14 June 2026
🚨 רבבות בשירה מרעידה לייקווד! 😱 תיעוד היסטורי ממעוף הציפור: מעמד ההצלה של עולם התורה
מסר למען עולם התורה: המשא המרגש של מנהיג הדור מרן הרב לנדו בעצרת הרבבות בלייקווד 🚩
🚨 השידור המלא: עצרת הרבבות בלייקווד בראשות הגר"ד לנדו והגר"ד סגל | Lakewood Full Event
[...] the famous prophecy in the Book of Ezekiel (Chapter 37:15-28), where the prophet is instructed to take two pieces of wood ("sticks") and join them together in his hand so they become one.
In Jewish tradition, Mashiach ben Yosef (MBY) is instrumental in the ultimate reconciliation and unification of the tribes of Yehuda (Judah) and Yisrael (Israel). According to eschatological teachings, his mission includes gathering the exiled tribes of Israel (the Northern Kingdom) and laying the groundwork before the reign of Mashiach ben David (the Southern Kingdom).
The two figures—one representing political and material ingathering (MBY), and the other representing spiritual leadership (Ben David)—work together to bridge the historical divide between the two houses of Israel. The unification of Yehuda and Yisrael involves several specific concepts:
- Ephraim's Role: In prophetic texts, particularly in the Book of Jeremiah, MBY is closely associated with Ephraim (the dominant Northern tribe) and is tasked with the ingathering of the exiles.
- Reunification of the Two Kingdoms: The ultimate redemption hinges on the prophecy in Ezekiel 37:16-19, where God commands the prophet to take two sticks—one for Yehuda and one for Yisrael—and join them together to become one in His hand.
- The Bridge of Binyamin (Benjamin): In Kabbalistic and Midrashic texts (such as those of the Ramchal), the tribe of Binyomin often acts as the spiritual bridge that unites the divergent missions of Yosef and Yehuda. Because the Holy Temple was built in Binyomin's territory, which physically straddled the borders of Yosef and Yehuda, it physically and metaphorically represents this unification
"Are The 10 Lost Tribes Of Israel About To Return?"
HaRav Moshe Sternbuch Shlit"a, Gavaad of Yerushalayim
ANTI-RELIGIOUS COALITIONS
“And Korach the son of … took, along with Dasan and Aviram” (16:1)
Korach was very wealthy, whereas Dasan and Aviram were poor. In normal circumstances Korach would have deemed it beneath his dignity to associate with them, but for the sake of deprecating Moshe he was willing to join forces with them.
Rav Yonasan Eibeschutz explained Chazal’s statement that “Talmidei Chachamim increase peace in the world” (Brachos 64a) to mean that the talmid chacham acts as a catalyst causing those who hate religion to coalesce for the purpose of persecuting him. In our time too, we see anti-religious elements who have nothing in common other than an anti-Torah platform forming alliances against religious people.
KORACH'S MISTAKE
Korach, on the one hand, possessed Ruach Hakodesh: he saw that Shmuel was destined to descend from him. Moreover, he was genuinely convinced he was right in the dispute with Moshe. If it were otherwise, he would not have willingly consented to Moshe’s suggestion to be tested by bringing ketores. On the other hand, Chazal (Yerushalmi Sanhedrin Perek Chelek Chapter 1) say that Korach was an epikores. How can we understand this discrepancy?
Korach was indeed righteous, but he thought that instead of punctiliously observing mitzvos a person should rather focus on the rationales behind them. Thus, he asked Moshe, “Does a cloak made entirely of blue wool require tzitzis, or is it exempt?” Moshe replied, “It does require tzitzis.”
Korach and his associates laughed, saying, "Is it possible that in the case of a cloak made of another material, one string of blue wool exempts it, and this one, which is made entirely of blue wool, should not exempt itself?” (Rashi on 16:1).
Korach’s reasoning was that since the purpose of the mitzvah of t’cheles was to serve as a reminder of the Kisei Hakavod, it stood to reason that a tallis made entirely of t’cheles should automatically produce fear of heaven, and should therefore be exempt from tzitzis.
Similarly, when he asked “Is one obligated to affix a mezuzah to the entrance of a house full of seforim?” He meant to say that since the reason behind the mitzvah of mezuzah is to remind ourselves of Hashem at all times, in a house full of holy books we are in any case aware of Hashem’s Presence constantly.
This outlook was also responsible for his warped opinion regarding the appointment of Elizafan as nasi. Knowing that he himself was greater, he could not understand why he had not been appointed to the position of nasi.
Even though initially Korach was righteous and had good intentions, since he did not accept the yoke of Heaven upon himself to act in accordance with Hashem’s will, but only when it made sense to him based on the reasons for mitzvos, he deteriorated to the extent of fighting against Moshe and becoming an epikores.
TACTICS OF BAAlEI MACHLOKES
And they stood up before Moshe. (16:2)
People who have an agenda to generate machlokes are in the habit of displaying outward respect for the object of their dispute, thereby attempting to convince bystanders that they have nothing personal against him.
Here too, Korach and his allies made a point of standing up for Moshe to show that they respected him, but merely objected to Moshe’s appointment of Aharon HaKohen, who, they argued, was not as great as Moshe claimed, and therefore his appointment had merely been an act of nepotism. In other words, their main purpose in standing up was to make their humiliation of Aharon more palatable.
The worst type of lashon hara is when people start off praising the object of their scorn in order to cushion their subsequent slander. The Chazon Ish noted that we say in the Yom Kippur Katan prayer, “I was stringent regarding that which You are lenient about, and I was lenient regarding that which You are stringent about.”
In the first phrase, what is wrong with being stringent when we do not have to be? This refers to a person whose main motivation is to be lenient when he should be stringent (the second phrase), but in order to pretend that he is particular about mitzvos, he makes a point of being stringent when he does not have to be to “compensate” for his custom of being lenient when he should not be.
