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Chalban (17) Bigger Thinking

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Chalban (16) The Dawn of Redemption | Iyar & Yom Hatzmaut

Chalban (15) Pessach’s Inner Ohr

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Chalban (14) Don’t Neglect Physicality!

Non-Duality and in the Inside-Out nature of human experience

Chalban (13) Kodesh & Chol (Purim)

We continue  to learn about the light of Pekida and Zechira

Chalban (12) concealment of the light of Geula

What happened with the early zionist? How can we make sense out of it? Was this part of Hashem's plan?

Chalban (11) The Way of Geula

Chalban (10) Two Machiachs by Rabbi Shaya Sussman, LCSW

Chalban (10) Two Machiachs

Chalban (9) Deeper Da’as by Rabbi Shaya Sussman, LCSW

Chalban (9) Deeper Da’as

NachDaily is a project of Yeshiva Ateres Shimon. A perek of day of Navi in 5 minutes or less. covering the entire Neviem Rishonim. Yeshoshua, Shoftim, Shmuel I, Shmuel II, Malchim I, Melachim II, Yeshaya, Yechezkel, Yirmiya, Hoshea, Yoel, Amos, ovadya, Yona, Micha, Nachum, Chabakuk, Tsfanya, Chaggai, Zechariah, Melachi.Thank God, we finished Navi and now we're learning Tehilim. The Shiurim are interlined with actual pesukim, classic meforshim, Drash and Chassidus to deliver practical lessons relevant to our everyday lives.Note: NachDaily is just one among the many "Daily E-mail" programs created by Yeshiva Ateres Shimon. Other programs are: Emunah Daily, Think Hashem Daily, MIshna Daily, Praying with Fire Daily, Kitzur Daily and more...By: Rabbi Shaya Sussman, LCSW

NachDaily is a project of Yeshiva Ateres Shimon. A perek of day of Navi in 5 minutes or less. covering the entire Neviem Rishonim. Yeshoshua, Shoftim, Shmuel I, Shmuel II, Malchim I, Melachim II, Yeshaya, Yechezkel, Yirmiya, Hoshea, Yoel, Amos, ovadya, Yona, Micha, Nachum, Chabakuk, Tsfanya, Chaggai, Zechariah, Melachi. Thank God, we finished Navi and now we're learning Tehilim. The Shiurim are interlined with actual pesukim, classic meforshim, Drash and Chassidus to deliver practical lessons relevant to our everyday lives. Note: NachDaily is just one among the many "Daily E-mail" programs created by Yeshiva Ateres Shimon. Other programs are: Emunah Daily, Think Hashem Daily, MIshna Daily, Praying with Fire Daily, Kitzur Daily and more... By: Rabbi Shaya Sussman, LCSW

NachDaily: 5 Minute Perek of Tanach covering the entire Navi. Sefer Yehoshua, Shoftim, Shmuel, Melachim, Yeshaya, Yirmiya, Yechezkel, Hoshea, Yoel, Amos, Ovadya,Yona, Micha, Nachum, Chabakuk, Tzefania, Chagai, Melachi, Zecharya and Tehilim

Malachi Perek 1.mp3 by Rabbi Shaya Sussman, LCSW

Malachi Perek 1.mp3

מִזְמ֖וֹר לְדָוִ֣ד לְהַזְכִּֽיר׃A psalm of David. Lehazkir.2יְֽהוָ֗ה אַל־בְּקֶצְפְּךָ֥ תוֹכִיחֵ֑נִי וּֽבַחֲמָתְךָ֥ תְיַסְּרֵֽנִי׃O LORD, do not punish me in wrath; do not chastise me in fury.3כִּֽי־חִ֭צֶּיךָ נִ֣חֲתוּ בִ֑י וַתִּנְחַ֖ת עָלַ֣י יָדֶֽךָ׃For Your arrows have struck me; Your blows have fallen upon me.4אֵין־מְתֹ֣ם בִּ֭בְשָׂרִי מִפְּנֵ֣י זַעְמֶ֑ךָ אֵין־שָׁל֥וֹם בַּ֝עֲצָמַ֗י מִפְּנֵ֥י חַטָּאתִֽי׃There is no soundness in my flesh because of Your rage, no wholeness in my bones because of my sin.5כִּ֣י עֲ֭וֺנֹתַי עָבְר֣וּ רֹאשִׁ֑י כְּמַשָּׂ֥א כָ֝בֵ֗ד יִכְבְּד֥וּ מִמֶּֽנִּי׃For my iniquities have overwhelmed me; they are like a heavy burden, more than I can bear.6הִבְאִ֣ישׁוּ נָ֭מַקּוּ חַבּוּרֹתָ֑י מִ֝פְּנֵ֗י אִוַּלְתִּֽי׃My wounds stink and fester because of my folly.7נַעֲוֵ֣יתִי שַׁחֹ֣תִי עַד־מְאֹ֑ד כָּל־הַ֝יּ֗וֹם קֹדֵ֥ר הִלָּֽכְתִּי׃I am all bent and bowed; I walk about in gloom all day long.8כִּֽי־כְ֭סָלַי מָלְא֣וּ נִקְלֶ֑ה וְאֵ֥ין מְ֝תֹ֗ם בִּבְשָׂרִֽי׃For my sinews are full of fever; there is no soundness in my flesh.9נְפוּג֣וֹתִי וְנִדְכֵּ֣יתִי עַד־מְאֹ֑ד שָׁ֝אַ֗גְתִּי מִֽנַּהֲמַ֥ת לִבִּֽי׃I am all benumbed and crushed; I roar because of the turmoil in my mind.10אֲ‍ֽדֹנָי נֶגְדְּךָ֥ כָל־תַּאֲוָתִ֑י וְ֝אַנְחָתִ֗י מִמְּךָ֥ לֹא־נִסְתָּֽרָה׃O Lord, You are aware of all my entreaties; my groaning is not hidden from You.11לִבִּ֣י סְ֭חַרְחַר עֲזָבַ֣נִי כֹחִ֑י וְֽאוֹר־עֵינַ֥י גַּם־הֵ֝֗ם אֵ֣ין אִתִּֽי׃My mind reels; my strength fails me; my eyes too have lost their luster.12אֹֽהֲבַ֨י ׀ וְרֵעַ֗י מִנֶּ֣גֶד נִגְעִ֣י יַעֲמֹ֑דוּ וּ֝קְרוֹבַ֗י מֵרָחֹ֥ק עָמָֽדוּ׃My friends and companions stand back from my affliction; my kinsmen stand far off.13וַיְנַקְשׁ֤וּ ׀ מְבַקְשֵׁ֬י נַפְשִׁ֗י וְדֹרְשֵׁ֣י רָ֭עָתִי דִּבְּר֣וּ הַוּ֑וֹת וּ֝מִרְמ֗וֹת כָּל־הַיּ֥וֹם יֶהְגּֽוּ׃Those who seek my life lay traps; those who wish me harm speak malice; they utter deceit all the time.14וַאֲנִ֣י כְ֭חֵרֵשׁ לֹ֣א אֶשְׁמָ֑ע וּ֝כְאִלֵּ֗ם לֹ֣א יִפְתַּח־פִּֽיו׃But I am like a deaf man, unhearing, like a dumb man who cannot speak up;15וָאֱהִ֗י כְּ֭אִישׁ אֲשֶׁ֣ר לֹא־שֹׁמֵ֑עַ וְאֵ֥ין בְּ֝פִ֗יו תּוֹכָחֽוֹת׃I am like one who does not hear, who has no retort on his lips.16כִּֽי־לְךָ֣ יְהוָ֣ה הוֹחָ֑לְתִּי אַתָּ֥ה תַ֝עֲנֶ֗ה אֲדֹנָ֥י אֱלֹהָֽי׃But I wait for You, O LORD; You will answer, O Lord, my God.17כִּֽי־אָ֭מַרְתִּי פֶּן־יִשְׂמְחוּ־לִ֑י בְּמ֥וֹט רַ֝גְלִ֗י עָלַ֥י הִגְדִּֽילוּ׃For I fear they will rejoice over me; when my foot gives way they will vaunt themselves against me.18כִּֽי־אֲ֭נִי לְצֶ֣לַע נָכ֑וֹן וּמַכְאוֹבִ֖י נֶגְדִּ֣י תָמִֽיד׃For I am on the verge of collapse; my pain is always with me.19כִּֽי־עֲוֺנִ֥י אַגִּ֑יד אֶ֝דְאַ֗ג מֵֽחַטָּאתִֽי׃I acknowledge my iniquity; I am fearful over my sin;20וְֽ֭אֹיְבַי חַיִּ֣ים עָצֵ֑מוּ וְרַבּ֖וּ שֹׂנְאַ֣י שָֽׁקֶר׃for my mortal enemies are numerous; my treacherous foes are many.21וּמְשַׁלְּמֵ֣י רָ֭עָה תַּ֣חַת טוֹבָ֑ה יִ֝שְׂטְנ֗וּנִי תַּ֣חַת רדופי־[רָֽדְפִי־] טֽוֹב׃Those who repay evil for good harass me for pursuing good.22אַל־תַּֽעַזְבֵ֥נִי יְהוָ֑ה אֱ֝לֹהַ֗י אַל־תִּרְחַ֥ק מִמֶּֽנִּי׃Do not abandon me, O LORD; my God, be not far from me;23ח֥וּשָׁה לְעֶזְרָתִ֑י אֲ֝דֹנָ֗י תְּשׁוּעָתִֽי׃hasten to my aid, O Lord, my deliverance.

