Sharone Lankry
in english

Sharone Lankry
in english

Sharone Lankry
in english

Sharone Lankry
in english

Sharone Lankry

What do you truly want Hashem to give you this year?

During Rosh Chodesh Elul, we enter one of the most powerful periods of the Jewish year—a time of Teshuvah, mercy, forgiveness, prayer, and preparation for Rosh Hashanah.

But there is a deeper question we need to ask before we begin praying:

Are the things we want actually good for us?

In “Fulfill All Hearts’ Desire for Good,” Sharone Lankry explores the profound prayer:

“A life in which You fulfill all the desires of our heart for good.”

Why do we need to add the words “for good”? If we desire something, don’t we naturally believe it is good?

The answer can completely change the way we approach Elul.

Sometimes we pray desperately for money, marriage, success, opportunities, children, a new home, or countless other blessings—but only Hashem knows whether what we are requesting will ultimately bring us closer to our purpose or further away from it.

Elul teaches us to mature our prayers. We can ask Hashem for physical abundance, but we should also ask that our physical blessings become tools for spiritual success: money to give Tzedakah and support Torah, a home in which to build a Jewish family, children who will bring more light into the world, and success that allows us to serve Hashem at an even greater level.

We don't have to choose between physical and spiritual blessing. We can ask for both—but with the right purpose.

This Elul, before Rosh Hashanah arrives, take the time to realign your desires, examine what you are praying for, and add one essential request:

Hashem, fulfill the desires of my heart—but only if they are truly for my ultimate good.
in english

Sharone Lankry

What does it really mean to trust Hashem completely?

In “The Big Letter Tav in Tamim” – Parashat Shoftim, Sharone Lankry explores one of the most powerful commandments in the Torah:

“Tamim Tihyeh Im Hashem Elokecha” — Be wholehearted with Hashem your God.

Why does the Torah place this command immediately after warning us against fortune-tellers, diviners, astrology, magic, and attempts to predict the future? Because Judaism asks us to live with something far deeper: complete trust in Hashem.

This class uncovers the deeper meaning behind the enlarged letter Tav in the word Tamim, and how it represents remaining connected to Hashem even when He feels completely hidden.

Through Avraham Avinu, Yaakov Avinu, Naaseh V’Nishma, Shema Yisrael, and powerful teachings from Chazal, we discover what true Emunah looks like: accepting both the revealed good and the difficult moments with the same trust that everything comes from one Source.

The goal is not to understand every detail of the future. The goal is to walk with Hashem even when we do not understand.

As Elul begins and we enter the season of Teshuvah, this message becomes essential. Before analyzing the past year, before asking why certain things happened, we first reset our mindset:

Hashem is good. Everything He does is ultimately for our good. And I choose to trust Him.

True Tamimut means no fortune-telling, no obsession with what will happen next, no trying to control every outcome—just sincere faith, surrender, and confidence that Hashem is guiding us exactly where we need to go.
in english

Rabbi Lawrence Hajioff

In this extraordinary interview, Rabbi Lawrence Hajioff reveals a little-known messianic figure called Moshiach ben Dan, whom he believes may already be living among us and playing a crucial role in preparing the world for the final redemption.

We explore the mysterious connection between Moshiach ben Yosef, Moshiach ben David, and a third figure described in Kabbalistic traditions as a powerful leader who will confront Israel's enemies and help prepare the way for Moshiach.

Rabbi Hajioff examines teachings associated with the Zohar, Rav Kook, the tribe of Dan, Amalek, Shimshon (Samson), and the mysterious figure Serayah.

We also uncover the remarkable Talmudic story of Chushim ben Dan, who confronted Esav at the burial of Yaakov Avinu, and its deeper connection to the redemption of the Jewish people.

Could these ancient teachings reveal something extraordinary about the times we're living in?

And could someone already alive today be preparing the way for Moshiach and the Third Temple?
in english

Rabbi Shay Tahan

in English

Rabbi Shay Tahan

The horrifying experience surrounding the hijacking of a flight from Dubai raised a profound question in the Israeli security establishment: What should be done if the hijacked airplane is deliberately being flown toward a populated city, with the clear intention of causing the greatest possible loss of life?

This raises a fundamental halachic question: May one deliberately bring about the death of the passengers in order to save those who are about to be killed on the ground?

Let’s open with the Rambam’s ruling (Yesodei HaTorah 5:5): “if enemies say ‘Give us one of you and we will kill him; otherwise, we will kill all of you,’ they should all be killed rather than hand over a single Jewish soul.”
The reason is that we may not choose one Jewish life and kill that person in order to save the others. We do not say that the lives of the many override the life of the individual, because every person is a life in his own right, and we have no authority to commit an act of bloodshed against one person in order to save others.
The Chazon Ish: Redirecting the Arrow
On this basis, the Chazon Ish (Sanhedrin, 25) presents a fundamental inquiry:
“One must consider the case of a person who sees an arrow heading toward a group of people and can divert it to another direction, where it will kill only one person, while those on the first side will be saved. If he does nothing, the many will be killed and the one will remain alive.”
The Chazon Ish considers whether this case can be compared to the well-known case of “Give us one of you,” in which the gentiles demand that the group hand over one person to be killed. He explains that the two cases may be fundamentally different.
When the group hands over one person to the gentiles, the action they are performing is itself the handing over of that person to his death. The fact that this will save the other members of the group does not change the nature of the act. Their action is not directly rescuing the others; rather, they are actively handing one person over to be killed which is a cruel act, and the survival of the others is the consequence that follows from that act.

The Chazon Ish, however, continues and introduces a distinction in the case of the arrow:
“But diverting the arrow from one side to the other is primarily an act of rescue, and has no connection whatsoever to killing the individual on the other side; it is only that, by chance, there happens to be a Jewish life on the other side.”

Applying the Chazon Ish to a Hijacked Airplane
Accordingly, we must consider the case of an airplane that is about to crash into an area where many people are located, when there is an option to divert it to another location where only one person is present. At first glance, this closely resembles the case described by the Chazon Ish. The airplane is already in motion and itself constitutes the source of the danger; the person intervening does not create the danger, but rather attempts to redirect it from a place where it is about to strike many people to a place where it will strike one individual.

There is also a more contemporary case to consider, in which an armed person holds another person hostage and uses him as a human shield, thereby endangering the lives of other people. At times, the only way to neutralize the pursuer and save those in danger is to use a weapon, but doing so creates a real possibility that the hostage himself will be injured or even killed.
At first glance, this case resembles, to some extent, the Chazon Ish's inquiry concerning a person who sees an arrow heading toward many people and can divert it to a place where one person will be killed. Here too, the danger already exists: it is the pursuer who has created the danger to the lives of the people, while the person intervening is not creating the danger itself. His sole objective is to neutralize the pursuer and save those being pursued, although the action required to remove the danger may, unintentionally, injure the hostage.
There is, however, an important distinction. In the case of the arrow discussed by the Chazon Ish, the person himself diverts the arrow toward the place where the individual is located, and the Chazon Ish therefore questions whether the action should be regarded as an act of rescue or as an act of killing. In contrast, when the pursuer himself is holding the hostage and endangering him, the danger was created by the pursuer. The person attempting to save the hostage or the other people does not seek to kill an innocent person; rather, he seeks to stop the pursuer. Nevertheless, at times there is no way to do so without creating a risk that the hostage will be injured.
in english

Rabbi Shay Tahan

in English

Rabbi Shay Tahan

in English

Rabbi Shay Tahan

in English

Rabbi Shay Tahan

in English