💥מי הביא את הטילים לבני ברק? מרן הרב זילברשטיין שובר שתיקה וחושף בתגובה דרמטית שהרעישה את הציבור
מרן רבינו שליט"א מעורר ומתריע: 'המפסיק מלימודו להתעדכן בחדשות – עושה לעצמו חורים ורסיסים בהגנה הרוחנית' בעקבות חוסר הוודאות במצב הבטחוני עורר שוב מרן פוסק הדור הגר"י זילברשטיין שליט"א על מעלת הלימוד ברציפות, ועל החורים בהגנה הרוחנית שיש למפסיק ממשנתו | 'הוא חושב שזה קצת חדשות קצרות, אך זה פוגם בכל לימודו' | צפו בדברי החיזוק של רבינו באדיבות מייל דברי חמד: בעקבות אי הוודאות במצב הבטחוני ועקב החשש הגדול מחידוש המלחמה עם איראן, והפחד אצל מחזרתם של ירי הטילים לארה"ק, ובעקבות מה שראו עינינו בסבבים הקודמים, עורר לאחרונה מרן רבינו שליט"א באחד משיעוריו את חשיבות הלימוד ברציפות ללא הפסקות לשמיעת חדשות ונייעס, בעודו תולה בכך את נפילות הטילים שאירעו בעיר בני ברק, משום ש'אם יש חורים ורסיסים בלימוד, אז גם יש חורים ורסיסים בהגנה'. להלן דבריו המלאים של רבינו: "ברחוב מהלכת קצת שמועה לא טובה, כולם באים ושואלים שאלה. שידוע ומפורסם בשם החזון איש שאמר שבבני ברק לא יהיה פצצות, כי בני ברק שמורה ונשמרת. ושואלים כולם שהיום אנחנו רואים לא ככה, רואים שהיו בכמה בתים נפילות, ואמנם ברובם לא מתו, אבל היו רסיסים רציניים. ושואלים כולם האם ההבטחה של החזון איש שבבני ברק לא יהיה פצצות היא בטלה? אני חושב שיש קצת להשיב, לא הרבה אבל קצת יש להשיב. אדם שלומד תורה, יש לו לדעת שכשהוא לומד, הוא פורש עליו ומעל כל בני עירו הגנה מושלמת של תורה, וזה מציל מכל רעה, כמו שאמרו במסכת סוטה (דף כא ע"א), שהתורה מגנא ומצלא, התורה מגינה ומצילה אותנו. "ושאלו את גיסי רשכבה"ג מרן הגר"ח קניבסקי זצוק"ל במלחמת המפרץ האם לצאת מבני ברק? אז הוא אמר שמסופר בנביא (מלכים ב, ו טו-יז) שמלך ארם שלח צבא שלם כדי לתפוס את אלישע: 'וַיַּשְׁכֵּם מְשָׁרֵת אִישׁ הָאֱלֹקִים לָקוּם וַיֵּצֵא וְהִנֵּה חַיִל סוֹבֵב אֶת הָעִיר וְסוּס וָרָכֶב וַיֹּאמֶר נַעֲרוֹ אֵלָיו אֲהָהּ אֲדֹנִי אֵיכָה נַעֲשֶׂה: וַיֹּאמֶר אַל תִּירָא כִּי רַבִּים אֲשֶׁר אִתָּנוּ מֵאֲשֶׁר אוֹתָם: וַיִּתְפַּלֵּל אֱלִישָׁע וַיֹּאמַר ה' פְּקַח נָא אֶת עֵינָיו וְיִרְאֶה וַיִּפְקַח ה' אֶת עֵינֵי הַנַּעַר וַיַּרְא וְהִנֵּה הָהָר מָלֵא סוּסִים וְרֶכֶב אֵשׁ סְבִיבֹת אֱלִישָׁע'. "ומי זה המגינים של אלישע? התורה שלמד, זה מה שהגן עליו, וגם היום מגינים על העיר מליוני דפי גמרא, אלא שאין לנו את הנביא שיפקח לנו את העיניים. "כל הדברים האלה הם טובים כשהכל הולך למישרין, אבל כשיש בינינו אנשים שבשעה שיש חדשות, אז באמצע לימוד הגמרא, הם פותחים את החדשות לשמוע, מה אמרו ברדיו או בקווי הנייעס. זה קצת פגיעה! לא לזה התכוין אלישע הנביא שדיבר על המגינים...., "בתוך עמי אנוכי יושבת, ואני רואה ויודע שלומדים טוב ב"ה, אך בכל זאת כשיש עדכון חדשות, ומגיע שם לשעה שבע-שמונה, הוא באמצע הלימוד, והוא פותח לשמוע מה החדשות, זה כבר לא בדיוק מה שכתוב בנביא, ולא על זה התכוונו רבותינו. הוא אמנם חושב שהוא לא מפסיק הרבה, רק לשמוע קצת חדשות, חדשות קצרות, קורץ און שארף, אך הדבר הזה פוגע, כך אני חושב. ואין את הבטחה של החזון איש. "אמנם הוא אדם שלומד תורה, הוא יושב ולומד, אז הקב"ה שומר עליו יותר מאחרים, אבל להגיד שלא יהיה שום פגע זה קשה להגיד, כיוון שהתורה שלו היא נלמדת לא כפי שהקב"ה רצה. יש שם כמה חורים קטנים, יש חורים קטנים בתפילה שלו, בלימוד שלו, אז לכן יש גם חורים קטנים בהגנה עליו. אם יש חור בלימוד, אז יש פצצות גם כן בחור. ללמוד תורה זה נקרא אין חדשות, אין ישנות, יש רק דבר אחד: ה' מלך, ה' מלך, ה' ימלוך לעולם ועד. "זו התשובה שאני משיב לכל אלו ששואלים אותי על הפצצות שהם מחריבות, כי זה כבר לא בדיוק מה שהקב"ה אמר. הקב"ה אמר מי שישמור שבת ומי שישמור על התורה ומי שיקיים את התורה, ולקיים התורה זה נקרא ללמוד תורה ללא הפסקה באמצע, אבל אתה מפסיק באמצע, הפסקה קטנה לשמוע רק את עיקרי חדשות, לא את הכל. עיקרי חדשות זה חור. יש חור בשמירה, יש חור בהגנה, אז יש חור גם בפצצות. ואמנם ברוך השם אין כ"כ אסונות כמו במקומות אחרים, אבל זה לא אותו דבר שעליו דיבר הקב"ה". דברי רבינו מעוררים הדים רבים בעולם התורה, כאשר רבים שמו דגש על התייחסותו של רבינו ל'קצת חדשות, חדשות קצרות', בעודו רומז לקווי הנייעס השונים, מי מהם בעדכונים רבים וארוכים, ומי מהם בעדכונים קצרים, אך כאשר הדבר גורם להפסקה באמצע לימודו, יש בזה פגם גדול בהגנה העילאית של התורה על לומדיה.