מִזְמ֖וֹר לְדָוִ֣ד לְהַזְכִּֽיר׃ A psalm of David. Lehazkir. 2 יְֽהוָ֗ה אַל־בְּקֶצְפְּךָ֥ תוֹכִיחֵ֑נִי וּֽבַחֲמָתְךָ֥ תְיַסְּרֵֽנִי׃ O LORD, do not punish me in wrath; do not chastise me in fury. 3 כִּֽי־חִ֭צֶּיךָ נִ֣חֲתוּ בִ֑י וַתִּנְחַ֖ת עָלַ֣י יָדֶֽךָ׃ For Your arrows have struck me; Your blows have fallen upon me. 4 אֵין־מְתֹ֣ם בִּ֭בְשָׂרִי מִפְּנֵ֣י זַעְמֶ֑ךָ אֵין־שָׁל֥וֹם בַּ֝עֲצָמַ֗י מִפְּנֵ֥י חַטָּאתִֽי׃ There is no soundness in my flesh because of Your rage, no wholeness in my bones because of my sin. 5 כִּ֣י עֲ֭וֺנֹתַי עָבְר֣וּ רֹאשִׁ֑י כְּמַשָּׂ֥א כָ֝בֵ֗ד יִכְבְּד֥וּ מִמֶּֽנִּי׃ For my iniquities have overwhelmed me; they are like a heavy burden, more than I can bear. 6 הִבְאִ֣ישׁוּ נָ֭מַקּוּ חַבּוּרֹתָ֑י מִ֝פְּנֵ֗י אִוַּלְתִּֽי׃ My wounds stink and fester because of my folly. 7 נַעֲוֵ֣יתִי שַׁחֹ֣תִי עַד־מְאֹ֑ד כָּל־הַ֝יּ֗וֹם קֹדֵ֥ר הִלָּֽכְתִּי׃ I am all bent and bowed; I walk about in gloom all day long. 8 כִּֽי־כְ֭סָלַי מָלְא֣וּ נִקְלֶ֑ה וְאֵ֥ין מְ֝תֹ֗ם בִּבְשָׂרִֽי׃ For my sinews are full of fever; there is no soundness in my flesh. 9 נְפוּג֣וֹתִי וְנִדְכֵּ֣יתִי עַד־מְאֹ֑ד שָׁ֝אַ֗גְתִּי מִֽנַּהֲמַ֥ת לִבִּֽי׃ I am all benumbed and crushed; I roar because of the turmoil in my mind. 10 אֲ‍ֽדֹנָי נֶגְדְּךָ֥ כָל־תַּאֲוָתִ֑י וְ֝אַנְחָתִ֗י מִמְּךָ֥ לֹא־נִסְתָּֽרָה׃ O Lord, You are aware of all my entreaties; my groaning is not hidden from You. 11 לִבִּ֣י סְ֭חַרְחַר עֲזָבַ֣נִי כֹחִ֑י וְֽאוֹר־עֵינַ֥י גַּם־הֵ֝֗ם אֵ֣ין אִתִּֽי׃ My mind reels; my strength fails me; my eyes too have lost their luster. 12 אֹֽהֲבַ֨י ׀ וְרֵעַ֗י מִנֶּ֣גֶד נִגְעִ֣י יַעֲמֹ֑דוּ וּ֝קְרוֹבַ֗י מֵרָחֹ֥ק עָמָֽדוּ׃ My friends and companions stand back from my affliction; my kinsmen stand far off. 13 וַיְנַקְשׁ֤וּ ׀ מְבַקְשֵׁ֬י נַפְשִׁ֗י וְדֹרְשֵׁ֣י רָ֭עָתִי דִּבְּר֣וּ הַוּ֑וֹת וּ֝מִרְמ֗וֹת כָּל־הַיּ֥וֹם יֶהְגּֽוּ׃ Those who seek my life lay traps; those who wish me harm speak malice; they utter deceit all the time. 14 וַאֲנִ֣י כְ֭חֵרֵשׁ לֹ֣א אֶשְׁמָ֑ע וּ֝כְאִלֵּ֗ם לֹ֣א יִפְתַּח־פִּֽיו׃ But I am like a deaf man, unhearing, like a dumb man who cannot speak up; 15 וָאֱהִ֗י כְּ֭אִישׁ אֲשֶׁ֣ר לֹא־שֹׁמֵ֑עַ וְאֵ֥ין בְּ֝פִ֗יו תּוֹכָחֽוֹת׃ I am like one who does not hear, who has no retort on his lips. 16 כִּֽי־לְךָ֣ יְהוָ֣ה הוֹחָ֑לְתִּי אַתָּ֥ה תַ֝עֲנֶ֗ה אֲדֹנָ֥י אֱלֹהָֽי׃ But I wait for You, O LORD; You will answer, O Lord, my God. 17 כִּֽי־אָ֭מַרְתִּי פֶּן־יִשְׂמְחוּ־לִ֑י בְּמ֥וֹט רַ֝גְלִ֗י עָלַ֥י הִגְדִּֽילוּ׃ For I fear they will rejoice over me; when my foot gives way they will vaunt themselves against me. 18 כִּֽי־אֲ֭נִי לְצֶ֣לַע נָכ֑וֹן וּמַכְאוֹבִ֖י נֶגְדִּ֣י תָמִֽיד׃ For I am on the verge of collapse; my pain is always with me. 19 כִּֽי־עֲוֺנִ֥י אַגִּ֑יד אֶ֝דְאַ֗ג מֵֽחַטָּאתִֽי׃ I acknowledge my iniquity; I am fearful over my sin; 20 וְֽ֭אֹיְבַי חַיִּ֣ים עָצֵ֑מוּ וְרַבּ֖וּ שֹׂנְאַ֣י שָֽׁקֶר׃ for my mortal enemies are numerous; my treacherous foes are many. 21 וּמְשַׁלְּמֵ֣י רָ֭עָה תַּ֣חַת טוֹבָ֑ה יִ֝שְׂטְנ֗וּנִי תַּ֣חַת רדופי־[רָֽדְפִי־] טֽוֹב׃ Those who repay evil for good harass me for pursuing good. 22 אַל־תַּֽעַזְבֵ֥נִי יְהוָ֑ה אֱ֝לֹהַ֗י אַל־תִּרְחַ֥ק מִמֶּֽנִּי׃ Do not abandon me, O LORD; my God, be not far from me; 23 ח֥וּשָׁה לְעֶזְרָתִ֑י אֲ֝דֹנָ֗י תְּשׁוּעָתִֽי׃ hasten to my aid, O Lord, my deliverance.

Tehilim Perek 38

Shir HaShirim Perek 1 by Rabbi Shaya Sussman, LCSW

Shir HaShirim Perek 1

Iyov Perek 1 by Rabbi Shaya Sussman, LCSW

Iyov Perek 1

לַמְנַצֵּחַ לְדָוִד לְהַזְכִּיר׃For the leader. Of David. Lehazkir.אֱלֹהִים לְהַצִּילֵנִי יְהוָה לְעֶזְרָתִי חוּשָׁה׃Hasten, O God, to save me; O LORD, to aid me!יֵבֹשׁוּ וְיַחְפְּרוּ מְבַקְשֵׁי נַפְשִׁי יִסֹּגוּ אָחוֹר וְיִכָּלְמוּ חֲפֵצֵי רָעָתִי׃Let those who seek my life be frustrated and disgraced; let those who wish me harm, fall back in shame.יָשׁוּבוּ עַל־עֵקֶב בָּשְׁתָּם הָאֹמְרִים הֶאָח הֶאָח׃Let those who say, “Aha! Aha!” turn back because of their frustration.יָשִׂישׂוּ וְיִשְׂמְחוּ בְּךָ כָּל־מְבַקְשֶׁיךָ וְיֹאמְרוּ תָמִיד יִגְדַּל אֱלֹהִים אֹהֲבֵי יְשׁוּעָתֶךָ׃But let all who seek You be glad and rejoice in You; let those who are eager for Your deliverance always say, “Extolled be God!”וַאֲנִי עָנִי וְאֶבְיוֹן אֱלֹהִים חוּשָׁה־לִּי עֶזְרִי וּמְפַלְטִי אַתָּה יְהוָה אַל־תְּאַחַר׃But I am poor and needy; O God, hasten to me! You are my help and my rescuer; O LORD, do not delay.

לַמְנַצֵּחַ לְדָוִד לְהַזְכִּיר׃ For the leader. Of David. Lehazkir. אֱלֹהִים לְהַצִּילֵנִי יְהוָה לְעֶזְרָתִי חוּשָׁה׃ Hasten, O God, to save me; O LORD, to aid me! יֵבֹשׁוּ וְיַחְפְּרוּ מְבַקְשֵׁי נַפְשִׁי יִסֹּגוּ אָחוֹר וְיִכָּלְמוּ חֲפֵצֵי רָעָתִי׃ Let those who seek my life be frustrated and disgraced; let those who wish me harm, fall back in shame. יָשׁוּבוּ עַל־עֵקֶב בָּשְׁתָּם הָאֹמְרִים הֶאָח הֶאָח׃ Let those who say, “Aha! Aha!” turn back because of their frustration. יָשִׂישׂוּ וְיִשְׂמְחוּ בְּךָ כָּל־מְבַקְשֶׁיךָ וְיֹאמְרוּ תָמִיד יִגְדַּל אֱלֹהִים אֹהֲבֵי יְשׁוּעָתֶךָ׃ But let all who seek You be glad and rejoice in You; let those who are eager for Your deliverance always say, “Extolled be God!” וַאֲנִי עָנִי וְאֶבְיוֹן אֱלֹהִים חוּשָׁה־לִּי עֶזְרִי וּמְפַלְטִי אַתָּה יְהוָה אַל־תְּאַחַר׃ But I am poor and needy; O God, hasten to me! You are my help and my rescuer; O LORD, do not delay.

