah is always powerful, but on days of et ratzon, it is even more powerful. Let us take advantage of this special time and pray with more kavanah, understanding that Hashem is right in front of us, listening to every word. He can help us with any need that we have, and we do not need anyone but Him. Let us feel calm, knowing we are standing before the only One who can help us, and He is giving us His full attention, waiting for us to ask Him for all of our needs.