💥איך נהיים חזון איש? מרתק - מרן ראש הישיבה הרב פוברסקי מדריך ילדי חמד ביארצייט מרן הגרמ"י ליפקוביץ
סיום סדר נזיקין ע"י ילדי מבקשי תורה משנת יהודה לע"נ רבינו מרן ראש הישיבה הגרמ"י לפקוביץ זצוק"ל ביום היארצייט. בראשות מרן ראש הישיבה הגרב"ד פוברסקי שליט"א שנשא דברים וחילק לילדים מטבעות משנת כסף. תמליל דברי קדשו: מרן שליט"א: איך נעשים תלמידי חכמים? רק אם לומדים משניות? לא, לא, לא, זה קצת. אז איך נעשים תלמידי חכמים? שלומדים את כל הש"ס. אה, אתם מוכנים קינדרלערך? שתדעו את כל הש"ס צעירי חמד משיבים: הקהל: כן! מרן שליט"א: או, יפה מאוד. אז אם תזכו ללמוד את כל הש"ס, זה לוקח לא כמה זמן כמו משניות. אלא צריכים כמה שנים טובות, כמה שנים טובות ללמוד את כל הש"ס. אומרים שאם עושים דף היומי, אז זה לוקח שבע שנים. יש כאלה שגומרים את הש"ס בשנה אחת. יש כאלה. אחד מהם היה רבי חיים קנייבסקי. למה? הוא למד שבע דפים כל יום. אם לומדים שבע דפים כל יום, גומרים את הש"ס בשנה אחת. ויש כאלה שעושים כך. אבל זה לא קל. וצריכים ללמוד ולעבוד ולעבוד, שכל אחד יזכה שבע דפים ביום. לא, לא כל כך קל, אבל אפשר. מי זוכה לזה? מי ששואף להיות תלמיד חכם. אז אני רוצה לברך אתכם, מה אתם רוצים להיות גדולים? לדעת את כל הש"ס, אה? זה קשה מאוד. אבל זה קשה, אבל כדאי! כדאי מאוד! כדאי מאוד. אז את זה תדעו שהשאיפה שלכם לדעת את כל הש"ס. אבל לזה צריך ללמוד, שבע דף יום ביום, לא כל כך קל. כולכם רוצים להיות כמו החזון איש? אה? מה אתם אומרים? צעירי החמד: כן. מרן שליט"א: גם רוצים להיות כמו הרב מבריסק? צעירי חמד: כן. מרן שליט"א: אז בשביל זה צריכים ללמוד לא שבע שנים. אלא כל החיים, אז את זה תזכרו. השאיפה שלכם צריכה להיות לדעת את כל התורה. זה לוקח קצת זמן, אבל כדאי. כל הש"ס. גם החזון איש ידע את כל הש"ס. הוא לא עשה את זה ברגע אחד.. רבי יצחק קורלנסקי: אבל הוא רצה מההתחלה. מרן שליט"א: אז את זה תזכו, ותנסו, תנסו, אולי זה ילך. אם זה ילך, אז תהיו תלמידי חכמים, אז יהיה עכשיו, יהיה לנו הרבה חזון איש-ניקים, זו שמחה גדולה. וגם הרב מבריסק. זה, זה התפקיד. ותנסו, תנסו, מה יכול להיות? להתאמץ, להתאמץ, וללמוד עוד מסכת ועוד מסכת, כמה שאתם יכולים. אז אם לא הכל, אז חצי, זה גם טוב, או! לדעת חצי ש"ס, זה כבר משהו גדול מאוד. אז זה מה שאתם צריכים לשאוף. מה אתם רוצים להיות? אנחנו רוצים כמו החזון איש. כולנו רוצים להיות כמו הרב מבריסק. כולנו רוצים להיות כמו הגאון מוילנא. יש כזה דבר? היה! אבל יש. אבל אם תתאמצו, תתאמצו כל פעם, מסכת אחר מסכת, עוד פעם ועוד פעם ועוד פעם, אז תזכו שכולכם תהיו בדור הבא גדולי ישראל. קרדיט תיעוד: המשב"ק
דמעות של אח: רבה של אשדוד רבי יוסף שינין מספיד בקול חנוק את אחיו רבי נחום שינין רב 'היכל משה יצחק'😢
🚨 "נדמה אדם – אך הוא מלאך!" • ההתמדה של ראש הישיבה הגרח"מ אוזבנד | Rabbi Chaim M. Ozband ✨
/ @gedoleihador 🚨 כשפאר הדור הליטאי שר בניגון תימני: התיעוד הגנוז של מרן הגרמ"י לפקוביץ זצ"ל
📢 התרגשתם מהתיעוד? הצטרפו אלינו לשליחות! 🌍 אנחנו פועלים להפיץ את אורם של גדולי הדור לכל יהודי בעולם. לחצו על הקישור, הירשמו לערוץ והיו שותפים לקידוש השם העצום הזה: 👉
/ @gedoleihador 🔔
פרסום ראשון ובלעדי! לרגל יום היארצייט ה-15 של מרן פאר הדור ראש ישיבת פוניבז' לצעירים, הגאון רבי מיכל יהודה לפקוביץ זצ"ל – אנו מגישים תיעוד מרטיט ומפתיע.
בסרטון נראה מרן כשהוא משתתף באמירת "שיר השירים" בצוותא עם בני תורה ואברכים יוצאי קהילת תימן, כשהוא מתחבר בכל נימי נפשו לנוסח וללחן התימני העתיק. רגע של אחדות יהודית צרופה, הערצה למסורת והתעלות רוחנית שטרם נראתה. אשרי עין ראתה כל אלה!