Tehilim Perek (Psalms) 70

Welcome to NachDaily with Iyov, Perek 16.This is Iyov’s second response to Elifaz. The Malbim explains that Iyov does not attempt to answer the question of Tzaddik v’ra lo in this perek, but waits until chapter 21. Iyov is outraged that Elifaz and his friends continued to speak but added little new content to their previous arguments. Iyov tells his friends that he’s received little comfort from them. In verse 4 he says, “I can also speak as you do. Were our positions reversed, I would string together words for you and nod my head over you.” The Ralbag and Metsudos explain that Iyov felt that, unlike them, if they were suffering he would provide encouragement and empathy, not the scorn and derision that he’s received. From verses 6 until 21, which is most of the perek, Iyov cries out in agony over his suffering. He explains that he’s really an innocent victim at the mercy of God and his friends. Iyov describes the nature of his suffering, such as, in verse 8, “You cause me to shrivel up.” In verses 13 and 14 he laments, “He split open my kidneys without mercy, spilled my bile on the ground. He attacked me again and again, and pursued me like a warrior.”The Malbim explains that Iyov does not attempt here to address Elifaz on the topic of free choice because he doesn't want to repeat all the old arguments. There’s essentially one point that Iyov is trying to address, which is the characterization of him as an evil, wicked person who’s being judged and punished for his sins. In the previous perek we saw that Elifaz blamed Iyov for his suffering, claiming that his sins brought him to this fearful state. Iyov is now trying to defend himself, saying that he’s not evil nor does he have any sin. It's important to keep remembering that in God’s eyes Iyov is considered a Tzaddik. Iyov is essentially saying that because his friends might be more articulate and sharper than he doesn't make them right. Iyov is correct in this regard. We ultimately don't understand human suffering, which is beyond human comprehension. This is what makes sefer Iyov particularly hard to learn and understand, because at the end of the day, if not for Hashem having allowed Satan to test Iyov, he would not have been deserving of such suffering. Passuk 22, the last verse in the perek, has Iyov saying “Ki shnos mispar ye’esai’yu v’orach lo ashuv eheloch - for my numbered years are coming to an end. Then I will go the way of no return.” Rav Schwab explains that Iyov is asking Hashem to make the reason for his suffering clear to the world before he dies so that people will understand why this happened to an innocent man. Alternatively, the Malbim explains that Iyov is denying reward in the World to Come. In the previous chapter, Elifaz maintained that true reward and success can only be measured in the next World. Iyov disagrees, asking for reward here because as life is preordained, there is no reward elsewhere.Stay tuned for the next episode of NachDaily as we continue with Iyov’s response. Thank you for listening, and have a wonderful day.

Welcome to NachDaily with Iyov, Perek 16. This is Iyov’s second response to Elifaz. The Malbim explains that Iyov does not attempt to answer the question of Tzaddik v’ra lo in this perek, but waits until chapter 21. Iyov is outraged that Elifaz and his friends continued to speak but added little new content to their previous arguments. Iyov tells his friends that he’s received little comfort from them. In verse 4 he says, “I can also speak as you do. Were our positions reversed, I would string together words for you and nod my head over you.” The Ralbag and Metsudos explain that Iyov felt that, unlike them, if they were suffering he would provide encouragement and empathy, not the scorn and derision that he’s received. From verses 6 until 21, which is most of the perek, Iyov cries out in agony over his suffering. He explains that he’s really an innocent victim at the mercy of God and his friends. Iyov describes the nature of his suffering, such as, in verse 8, “You cause me to shrivel up.” In verses 13 and 14 he laments, “He split open my kidneys without mercy, spilled my bile on the ground. He attacked me again and again, and pursued me like a warrior.” The Malbim explains that Iyov does not attempt here to address Elifaz on the topic of free choice because he doesn't want to repeat all the old arguments. There’s essentially one point that Iyov is trying to address, which is the characterization of him as an evil, wicked person who’s being judged and punished for his sins. In the previous perek we saw that Elifaz blamed Iyov for his suffering, claiming that his sins brought him to this fearful state. Iyov is now trying to defend himself, saying that he’s not evil nor does he have any sin. It's important to keep remembering that in God’s eyes Iyov is considered a Tzaddik. Iyov is essentially saying that because his friends might be more articulate and sharper than he doesn't make them right. Iyov is correct in this regard. We ultimately don't understand human suffering, which is beyond human comprehension. This is what makes sefer Iyov particularly hard to learn and understand, because at the end of the day, if not for Hashem having allowed Satan to test Iyov, he would not have been deserving of such suffering. Passuk 22, the last verse in the perek, has Iyov saying “Ki shnos mispar ye’esai’yu v’orach lo ashuv eheloch - for my numbered years are coming to an end. Then I will go the way of no return.” Rav Schwab explains that Iyov is asking Hashem to make the reason for his suffering clear to the world before he dies so that people will understand why this happened to an innocent man. Alternatively, the Malbim explains that Iyov is denying reward in the World to Come. In the previous chapter, Elifaz maintained that true reward and success can only be measured in the next World. Iyov disagrees, asking for reward here because as life is preordained, there is no reward elsewhere. Stay tuned for the next episode of NachDaily as we continue with Iyov’s response. Thank you for listening, and have a wonderful day.

Iyov Perek 16

Psalm Chapter 79מִזְמ֗וֹר לְאָ֫סָ֥ף אֱ‍ֽלֹהִ֡ים בָּ֤אוּ גוֹיִ֨ם ׀ בְּֽנַחֲלָתֶ֗ךָ טִ֭מְּאוּ אֶת־הֵיכַ֣ל קָדְשֶׁ֑ךָ שָׂ֖מוּ אֶת־יְרוּשָׁלִַ֣ם לְעִיִּֽים׃A psalm of Asaph. O God, heathens have entered Your domain, defiled Your holy temple, and turned Jerusalem into ruins.נָֽתְנ֡וּ אֶת־נִבְלַ֬ת עֲבָדֶ֗יךָ מַ֭אֲכָל לְע֣וֹף הַשָּׁמָ֑יִם בְּשַׂ֥ר חֲ֝סִידֶ֗יךָ לְחַיְתוֹ־אָֽרֶץ׃They have left Your servants’ corpses as food for the fowl of heaven, and the flesh of Your faithful for the wild beasts.שָׁפְכ֬וּ דָמָ֨ם ׀ כַּמַּ֗יִם סְֽבִ֘יב֤וֹת יְֽרוּשָׁלִָ֗ם וְאֵ֣ין קוֹבֵֽר׃Their blood was shed like water around Jerusalem, with none to bury them.הָיִ֣ינוּ חֶ֭רְפָּה לִשְׁכֵנֵ֑ינוּ לַ֥עַג וָ֝קֶ֗לֶס לִסְבִיבוֹתֵֽינוּ׃We have become the butt of our neighbors, the scorn and derision of those around us.עַד־מָ֣ה יְ֭הוָה תֶּאֱנַ֣ף לָנֶ֑צַח תִּבְעַ֥ר כְּמוֹ־אֵ֝֗שׁ קִנְאָתֶֽךָ׃How long, O LORD, will You be angry forever, will Your indignation blaze like fire?שְׁפֹ֤ךְ חֲמָתְךָ֨ אֶֽל־הַגּוֹיִם֮ אֲשֶׁ֪ר לֹא־יְדָ֫ע֥וּךָ וְעַ֥ל מַמְלָכ֑וֹת אֲשֶׁ֥ר בְּ֝שִׁמְךָ֗ לֹ֣א קָרָֽאוּ׃Pour out Your fury on the nations that do not know You, upon the kingdoms that do not invoke Your name,כִּ֭י אָכַ֣ל אֶֽת־יַעֲקֹ֑ב וְֽאֶת־נָוֵ֥הוּ הֵשַֽׁמּוּ׃for they have devoured Jacob and desolated his home.אַֽל־תִּזְכָּר־לָנוּ֮ עֲוֺנֹ֪ת רִאשֹׁ֫נִ֥ים מַ֭הֵר יְקַדְּמ֣וּנוּ רַחֲמֶ֑יךָ כִּ֖י דַלּ֣וֹנוּ מְאֹֽד׃Do not hold our former iniquities against us; let Your compassion come swiftly toward us, for we have sunk very low.עָזְרֵ֤נוּ ׀ אֱלֹ֘הֵ֤י יִשְׁעֵ֗נוּ עַל־דְּבַ֥ר כְּבֽוֹד־שְׁמֶ֑ךָ וְהַצִּילֵ֥נוּ וְכַפֵּ֥ר עַל־חַ֝טֹּאתֵ֗ינוּ לְמַ֣עַן שְׁמֶֽךָ׃Help us, O God, our deliverer, for the sake of the glory of Your name. Save us and forgive our sin, for the sake of Your name.לָ֤מָּה ׀ יֹאמְר֣וּ הַגּוֹיִם֮ אַיֵּ֪ה אֱ‍ֽלֹהֵ֫יהֶ֥ם יִוָּדַ֣ע בגיים [בַּגּוֹיִ֣ם] לְעֵינֵ֑ינוּ נִ֝קְמַ֗ת דַּֽם־עֲבָדֶ֥יךָ הַשָּׁפֽוּךְ׃Let the nations not say, “Where is their God?” Before our eyes let it be known among the nations that You avenge the spilled blood of Your servants.תָּ֤ב֣וֹא לְפָנֶיךָ֮ אֶנְקַ֪ת אָ֫סִ֥יר כְּגֹ֥דֶל זְרוֹעֲךָ֑ ה֝וֹתֵ֗ר בְּנֵ֣י תְמוּתָֽה׃Let the groans of the prisoners reach You; reprieve those condemned to death, as befits Your great strength.וְהָ֘שֵׁ֤ב לִשְׁכֵנֵ֣ינוּ שִׁ֭בְעָתַיִם אֶל־חֵיקָ֑ם חֶרְפָּ֘תָ֤ם אֲשֶׁ֖ר חֵרְפ֣וּךָ אֲדֹנָֽי׃Pay back our neighbors sevenfold for the abuse they have flung at You, O Lord.וַאֲנַ֤חְנוּ עַמְּךָ֨ ׀ וְצֹ֥אן מַרְעִיתֶךָ֮ נ֤וֹדֶ֥ה לְּךָ֗ לְע֫וֹלָ֥ם לְדֹ֥ר וָדֹ֑ר נְ֝סַפֵּ֗ר תְּהִלָּתֶֽךָ׃Then we, Your people, the flock You shepherd, shall glorify You forever; for all time we shall tell Your praises.

