Podcasts about Bereshit

The Mishna in Pirkeh Abot (5:25) teaches, "Ben Shelosh Esreh Le'misvot" – a youngster becomes obligated in Misvot upon reaching the age of thirteen. At this point, he may be counted toward a Minyan and may serve as Hazzan. The source for this rule is "Halacha Le'Moshe Mi'Sinai" – an oral tradition taught to Moshe at Mount Sinai. The Gemara in Masechet Sukka (5b) teaches that all Shiurim – halachic measurements – were taught as a "Halacha Le'Moshe Mi'Sinai," and this includes the "measurement" of adulthood, when a boy becomes obligated in Misvot. Rashi, however, in his commentary to Abot, finds a Biblical source for this rule. The Torah uses the word "Ish" ("man") in reference to Shimon and Levi when they waged war on the city of Shechem ("Ish Harbo" – Bereshit 34:25), and, as Rashi shows, Levi – the younger of these two brothers – was thirteen years old at this time. This establishes that a boy attains the status of "Ish" – a man – at the age of thirteen. The Maharil (Rav Yaakov Moelin, Germany, d. 1427) refutes this proof, noting that the use of the word "Ish" in this context does not necessarily mean that this word would not be used if Levi was younger. Therefore, the Maharil concludes that there is no textual basis for this rule, and it was transmitted through oral tradition. Some suggested an allusion to this Halacha in a verse in the Book of Yeshayahu (43:21) in which Hashem pronounces, "Am Zu Yasarti Li, Tehilati Yesaperu" – "I have created this nation for Me, that they tell My praise." The word "Zu" in Gematria equals 13 (7+6), thus hinting to the fact that it is at this age when Hashem wants us to praise Him and perform Misvot. There is a debate among the early authorities as to when precisely a boy is considered a Bar-Misva. The She'iltot (Rav Ahai Gaon, d. 752) writes that a boy becomes a Bar-Misva the moment he fully completes his thirteenth year – meaning, at the time of day when he was born thirteen years earlier. Thus, for example, according to this opinion, a boy who was born at 2pm cannot be counted for a Minyan or serve as Hazan on his thirteenth birthday until 2pm, the point at which he has completed thirteen full years. The consensus among the Poskim, however, is that a boy becomes Bar-Misva once the date of his thirteenth birthday arrives, in the evening. This is, indeed, the Halacha. Therefore, regardless of the time of day of a child's birth, he may serve as Hazan already at Arbit on the night of his thirteenth birthday. The Yalkut Yosef writes that the thirteen years are counted from the child's birth even if he was born prematurely and needed to spend a significant amount of time in an incubator. In addition to the requirement of completing thirteen years, a boy must also have reached a certain point of physical maturity to be considered a Halachic adult. Specifically, he must have grown two pubic hairs. The Rama (Rav Moshe Isserles, Cracow, 1530-1572), based on a ruling of Rav Yosef Kolon (1426-1490), writes that a child who has turned thirteen may be allowed to serve as Hazzan on the assumption that he has reached the point of physical maturity. This assumption may be relied upon with respect to matters instituted by the Sages (as opposed to Torah obligations), and thus, since praying with a Minyan is a Misva ordained by Sages, a child who reached Bar Misva age may lead the service. The Ribash (Rav Yishak Bar Sheshet, Algiers, 1326-1408) went even further, allowing relying on this assumption even with respect to Torah obligations. According to his view, a full-fledged adult may fulfill his Torah obligation of Kiddush on Friday night by listening to Kiddush recited by a boy who has just turned thirteen, on the assumption that he has reached physical maturity. Hacham Ovadia Yosef ruled that those who wish to rely on this position may be allowed to do so. However, Hacham Ovadia's son, Hacham David Yosef, writes in Halacha Berura that one must not assume a boy's physical maturity with respect to Torah obligations such as the Friday night Kiddush, and this assumption may be made only with respect to Rabbinic obligations. All opinions agree that a thirteen-year-old boy may read the Megilla in the synagogue on Purim, since the obligation of Megilla reading was instituted by the Rabbis. If it is known that a young man has not yet reached this stage of physical development, then he is not considered a Bar-Misva even though his thirteenth birthday has passed. In fact, even if he is older than thirteen, he is not considered a Bar-Misva if it has been determined that he does not have the physical properties required to establish halachic adulthood. If, Heaven forbid, a man does not physically develop until the age of 35, at that point he is considered a "Saris" – an adult man who will never experience physical maturity, and he may thus be counted toward a Minyan. Until then, however, he cannot be considered an adult and may thus not be counted toward a Minyan.

