Nachdaily: 5 Minute Perek Of Tanach Covering The Entire Navi. Sefer Yehoshua, Shoftim, Shmuel, Melachim, Yeshaya, Yirmiya, Ye

This perek marks the end of the first round of debates between Iyov and his friends. So far we had heard from Elifaz, Bildad and Tzofar on why bad things happen to good people. This is the last response to them in the first round. In the following perakim, another round of debates between Iyov and his friends will be more focused on why good things happen to bad people. As we mentioned in the introduction to Iyov, if only bad things happened to good people, it would show that good people suffer as tikkun for the next world. What's so difficult and confusing for us is good things happening to bad people. There are so many exceptions to the “rules” that reasons can't really be pinned down. This is exactly at the crux of the ensuing debates, because at the end of the day ‘proofs’ can be found for differing opinions. The perek opens with Iyov continuing his response to Tzofar. He explains that man is too insignificant for God’s concern. We are born from woman and our lives are short lived, so why should He c

We continue with Iyov’s response to Tzofar, who held that you can't really rely on your perceptions in order to understand whether or not you’re a Tzaddik or a Rasha. These things are only considered the “knowledge” of God. It’s up to Hashem to judge who is which. Iyov opens the perek by continuing to assert that you can rely on your own perceptions, life experience and knowledge to understand whether you’re a Tzaddik or a Rasha, guilty or innocent. In verse 2, Iyov responds sharply to his friends. “Kidatchem yadati gam ani lo nofeil anochi mikem - I also know what you know. I am no less than you.” I also know through my life experience about God. Are you God, the Almighty? You’re liars! It would be better for you all to stay silent than to speak up! The Malbim explains Iyov as saying that the sum total of all your arguments is that human intelligence can't comprehend why God causes innocent people to suffer. Therefore, it would be fitting for you to just be quiet. In pessukim 7 through 17, Iyov goes o

Iyov Perek 12 by Rabbi Shaya Sussman, LCSW

Iyov perek 11 by Rabbi Shaya Sussman, LCSW

Welcome back to Nach Daily, with Iyov, chapter 10. We’re continuing Iyov’s response to Bildad’s belief of why humans suffer. The Malbim explains that in this perek, Iyov takes a new stance on human suffering and specifically his own. Iyov actually denies free choice in light of God’s Oneness. Verse 2 says, “Omar el Eloha: Al tarshe’eini hode’aini al ma t’revaini - I say to God: Keep me from doing wrong, and explain to me why you continue to persecute me.” The Malbim explains that Iyov was asking Hashem to keep him from doing wrong because he’s destined to sin. Since You, God, have foreknowledge of everything that's going to happen, you must know that I’m going to sin. So if that's the case, Iyov says, “explain why You continue to persecute me.” My actions are predetermined, and I don't have free will to exercise choice. The Malbim explains that now Iyov actually agrees to Divine providence, but asserts that we don't have free choice because Hashem knows everything that's going to happen. In verse

Iyov Perek 9 by Rabbi Shaya Sussman, LCSW

Iyov perek 8 by Rabbi Shaya Sussman, LCSW

Iyov Perek 7 by Rabbi Shaya Sussman, LCSW

Iyov perek 6 by Rabbi Shaya Sussman, LCSW

Iyov Perek 5 by Rabbi Shaya Sussman, LCSW

Iyov Perek 4 by Rabbi Shaya Sussman, LCSW

Iyov Perek 3 by Rabbi Shaya Sussman, LCSW

Iyov Perek 2 by Rabbi Shaya Sussman, LCSW

Iyov Perek 1 by Rabbi Shaya Sussman, LCSW

Mishlei Perek 31 by Rabbi Shaya Sussman, LCSW

I hope that you’re all well today. Welcome to another episode of NachDaily, Mishlei Perek 30. This is very exciting because we have only one more perek left in Mishlei. This perek opens with the words, “Divrei Agur ben Yakeh hamasah, n’um hagever l’Easi’el, l’Easi’el v’Uchal - These are the words of Agur son of Yakeh, the prophecy, the words of this man Easi’el v’uchal.” There are many levels contained in this verse. As we’ve seen in previous perakim, the Gr’a explains that this was actually written by Agur who was a contemporary of Shlomo Hamelech, and was added in by the Anshei Knessess Hagadola, the Men of the Great Assembly. Rashi and the Meiri explain that Shlomo really did write this perek. Agur comes from the word l’agur, to gather. Ben means bina, insight, indicating that Shlomo gathered up more bina and wisdom than any other human being. Yakeh means vomit, because Shlomo in a sense spit out and shared all the wisdom he had gathered. The Metsudos and others explain that Yakeh means vomit in a ne

I hope you’re all doing well today. Welcome to another episode of NachDaily, Mishlei Perek 29. The perek opens by relating that one who deserves rebuke, but runs away from it, will eventually suffer the consequences. Increasing honest righteous people in the world brings it to a better state, while increasing evil brings destruction. Loving wisdom brings your Father, Hashem, joy, but flattery will lead to one’s downfall. Verse 6 says: “B’fesha ish ra mokesh, v’Tzaddik yarun v’sameach - A wicked man is trapped by his own sin, but the righteous man sings and rejoices.” The Ramad Walli explains that we should be happy when tuma, impurity, and evil are eradicated from this world, but aren’t we taught not to be happy for the downfall of Reshaim, evil ones? The Ramad Walli explains that this is before they are punished. We should want, expect and hope for them to be taken from this world, but it would be better for them to do Teshuva. However, after they‘re punished and evil is eradicated, then we can be happy

I hope you’re all doing well today. Welcome to NachDaily. Today we’re learning Mishlei Perek 28. This chapter opens with the profound words of “Nasu v’ein rodeph rasha v’Tzaddikim kichfir yivtach, the wicked flee though no one chases them, but the righteous are confident as a young lion.” Many times, people don't even know from what or to where they are running. In the “rat race,” people are constantly on the move trying to catch up to some elusive goal. They never stop to ask why they are running so hard. What is the purpose of their lives, their mission? What are they meant to accomplish in this world? Rebbe Nachman explains in Sichos Haran that the Yetzer Hara is like a person who pretends to be holding something in his fist. “Look what's in my hand!” People spend their whole lives chasing to find it. Finally, he opens his hand and nothing is in it! So often we chase goals, but in the end we’re left feeling empty and meaningless. We need to think, “What is the purpose of my life and this world?” To se

I hope you’re all doing well today. Welcome to NachDaily Mishlei Perek 27. This chapter opens with the words “Al tisahallel b’yom machar, ki lo seida mah yeiled yom - Do not brag about tomorrow, for you do not know what the day will bring.” Metsudos and Rashi explain that you shouldn't be so certain about tomorrow’s occurrences because we cannot know what the next day will bring. Psychologically speaking, why worry about tomorrow when you can live in the present? We often use our minds to think of the future, which creates anxiety, stress and worry. When we come back to the present moment and enjoy it, we feel less stress and worry plus an increase of well-being and overall happiness. Living with Emunah really helps. Everything we have in life, including our emotional state, is what we need. Be content no matter what you’re feeling and experiencing. This helps all our extraneous thinking fall by the wayside. As the saying goes, “The present is a gift.” Rebbe Nachman regularly said, “Ain la eleh hayom!”

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