Psalm Chapter 79 מִזְמ֗וֹר לְאָ֫סָ֥ף אֱ‍ֽלֹהִ֡ים בָּ֤אוּ גוֹיִ֨ם ׀ בְּֽנַחֲלָתֶ֗ךָ טִ֭מְּאוּ אֶת־הֵיכַ֣ל קָדְשֶׁ֑ךָ שָׂ֖מוּ אֶת־יְרוּשָׁלִַ֣ם לְעִיִּֽים׃ A psalm of Asaph. O God, heathens have entered Your domain, defiled Your holy temple, and turned Jerusalem into ruins. נָֽתְנ֡וּ אֶת־נִבְלַ֬ת עֲבָדֶ֗יךָ מַ֭אֲכָל לְע֣וֹף הַשָּׁמָ֑יִם בְּשַׂ֥ר חֲ֝סִידֶ֗יךָ לְחַיְתוֹ־אָֽרֶץ׃ They have left Your servants’ corpses as food for the fowl of heaven, and the flesh of Your faithful for the wild beasts. שָׁפְכ֬וּ דָמָ֨ם ׀ כַּמַּ֗יִם סְֽבִ֘יב֤וֹת יְֽרוּשָׁלִָ֗ם וְאֵ֣ין קוֹבֵֽר׃ Their blood was shed like water around Jerusalem, with none to bury them. הָיִ֣ינוּ חֶ֭רְפָּה לִשְׁכֵנֵ֑ינוּ לַ֥עַג וָ֝קֶ֗לֶס לִסְבִיבוֹתֵֽינוּ׃ We have become the butt of our neighbors, the scorn and derision of those around us. עַד־מָ֣ה יְ֭הוָה תֶּאֱנַ֣ף לָנֶ֑צַח תִּבְעַ֥ר כְּמוֹ־אֵ֝֗שׁ קִנְאָתֶֽךָ׃ How long, O LORD, will You be angry forever, will Your indignation blaze like fire? שְׁפֹ֤ךְ חֲמָתְךָ֨ אֶֽל־הַגּוֹיִם֮ אֲשֶׁ֪ר לֹא־יְדָ֫ע֥וּךָ וְעַ֥ל מַמְלָכ֑וֹת אֲשֶׁ֥ר בְּ֝שִׁמְךָ֗ לֹ֣א קָרָֽאוּ׃ Pour out Your fury on the nations that do not know You, upon the kingdoms that do not invoke Your name, כִּ֭י אָכַ֣ל אֶֽת־יַעֲקֹ֑ב וְֽאֶת־נָוֵ֥הוּ הֵשַֽׁמּוּ׃ for they have devoured Jacob and desolated his home. אַֽל־תִּזְכָּר־לָנוּ֮ עֲוֺנֹ֪ת רִאשֹׁ֫נִ֥ים מַ֭הֵר יְקַדְּמ֣וּנוּ רַחֲמֶ֑יךָ כִּ֖י דַלּ֣וֹנוּ מְאֹֽד׃ Do not hold our former iniquities against us; let Your compassion come swiftly toward us, for we have sunk very low. עָזְרֵ֤נוּ ׀ אֱלֹ֘הֵ֤י יִשְׁעֵ֗נוּ עַל־דְּבַ֥ר כְּבֽוֹד־שְׁמֶ֑ךָ וְהַצִּילֵ֥נוּ וְכַפֵּ֥ר עַל־חַ֝טֹּאתֵ֗ינוּ לְמַ֣עַן שְׁמֶֽךָ׃ Help us, O God, our deliverer, for the sake of the glory of Your name. Save us and forgive our sin, for the sake of Your name. לָ֤מָּה ׀ יֹאמְר֣וּ הַגּוֹיִם֮ אַיֵּ֪ה אֱ‍ֽלֹהֵ֫יהֶ֥ם יִוָּדַ֣ע בגיים [בַּגּוֹיִ֣ם] לְעֵינֵ֑ינוּ נִ֝קְמַ֗ת דַּֽם־עֲבָדֶ֥יךָ הַשָּׁפֽוּךְ׃ Let the nations not say, “Where is their God?” Before our eyes let it be known among the nations that You avenge the spilled blood of Your servants. תָּ֤ב֣וֹא לְפָנֶיךָ֮ אֶנְקַ֪ת אָ֫סִ֥יר כְּגֹ֥דֶל זְרוֹעֲךָ֑ ה֝וֹתֵ֗ר בְּנֵ֣י תְמוּתָֽה׃ Let the groans of the prisoners reach You; reprieve those condemned to death, as befits Your great strength. וְהָ֘שֵׁ֤ב לִשְׁכֵנֵ֣ינוּ שִׁ֭בְעָתַיִם אֶל־חֵיקָ֑ם חֶרְפָּ֘תָ֤ם אֲשֶׁ֖ר חֵרְפ֣וּךָ אֲדֹנָֽי׃ Pay back our neighbors sevenfold for the abuse they have flung at You, O Lord. וַאֲנַ֤חְנוּ עַמְּךָ֨ ׀ וְצֹ֥אן מַרְעִיתֶךָ֮ נ֤וֹדֶ֥ה לְּךָ֗ לְע֫וֹלָ֥ם לְדֹ֥ר וָדֹ֑ר נְ֝סַפֵּ֗ר תְּהִלָּתֶֽךָ׃ Then we, Your people, the flock You shepherd, shall glorify You forever; for all time we shall tell Your praises.

Tehilim Perek 79

Iyov Perek 42 by Rabbi Shaya Sussman, LCSW

Iyov Perek 42

Tehilim Perek 79 Welcome to NachDaily, covering the entire TANACH one perek at a time. I’m Rabbi Shaya Sussman, and today we’ll be discussing Tehilim, Chapter 79.  This perek is primarily about the destruction of Yerushalyim.  Asaph said it, with divine insight, as a lament over the destruction of the Beis Hamikdash.  All of the Meforshim ask why this is called a mizmor, song, as it really should be considered a kina, lament? The Midrash Socher Tov answers with the following parable: A king became angry at his son, the prince, and wanted to kill him. Instead, the king banished his son from the palace and destroyed all of the prince’s possessions. The king knew that he could always rebuild his son’s quarters and replace his possessions.  So too, instead of destroying Am Yisrael, Hashem took out His wrath on sticks and stones. The perek opens with mizmor l’Asaph, Asaph’s song, because Hashem poured his anger out on sticks and stones and didn’t destroy His children.  We each need to take to heart God’s amazing love for every member of the Jewish nation.  Asaph begins by describing what the destruction looks like. Yerushalyim has been turned into heaps of rubble. Corpses have become food for animals. Blood is flowing in the streets. We’ve become a disgrace.  Asaph now asks God how long we will suffer. Why does He allow us to be devoured by our enemies? Asaph pleads with Hashem not to hold our sins against us, asking Him to rescue us and lift us up from degradation.  The perek ends with a prayer for Hashem to repay those who harmed His nation. Then Am Yisrael will truly be able to recognize and serve God with no hindrances. Verse 1 says:  מִזְמ֗וֹר לְאָ֫סָ֥ף אֱ‍ֽלֹהִ֡ים בָּ֤אוּ גוֹיִ֨ם ׀ בְּֽנַחֲלָתֶ֗ךָ טִ֭מְּאוּ אֶת־הֵיכַ֣ל קָדְשֶׁ֑ךָ שָׂ֖מוּ אֶת־יְרוּשָׁלִַ֣ם לְעִיִּֽים׃ A psalm of Asaph. O God, heathens have entered Your land, defiled Your holy temple, and turned Jerusalem into ruins. The Gemara in Sanhedrin 96B explains that at the moment the Beis Hamikdash was destroyed, a heavenly voice came down saying that burning the sanctuary is like grinding flour that was already ground. The Ba’al ShemTov explains the deeper meaning. The heavenly voice was essentially saying that, if not for the p’nemius, hidden part of the sanctuary being ruined, the revealed part of the sanctuary would have never been destroyed. In other words, what the Beis Hamikdash spiritually represented was already gone. Its physical destruction, therefore, was only a manifestation of its spiritual representation.   The Ba’al ShemTov goes on to explain that the Heichel, Sanctuary, represents the heart of a Jew and Yerushalyim represents yiras Shamayim, fear of Heaven. The heart of every Jew needs to be filled with yiras Shamayim.  Therefore, in a way, if we want to rebuild the Beis Hamikdash, we need to internalize our connection with Hashem by bringing Him into the innermost chambers of our hearts. We need to place Him on our hearts for everything we do.  May we merit proper fear of, and faith in, God, which in return will further the rebuilding of Yerushalayim and the ultimate building of the third Beis Hamikdash. Thank you for listening, and have a wonderful day.

Tehilim Perek 79 Welcome to NachDaily, covering the entire TANACH one perek at a time. I’m Rabbi Shaya Sussman, and today we’ll be discussing Tehilim, Chapter 79. This perek is primarily about the destruction of Yerushalyim. Asaph said it, with divine insight, as a lament over the destruction of the Beis Hamikdash. All of the Meforshim ask why this is called a mizmor, song, as it really should be considered a kina, lament? The Midrash Socher Tov answers with the following parable: A king became angry at his son, the prince, and wanted to kill him. Instead, the king banished his son from the palace and destroyed all of the prince’s possessions. The king knew that he could always rebuild his son’s quarters and replace his possessions. So too, instead of destroying Am Yisrael, Hashem took out His wrath on sticks and stones. The perek opens with mizmor l’Asaph, Asaph’s song, because Hashem poured his anger out on sticks and stones and didn’t destroy His children. We each need to take to heart God’s amazing love for every member of the Jewish nation. Asaph begins by describing what the destruction looks like. Yerushalyim has been turned into heaps of rubble. Corpses have become food for animals. Blood is flowing in the streets. We’ve become a disgrace. Asaph now asks God how long we will suffer. Why does He allow us to be devoured by our enemies? Asaph pleads with Hashem not to hold our sins against us, asking Him to rescue us and lift us up from degradation. The perek ends with a prayer for Hashem to repay those who harmed His nation. Then Am Yisrael will truly be able to recognize and serve God with no hindrances. Verse 1 says: מִזְמ֗וֹר לְאָ֫סָ֥ף אֱ‍ֽלֹהִ֡ים בָּ֤אוּ גוֹיִ֨ם ׀ בְּֽנַחֲלָתֶ֗ךָ טִ֭מְּאוּ אֶת־הֵיכַ֣ל קָדְשֶׁ֑ךָ שָׂ֖מוּ אֶת־יְרוּשָׁלִַ֣ם לְעִיִּֽים׃ A psalm of Asaph. O God, heathens have entered Your land, defiled Your holy temple, and turned Jerusalem into ruins. The Gemara in Sanhedrin 96B explains that at the moment the Beis Hamikdash was destroyed, a heavenly voice came down saying that burning the sanctuary is like grinding flour that was already ground. The Ba’al ShemTov explains the deeper meaning. The heavenly voice was essentially saying that, if not for the p’nemius, hidden part of the sanctuary being ruined, the revealed part of the sanctuary would have never been destroyed. In other words, what the Beis Hamikdash spiritually represented was already gone. Its physical destruction, therefore, was only a manifestation of its spiritual representation. The Ba’al ShemTov goes on to explain that the Heichel, Sanctuary, represents the heart of a Jew and Yerushalyim represents yiras Shamayim, fear of Heaven. The heart of every Jew needs to be filled with yiras Shamayim. Therefore, in a way, if we want to rebuild the Beis Hamikdash, we need to internalize our connection with Hashem by bringing Him into the innermost chambers of our hearts. We need to place Him on our hearts for everything we do. May we merit proper fear of, and faith in, God, which in return will further the rebuilding of Yerushalayim and the ultimate building of the third Beis Hamikdash. Thank you for listening, and have a wonderful day.