Bereshit & Noach In-Depth - Rabbi Nataf 20 by Shapell's Rabbeim

The JTS Commentary for Vayiggash by Burton L. Visotzky, Nathan and Janet Appleman Professor of Midrash and Interreligious Studies EmeritusThis commentary was originally broadcast in 2020.Music provided by JJReinhold / Pond

Welcome to Daily Bitachon , we're continuing from yesterday's class where we spoke about the lesson from Rabbi Mattisyahu Salomon connecting Chanukah and the story of Yosef and the brothers. They both have one theme, which is that while things are happening they might seem like a comedy of errors but it's really being planned from the beginning. It's not a coincidence and then we save you at the end, but actually everything that was happening was the goal was to save you. Now we find the connection in that area between Shabbat as well. Before that, let's explain a part of Al HaNissim that I never understood. We end after we thank Hashem for the miracles, the wonders, the salvation, we thank Hashem for the nechamos , for the, simply it means comforts. What is the nechama of Chanukah ? I know there's nechama in Shabbat Nachamu , the Shabbat after Tisha B'Av , but what is the nechama in Chanukah ? First we have to understand what does nechama mean? People translate it as comfort or console, but the way to understand the word is always to look in the Torah especially the first time a word shows up and the first time the word shows up is at the end of Bereshit where God is upset with creation before he brings the Mabul and it says Vayinachem about Hashem . Hashem was minachem . Now he wasn't comforted by the tragic downturn of society, rather Rashi says Vayinachem means he had a change of heart, a change of mind, and he says anytime the word Vayinachem shows up that's what it means. So when we use it as the word comfort it's because the way you comfort someone is by changing their way of looking at things what we call a reframe. That's what a nechama is and based on what Rabbi Mattisyahu Salomon told us the nechama of Chanukah was that we saw when the miracle of Chanukah came out like Rabbeinu Yonah says in Shaarei Teshuva from the Midrash it's not that I was in the darkness and then God lit up the light night for me but rather if not for the darkness there would be no light. I went into the darkness to create the light and Chanukah showed that to me and that was the nechama of Chanukah to realize that the darkness is purposeful. If I didn't fall I wouldn't get up. If I wasn't in the dark I would not have been in the light. That's the nechama of Chanukah . That's also connected to Shabbat . How so? The Midrash in Pirkei D'Rabbi Eliezer chapter twenty says that when Adam HaRishon sinned he was sent out of Gan Eden and he was sitting on Har HaMoriah . He was sent out on a Friday and he spent the entire Shabbat there, Friday afternoon, Shabbat , he spent there on Har HaMoriah till the end of Shabbat . For those hours starting from Chatzos on Friday till Motzei Shabbat which is thirty-six hours the hidden light was lit. There was no darkness. Darkness descended on the world when Motzei Shabbat came and that's why we do Borei Meorei HaEish , we light the candle on Motzei Shabbat because that's when we needed fire for the first time. So Adam HaRishon is sitting outside Gan Eden on Shabbat and it says that the Shabbat was protecting him. Nothing went wrong. He watched the Shabbat and Shabbat watched him. That's what the Midrash says: כי אשמרה שבת אל ישמרני. I watch Shabbat , Shabbat watches me. Shabbat was protecting Adam and it says Shabbat was comforting Adam . Shabbat gives nechama . He was sitting outside and he was full of thoughts and confusion and Shabbat was comforting him. And the Midrash says a Pasuk shene'emar : ברוב שרעפי בקרבי תנחומיך ישעשעו נפשי. When I have a lot of thoughts in my head, a lot of turbulence in my head, your words tanchumecha , your comforting words cause me to be delighted and take me out of my depression. That's my source that Shabbat gave nechama to Adam HaRishon . And the commentaries ask where do I see that in the Pasuk ? And they say it's a chida , an earlier rabbi that brings this mnemonic even the Arizal . Sarapai , Tanchumecha , B'rov sarapai tanchumecha , the letters of Shabbat . Shabbat brought the nechama . Shabbat is a time that gives us the ability to look at things in a different light, to reframe situations. We see this in מזמור שיר ליום השבת. מזמור שיר ליום השבת which doesn't talk about Shabbat was written by Moshe Rabbeinu on a scroll when the Jews were still in Mitzrayim to read on Shabbat to give them nechama , to give them comfort, to look at things in a different way. What's the different way? בפרוח רשעים כמו עשב. Why is it that the wicked are blossoming like grass? And the answer is l'hishamedam adei ad , to destroy them. Grass is there for the lawnmower. The wicked that are sprouting will eventually be taken down. The Egyptians are successful but eventually taken down. So Shabbat was a time of nechama . Shabbat gave them comfort and that is an important Shabbat and Chanukah connection especially when... of the superpower when Shabbat and Chanukah come together. It's a time to look back on situations that are difficult, in the current situations that we're in that are difficult and to be able to find nechama there, to be able to find comfort and understand and look at it differently. I'll give you one little example of what a nechama type thought is. This story happened a few years ago to one of my nieces. She wanted to go to a certain seminary in Israel and she didn't get accepted. And they used all different kind of pulls and connections and nothing worked. She had to go to her second choice seminary and she wasn't very happy about it. All her friends were going to the other seminary, the one that she was going to she didn't know anybody, she ended up with a roommate that she didn't know and at the time I remember she wasn't really very happy. Lo and behold, the new roommate that she meets likes this young lady, my niece, and eventually suggests her for her cousin and they get married. If not for that second seminary, she would not have met her husband so to say. So what looked like a bad event of not going to the seminary that you wanted, really God was actually plotting and planning your shidduch . And this is everything in life. And to end on a global level, the מדרש פסיקתא דרב כהנא says about the Jewish people: Don't you see, don't you get it? I knocked out the Romans- I'm sorry, I knocked out the Babylonians, I knocked out the Medians, I knocked out the Greek, I'm in the middle of knocking out the final galut of Edom , and you're complaining? Don't you know I'm going someplace, I have a goal? And that's part of the miracle of Chanukah to tell us al hanechamot to realize that just like Chanukah , all those trials and tribulations created the miracle of Chanukah , so too all that we're going through, goal is to create that big miracle of the times of Mashiach .

