Translate

quarta-feira, 6 de agosto de 2025

SF - The #Transformative Power of Torah

"How goodly are your tents, O Jacob, your dwelling places, O Israel—stretching out like rivers." (Bamidbar 24:5)


Chazal in the Talmud (Berachot 16a) uncover a profound connection between tents and rivers. Just as a river purifies a person from impurity through immersion, so too does Torah study uplift a person—elevating them from a state of liability to one of merit.


The “rivers” in the verse allude to mikveh, ritual immersion. The “tents” refer to the Beit Midrash, the sacred space of Torah learning. Together, they represent two forms of spiritual transformation: one through water, the other through wisdom.


But how does Torah accomplish this transformation?


When we engage in Torah study, the inherent holiness of Torah touches our souls. It refines our thoughts, elevates our values, and inspires us to improve our character and behavior. As we grow, HaShem, in His compassion, doesn’t just overlook our past failures—He actually transforms our sins into merits. Teshuvah through Torah is not merely a return; it's an elevation.


The sanctity of Torah study doesn’t just teach us how to live—it uplifts us to become better versions of ourselves. In its light, even our past missteps can become stepping stones toward greatness.


Today: As you reflect on the verse “How goodly are your tents, O Jacob…”, envision yourself immersing in a flowing river—feeling your soul cleansed and renewed. Then, picture yourself in a Beit Midrash, surrounded by the light of Torah. Let the holiness of Torah penetrate your being. Strive to grow in kindness, integrity, and faith. Rejoice in the knowledge that HaShem transforms even your past mistakes into merits.

(Based on Berachot 16a and the commentary of Ben Ish Chai)





















































May the souls who left this world be remembered for a blessing.

R' Yochanon Mordecai ben Ephraim and Moras Esther Leah bas Yehudah Yoseph

HaRav HaGaon Rebe Mordecai ben Rav Moshe and Rebbitzen Mazel Malka bas Sara

Meira Leah bas Michael

Basha Elka bas Moshe HaCohen

Devorah bas Moshe

HaRav HaGaon Rebe Yisrael ben HaRav HaGaon Zev Wolf

HaRav HaGaon Rebe Moshe ben HaRav HaGaon Yacov

Moshe Fisher

HaRav HaGaon Daniel Zvi ben Avraham Chanuch

HaRav HaGaon BZF

HaRav HaGoan Yaacov Yitzchak

HaRav HaGaon Gershon Chaim

R' Maair Ben R' Yakutiel and Javayeer z"tl




Refuah Shleimah

Yochanon Baruch ben Fruma Ettta

Zivia bas Raizel

Tzvi ben Chana

Avner Shimon ben Argamon

Leah Hadassah bas Michal Chana

Chava Bas Michal Chanah

Nuna bas Nuna

Yakir Efraim Ben Rachel Devora

Chaya Leah bas Sara

Chaya Shaina Chana Bas Itcha

Netanel Ilan ben Shayna Tzipora

Shmuel Ben Navat

Chanah Tauba bat Tzilah.

Daniella bat Sarah

Rise bat Faiga




US 305 653 1182
Israel 058 429 8471


Connect with us
LinkedIn Share This Email

terça-feira, 5 de agosto de 2025

SF - #Breaking the Tablets — #Preserving the Relationship

Moshe Rabenu grasped the essence of the sin of the Golden Calf and aligned his perspective with HaShem’s. Our Sages, of blessed memory, offer a powerful parable (Avot D’Rebbi Nosson, Perek 2) to illustrate his decision to break the Tablets:


A nobleman sent his trusted messenger to arrange a marriage with a virtuous woman. The messenger found a worthy bride and officiated the marriage. But soon after, she betrayed her new husband with another man. The messenger reasoned: “If I admit that the marriage was already valid when she sinned, she will be forever forbidden to my master. Better that I annul the marriage entirely, as if it never occurred.”


So too, Moshe Rabenu said: “I have delivered commandments that now render the people liable for idol worship. Better to break the Tablets—to annul the ‘marriage’—before it is fully sealed, so that they not become permanently estranged from HaShem.”


Sin always contains an element of folly—what our Sages call the yetzer hara, the negative impulse. Moshe Rabenu understood this. By breaking the Tablets, he acknowledged the folly but left open a path for reconciliation. His act of breaking was, paradoxically, an act of preservation—a way to allow Klal Yisrael to return to their Creator.


Today: We must revisit Moshe Rabenu’s decision with fresh eyes. He did not act in anger or despair but with profound wisdom. He saw that sometimes, to preserve a relationship, one must undo a commitment that cannot yet be upheld. Let us learn from this. When we stumble, let us not fall into despair. Instead, let us follow Moshe’s example—acknowledging the failure, confronting the folly, and choosing the path that preserves our bond with HaKadosh Baruch Hu.





















































May the souls who left this world be remembered for a blessing.

