יום שלישי, ט״ו תמוז תשפ״וTuesday, June 30, 2026
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Rabbi Shmuel Reichman is an international speaker, bestselling author, business coach, the CEO of SMA, and a TED talk speaker. His online content reaches millions of people every month, and he lectures internationally on topics of Torah thought, psychology, leadership, and business. His bestselling book, “The Journey to Your Ultimate Self,” serves as an inspiring gateway into deeper Torah thought. Rabbi Reichman has semicha from RIETS; Masters degrees from the University of Chicago, YU’s Educational Psychology and Bernard Revel Graduate School; and was an Ivy Plus Scholarship at Harvard. As a business and leadership coach, Rabbi Reichman provides a unique one-on-one coaching program where he helps high-achievers, coaches, and business owners achieve their financial and personal goals. To learn more or to get in contact with Rabbi Reichman, visit his website: ShmuelReichman.com.
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As we approach Yom Kippur, we recognize that it is unquestionably one of the most important days of the year. And yet, in many ways, it is a mystery.
On Rosh Hashana, we cry out with a resounding kol, expressing how deeply we yearn to return to our source, to Hashem.
We dream about what this upcoming year holds in store; how we can make the rest of our life the best of our life. We all have ideas, ambitions, and aspirations that we yearn to bring to fruition, and the new year gives us permission to revisit these goals and breathe new life into them.
Genuine teshuva is not just about fixing our mistakes in Elul and Tishrei; it’s about self-expression, returning to our true and higher selves.
Sometimes, Hashem will send us a wake-up call, begging us to wake up from our slumber. When we hear it, we must remind ourselves what time it is.
How many things are we holding ourselves back from achieving simply because we believe them to be impossible?
Every thought, word, action, and decision have infinite, cosmic reverberations and repercussions. This may be overwhelming to consider, and it may be unhealthy to continuously fixate upon the severity of each infinitesimal aspect of our lives, but the truth remains nonetheless.
When the Beis HaMikdash was destroyed, the world died. The soul of the world, i.e., Hashem, left its body, its vessel – the physical world – resulting in a cosmic spiritual chasm and a shattered reality.
If you take a moment to contemplate nature, you will find that almost everything in this world involves a cause-and-effect relationship. The world seems to abide by certain rules, with very few exceptions.
Everything in this world is merely potential, waiting to be used. Evil, therefore, is the misuse of potential, when we choose to use an object for something other than its true purpose.
We are each endowed with our own unique potential, and everything in our life – down to the smallest detail – is here to help us fulfill our unique role.
When you look at a beautiful sunset on the beach, where exactly is the location of beauty? Is it the sunset? The reflection on the water? The contrast of the beach against the sunset? It’s none of them and all of them.
On the one hand, we all believe that we are unique and special. On the other hand, we sometimes struggle to experience our individuality, feeling almost lost in the crowd.
When you see something, you experience it all at once; there’s no process, no surprises. When hearing, when taking a journey, there can be a long-winding path, twisting and turning in all directions, leading you on a seemingly endless quest.
The spiritual concept of seeing is the idea of observing something as it is, i.e., in a completely static state, lacking any movement. When you see a picture, you grasp the entire image instantaneously.
When used properly, clothing mitigates the shame of our physical bodies and helps us express our higher, dignified selves in the world. When misused, clothing can hide our spiritual core, portraying ourselves as completely physical beings.
Some may refer to the Torah as a history book; others may think of it as a book of law or a source of Jewish wisdom. While these are all true, they only scratch the surface of the Torah’s true nature.
We must ask ourselves: Is this the best way to handle an ordeal? When we face challenges, how do we act during these moments of pain and discomfort?
While the Ramban suggests that a test is within one’s capacity, the very Hebrew word for a test suggests otherwise. The root of the word nisayon is neis, the Hebrew word for miracle.
Hashem did not change His mind, the people themselves changed. The only way to change a gezeirah (decree) is through teshuva and tefillah.
The first night of Pesach was a gift, an experience of transcendence. This night was characterized by the miracles of makkas bechoros and yetzias Mitzrayim, which connected the Jewish people to a higher dimension of existence.