Tehilim Perek 78

I hope you’re all doing well today. Welcome to another episode of NachDaily, with Mishlei Perek 25.The perek opens with the words “Gam eileh Mishlei Shlomo asher heitiku anshei Chizkiah, melech Yehudah - These, too, are Shlomo’s proverbs, which were copied down by the men of King Chizkiah of Yehudah.” The Meforshim differ about the history behind this. We know from the end of the last perek that Mishlei contains words of wisdom from people other than Shlomo. The Gr’a notes that this verse actually ends the wisdom of others and we return to the words of Shlomo. The Ibn Ezra notes the opposite…this verse actually ends the words of Shlomo and adds the wisdom of Shevna, who was Shlomo’s personal scribe. The Metsudos explains that these words were actually taught by Shlomo but written down by Chizkiah when he became king. It makes sense, adds the Meiri, that Chizkiah inserted these wise words because there were tremendous enlightenment and Torah learning during his reign. In a similar vein, the Ramad Walli explains that Chizkiah attained so much chochma because he chased after it with all his heart. He was able to reveal what was buried deep below and hidden away. This is why the passuk uses the word “hetika” from the word “ancient,” meaning that Chizkiah revealed the ancient words of Shlomo Hamelech. Verse beis says, “K’vod Elohim haster davar uch’vod melachim chakor davar - The honor of God is to conceal a matter, but the honor of kings is to probe a matter.” The Ramad Walli explains the connection between these verses to say that Shlomo Hamelech, who was on a higher level, hid these words of wisdom. They remained hidden until King Chizkiah was able to probe the depth of wisdom to reveal Shlomo’s words.Alternatively, Rebbe Nachman in Lekutei Maharan lesson 6 explains that people need to lower and hide their honor to increase the kavod of Hashem. In putting our needs and ideas before Hashem’s honor by trying to increase our own, we will have the kavod melachim - honor of mortals, which can be interpreted as the rabbis. People are constantly investigating and questioning whether or not others are fitting for their positions. We often find that people who are leaders but really aren't suitable for their positions are constantly investigated and scrutinized. Therefore, we must lower ourselves and run away from any sort of honor at all! Moving on, the chapter deals with the reverence and honor one must have for a king, the damage of infighting and shaming others, the need for proper social boundaries, and the grave sin of testifying about something you didn't actually see. Verse 21 says, “Im ra’ev sonacha ha’achileihu lechem, v’im tzame, hashkeihu mayim - If your enemy is hungry, feed him bread, and if he is thirsty, give him water to drink.”I believe that this verse sheds a deep light on relationships. Most people think it takes two to engage in a proper relationship, but I would suggest that one reason to help your enemies is that by showing a spirit of generosity and good will to them, you’ll improve the relationships and turn them around. Although it is really counter-intuitive, it only takes one person to help the relationship to improve. As the saying goes “Be the change you want to see.” Stay tuned to the next episode of NachDaily. We’ll be moving on to Mishlei Perek 26. Thank you for listening, and have a wonderful day.

I hope you’re all doing well today. Welcome to another episode of NachDaily, with Mishlei Perek 25. The perek opens with the words “Gam eileh Mishlei Shlomo asher heitiku anshei Chizkiah, melech Yehudah - These, too, are Shlomo’s proverbs, which were copied down by the men of King Chizkiah of Yehudah.” The Meforshim differ about the history behind this. We know from the end of the last perek that Mishlei contains words of wisdom from people other than Shlomo. The Gr’a notes that this verse actually ends the wisdom of others and we return to the words of Shlomo. The Ibn Ezra notes the opposite…this verse actually ends the words of Shlomo and adds the wisdom of Shevna, who was Shlomo’s personal scribe. The Metsudos explains that these words were actually taught by Shlomo but written down by Chizkiah when he became king. It makes sense, adds the Meiri, that Chizkiah inserted these wise words because there were tremendous enlightenment and Torah learning during his reign. In a similar vein, the Ramad Walli explains that Chizkiah attained so much chochma because he chased after it with all his heart. He was able to reveal what was buried deep below and hidden away. This is why the passuk uses the word “hetika” from the word “ancient,” meaning that Chizkiah revealed the ancient words of Shlomo Hamelech. Verse beis says, “K’vod Elohim haster davar uch’vod melachim chakor davar - The honor of God is to conceal a matter, but the honor of kings is to probe a matter.” The Ramad Walli explains the connection between these verses to say that Shlomo Hamelech, who was on a higher level, hid these words of wisdom. They remained hidden until King Chizkiah was able to probe the depth of wisdom to reveal Shlomo’s words. Alternatively, Rebbe Nachman in Lekutei Maharan lesson 6 explains that people need to lower and hide their honor to increase the kavod of Hashem. In putting our needs and ideas before Hashem’s honor by trying to increase our own, we will have the kavod melachim - honor of mortals, which can be interpreted as the rabbis. People are constantly investigating and questioning whether or not others are fitting for their positions. We often find that people who are leaders but really aren't suitable for their positions are constantly investigated and scrutinized. Therefore, we must lower ourselves and run away from any sort of honor at all! Moving on, the chapter deals with the reverence and honor one must have for a king, the damage of infighting and shaming others, the need for proper social boundaries, and the grave sin of testifying about something you didn't actually see. Verse 21 says, “Im ra’ev sonacha ha’achileihu lechem, v’im tzame, hashkeihu mayim - If your enemy is hungry, feed him bread, and if he is thirsty, give him water to drink.” I believe that this verse sheds a deep light on relationships. Most people think it takes two to engage in a proper relationship, but I would suggest that one reason to help your enemies is that by showing a spirit of generosity and good will to them, you’ll improve the relationships and turn them around. Although it is really counter-intuitive, it only takes one person to help the relationship to improve. As the saying goes “Be the change you want to see.” Stay tuned to the next episode of NachDaily. We’ll be moving on to Mishlei Perek 26. Thank you for listening, and have a wonderful day.

Mishlei Perek 25

Amos Perek 3 .mp3 by Rabbi Shaya Sussman, LCSW

Amos Perek 3 .mp3

יֹ֭שֵׁב בְּסֵ֣תֶר עֶלְי֑וֹן בְּצֵ֥ל שַׁ֝דַּ֗י יִתְלוֹנָֽן׃O you who dwell in the shelter of the Most High and abide in the protection of Shaddai—אֹמַ֗ר לַֽ֭יהוָה מַחְסִ֣י וּמְצוּדָתִ֑י אֱ֝לֹהַ֗י אֶבְטַח־בּֽוֹ׃I say of the LORD, my refuge and stronghold, my God in whom I trust,כִּ֤י ה֣וּא יַ֭צִּֽילְךָ מִפַּ֥ח יָק֗וּשׁ מִדֶּ֥בֶר הַוּֽוֹת׃that He will save you from the fowler’s trap, from the destructive plague.בְּאֶבְרָת֨וֹ ׀ יָ֣סֶךְ לָ֭ךְ וְתַֽחַת־כְּנָפָ֣יו תֶּחְסֶ֑ה צִנָּ֖ה וְֽסֹחֵרָ֣ה אֲמִתּֽוֹ׃He will cover you with His pinions; you will find refuge under His wings; His fidelity is an encircling shield.לֹא־תִ֭ירָא מִפַּ֣חַד לָ֑יְלָה מֵ֝חֵ֗ץ יָע֥וּף יוֹמָֽם׃You need not fear the terror by night, or the arrow that flies by day,מִ֭דֶּבֶר בָּאֹ֣פֶל יַהֲלֹ֑ךְ מִ֝קֶּ֗טֶב יָשׁ֥וּד צָהֳרָֽיִם׃the plague that stalks in the darkness, or the scourge that ravages at noon.יִפֹּ֤ל מִצִּדְּךָ֨ ׀ אֶ֗לֶף וּרְבָבָ֥ה מִימִינֶ֑ךָ אֵ֝לֶ֗יךָ לֹ֣א יִגָּֽשׁ׃A thousand may fall at your left side, ten thousand at your right, but it shall not reach you.רַ֭ק בְּעֵינֶ֣יךָ תַבִּ֑יט וְשִׁלֻּמַ֖ת רְשָׁעִ֣ים תִּרְאֶֽה׃You will see it with your eyes, you will witness the punishment of the wicked.כִּֽי־אַתָּ֣ה יְהוָ֣ה מַחְסִ֑י עֶ֝לְי֗וֹן שַׂ֣מְתָּ מְעוֹנֶֽךָ׃Because you took the LORD—my refuge, the Most High—as your haven,לֹֽא־תְאֻנֶּ֣ה אֵלֶ֣יךָ רָעָ֑ה וְ֝נֶ֗גַע לֹא־יִקְרַ֥ב בְּאָהֳלֶֽךָ׃no harm will befall you, no disease touch your tent.כִּ֣י מַ֭לְאָכָיו יְצַוֶּה־לָּ֑ךְ לִ֝שְׁמָרְךָ֗ בְּכָל־דְּרָכֶֽיךָ׃For He will order His angels to guard you wherever you go.עַל־כַּפַּ֥יִם יִשָּׂא֑וּנְךָ פֶּן־תִּגֹּ֖ף בָּאֶ֣בֶן רַגְלֶֽךָ׃They will carry you in their hands lest you hurt your foot on a stone.עַל־שַׁ֣חַל וָפֶ֣תֶן תִּדְרֹ֑ךְ תִּרְמֹ֖ס כְּפִ֣יר וְתַנִּֽין׃You will tread on cubs and vipers; you will trample lions and asps.כִּ֤י בִ֣י חָ֭שַׁק וַאֲפַלְּטֵ֑הוּ אֲ֝שַׂגְּבֵ֗הוּ כִּֽי־יָדַ֥ע שְׁמִֽי׃“Because he is devoted to Me I will deliver him; I will keep him safe, for he knows My name.יִקְרָאֵ֨נִי ׀ וְֽאֶעֱנֵ֗הוּ עִמּֽוֹ־אָנֹכִ֥י בְצָרָ֑ה אֲ֝חַלְּצֵ֗הוּ וַֽאֲכַבְּדֵֽהוּ׃When he calls on Me, I will answer him; I will be with him in distress; I will rescue him and make him honored;אֹ֣רֶךְ יָ֭מִים אַשְׂבִּיעֵ֑הוּ וְ֝אַרְאֵ֗הוּ בִּֽישׁוּעָתִֽי׃I will let him live to a ripe old age, and show him My salvation.”