A Historic Discovery! On the 15th anniversary of the passing of Maran Rabbi Michel Yehuda Lefkowitz ZT"L, Rosh Yeshivat Ponevezh and a leader of the Torah world, we present an extraordinary and rare documentation12 June 2026
The Temple Institute — Korach
Midrash tells us that Korach was fabulously wealthy. He lacked for nothing. He clearly was brilliant as we will learn by his method of seizing power. He was a Levi, a first cousin of Moshe and Aharon, and a son of Kehat, whose role in tending to the desert Tabernacle was the transport of its most holy and precious vessels, namely, the golden menorah, showbread table, incense altar and the Ark of the Covenant. Such a role demanded incredible responsibility and at the same time was a once in a lifetime privilege which most definitely came with an enviable amount of prestige. Who could ask for more? Korach could.
Perhaps it was the very privilege and honor of carrying the holy Ark across the barren wilderness that gnawed away at Korach's sense of self importance. Why am I doing the heavy lifting when my cousins Moshe and Aharon, certainly not my superiors, have all the glory?
Certainly Korach put much thought into his rebellion. Filled with resentment he realized that he could play the resentment card in order to incite and create a following. The sin of the spies had condemned the generation to forty years of wandering and ultimate death in the desert. Surely Moshe's leadership had ended in failure. Surely it was time for a new face at the top. Korach played the politics of grievances, and there was what to work with. Simmering grievances like those already raised about food and water, and now, being condemned to die in the wilderness, could be fed and stoked into a fiery rage. The fact that his chief followers were Datan and Aviram, both of the tribe of Reuven, show us that Korach was stirring up already ancient and forgotten history in order to create new grievances. Originally, the descendants of Reuven were destined to be the kohanim serving HaShem, as Reuven was the first born of Yaakov. This future role was already dismissed long ago by Yaakov, himself, who understood Reuven to be too unsteady and impulsive to take on such a responsibility. Yaakov's decision had never before provoked a peep of discontent from the children of Reuven, but now Korach is planting ideas in their minds. Magnifying grievances that had already been addressed, and creating new grievances that had never existed was Korach's play for power. And it very nearly succeeded.
Moshe's initial response when being confronted by an angry mob was one of shock. “You take too much upon yourselves, for the entire community — all of them — are holy, and HaShem is in their midst. Why do you raise yourselves above HaShem’s assembly?”(Numbers 16:3) Who, least of all Moshe, could argue with such an eternal verity? Of course we are all holy, each one of us having been created in the image of G-d. And of course that makes us all equals. But all men being created equal does not mean that an angry mob should rule the people. And here is where Moshe put his foot down, threw down the gauntlet, and in a brilliant counter move to Korach's challenge, challenged Korach and his band to an incense offering competition, knowing that this would put the resolution of Korach's provocation in the hand of HaShem. Moshe, who never asked to be the savior and prophet of Israel, and at times longed to be relieved of the burden, knew that G-d could end Korach's insurrection in a manner much more convincing and final than Moshe ever could.
The standoff grew more heated before it was ultimately resolved by an incontrovertible act of G-d: the unprecedented phenomenon of the earth literally opening its mouth and swallowing up Korach and his entire following. When Korach first opened up his mouth to spout alleged grievances he literally opened a can of worms, and now those worms were his closest neighbors.
But what would have happened had Korach succeeded in his attempted coup? How would he have led the people? No doubt with an iron fist and zero tolerance for dispute. His first victims would have been his erstwhile followers, namely the sons of Reuven. Having successfully used them to grab power they were now dispensable, a useless irritant to be discarded. And his talk about holiness and equality? Equality for Korach meant Korach at the top and every one else equally oppressed or ignored, at best. It also would have been the end of HaShem's authority over the people. Having removed G-d's prophet meant breaching G-d's covenant with Israel. The Ten Commandments? Into the bonfire! Love your neighbor as yourself? For the losers!
Korach may have been buried alive for all eternity, but Korach's playbook has remained the go-to guide for demagogues and would be dictators to our very day. The politics of grievances, the false sophistry of equity, the promise of free amenities for all, (except for those footing the bill), is all the fashion today. But all these ephemeral illusions quickly fade like mirages in the desert when the self appointed saviors finally grab hold of the reins of power. The one looming truth threatening their complete hold on power is G-d, and not just any god, but the G-d of Avraham, Yitzchak and Yaakov, the G-d of Israel and the G-d of the Torah and the Ten Commandments. Should today's Korachs, G-d forbid, ever gain the upper hand, the flood gates of chaos and anarchy will open. The utopia they promise will quickly become a dystopia.
"You have gone too far, sons of Levi!" Moshe told Korach. And it's a good thing Moshe understood this from the very start. For had he been blind to the ultimate consequences of Korach's rebellion, or had otherwise been complacent or asleep, it would have been too late. When G-d opened man's eyes to see and discern between good and evil, this was the moment.
SONES: Korach’s Rebellion
Korach’s Rebellion and the *Epistemological Severance of Heaven and Earth
How Torah synthesis resolves the splits in philosophy, medicine, and faith—and the urgent, practical message for our generation
Rebbe Nachman and Reb Noson trace this rupture all the way back to the angels who protested the creation of man. The same pattern later shaped Christianity’s cross, the Enlightenment’s analytic-synthetic divide, the mechanical model of modern medicine, and even today’s fractured Jewish discourse.
What if the cure has always been hiding in plain sight — in the unbreakable unity of Torah itself?
A deep exploration of how synthesis, not separation, can heal the splits in faith, philosophy, and our generation’s challenges.
Read the full article:
https://jewishhome.news/korachs-rebellion-and-the-epistemological-severance-of-heaven-and-earth/
* "Epistemological" relates to epistemology, the branch of philosophy focused on the nature, origin, scope, and limits of human knowledge. In simple terms, it asks: How do we know what we know? It investigates the difference between mere belief, opinion, and absolute truth.
SONES: You Are a Terrorist.....
Washington Just Labeled You a Terrorist
The plan to brand communities in Judea and Samaria as terrorists is already in motion — and Israeli leadership is being handed the political tools to carry it out
https://jewishhome.news/washington-just-labeled-you-a-terrorist/
Rabbi Berl Wein – A Legacy In Film
Jewish Lower East Side - history tour
The dichotomy of then and now! America is now in post-diaspora memory, like Greece, Germany, Spain et al.