In truth, we are not counting down to Matan Torah, but rather are building toward it, ascending one day at a time. We do not wait for Shavuos to arrive; we actively bring it ourselves through the time and effort we invest as we count the omer.
In order to live a spiritual life, one must escape the physical, completely rejecting their physical nature. Therefore, spiritual systems such as Buddhism prescribe meditation, abstinence, and the suppression of physical desire. In such a system, the ideal is to sit isolated on a mountaintop and meditate on our navel.
The Seder night serves as an opportunity to pass over our mesorah, our tradition and legacy, to the next generation. It's a night when we speak about emunah, the meaning of being a Jew, and our purpose in this world. In order to teach these lessons to our children and ourselves in a deep and lasting way, we must encourage the Seder participants to ask questions, no matter the age or knowledge-level.
There is a fundamentally deeper understanding of a challenge – one that reveals the very core spiritual purpose and effect of a test.
Most spiritual schools of thought are focused wholly on the spiritual; they view the physical world as lowly and dangerous. They therefore claim that the physical should be avoided to the greatest extent possible.
The carpenter was shocked! If only he had known he was building his own house, he would have invested so much more effort.
Amalek rejects Hashem’s connection to this world or any connection between the spiritual and the physical. Essentially, Amalek denies Hashem’s control of this world and the ability for man to uplift himself to the level of the spiritual.
Torah is not simply a guide to living a life of truth; it is the blueprint and DNA of this physical world. In other words, our physical world is a projection and emanation of the deep spiritual reality described in the Torah.
Things are not always as they seem. Each and every person in this world has a story, one much deeper than a surface glance reveals. Similarly, every object and occurrence in the physical world is laced with layers of depth and meaning. We must choose to peer beyond the surface in order to discover these layers.
It seems strange, even ironic, to derive a source for marriage from a case in which a man’s wife dies. However, this is not ironic, nor is it a coincidence; it reflects the deep truth that marriage is eternal.
If the events in this world emanate from the mazalos, how can we reconcile the fact that they foretold that Avraham would not have children? Chazal do not claim that the mazal changed, only that Avraham transcended it. How did this work?
The inability to fully understand the destination of one’s own growth can be compared to a child’s inability to grasp a complex scientific or spiritual concept.
A central question in the story of the mabul is why Hashem specifically chose to destroy the world through a flood. Hashem could have chosen any form of destruction, and yet, He chose water. Why?
Like Adam, each of us has our own unique creation story.
During the first stage of history, Hashem revealed Himself openly, and the world was replete with miracles, prophecy, and clarity. Little effort was required to find Hashem or to connect to that which is higher. This was the time of emes.
As human beings, we uniquely possess free will. We can know for a fact that something is wrong, and yet choose to do it anyway.
While this story is one of extraordinary commitment and loyalty, it is also one of utter foolishness.
When we live holistic lives, tapping into the true meaning of existence, life becomes a song, a magical and immersive experience.
Shana means that which is cyclical and repetitive, representing mindless ritual. However, shana also has another distinct meaning: to learn and to change (shinui, l’shanos). This is because when you add chiddush to shana, i.e., when you infuse newness into the circle, you create spiraling growth.
There may be nothing more enchanting, mystical, and mysterious than the wonder of music. It has the ability to reach the very root of our soul.
The conception of beauty was a fundamental point of contention in the battle between the Jewish People and the Greeks. The Greeks did not believe in using the physical to reflect anything higher; they viewed physical beauty as an end unto itself.
How do we understand and perceive Hashem? Is Hashem within time and space, limited to this world alone, as Pantheists believe? Or is Hashem completely transcendent, beyond time, space, and this physical world, as many of the ancient philosophers believed?
Most people believe that they “have” a soul, some spiritual essence they possess within themselves. However, the deeper Jewish sources reveal a profound spiritual secret: You don’t have a soul, you are a soul.
The purpose of rebuke is simple: Rebuke helps us see where we have gone wrong, clarifying what we must change and improve in order to fulfill our purpose and actualize our true potential.
The lecture questioned the Western model of beauty and love, rejecting the notion of love at first sight. While physical beauty is important, inner beauty, spiritual beauty, is infinitely more powerful.