Certain portions of the prayer service – specifically, those that fall under the category of "Debarim She'bi'kdusha" (literally, "matters involving sanctity") – must be recited in the presence of a Minyan. If ten men are not present, these prayers may not be recited. These include Nakdishach, Kaddish, Barechu, and the repetition of the Amida. We find different sources for this Halacha – one in the Talmud Babli (Babylonian Talmud), and another in the Talmud Yerushalmi (Jerusalem Talmud). Both sources are based on the Torah's command in the Book of Vayikra (22:32), "Ve'nikdashti Be'toch Beneh Yisrael" – "I shall be declared sacred amidst the Children of Israel." The Talmud Babli notes that the word "Toch" ("amidst") appears also in a different verse – in the story of Korah, when G-d instructed Moshe and Aharon to move away "Mi'toch Ha'eda Ha'zot" – "from amidst this evil congregation" (Bamidbar 16:21). The common word "Toch" establishes a connection between these two verses ("Gezera Shava"). Now the word "Eda" in the second verse appears also in the story of the spies, in which G-d refers to the ten evil spies as "Eda Ha'ra'a Ha'zot" ("this evil congregation" – Bamidbar 14:27) – indicating that the word "Eda" refers specifically to a group of ten people. By extension, then, the command "Ve'nikdashti Be'toch Beneh Yisrael" means that G-d shall be declared sacred among a gathering of ten Jews. Hence, portions of the prayer service which involve declaring the sanctity of Hashem require the presence of a Minyan. Strikingly, it emerges that the source of this Halacha is a group of ten sinners – and not just any sinners, but the ten spies who presented a false, negative report about the Land of Israel, leading the people to reject the land and decide to return to Egypt. Hacham Baruch Ben-Haim would say that the Gemara's inference teaches that all Jews count for a Minyan, regardless of their religious level. The fact that the source of the very concept of Minyan is ten sinful men shows that we do not judge people when they come into the synagogue to determine whether or not they should be counted toward a Minyan. Any Jew who comes and wishes to pray is warmly welcomed, and counted. The Talmud Yerushalmi cites a different source – the Torah's description of Yosef's brothers arriving in Egypt to purchase grain: "Li'shbor Be'toch Ha'ba'im" ("To purchase among those who came" – Bereshit 42:5). There were ten brothers, and thus the word "Be'toch" is associated with the number 10. It thus follows that "Ve'nikdashti Be'toch Beneh Yisrael" refers to a minimum quorum of ten. The Sefer Ha'eshkol (Rav Abraham of Narbonne, 12 th century) offers a third source of this requirement, citing the verse in Tehillim (68:27), "Be'makhelot Barechu Et Hashem" – "Bless G-d in assemblies." The word "Makhelot" stems from the word "Kahal," which refers to a group of ten people. The likely reason underlying this Halacha is the Gemara's teaching in Masechet Sanhedrin (39a) that the Shechina resides in a place where ten or more Jews are assembled. Certain portions of the prayer service are particularly sacred and thus require the Shechina's presence, and so they are recited only when at least ten Jews are in attendance. The portions of the service requiring a Minyan are, as mentioned, referred to as "Debarim She'bi'kdusha," a term which literally denotes "sacred" prayers. If we look at the different sections of the Tefila requiring a Minyan, we find that the common denominator is that they are all interactive. For example, in Nakdishach, Kaddish and Barechu, the congregation responds to the declaration of the Hazan (or, in the case of the mourners' Kaddish, to the mourners). Likewise, the congregation answers "Amen" to the blessings recited by the Hazan during the repetition of the Amida. Also included in this category is Birkat Kohanim, where the congregation listens attentively to the blessing pronounced by the Kohanim and answers "Amen." We may thus conclude that "Debarim She'bi'kdusha" refers to portions of the service that are interactive, and this lends them a uniquely sacred quality. Rav Haim Vital (1543-1620), in Sha'ar Ha'kavanot, writes that the requirement of a Minyan constitutes a Torah law, as evidenced by the fact that the Gemara, as mentioned, infers this Halacha from verses in the Torah. Most Rishonim, however, regarded the Gemara's inference as an "Asmachta" – a subtle allusion in the Biblical text to a law introduced later by the Sages.