יֹ֭שֵׁב בְּסֵ֣תֶר עֶלְי֑וֹן בְּצֵ֥ל שַׁ֝דַּ֗י יִתְלוֹנָֽן׃ O you who dwell in the shelter of the Most High and abide in the protection of Shaddai— אֹמַ֗ר לַֽ֭יהוָה מַחְסִ֣י וּמְצוּדָתִ֑י אֱ֝לֹהַ֗י אֶבְטַח־בּֽוֹ׃ I say of the LORD, my refuge and stronghold, my God in whom I trust, כִּ֤י ה֣וּא יַ֭צִּֽילְךָ מִפַּ֥ח יָק֗וּשׁ מִדֶּ֥בֶר הַוּֽוֹת׃ that He will save you from the fowler’s trap, from the destructive plague. בְּאֶבְרָת֨וֹ ׀ יָ֣סֶךְ לָ֭ךְ וְתַֽחַת־כְּנָפָ֣יו תֶּחְסֶ֑ה צִנָּ֖ה וְֽסֹחֵרָ֣ה אֲמִתּֽוֹ׃ He will cover you with His pinions; you will find refuge under His wings; His fidelity is an encircling shield. לֹא־תִ֭ירָא מִפַּ֣חַד לָ֑יְלָה מֵ֝חֵ֗ץ יָע֥וּף יוֹמָֽם׃ You need not fear the terror by night, or the arrow that flies by day, מִ֭דֶּבֶר בָּאֹ֣פֶל יַהֲלֹ֑ךְ מִ֝קֶּ֗טֶב יָשׁ֥וּד צָהֳרָֽיִם׃ the plague that stalks in the darkness, or the scourge that ravages at noon. יִפֹּ֤ל מִצִּדְּךָ֨ ׀ אֶ֗לֶף וּרְבָבָ֥ה מִימִינֶ֑ךָ אֵ֝לֶ֗יךָ לֹ֣א יִגָּֽשׁ׃ A thousand may fall at your left side, ten thousand at your right, but it shall not reach you. רַ֭ק בְּעֵינֶ֣יךָ תַבִּ֑יט וְשִׁלֻּמַ֖ת רְשָׁעִ֣ים תִּרְאֶֽה׃ You will see it with your eyes, you will witness the punishment of the wicked. כִּֽי־אַתָּ֣ה יְהוָ֣ה מַחְסִ֑י עֶ֝לְי֗וֹן שַׂ֣מְתָּ מְעוֹנֶֽךָ׃ Because you took the LORD—my refuge, the Most High—as your haven, לֹֽא־תְאֻנֶּ֣ה אֵלֶ֣יךָ רָעָ֑ה וְ֝נֶ֗גַע לֹא־יִקְרַ֥ב בְּאָהֳלֶֽךָ׃ no harm will befall you, no disease touch your tent. כִּ֣י מַ֭לְאָכָיו יְצַוֶּה־לָּ֑ךְ לִ֝שְׁמָרְךָ֗ בְּכָל־דְּרָכֶֽיךָ׃ For He will order His angels to guard you wherever you go. עַל־כַּפַּ֥יִם יִשָּׂא֑וּנְךָ פֶּן־תִּגֹּ֖ף בָּאֶ֣בֶן רַגְלֶֽךָ׃ They will carry you in their hands lest you hurt your foot on a stone. עַל־שַׁ֣חַל וָפֶ֣תֶן תִּדְרֹ֑ךְ תִּרְמֹ֖ס כְּפִ֣יר וְתַנִּֽין׃ You will tread on cubs and vipers; you will trample lions and asps. כִּ֤י בִ֣י חָ֭שַׁק וַאֲפַלְּטֵ֑הוּ אֲ֝שַׂגְּבֵ֗הוּ כִּֽי־יָדַ֥ע שְׁמִֽי׃ “Because he is devoted to Me I will deliver him; I will keep him safe, for he knows My name. יִקְרָאֵ֨נִי ׀ וְֽאֶעֱנֵ֗הוּ עִמּֽוֹ־אָנֹכִ֥י בְצָרָ֑ה אֲ֝חַלְּצֵ֗הוּ וַֽאֲכַבְּדֵֽהוּ׃ When he calls on Me, I will answer him; I will be with him in distress; I will rescue him and make him honored; אֹ֣רֶךְ יָ֭מִים אַשְׂבִּיעֵ֑הוּ וְ֝אַרְאֵ֗הוּ בִּֽישׁוּעָתִֽי׃ I will let him live to a ripe old age, and show him My salvation.”

Tehilim Perek 91

Amos Perek 1 .mp3 by Rabbi Shaya Sussman, LCSW

Amos Perek 1 .mp3

לַמְנַצֵּ֥חַ מִזְמ֗וֹר לְדָוִ֥ד שִֽׁיר׃For the leader. A psalm of David. A song.לְךָ֤ דֻֽמִיָּ֬ה תְהִלָּ֓ה אֱלֹ֘הִ֥ים בְּצִיּ֑וֹן וּ֝לְךָ֗ יְשֻׁלַּם־נֶֽדֶר׃Praise befits You in Zion, O God; vows are paid to You;שֹׁמֵ֥עַ תְּפִלָּ֑ה עָ֝דֶ֗יךָ כָּל־בָּשָׂ֥ר יָבֹֽאוּ׃all mankind comes to You, You who hear prayer.דִּבְרֵ֣י עֲ֭וֺנֹת גָּ֣בְרוּ מֶ֑נִּי פְּ֝שָׁעֵ֗ינוּ אַתָּ֥ה תְכַפְּרֵֽם׃When all manner of sins overwhelm me, it is You who forgive our iniquities.אַשְׁרֵ֤י ׀ תִּֽבְחַ֣ר וּתְקָרֵב֮ יִשְׁכֹּ֪ן חֲצֵ֫רֶ֥יךָ נִ֭שְׂבְּעָה בְּט֣וּב בֵּיתֶ֑ךָ קְ֝דֹ֗שׁ הֵיכָלֶֽךָ׃Happy is the man You choose and bring near to dwell in Your courts; may we be sated with the blessings of Your house, Your holy temple.נ֤וֹרָא֨וֹת ׀ בְּצֶ֣דֶק תַּ֭עֲנֵנוּ אֱלֹהֵ֣י יִשְׁעֵ֑נוּ מִבְטָ֥ח כָּל־קַצְוֵי־אֶ֝֗רֶץ וְיָ֣ם רְחֹקִֽים׃Answer us with victory through awesome deeds, O God, our deliverer, in whom all the ends of the earth and the distant seas put their trust;מֵכִ֣ין הָרִ֣ים בְּכֹח֑וֹ נֶ֝אְזָ֗ר בִּגְבוּרָֽה׃who by His power fixed the mountains firmly, who is girded with might,מַשְׁבִּ֤יחַ ׀ שְׁא֣וֹן יַ֭מִּים שְׁא֥וֹן גַּלֵּיהֶ֗ם וַהֲמ֥וֹן לְאֻמִּֽים׃who stills the raging seas, the raging waves, and tumultuous peoples.וַיִּ֤ירְא֨וּ ׀ יֹשְׁבֵ֣י קְ֭צָוֺת מֵאוֹתֹתֶ֑יךָ מ֤וֹצָֽאֵי־בֹ֖קֶר וָעֶ֣רֶב תַּרְנִֽין׃Those who live at the ends of the earth are awed by Your signs; You make the lands of sunrise and sunset shout for joy.פָּקַ֥דְתָּ הָאָ֨רֶץ ׀ וַתְּשֹׁ֪קְקֶ֡הָ רַבַּ֬ת תַּעְשְׁרֶ֗נָּה פֶּ֣לֶג אֱ֭לֹהִים מָ֣לֵא מָ֑יִם תָּכִ֥ין דְּ֝גָנָ֗ם כִּי־כֵ֥ן תְּכִינֶֽהָ׃You take care of the earth and irrigate it; You enrich it greatly, with the channel of God full of water; You provide grain for men; for so do You prepare it.תְּלָמֶ֣יהָ רַ֭וֵּה נַחֵ֣ת גְּדוּדֶ֑יהָ בִּרְבִיבִ֥ים תְּ֝מֹגְגֶ֗נָּה צִמְחָ֥הּ תְּבָרֵֽךְ׃Saturating its furrows, leveling its ridges, You soften it with showers, You bless its growth.עִ֭טַּרְתָּ שְׁנַ֣ת טוֹבָתֶ֑ךָ וּ֝מַעְגָּלֶ֗יךָ יִרְעֲפ֥וּן דָּֽשֶׁן׃You crown the year with Your bounty; fatness is distilled in Your paths;יִ֭רְעֲפוּ נְא֣וֹת מִדְבָּ֑ר וְ֝גִ֗יל גְּבָע֥וֹת תַּחְגֹּֽרְנָה׃the pasturelands distill it; the hills are girded with joy.לָבְשׁ֬וּ כָרִ֨ים ׀ הַצֹּ֗אן וַעֲמָקִ֥ים יַֽעַטְפוּ־בָ֑ר יִ֝תְרוֹעֲע֗וּ אַף־יָשִֽׁירוּ׃The meadows are clothed with flocks, the valleys mantled with grain; they raise a shout, they break into song.