Everyone is a leader in some capacity. Some will lead their families, while others will lead the world. The scale is irrelevant; the principles remain the same.
The leader is appointed to serve the people. If he fails to do so, he is removed and replaced with someone who better fills the people’s needs. T
Strikingly, Rav Eliyahu Dessler explains that many people never experience a true assertion of their free will due to its immense difficulty. This is why many people do not change.
The feeling of making a great decision leads you to another great decision, and the cycle continues.
In a journey to the self, all that we know is the starting point; the destination remains to be discovered. We don’t know what we’ll find along the journey, the challenges we’ll face, what people will think, or if we will even succeed.
They cannot see your inner world, but they can access it through the outer expressions that you project. The same is true regarding human beings trying to experience Hashem and the spiritual.
Amongst the Yamim Noraim, Succos is an anomaly. Rosh Hashana and Yom Kippur are overtly spiritual and transcendent days, with intense rounds of prayer and spiritual elevation. Succos, on the other hand, is grounded in the physical.
Arguably the most important concept in life, though often misunderstood, is the nature of the soul.
We blow the shofar as a part of the Rosh Hashana prayers, but it is unique amongst the tefillos. While all the other prayers utilize words, the shofar is a wordless cry. What is the meaning behind this?
The birth of a new year is a time of reflection and resolution; a time when hope and inspiration fill the air. We dream about what this upcoming year holds in store; how we can make the rest of our life the best of our life.
Kefitzas haderech enables one to transcend the laws of time and space. Why is this possible? It is due to the unique location in which kefitzas haderech always occurs: Eretz Yisrael, the land that transcends the bounds of time and space.
Hashem promised Avraham the land of Israel as a sign of their eternal covenant. There are a number of mitzvos that can only be performed in Eretz Yisrael. Our question, then, is twofold. What is the underlying uniqueness of this special land, and why does Eretz Yisrael possess this unique quality?
Moshe took everything that came before and expressed it through his unique lens. The Maharal and Ohr Hachaim describe this process as Moshe’s transformation into a normal Navi.
The physical world was naturally seen as an expression of a spiritual reality, and it was easy to source the physical back to the spiritual.
It is clear that we now live in the second stage of history – one of darkness, distance, and seeming disconnect from Hashem. It is also clear that this was not always the case.
There are times in our lives when we feel distant from Hashem and when we question whether or not Hashem truly cares for us, loves us, or believes in us. It is specifically at these times that we refer to Hashem as Makom.
There are two different types, or aspects, of perfection. The first is static perfection (sheleimus), where something is, has been, and always will be absolutely perfect. Such a being does not struggle, has no conflicting wills, and never fails.
A worthwhile journey often includes a long winding path, twisting and turning in all directions, leading you on a seemingly endless quest. Then, at the very last moment, there can be a sudden revelation that retroactively changes your perspective on the entire journey!
This argument is rehashed year after year. CEO and homeless son, success and failure. But which is the success, and which is the failure?
Destroying the yetzer for transcendence was like destroying a spiritual radio located within our consciousness. Once you destroy the radio, the transmitter and receiver no longer operate.
We know the infinite value of time and the omni-significance of each of our lives, and yet, there is an immensely powerful human drive to do absolutely nothing.
What exactly makes something beautiful? When you watch the sun set along the beach, for example, the sight is undeniably beautiful. What, though, makes this scene so beautiful?
A puzzling feature of the story of Pinchas and Zimri is the striking omission of Zimri’s name from the story as it is first told in Parashas Balak. Only afterwards, when recounting the story again in Parashas Pinchas, does the Torah name the perpetrator of this evil act. Why is this so?
Only when we negate our egos and acknowledge that the goodness and beracha in our lives comes not from our own independent efforts but from Hashem, can we then receive more beracha.
Once we understand the concept of time, and the distinct opportunity and importance of tapping into the unique theme of each point of time in the systematic process of ascension, we must delve into the specific theme that Shavuos presents.
Although we likely take it for granted that berachos are a pillar of our daily lives, they have not always existed as they do now. Until the Second Temple era, there was no standard set of berachos or prayer.