Loving Hashem is Essence of Torah – TORAH on The Temple Mount
Desiring Israel The Land of Life – TORAH on The Temple Mount
The Romans Are Moving in and Getting Cozier UPDATE
Add this to the “Big Squeeze”
U.S. BUILDING GAZA BORDER BASE: Massive American Facility Rising Near Re’im As Trump Plan Moves Forward
This is NOT the first such entrenchment! Trump once said (maybe?) no one can figure what’s going on in my head! However, we have a historical blueprint (Beis sheni) and we are following the script. He’s right on time! [Abraham Accords, Saudi Arabia, falistinians, Iran, nukes] Trump will bear-hug squeeze Bibi until he does what Trump wants. (…unless). His world domination ends only ONE way!
What does re’im mean?
In Hebrew, Re'im (רֵעִים) translates to "friends" or "comrades". It is the plural form of the singular word Re'a (רֵעַ), which means "friend" or "companion"
Think about the “Oct 7 wipeout” (let your imagine-nation get creative)
UPDATE
U.S. Military Aircraft Parking Crunch At Ben Gurion Could Threaten Millions Of Passenger Flights. https://www.theyeshivaworld.com/news/israel-news/2561404/u-s-military-aircraft-parking-crunch-at-ben-gurion-could-threaten-millions-of-passenger-flights.html
11 June 2026
Rabbi Winston: Parashas Korach - Mevarchim (Tammuz)
WE’VE PROBABLY ALL met someone like Korach in our lives, and come across Dasans and Avirams. If you’re a humble person, you might find yourself repulsed by them, and find yourself wondering, “Don’t they see what they look like? Don’t they hear what they sound like?”
If yes, then apparently it doesn’t bother them. They might even enjoy it, get “chizuk” from it. But that just makes the question even stronger, especially if they are Torah observant. If you don’t believe in God, or that He cares what we do down here, then it is easy to be “ga’vahdik,” overly proud. Some people prefer power more than friends.
But if you believe in God and Torah, then it is hard not to know that God emphasizes the need to be humble. You can’t be arrogant and have fear of God, and fear of God is essential for being a “good” Torah Jew. You can’t be both even if you dress and act the part. God says so.
So how could Korach be who he was, and Dasan and Aviram as well, and all those who fell in behind them? The question only becomes stronger if you factor in the Shechinah surrounding the Jewish camp, making God as real as it gets to a person. Even class troublemakers curb their troublemaking activities once the teacher returns to the classroom.
If I said that I was humble I would not sound very humble. I’d like to think that I try to be, but I’m sure there are others who would disagree. But I do remember moments in my life when, for some reason, even I noticed my arrogance. But as bad as I might have felt, it was offset by an accompanying feeling of exhilaration. I know it was wrong and that I had to reign my ego in, but there was no denying this wonderful (but illusionary) sense of power and independence.
Perhaps it felt good because it compensated for some insecurity, which always feels empowering. Perhaps it validated my existence, which we all need to do from time to time. I don’t recall, but I do remember thinking, “Wow, I can see why some people don’t go back.”
Egotism can be addictive. Anything that the brain sees as pleasurable it takes note of and looks for more. Some people realize that the “more” is dangerous and talk themselves out of it. Others succumb to the temptation, maybe thinking “Just one more…” only to find themselves saying the same thing again and again until they pass the point of no return and the illicit pleasure becomes an addiction.
Many a big mistake started off as many smaller ones. That’s what the Gemora warns: A person sins once, twice, and then it becomes permissible to him. Permissible to him? Well, he acts as if it is permissible to him (Kiddushin 20a). Korach, Dasan, and Aviram, et al didn’t become arrogant overnight. This week’s parsha was the just the climax of years of working on it.
The point is, before you stand back and say, “I could never be a Korach,” think again. Lots of people have said the same thing and became one anyhow. If you have a yetzer hara, then you have the potential to be arrogant. Everyone usually is at one time or another. The question is, which people see it and course correct right away, and which ones do not? The earth may not open up for an arrogant person today like it did for Korach and company, but Gihenom will. And if not in this world, then certainly on the next one.
* * *
Series Two of the “Sha’ar HaGilgulim Course” will begin in two weeks, b”H. For more information or to register, go to: https://www.shaarnunproductions.org/Sha-ar-HaGilgulim-Course.html.
Have a great Shabbos,
Pinchas Winston
Eliezer Meir Saidel: Al HaPanim - Korach
וַיִּשְׁמַע מֹשֶׁה וַיִּפֹּל עַל פָּנָיו. (במדבר טז, ד)
When Korach and his eida rebelled against Moshe and Aharon, what was Moshe's response? The passuk says "Moshe heard and he fell on his face!"
What did Moshe "hear", and what does it mean he "fell on his face"? In addition, Korach's claim was against both Moshe and Aharon, so why was it only Moshe that heard and fell on his face and not Aharon?
R' Bachyei says that this shows the degree of humility and morality of Aharon HaKohen that although the claim was against him receiving the kehuna, he remained silent and did not respond – the same self-nullification before HKB"H we saw when his sons Nadav and Avihu perished after bringing an אֵשׁ זָרָה, the passuk says וַיִּדֹּם אַהֲרֹן (ויקרא י, ג). Moshe, however, saw the insult to his brother's honor and would not remain silent. Therefore, Moshe alone "fell on his face".
The Gemara (סנהדרין קי, ע"א) brings a different explanation – מָה שְׁמוּעָה שָׁמַע? אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי א"ר יוֹנָתָן שֶׁחֲשָׁדוּהוּ מֵאֵשֶׁת אִישׁ. What did Moshe hear? R' Shmuel bar Nachmani says in the name of R' Yonatan, they suspected Moshe of adultery. R' Shmuel bar Yitzchak continues in the Gemara to say, that as a result of this, all the married men in Am Yisrael warned their wives to not seclude themselves with Moshe and as a result Moshe withdrew and pitched his tent outside the camp (שמות לג, ז).
This slanderous lie had its roots at the end of parshat Behaalotcha. There we read how Eldad and Meidad were prophesying in the camp. The Sifri says that at the time, Miriam was standing next to Moshe's wife Tzipporah who said "I pity Eldad and Meidad's wives. Now that their husbands have become prophets, they will have to separate from them, as Moshe has done with me!" This was the first time Moshe's separation from Tzipporah became public knowledge - until then Moshe and Tzipporah kept it to themselves.