לַמְנַצֵּ֥חַ מִזְמ֗וֹר לְדָוִ֥ד שִֽׁיר׃ For the leader. A psalm of David. A song. לְךָ֤ דֻֽמִיָּ֬ה תְהִלָּ֓ה אֱלֹ֘הִ֥ים בְּצִיּ֑וֹן וּ֝לְךָ֗ יְשֻׁלַּם־נֶֽדֶר׃ Praise befits You in Zion, O God; vows are paid to You; שֹׁמֵ֥עַ תְּפִלָּ֑ה עָ֝דֶ֗יךָ כָּל־בָּשָׂ֥ר יָבֹֽאוּ׃ all mankind comes to You, You who hear prayer. דִּבְרֵ֣י עֲ֭וֺנֹת גָּ֣בְרוּ מֶ֑נִּי פְּ֝שָׁעֵ֗ינוּ אַתָּ֥ה תְכַפְּרֵֽם׃ When all manner of sins overwhelm me, it is You who forgive our iniquities. אַשְׁרֵ֤י ׀ תִּֽבְחַ֣ר וּתְקָרֵב֮ יִשְׁכֹּ֪ן חֲצֵ֫רֶ֥יךָ נִ֭שְׂבְּעָה בְּט֣וּב בֵּיתֶ֑ךָ קְ֝דֹ֗שׁ הֵיכָלֶֽךָ׃ Happy is the man You choose and bring near to dwell in Your courts; may we be sated with the blessings of Your house, Your holy temple. נ֤וֹרָא֨וֹת ׀ בְּצֶ֣דֶק תַּ֭עֲנֵנוּ אֱלֹהֵ֣י יִשְׁעֵ֑נוּ מִבְטָ֥ח כָּל־קַצְוֵי־אֶ֝֗רֶץ וְיָ֣ם רְחֹקִֽים׃ Answer us with victory through awesome deeds, O God, our deliverer, in whom all the ends of the earth and the distant seas put their trust; מֵכִ֣ין הָרִ֣ים בְּכֹח֑וֹ נֶ֝אְזָ֗ר בִּגְבוּרָֽה׃ who by His power fixed the mountains firmly, who is girded with might, מַשְׁבִּ֤יחַ ׀ שְׁא֣וֹן יַ֭מִּים שְׁא֥וֹן גַּלֵּיהֶ֗ם וַהֲמ֥וֹן לְאֻמִּֽים׃ who stills the raging seas, the raging waves, and tumultuous peoples. וַיִּ֤ירְא֨וּ ׀ יֹשְׁבֵ֣י קְ֭צָוֺת מֵאוֹתֹתֶ֑יךָ מ֤וֹצָֽאֵי־בֹ֖קֶר וָעֶ֣רֶב תַּרְנִֽין׃ Those who live at the ends of the earth are awed by Your signs; You make the lands of sunrise and sunset shout for joy. פָּקַ֥דְתָּ הָאָ֨רֶץ ׀ וַתְּשֹׁ֪קְקֶ֡הָ רַבַּ֬ת תַּעְשְׁרֶ֗נָּה פֶּ֣לֶג אֱ֭לֹהִים מָ֣לֵא מָ֑יִם תָּכִ֥ין דְּ֝גָנָ֗ם כִּי־כֵ֥ן תְּכִינֶֽהָ׃ You take care of the earth and irrigate it; You enrich it greatly, with the channel of God full of water; You provide grain for men; for so do You prepare it. תְּלָמֶ֣יהָ רַ֭וֵּה נַחֵ֣ת גְּדוּדֶ֑יהָ בִּרְבִיבִ֥ים תְּ֝מֹגְגֶ֗נָּה צִמְחָ֥הּ תְּבָרֵֽךְ׃ Saturating its furrows, leveling its ridges, You soften it with showers, You bless its growth. עִ֭טַּרְתָּ שְׁנַ֣ת טוֹבָתֶ֑ךָ וּ֝מַעְגָּלֶ֗יךָ יִרְעֲפ֥וּן דָּֽשֶׁן׃ You crown the year with Your bounty; fatness is distilled in Your paths; יִ֭רְעֲפוּ נְא֣וֹת מִדְבָּ֑ר וְ֝גִ֗יל גְּבָע֥וֹת תַּחְגֹּֽרְנָה׃ the pasturelands distill it; the hills are girded with joy. לָבְשׁ֬וּ כָרִ֨ים ׀ הַצֹּ֗אן וַעֲמָקִ֥ים יַֽעַטְפוּ־בָ֑ר יִ֝תְרוֹעֲע֗וּ אַף־יָשִֽׁירוּ׃ The meadows are clothed with flocks, the valleys mantled with grain; they raise a shout, they break into song.

Tehilim Perek 65

Yoel introduction .mp3 by Rabbi Shaya Sussman, LCSW

Yoel introduction .mp3

Kinna 41 The Geula in our times 2019.wav by Rabbi Shaya Sussman, LCSW

Kinna 41 The Geula in our times 2019.wav

I hope you’re all doing well today. Welcome to another episode of NachDaily, with Mishlei Perek 26.Unlike the previous perakim that we’ve learned, this one has longer allegories spread over many pessukim. The chapter opens by urging us not to give honor to a fool. Not only is it improper, but giving honor to someone who’s ignorant is like “snow in the summer,” completely unproductive. A fool is like rain during the harvest, like a wandering bird. Certainly engaging in conversations with cynical, unwise people is beneath you. Being seen with a fool in public encourages people to consider you his equal. People with a cynical attitude towards life make fun of wisdom when it comes their way and mock holiness.Wisdom is difficult for these types of people to understand because they distort the truth and bend logic/wisdom to fit their own needs. Moral relativism causes them to disdain wisdom. Even if they see it in front of them, they deflect it with “sophistication” and philosophy.  The perek then discusses the plight of those who are lazy. They constantly procrastinate and push things off, not accomplishing what they would have wanted in life. The perek also discuss those who often find themselves entangled in negative, embattled relationships.Verses 18 and 19 are so relevant to our times: “K’mislaleha hayoreh zikim chitzim vamaves, kein ish rima es rei’eihu, v’amar halo misachek ani - Like one who exerts himself in hurling sparks of fire, arrows and death, so is the man who deceives his friend and says, “ I was just joking.’”Often people want to injure others, but point, aim, and hurl insults like an arrow under the guise of, “I was just joking.” Many people suffer emotional grief, pain, and sorrow under the facade of a joke. The Gr’a and the Ramad Walli explain that this passuk refers to the Yetzer Hara, who tries to attack a person with all sorts of “cleverness.” The chapter winds down by comparing an argument to a fire. When we stop adding wood to a fire, it eventually becomes extinguished. When we stop adding anger and arguing, the fire of the argument will slowly die down. Refusing to add fuel to the fire helps to prevent the feelings of resentment and hurt from continuing.Stay tuned to the next episode of NachDaily. We’ll be moving on to Mishlei chapter 27. We're almost done with Mishlei!Thank you for listening, and have a wonderful day.

I hope you’re all doing well today. Welcome to another episode of NachDaily, with Mishlei Perek 26. Unlike the previous perakim that we’ve learned, this one has longer allegories spread over many pessukim. The chapter opens by urging us not to give honor to a fool. Not only is it improper, but giving honor to someone who’s ignorant is like “snow in the summer,” completely unproductive. A fool is like rain during the harvest, like a wandering bird. Certainly engaging in conversations with cynical, unwise people is beneath you. Being seen with a fool in public encourages people to consider you his equal. People with a cynical attitude towards life make fun of wisdom when it comes their way and mock holiness. Wisdom is difficult for these types of people to understand because they distort the truth and bend logic/wisdom to fit their own needs. Moral relativism causes them to disdain wisdom. Even if they see it in front of them, they deflect it with “sophistication” and philosophy. The perek then discusses the plight of those who are lazy. They constantly procrastinate and push things off, not accomplishing what they would have wanted in life. The perek also discuss those who often find themselves entangled in negative, embattled relationships. Verses 18 and 19 are so relevant to our times: “K’mislaleha hayoreh zikim chitzim vamaves, kein ish rima es rei’eihu, v’amar halo misachek ani - Like one who exerts himself in hurling sparks of fire, arrows and death, so is the man who deceives his friend and says, “ I was just joking.’” Often people want to injure others, but point, aim, and hurl insults like an arrow under the guise of, “I was just joking.” Many people suffer emotional grief, pain, and sorrow under the facade of a joke. The Gr’a and the Ramad Walli explain that this passuk refers to the Yetzer Hara, who tries to attack a person with all sorts of “cleverness.” The chapter winds down by comparing an argument to a fire. When we stop adding wood to a fire, it eventually becomes extinguished. When we stop adding anger and arguing, the fire of the argument will slowly die down. Refusing to add fuel to the fire helps to prevent the feelings of resentment and hurt from continuing. Stay tuned to the next episode of NachDaily. We’ll be moving on to Mishlei chapter 27. We're almost done with Mishlei! Thank you for listening, and have a wonderful day.

Mishlei Perek 26

For the leader. Of David. A psalm. A song.God will arise, His enemies shall be scattered, His foes shall flee before Him.Disperse them as smoke is dispersed; as wax melts at fire, so the wicked shall perish before God.But the righteous shall rejoice; they shall exult in the presence of God; they shall be exceedingly joyful.Sing to God, chant hymns to His name; extol Him who rides the clouds; the LORD is His name. Exult in His presence—the father of orphans, the champion of widows, God, in His holy habitation.God restores the lonely to their homes, sets free the imprisoned, safe and sound, while the rebellious must live in a parched land.O God, when You went at the head of Your army, when You marched through the desert, selahthe earth trembled, the sky rained because of God, yon Sinai, because of God, the God of Israel.You released a bountiful rain, O God; when Your own land languished, You sustained it.Your tribe dwells there; O God, in Your goodness You provide for the needy.The Lord gives a command; the women who bring the news are a great host:“The kings and their armies are in headlong flight; housewives are sharing in the spoils;even for those of you who lie among the sheepfolds there are wings of a dove sheathed in silver, its pinions in fine gold.”When Shaddai scattered the kings, it seemed like a snowstorm in Zalmon.O majestic mountain, Mount Bashan; O jagged mountain, Mount Bashan;why so hostile, O jagged mountains, toward the mountain God desired as His dwelling? The LORD shall abide there forever.God’s chariots are myriads upon myriads, thousands upon thousands; the Lord is among them as in Sinai in holiness.You went up to the heights, having taken captives, having received tribute of men, even of those who rebel against the LORD God’s abiding there.Blessed is the Lord. Day by day He supports us, God, our deliverance.Selah.God is for us a God of deliverance; GOD the Lord provides an escape from death.God will smash the heads of His enemies, the hairy crown of him who walks about in his guilt.The Lord said, “I will retrieve from Bashan, I will retrieve from the depths of the sea;that your feet may wade through blood; that the tongue of your dogs may have its portion of your enemies.”Men see Your processions, O God, the processions of my God, my king, into the sanctuary.First come singers, then musicians, amidst maidens playing timbrels.In assemblies bless God, the LORD, O you who are from the fountain of Israel.There is little Benjamin who rules them, the princes of Judah who command them, the princes of Zebulun and Naphtali.Your God has ordained strength for you, the strength, O God, which You displayed for usfrom Your temple above Jerusalem. The kings bring You tribute.Blast the beast of the marsh, the herd of bulls among the peoples, the calves, till they come cringing with pieces of silver. Scatter the peoples who delight in wars!Tribute-bearers shall come from Egypt; Cush shall hasten its gifts to God.O kingdoms of the earth, sing to God; chant hymns to the Lord,selahto Him who rides the ancient highest heavens, who thunders forth with His mighty voice.Ascribe might to God, whose majesty is over Israel, whose might is in the skies.You are awesome, O God, in Your holy places; it is the God of Israel who gives might and power to the people. Blessed is God.