If someone were to ask you to prove that you exist, you would seriously struggle to do so. One’s own existence simply cannot be rationally proven.
Philosophy and logic are useful, often necessary, tools for approaching spiritual truths.
The concept of seven refers to that which connects all the pieces together into a single unit. This is the unifying center, the unifying force that creates a physical form and vessel from the six disparate parts.
In truth, we are not counting down to Matan Torah, but rather are building toward it, ascending one day at a time.
On the night of the exodus, Hashem performed makkas bechoros (the plague of the firstborn), devastating Egypt and causing even Pharaoh to panic. Makkas bechoros was unique in that Hashem Himself performed this Makkah (Rashi, Shemos 12:12).
The Seder is comprised of 15 steps, which is the same number of steps leading up to the Beis HaMikdash and the same number of "Shir Hama'alos" psalms – the songs of ascension.
As we previously explained, the purpose of techeiles and tzitzis is to straighten the bent path and help connect us back to Hashem, our Source.
The story of Korach is often considered one of rebellion, but it can also be seen as a case of mistaken idealism, a philosophical challenge, or misplaced spiritual yearning.
The letter peh literally means “mouth.” The reason ayin comes before peh in the aleph-beis is to portray the ideal process of spiritual speech.
As human beings, we have the remarkable ability to jump to conclusions, assuming that we know the truth of a situation when we, in fact, have completely misjudged it.
Although the Jewish People won, Amalek showed the other nations that the Jews were not as invincible as they seemed.
As we encounter Purim and our victory over Haman, let us delve deeper into the unique spiritual and existential battle that the Jewish People must continue to wage against the philosophy of Amalek.
When Moshe descended from Har Sinai, his face glowed, to the extent that he had to cover it when interacting with the rest of Klal Yisrael.
Imagine a life beyond the one you currently experience – one with new senses and sensations, new colors added to your field of vision, and new sounds to your range of hearing. What if you had abilities that far surpassed anything you can imagine?
The ultimate paradigm of proactive chesed was Hashem’s decision to create the world. There was no external recipient when Hashem created the world, there was no “need,” and there was no external force pressuring Hashem to “give” the world existence.
Highly successful people do not immediately look at their phones upon waking. Instead of allowing external stimuli to guide their waking thoughts, they replace it with mindful, guided, and goal-oriented thinking, generating proactive momentum to their morning.
This five-stage pattern exists within every process in life. Everything in this world, even that which appears chaotic, scattered, and disorganized, shares this underlying pattern.
Applying this ability to spiritual wisdom allows one to enter the gateway into the infinite, gaining access to the deepest and most powerful truths of existence.
What if we thought that we were on death’s door and then miraculously received a donation from a loving hero? Wouldn’t we live differently and experience life in a whole new way?
True happiness is what you experience when you are actualizing your potential, working toward becoming the person you are meant to become.
As I sat there thinking, I finally realized the lesson I was supposed to learn. Beauty is not about the physical; it’s about how we live our lives, how we choose to see the world.
Is Hashem within time and space, limited to this world alone, as Pantheists believe? Or is Hashem completely transcendent, beyond time, space, and this physical world, as many of the ancient philosophers believed?
Every religion as well has its own perceptions and views on these topics, and just as a person’s views serve as a gateway into understanding their inner beliefs and values, a religion’s views serve a window into its inner beliefs and value system.
It is always important to reinforce our commitment to the journey of faith. There is no greater act of emunah than living a spiritual, holistic life in an often chaotic, fragmented world.
Everyone wants to contribute something significant to the world. This desire is an inherent part of being human.
You begin with your inner thoughts and experience. You then form the specific words that will encase your thoughts as you give them concrete form and throw these words out into the world around you in the form of vibrations.
In order to achieve this ideal flow, one must perfect all three stages of the process. You must first connect to Eden, which requires going beyond the surface of reality and connecting to the transcendent – to Hashem and His Torah, to the spiritual root of the physical world.
The goal is for the essence of Eden to flow untainted through the Nahar into the Gan – for the spiritual to be powerfully and completely expressed through the physical.
June 26, 2026 