After Matan Torah HKB"H says to Moshe "Tell Bnei Yisrael to return to their 'tents' (return to their wives after separating from them during שְׁלֹשֶׁת יְמֵי הַהַגְבָּלָה). But you Moshe וְאַתָּה פֹּה עֲמֹד עִמָּדִי, you remain here with Me!" (דברים ב, כו-כז). HKB"H told Moshe to separate from his wife in order that he would be in a constant state of purity so that whenever HKB"H wanted to communicate with Moshe, he would be available.
Miriam said "Separate from his wife!? But both Aharon and myself are prophets too and we have not separated from our spouses!" This is what led to the lashon hara of Miriam against Moshe at the end of parshat Behaalotcha.
Korach, who knew this (it was now public knowledge) instigated a slanderous lie against Moshe. "You all know that Moshe has separated from his wife. He is now alone and his yetzer hara must be having a field day. Who knows what shenanigans he gets up to behind closed doors. If I were you - I would keep a close watch on your wives!"
This is what typified Korach's machloket and made it illegitimate, it was not about principles, it was personal (see shiur on Korach 2021). Korach performed a targeted character assassination against Moshe, but in a devious, surreptitious way. He didn't come straight out and say "Moshe is committing adultery", he sowed the seeds of doubt. Korach would never dream of accusing Aharon of adultery, he knew how the people loved Aharon and this lie would fall flat.
This is why it was only Moshe and not Aharon who "heard", because it was a lie against Moshe specifically. When Moshe "heard this", וַיִּשְׁמַע מֹשֶׁה, he understood that Korach was not salvageable (unlike Datan and Aviram, who Moshe still tried to save). When someone has that degree of hate for you that they will not balk at crossing any red line just to eliminate you, when they have reached that stage - there is no way to appease them. It is a binary situation – you or them!
So, Moshe "fell on his face" וַיִּפֹּל עַל פָּנָיו. What does this mean? The Rashbam (ibid.) says that Moshe fell on his face - in prayer. So why does the passuk not say that Moshe prayed? Like when he prayed to HKB"H to cure Miriam from leprosy, the passuk says וַיִּצְעַק מֹשֶׁה אֶל ה'. This is obviously a different kind of "prayer".
R' Bachyei (ibid.) says וְאוּלַי בִּנְפִילַת אַפַּיִם זֶה הֶעֱנִישׁ מֹשֶׁה לְקֹרַח וּלְכָל עֲדָתוֹ, this was not a prayer for salvation, but for retribution – Moshe was asking HKB"H to punish Korach and his eida. R' Bachyei then connects this instance with a Gemara that describes a similar incident between R' Eliezer and Raban Gamliel.
The Gemara (בבא מציעא נט, ע"ב) discusses whether a "Tanur Achnai", a certain kind of oven, is permissible or not (see shiur on Kedoshim 2022). In the debate, the majority of the Chachamim, headed by R' Yehoshua, ruled that such an oven is טָמֵא, against the opinion of R' Eliezer that such an oven is טָהוֹר.
It is a very picturesque Gemara with R' Eliezer trying to prove his point, despite the rabbinic majority ruling, using multiple supernatural miracles. Despite these, R' Yehoshua retorted "I am sorry, but we are the majority and the Torah says אַחֲרֵי רַבִּים לְהַטֹּת (שמות כג, ב). Miracles do not affect our decision!"
R' Eliezer refused to accept the majority decision of the Chachamim and continued to teach that such an oven is טָהוֹר. The nasi of the Chachamim at the time, Raban Gamliel, had no choice but to put R' Eliezer in חֵרֶם.
They sent R' Akiva, who was R' Eliezer's favorite student, to inform him. Needless to say, R' Eliezer took this very badly and lived the rest of his life in חֵרֶם and in anguish. We get a hint to this from R' Eliezer's admonition in Pirkei Avot (2, 10) - וֶהֱוֵי מִתְחַמֵּם כְּנֶגֶד אוּרָן שֶׁל חֲכָמִים, וֶהֱוֵי זָהִיר בְּגַחַלְתָּן שֶׁלֹּא תִּכָּוֶה, שֶׁנְּשִׁיכָתָן נְשִׁיכַת שׁוּעָל, וַעֲקִיצָתָן עֲקִיצַת עַקְרָב, וּלְחִישָׁתָן לְחִישַׁת שָׂרָף, וְכָל דִּבְרֵיהֶם כְּגַחֲלֵי אֵשׁ, which is tinged with unmistakable bitterness.
R' Eliezer was married to Raban Gamliel's sister. The Gemara says that she was always vigilant in preventing her husband R' Eliezer from doing נְפִילַת אַפַּיִם. She knew that if R' Eliezer would do נְפִילַת אַפַּיִם and pour out his heart, it would not bode well for her brother, the nasi Raban Gamliel who had put out the חֵרֶם.
One day some mishap occurred and she did not prevent R' Eliezer from doing נְפִילַת אַפַּיִם. Later that day she heard a shofar blast announcing that Raban Gamliel had died. When they asked how she knew this would happen, she replied "I learned this from my grandfather. All the gates of Heaven are locked, except for someone who was caused grief by others".
There is something unique about the prayer of נְפִילַת אַפַּיִם that is different to other types of prayer - it breaks through all the barriers and goes directly to HKB"H in Heaven. It was this same kind of prayer that Moshe offers in our parsha וַיִּפֹּל עַל פָּנָיו, which, as we know, ended up in the horrific demise of Korach and his eida.
When Moshe did נְפִילַת אַפַּיִם, it meant that he fully prostrated himself on the ground, face downwards. This is the same kind of נְפִילַת אַפַּיִם, or הִשְׁתַּחֲוָיָה, that the Kohanim do when they are doing avodah in the Beit HaMikdash. It involves spreadeagling yourself, face down on the ground.