For the leader. Of David. A psalm. A song. God will arise, His enemies shall be scattered, His foes shall flee before Him. Disperse them as smoke is dispersed; as wax melts at fire, so the wicked shall perish before God. But the righteous shall rejoice; they shall exult in the presence of God; they shall be exceedingly joyful. Sing to God, chant hymns to His name; extol Him who rides the clouds; the LORD is His name. Exult in His presence— the father of orphans, the champion of widows, God, in His holy habitation. God restores the lonely to their homes, sets free the imprisoned, safe and sound, while the rebellious must live in a parched land. O God, when You went at the head of Your army, when You marched through the desert, selah the earth trembled, the sky rained because of God, yon Sinai, because of God, the God of Israel. You released a bountiful rain, O God; when Your own land languished, You sustained it. Your tribe dwells there; O God, in Your goodness You provide for the needy. The Lord gives a command; the women who bring the news are a great host: “The kings and their armies are in headlong flight; housewives are sharing in the spoils; even for those of you who lie among the sheepfolds there are wings of a dove sheathed in silver, its pinions in fine gold.” When Shaddai scattered the kings, it seemed like a snowstorm in Zalmon. O majestic mountain, Mount Bashan; O jagged mountain, Mount Bashan; why so hostile, O jagged mountains, toward the mountain God desired as His dwelling? The LORD shall abide there forever. God’s chariots are myriads upon myriads, thousands upon thousands; the Lord is among them as in Sinai in holiness. You went up to the heights, having taken captives, having received tribute of men, even of those who rebel against the LORD God’s abiding there. Blessed is the Lord. Day by day He supports us, God, our deliverance.Selah. God is for us a God of deliverance; GOD the Lord provides an escape from death. God will smash the heads of His enemies, the hairy crown of him who walks about in his guilt. The Lord said, “I will retrieve from Bashan, I will retrieve from the depths of the sea; that your feet may wade through blood; that the tongue of your dogs may have its portion of your enemies.” Men see Your processions, O God, the processions of my God, my king, into the sanctuary. First come singers, then musicians, amidst maidens playing timbrels. In assemblies bless God, the LORD, O you who are from the fountain of Israel. There is little Benjamin who rules them, the princes of Judah who command them, the princes of Zebulun and Naphtali. Your God has ordained strength for you, the strength, O God, which You displayed for us from Your temple above Jerusalem. The kings bring You tribute. Blast the beast of the marsh, the herd of bulls among the peoples, the calves, till they come cringing with pieces of silver. Scatter the peoples who delight in wars! Tribute-bearers shall come from Egypt; Cush shall hasten its gifts to God. O kingdoms of the earth, sing to God; chant hymns to the Lord,selah to Him who rides the ancient highest heavens, who thunders forth with His mighty voice. Ascribe might to God, whose majesty is over Israel, whose might is in the skies. You are awesome, O God, in Your holy places; it is the God of Israel who gives might and power to the people. Blessed is God.

Tehilim Perek (Psalms) 68

Yoel Perek

Yoel Perek 1.mp3 by Rabbi Shaya Sussman, LCSW

Yoel Perek 1.mp3

Tehilim Perek 119: Letter Tzaddik                                       Hello everybody, I’m Rabbi Shaya Sussman, covering the entire TANACH one perek at a time. Today’s we’ll discuss the letter TZADDIK.  The letter Tzaddik represents Tzidkus, righteousness, Tzaddikim, and Tzida, trapping something. The Tzaddik is the ability to capture something and rule over it in a positive way.  This can take the form of trapping animals and properly training them. Esav was “tzayid b’peav, he was able entrap someone with his words.”  The root of the word Tzaddik refers to the righteous person who in a sense is able to trap the Yetzer Hara in order to rule over it. Tzaddi represents trapping and the Kuf at the end of it represents the Yezter Hara. This will hopefully be explained in the class pertaining to the letter Kuf.  The first time that the letter Tzaddik appears in the beginning of a word in the Torah is during the creation of man. It says “b’Tzalmeinu, in Our image,” because the perfection of man lies in being alike to his Creator as much as possible. We can thus understand that the Tzaddik points towards shelaimus ha’adom, the perfection of man: to become a Tzaddik! Nowhere in the Torah are we commanded to kill our Yezter Hara, but we must use it for its intended purpose by ruling over it to serve Hashem. In the Shema we are told, “v’ahavta es Hashem Elohecha b’chol levav’cha, You should love Hashem with all your hearts.” Chazal explain that the plural use of “hearts” is to teach “b’shney yitzarecha, both the Yetzer Hatov v’Yetzer Hara, our good and evil inclinations.”  There are two forms of this letter. A Tzaddik Kafufa, a regular bent Tzaddik, and a Tzaddik Peshuta AKA Tzaddik Sofit. Currently the Tzaddik is filled with humility, but when Mashiach comes the Tzaddik will become Peshuta, straightened out and stand upright, and all will see his true worth.  The letter Tzaddik is formed with a Nun Kafufa, bent Nun, and a Yud. In a previous class we discussed that the Nun represents Ne’emanus, faithfulness, and aNava, humility. Those born naturally humble who didn’t really work on themselves for that trait are not called Tzaddikim. Only a person who works hard in avodos Hashem, serving Hashem and learning Torah is called a Tzaddik. Therefore the letter is also formed with a Yud, which represents attaching yourself to Hashem.  Only after you attach yourself to God can you be called a Tzaddik.  It also should be pointed out that the bent Nun in the formation of the Tzaddik is very bent over. A true Tzaddik is extremely humble in front of Hashem as it says regarding Moshe that he was “aNav mikol adom, humbler than all men.” Numerically, the Tzaddik is 90. Its lower counterpart letter is TES, which is 9. Tes represents the force of good that comes back to you. The connection here is obvious: the Tzaddik will receive good in the world to come. As the passuk in Yeshaya 3:10 says, “Imru l’Tzaddik ki Tov say to the Tzaddik he’s good.” Tzaddikim and goodness go hand in hand. A smart person contemplates this world and recognizes that all good will be received in the next world, represented by the relationship between the Tzaddik and its partner letter Tes.  May we merit attaching ourselves to true Tzaddikim and ultimately become such ourselves through the power of the letter Tzaddik.  Thank you for listening, and have a wonderful day.

Tehilim Perek 119: Letter Tzaddik Hello everybody, I’m Rabbi Shaya Sussman, covering the entire TANACH one perek at a time. Today’s we’ll discuss the letter TZADDIK. The letter Tzaddik represents Tzidkus, righteousness, Tzaddikim, and Tzida, trapping something. The Tzaddik is the ability to capture something and rule over it in a positive way. This can take the form of trapping animals and properly training them. Esav was “tzayid b’peav, he was able entrap someone with his words.” The root of the word Tzaddik refers to the righteous person who in a sense is able to trap the Yetzer Hara in order to rule over it. Tzaddi represents trapping and the Kuf at the end of it represents the Yezter Hara. This will hopefully be explained in the class pertaining to the letter Kuf. The first time that the letter Tzaddik appears in the beginning of a word in the Torah is during the creation of man. It says “b’Tzalmeinu, in Our image,” because the perfection of man lies in being alike to his Creator as much as possible. We can thus understand that the Tzaddik points towards shelaimus ha’adom, the perfection of man: to become a Tzaddik! Nowhere in the Torah are we commanded to kill our Yezter Hara, but we must use it for its intended purpose by ruling over it to serve Hashem. In the Shema we are told, “v’ahavta es Hashem Elohecha b’chol levav’cha, You should love Hashem with all your hearts.” Chazal explain that the plural use of “hearts” is to teach “b’shney yitzarecha, both the Yetzer Hatov v’Yetzer Hara, our good and evil inclinations.” There are two forms of this letter. A Tzaddik Kafufa, a regular bent Tzaddik, and a Tzaddik Peshuta AKA Tzaddik Sofit. Currently the Tzaddik is filled with humility, but when Mashiach comes the Tzaddik will become Peshuta, straightened out and stand upright, and all will see his true worth. The letter Tzaddik is formed with a Nun Kafufa, bent Nun, and a Yud. In a previous class we discussed that the Nun represents Ne’emanus, faithfulness, and aNava, humility. Those born naturally humble who didn’t really work on themselves for that trait are not called Tzaddikim. Only a person who works hard in avodos Hashem, serving Hashem and learning Torah is called a Tzaddik. Therefore the letter is also formed with a Yud, which represents attaching yourself to Hashem. Only after you attach yourself to God can you be called a Tzaddik. It also should be pointed out that the bent Nun in the formation of the Tzaddik is very bent over. A true Tzaddik is extremely humble in front of Hashem as it says regarding Moshe that he was “aNav mikol adom, humbler than all men.” Numerically, the Tzaddik is 90. Its lower counterpart letter is TES, which is 9. Tes represents the force of good that comes back to you. The connection here is obvious: the Tzaddik will receive good in the world to come. As the passuk in Yeshaya 3:10 says, “Imru l’Tzaddik ki Tov say to the Tzaddik he’s good.” Tzaddikim and goodness go hand in hand. A smart person contemplates this world and recognizes that all good will be received in the next world, represented by the relationship between the Tzaddik and its partner letter Tes. May we merit attaching ourselves to true Tzaddikim and ultimately become such ourselves through the power of the letter Tzaddik. Thank you for listening, and have a wonderful day.

TZADDIK - Secrets of the Hebrew  letters

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