R' Yochanon Mordecai ben Ephraim and Moras Esther Leah bas Yehudah Yoseph

HaRav HaGaon Rebe Mordecai ben Rav Moshe and Rebbitzen Mazel Malka bas Sara

Meira Leah bas Michael

Basha Elka bas Moshe HaCohen

Devorah bas Moshe

HaRav HaGaon Rebe Yisrael ben HaRav HaGaon Zev Wolf

HaRav HaGaon Rebe Moshe ben HaRav HaGaon Yacov

Moshe Fisher

HaRav HaGaon Daniel Zvi ben Avraham Chanuch

HaRav HaGaon BZF

HaRav HaGoan Yaacov Yitzchak

HaRav HaGaon Gershon Chaim

R' Maair Ben R' Yakutiel and Javayeer z"tl




Refuah Shleimah

Yochanon Baruch ben Fruma Ettta

Zivia bas Raizel

Tzvi ben Chana

Avner Shimon ben Argamon

Leah Hadassah bas Michal Chana

Chava Bas Michal Chanah

Nuna bas Nuna

Yakir Efraim Ben Rachel Devora

Chaya Leah bas Sara

Chaya Shaina Chana Bas Itcha

Netanel Ilan ben Shayna Tzipora

Shmuel Ben Navat

Chanah Tauba bat Tzilah.

Daniella bat Sarah

Rise bat Faiga




US 305 653 1182
Israel 058 429 8471


Connect with us
LinkedIn Share This Email

segunda-feira, 4 de agosto de 2025

SF - From Mind to Heart: #The Journey of Mussar

The Ramchal, in his classic work The Path of the Just, teaches that Mussar is the study of “universally accepted truths.” But this raises a question: Why must we study ideas that are already common knowledge?


The Ramchal answers this paradox with a striking insight: “To the extent that these truths are self-evident, that is the very measure by which people tend to lack conscious awareness of them.” In other words, the more obvious an idea seems, the more likely it is to be taken for granted—and neglected in practice.


Rabbi Yisrael Salanter, the founder of the Mussar movement, gave this paradox a memorable formulation: “The greatest distance in the world is the distance between the mind and the heart.” A person can know a moral or spiritual truth intellectually, yet remain unaffected by it emotionally and behaviorally. Mussar is the tool that bridges that gap. It penetrates the sealed chambers of the heart and engrains those lofty ideals into our lived reality.


Take, for example, the verse in Devarim (4:39):

“And you shall know today and instill in your heart that HaShem is G-d, in the heavens above and on the earth below—there is none else.”

This verse teaches that knowing HaShem—His Oneness, His Providence, His Compassion—is not merely an intellectual exercise. It's an ongoing spiritual labor: “Instill it in your heart.” To know about G-d is only the beginning; to truly know G-d requires internalization.


Mussar provides a structured methodology to embed this awareness into our inner world. It nurtures faith and transforms abstract knowledge into living conviction.


Intellectual knowledge can be acquired in an instant—once you understand the idea, it’s yours. But knowledge of the heart is different. It develops slowly, through repetition, reflection, and persistence. Each time we study Mussar, even briefly, it leaves a subtle yet lasting impression. Over time, those impressions build upon one another and ultimately give birth to a clear, vibrant awareness of HaShem’s presence.


Today’s Mussar Practice:

Set aside 30 seconds to reflect—quietly and sincerely—on this truth:

“HaShem is my Creator.”

Let this awareness begin to move from your mind… to your heart.





















































May the souls who left this world be remembered for a blessing.

R' Yochanon Mordecai ben Ephraim and Moras Esther Leah bas Yehudah Yoseph

HaRav HaGaon Rebe Mordecai ben Rav Moshe and Rebbitzen Mazel Malka bas Sara

Meira Leah bas Michael

Basha Elka bas Moshe HaCohen

Devorah bas Moshe

HaRav HaGaon Rebe Yisrael ben HaRav HaGaon Zev Wolf

HaRav HaGaon Rebe Moshe ben HaRav HaGaon Yacov

Moshe Fisher

HaRav HaGaon Daniel Zvi ben Avraham Chanuch

HaRav HaGaon BZF

HaRav HaGoan Yaacov Yitzchak

HaRav HaGaon Gershon Chaim

R' Maair Ben R' Yakutiel and Javayeer z"tl




Refuah Shleimah

Yochanon Baruch ben Fruma Ettta

Zivia bas Raizel

Tzvi ben Chana

Avner Shimon ben Argamon

Leah Hadassah bas Michal Chana

Chava Bas Michal Chanah

Nuna bas Nuna

Yakir Efraim Ben Rachel Devora

Chaya Leah bas Sara

Chaya Shaina Chana Bas Itcha

Netanel Ilan ben Shayna Tzipora

Shmuel Ben Navat

Chanah Tauba bat Tzilah.

Daniella bat Sarah

Rise bat Faiga




US 305 653 1182
Israel 058 429 8471


Connect with us
LinkedIn Share This Email

Arquivo do blog