This kind of נְפִילַת אַפַּיִם outside the Beit HaMikdash is forbidden, for the fear of אֶבֶן מַשְׂכִּית, prostrating directly on a stone floor, like idol worshippers did. It is permissible inside the Beit HaMikdash, because this is holy ground and can never be misconstrued for idol worship. However, outside the Beit HaMikdash, if someone prostrates themselves, there is a חֲשָׁשׁ of מַרְאִית עַיִן.
Even on Yom Kippur when we do הִשְׁתַּחֲוָיָה, it is not full-fledged prostration on the ground and we are makpid to not do it directly on the floor, but separated by a towel or another piece of cloth.
What is it about נְפִילַת אַפַּיִם (which we also refer to as Tachanun) that encompasses such power?
נְפִילַת אַפַּיִם is total self-nullification and mesirut nefesh to HKB"H. By lowering yourself to the ground and making your face "not seen", you are in essence minimizing yourself completely before G-d.
The Zohar (זהר ח"ג קכ,ב) draws a connection between going to sleep at night and doing נְפִילַת אַפַּיִם during the day. At night we prostrate ourselves and lay our heads down (equivalent to נְפִילַת אַפַּיִם), depositing our neshama with HKB"H.
For this reason, we should not sleep פַּרְקְדָן, with our heads facing upward (שו"ע אבן העזר סימן כג ס"ק ג), because this is a sign of גַּאֲוָה, the opposite of נְפִילַת אַפַּיִם, where the face is facing downwards (Obviously sleeping face downwards involves the danger of suffocation, so the Shulchan Aruch tells us to sleep on our sides).
Sleeping is an act of total הִתְבַּטְּלוּת and מְסִירוּת נֶפֶשׁ - ultimate trust in HKB"H to guard over our neshama while we are asleep. This is the נְפִילַת אַפַּיִם of the night and is the reason we don't do נְפִילַת אַפַּיִם during tefilat Arvit in shul, because we perform it de facto while we sleep.
We repeat this again in the morning with נְפִילַת אַפַּיִם during Shacharit and in the afternoon during Mincha.
By doing so at the three major intervals of the day, morning, noon and night, we are in constant nullification of our self before HKB"H every day of our lives, the entire day!
Why is it then that on certain days we do not do נְפִילַת אַפַּיִם during the day? On Shabbatot, Chagim, Rosh Chodesh (also on erev-), in the house of a mourner, etc. The answer is that self-nullification is achievable in other ways too. Through simcha/joy, by experiencing a feeling of true simcha, we are in fact exhibiting total הִתְבַּטְּלוּת before HKB"H, that we are totally שָׂמֵחַ בְּחֶלְקֵנוּ and have no טְעָנוֹת against Him chas veshalom. When Avraham was told about the birth of Yitzchak the passuk says וַיִּפֹּל אַבְרָהָם עַל פָּנָיו וַיִּצְחָק (בראשית יז, יז). Days of true simcha are Shabbatot, Chagim and Rosh Chodesh. Being in the house of a mourner confronts us with our own mortality and elicits self-nullification. These are all conscious behavioral patterns, which is why they replace the נְפִילַת אַפַּיִם of the day, but even on these special days and circumstances, we still need the נְפִילַת אַפַּיִם of the night, because during that time we are unconscious.
The modern נְפִילַת אַפַּיִם is drastically different in physical posture to the original נְפִילַת אַפַּיִם. Today, we simply lean our head to the side and rest it on our weaker forearm. During Shacharit when we have tefillin on that arm, we do נְפִילַת אַפַּיִם on the arm that does not have the tefillin, to not disrespect the tefillin. The Magen Avraham and the Mishna Brura (או"ח סימן קלא, ס"ק ב) say that the arm should be covered by some form of חֲצִיצָה, your shirt sleeve, a tallit, etc. Your head should not rest directly on your exposed arm, without any חֲצִיצָה - a throwback to the חֲשָׁשׁ of אֶבֶן מַשְׂכִּית - to make a break between your head and the ground. Your exposed arm is not considered a break because מִין בְּמִינוֹ אֵין חוֹצֵץ. Opinions differ whether one should bend over if not in shul in the presence of a sefer Torah. Some opinions say that you may bend over in a Beit Midrash with lots of sifrei kodesh, which are equivalent to a sefer Torah. Some opinions say that being physically located in the city of Jerusalem is sufficient to warrant bending over. עַד כָּאן the Ashkenazi minhag.
Although the Shulchan Aruch says to bend your head over your arm during נְפִילַת אַפַּיִם, the Sefardi minhag is to not do so (בן איש חי, שנה א, פרשת כי תשא, אות יג; שו"ת יחווה דעת, חלק ו, בסוף סימן ז).
The only community today that does נְפִילַת אַפַּיִם on the carpet covered floor mamash are certain Baladi Yemenite communities, but most of them today follow the regular Sefardi minhag.
The perek tehilim also differs between Ashkenazim and Sefardim. Ashkenazim say ה' אַל בְּאַפְּךָ תוֹכִיחֵנִי (תהילים ו) and the Sefardim say לְדָוִד אֵלֶיךָ ה' נַפְשִׁי אֶשָּׂא (תהילים כה). The correct perek to say, according to the Zohar, is that of the Sefardim, however the Ari z"l said that unless you have the appropriate kavanot, saying mizmor כה is potentially dangerous. This is why the Ashkenazim say a different mizmor and bend their heads over their arms. For the same reason, the Sefardim do say this mizmor but do not bend their heads over their arms.
When a person exhibits such total self-nullification in front of HKB"H, it is no wonder that tefilot uttered at such a point are more readily accepted than others. This is the reason why Moshe's tefila was accepted, and also why R' Eliezer's wife tried to prevent her husband from doing נְפִילַת אַפַּיִם.
Obviously when someone does נְפִילַת אַפַּיִם it should not be used to cause others harm. אוֹי וַאֲבוֹי if someone with a grudge uses נְפִילַת אַפַּיִם to get even with their enemies. Perhaps this is what the Ari z"l was referring to about the correct kavanot.
How is it then that de facto Moshe, in our parsha, used נְפִילַת אַפַּיִם to wreak retribution on Korach and his eida. How is it then that R' Eliezer's נְפִילַת אַפַּיִם resulted in retribution against Raban Gamliel for putting him in חֵרֶם?