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Bereshit & Noach In-Depth - Rabbi Nataf 19 by Shapell's Rabbeim

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Bereshit & Noach In-Depth - Rabbi Nataf 18 by Shapell's Rabbeim

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====================================================SUSCRIBETEhttps://www.youtube.com/channel/UCNpffyr-7_zP1x1lS89ByaQ?sub_confirmation=1======a==============================================DEVOCIÓN   MATUTINA PARA ADULTOS 2025“CON JESÚS HOY”Narrado por: Exyomara AvilaDesde: Bogotá, ColombiaUna cortesía de DR'Ministries y Canaan Seventh-Day Adventist Church ===================|| www.drministries.org ||===================03 de DiciembreUn nuevo comienzo«En el principio era el Verbo [...]. Y el Verbo se hizo carne y habitó entre nosotros» (Juan 1: 1, 14).El Evangelio de Juan comienza con la frase «En el principio...», igual que el Génesis, el primer libro de la Biblia. En hebreo se trata de una sola palabra: Bereshit (literalmente, en principio'). Los hebraístas nos recuerdan que la primera letra de esta palabra compuesta, la Beth, se dibuja como un paréntesis abierto en el sentido de la lectura (2), ya que el texto hebreo se lee de derecha a izquierda. Y que el nombre de esa letra, es decir, Beth, en hebreo significa 'casa. Según ellos, eso nos dice que no tiene sentido especular sobre lo que precede a la Creación, sobre el «antes» de Dios, porque lo único accesible al ser humano es el mundo creado por él, nuestra «casa» común.Juan nos dice que un ser divino, llamado aquí «el Verbo», «la Palabra de Dios» o el Logos divino, se hizo carne para compartir nuestra casa, plantando su tienda entre nosotros (Juan 1: 14). Porque el verbo traducido por «habitó» (skenosen) significa literalmente 'acampar. Esto significa que el mismo Dios que decidió visitar a Abraham, alojándose un día en su tienda, muchos siglos después volvieron a visitarnos, acampando a nuestro lado, para compartir su vida con nosotros.Ahora podemos dejar de imaginarnos a Dios allá lejos, en el espacio infinito, y empezar a tomar conciencia de que Dios está, sobre todo, en nuestro poblado, en el barrio de la ciudad donde vivimos, en el bloque de apartamentos, entre nuestros vecinos.Con este acontecimiento decisivo empieza para nuestro planeta una nueva época: «Cuando vino el cumplimiento del tiempo, Dios envió a su Hijo, nacido de mujer» (Gál. 4: 4). Desde entonces, el evento más insólito o importante de la historia de nuestra humanidad no es que un puñado de hombres en unos barcos tan frágiles como cáscaras de nuez hayan dado la vuelta al mundo y descubierto nuevos continentes, o que un hombre haya caminado sobre la superficie de la Luna, sino que Dios haya venido a morar a nuestro planeta Tierra en la persona de Jesús de Nazaret.Porque no vino en visita de cumplido. Vino para quedarse. Nos dio su vida, para enseñarnos a vivir aquí y ahora, e indicarnos el camino para vivir eternamente.Cuando escribo estas líneas estamos terminando el año 2021. Ha sido tan duro para algunos por causa de la pandemia, que el gran deseo de muchos es que el año nuevo nos traiga un nuevo comienzo.¡Qué mejor comienzo, Señor, que empezar cada día en tu compañía! 

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Bereshit & Noach In-Depth - Rabbi Nataf 17 by Shapell's Rabbeim

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Bereshit & Noach In-Depth - Rabbi Nataf 16 by Shapell's Rabbeim

Parsing "you where?", and more fun with frames. Follow along with Follow along in Bereshit 27:37, 26:33-34, 27:30. Provide your feedback or join the WhatsApp group by sending an email to torahreadingpodcast@gmail.com.  

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Bereshit & Noach In-Depth - Rabbi Nataf 15 by Shapell's Rabbeim

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The JTS Commentary for Hayyei Sarah by Rabbi Gordon Tucker, Vice Chancellor for Religious Life and EngagementMusic provided by JJReinhold / Pond

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The JTS Commentary for Lekh Lekha by Dr. Eliezer Diamond, Rabbi Judah Nadich Professor Emeritus of Talmud and Rabbinics, JTSThis commentary was originally broadcast in 2014.Music provided by JJReinhold / Pond

In this episode of the Prayer Podcast, Rabbi Wolbe discusses Rabbi Yishmael's 13 Principles, the final part of the korbanot section in morning prayers, found in the Sifra's introduction. These principles, a B'raisa (external Talmudic teaching), fulfill the daily Talmud study obligation and connect to Hashem's name and 13 attributes of mercy. They provide a framework for deriving Torah laws without altering them, addressing modern issues like Shabbat elevator use. Key themes include:Purpose in Prayer: Reciting the principles fulfills Talmud study, complementing Torah and Mishnah, and transforms us by engaging with Hashem's name (Zohar), paralleling the 13 attributes of mercy (1:07–5:01).Significance of 13: The number 13 is central (e.g., 13 rivers in Eden, 13 “baruch” in prayers, “echad” and “ahava” equaling 13), symbolizing divine unity and love, aligning with the principles' role in Torah interpretation (5:01–6:59).Torah's Immutability: Rabbis cannot create laws; the principles apply Torah to new contexts (e.g., electricity) without change, preserving divine prescription (6:59–8:33).Personalizing Torah: Study makes Torah “mine,” as per Rebbe Nachman and the Talmud's “in your hand” question, enabling a Gan Eden-like life now (8:33–12:18).Key Principles Explained:Kal vachomer: Logical inference from less to more stringent cases (e.g., Miriam's seven-day exile, Numbers 12:14) (14:23–17:05).Gezerah shavah: Rule application via identical wording, requiring tradition (e.g., “b'mo'ado” for Pesach and Tamid on Shabbat) (18:19–20:52).Binyan av: Extending rules to similar cases (e.g., food preparation on all festivals, two-witness requirement) (20:52–23:51).Call to Action: Read the weekly parsha (Bereshit, Noach) to enrich life, as Torah is a guide for personal growth (23:51–24:12).The episode concludes with anticipation for the next topic, Kaddish, and a blessing for a great week._____________This Podcast Series is Generously Underwritten by Dr. Leonard & June GoldbergDownload the Prayer Podcast Worksheets:https://drive.google.com/drive/folders/1iBVevW1ydyjSeyeO0iCcina7e8vix3Lt?usp=sharingThis episode (Ep. #39) of the Prayer Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Dr. Leonard & June Goldberg! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on October 21, 2025, in Houston, Texas.Released as Podcast on October 22, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Prayer, #Tefillah, #Siddur, #Offerings, #Torah, #Mishnah, #Talmud, #13, #TorahInterpretation, #KalVachomer, #TorahLaws ★ Support this podcast ★

The Torah begins with a question: "Am I my brother's keeper?" And although it never answers it directly, the rest of the Torah IS an answer to that question. In this episode, Rabbi Micah Streiffer discusses why the answer is a resounding "Yes!" and what that means for our Jewish lives today.   Notes and Links: Seven Minute Torah is a production of Laasok: The Liberal Beit Midrash. For info on our weekly Zoom study groups and other learning opportunities go to https://laasok.org/. To support the production of this podcast, visit either laasok.org/support/ (for a tax-deductible one-time or monthly contribution) OR www.patreon.com/sevenminutetorah (for per-episode contribution. Comments or questions? Email info@laasok.org, or contact Rabbi Micah Streiffer directly at micah@laasok.org. 