The answer is simple and lies at the heart of the machloket of Korach. Korach, who craved honor, had an agenda - it was a personal vendetta against Moshe and Aharon. Moshe and Aharon were the epitome of self-nullification. The only honor they were interested in was the honor of HKB"H! When Moshe prayed to HKB"H to punish Korach and his eida, it was not for his own honor, but for HKB"H's honor. And we see, his prayer was accepted.
Similarly, R' Eliezer was not interested in personal honor and revenge against those who put him in חֵרֶם. Although R' Eliezer was a talmid of R' Yochanan ben Zakkai, who was from the school of Hillel, R' Eliezer is considered a שַׁמּוּתִי, someone who follows the path of Shamai. He was convinced that his ruling was right, and in a perfect world (like with Shamai) it would have been right. During R' Eliezer's debate with R' Yehoshua, a bat kol from Heaven came down and declared – the halacha is like R' Eliezer in all cases! Despite that, the accepted ruling at the end of the day was not like R' Eliezer (Shamai), it was like Chachamim (Hillel), because in this imperfect world, the rules are not absolute, like R' Eliezer, they are fallible and make use of certain tools HKB"H gave us to make a ruling in cases of uncertainty, like אַחֲרֵי רַבִּים לְהַטֹּת. R' Eliezer knew his ruling was the absolute truth and according to his perception, any opposing ruling dishonored the absolute Torah. The only thing R' Eliezer was interested in was preserving the honor of the Torah. And as we see, his prayer was also accepted.
There are so many lessons that we can learn from this that are applicable to the times we are living in.
The first lesson is how much we all need to work on self-nullification before HKB"H.
Here is a question I am sure you all know the answer to. How many people do you know - enjoy saying Tachanun in shul? Not many (if any), I think! Although I am not a big fan of Satmar and cannot find much to learn from their hashkafa, there is one little piece of Torah I must admit that I enjoyed hearing. R' Yoel, the Admor of Satmar (until 1958) once said "If the goyim knew how much pleasure Jews derive from not having to say Tachanun in shul, they would all be rushing to convert!" And he was right! Most of us, Rachmana litzlan, if we hear unexpectedly that there is a brit that day in shul and we don't have to say Tachanun, break into a wide smile and breathe a sigh of relief! For most of us, Tachanun is perceived as depressing and a burden. This is because we don't understand what a precious gem it is.
How much would you pay to have a hotline to Donald Trump, president of the USA? A personal red-phone on your desk with a direct line to him that he would pick up any time day or night and speak directly to you? Imagine … any problem you may encounter, you could simply pick up the phone and in seconds your problem would disappear, he would fix it personally or put you in touch with someone who could (I think only one person in the world has such a hotline - Melania). Now imagine if you had such a hotline, not to some mortal "emperor", great and powerful as he may be, but to the Creator of the universe!! How much would you pay for such a hotline?
We do all have such a hotline, it is called Tachanun. Tachanun, נְפִילַת אַפַּיִם, has the power to transmit our tefilot directly to HKB"H with no barriers and have them answered. Partially because we don't understand the power of נְפִילַת אַפַּיִם, or the technical "procedure" to make it work, we do not understand what a gem we have in our own pockets.
If we feel like we are davening and our prayers are not being answered it is because we all need to work more on self-nullification – removing our egos and selfish agendas from the equation and focusing more on davening for things that honor HKB"H and the Torah. If we improve in that respect, then our Tachanun 'hotline" will begin to actually work and our prayers will be answered. If the focus of our tefilot is on HKB"H, the Torah and others, then miraculously HKB"H will also grant all the things we want for ourselves.
Imagine if you had an Aladdin "geni" who could grant you only three wishes. The first wish "Geni, I want to be the richest man on the planet!" Poof!, granted! The second wish "Geni, I want to be the wisest man on the planet!" Poof! granted. The third wish "Geni, I want to be the healthiest man on the planet!" Poof! granted. Three weeks later, news headlines "Wealthy genius doctor killed in car crash!"
When Moshe davened to HKB"H, it was never for himself. Moshe never asked HKB"H for power, wealth, wisdom, longevity (even when he implored HKB"H to allow him into Eretz Yisrael, it was not for him but for Am Yisrael, so he could build the everlasting Beit HaMikdash and bring the Geulah). Moshe's tefilot were always for others, to forgive Am Yisrael for their numerous sins in the Midbar, to cure Miriam for the lashon hara she spoke against him! These kind of tefilot were accepted. Moshe minimized himself and was an expert at self-nullification. As a result, HKB"H granted him everything he davened for, and in addition also gave him power, wealth, wisdom, etc. that he didn't daven for. Same with Aharon. Aharon did not do נְפִילַת אַפַּיִם outside the Mishkan, he used נְפִילַת אַפַּיִם as part of his avodah. Outside the Mishkan he embodied נְפִילַת אַפַּיִם in his personality and the way he lived. Aharon lived his life in constant joy, שָׂמֵחַ בְּחֶלְקוֹ, אוֹהֵב שָׁלוֹם וְרוֹדֵף שָׁלוֹם, devoting himself entirely to others.
These are the type of people HKB"H chooses to lead Am Yisrael. It has nothing to do with résumé or qualifications. It has to do with self-nullification before HKB"H. This is what Korach didn't understand.
Between missile bombardments, running to the safe room and the normal day-to-day stuff we have to deal with on a regular basis here in Eretz HaKodesh, we are also on the verge of a new set of general elections and their accompanying "festivities". Many people are confronted with the question "Who to vote for?"
To be totally honest, I don't know if there is a single candidate in any of the parties who even resembles the description of self-nullification. The answer we then need to ask ourselves is "What kind of leaders do we want?" Do we want them to be Korach type leaders? Or Moshe and Aharon type leaders? If none of the candidates meet the required description that we are looking for, we need to find new candidates and not keep regurgitating the same candidates over and over again, each time donning a different suit, but underneath they are the same candidate, again and again. Albert Einstein said "Insanity is doing the same thing over and over again and expecting different results".
The change needs to begin with us. Our leaders are simply a reflection of us. If we want leaders who exemplify self-nullification before HKB"H, we need to start working on that in ourselves.
Shabbat Shalom
Eliezer Meir Saidel
Machon Lechem Hapanim