10 lessons from parashat Bereshit

What does the biblical description of the world's creation have to teach us about our role in the world's future? In a time of rapid technological change, our place in co-creating the development of reality has never felt more pressing. Through an exploration of the converge of science and Torah and the deep lessons within our origin story in the book of Bereshit, we explore how we are each being called to co-create reality, what role divine acts have to play in awakening our interconnectedness, the importance of individuality in spiritual expression, and the renewed opportunities available to us within our world's continuous creation.Charlotte Broukhim is a Jewish mom from Los Angeles who explores the intersections of Jewish mysticism, science, and politics. She studied comparative religion at Harvard, and her upcoming Substack will share practical reflections and insights at the crossroads of ancient wisdom and today's world. Find her on instagram @cbroukhim and contact her at Charlottebroukhim@gmail.com.* * * * * *EPISODE SPONSOR: Today's episode is sponsored by SHARE, a global initiative connecting individuals to the timeless teachings of the inner dimension of Jewish wisdom, known as Pnimiyut Hatorah. Their mission is to inspire soulful living and learning by translating ancient insights for the contemporary moment. You can learn more on https://share.fund/learn/Explore their new book, an English translation of Rabbi Yehuda Ashlag's Introduction to the Zohar: The Wisdom of Truth here: https://korenpub.com/products/introdu...To inquire about sponsorship & advertising opportunities, please email us at info@humanandholy.comTo support our work, visit humanandholy.com/sponsor.Find us on Instagram @humanandholy & subscribe to our channel to stay up to date on all our upcoming conversations ✨Human & Holy podcast is available on all podcast streaming platforms. New episodes every Sunday & Wednesday on YouTube, Spotify, Apple Podcasts, and Google Podcasts.TIMESTAMPS:00:00 Introduction03:15 When Judaism Began to Impact my Worldview06:33 Where is Our Technological Development Leading Us?8:47 Where Science and Torah Converge 12:00 Bringing G-d Consciousness into the Development of AI 16:00 The Wisdom of Shabbat in a Digital World 18:25 Divine Responsibility Keeps Us Tethered to a Global Reality 19:42 Why Should a Spiritual Life Include Divine Laws (Halachah)?23:19 Four Levels of Understanding Truth 24:16 What is the Messianic Era?26:20 Spiritual Knowledge Without Responsibility28:23 Being Like Our Creator: The Greatest Pleasure is to Give31:20 The First Verse of the Torah: Why Do We Begin With a Story?32:50 Torah as a Description of Reality 33:13 The World Has a Beginning34:30 G-d Spoke the World into Existence: What Does That Mean?37:50 Why Isn't the First Verse of the Torah a Commandment?38:15 Two Levels of Divine Light 39:30 Co-Creating a Future With G-d41:00 Our Lives Are a Gift43:00 The Illusion of Separateness44:44 Individuality: Distinct Divine Light47:00 Does Religion Mean Removing Channels for Self-Expression?48:50 The Limitations of a Fixed Identity50:08 Channeling Your Unique Soul 50:47 G-d Consciousness Brings Me Freedom 52:15 The Soul Vs. The Ego 53:40 This is Who I Am: Judaism Beyond Obligation 58:45 Mitzvot as Remembrances 1:00:00 Activating Your Power Through Divine Acts1:01:54 You Are Not Measured Against Anyone But Yourself1:04:10 Can We Experience Objective Truth? 1:07:30 Cancel Culture and the Power to Recreate Yourself1:10:15 Teshuvah Was Created Before Creation 1:14:10 Did G-d Create the World and Then Leave It?

Experience this week's Torah Class with Mitch Ford as he teaches on "Bereshit - God's New Beginning For You." The Torah Class is now available on stream. Stay connected with us at Stay connected with us at: www.newbeginnings.org www.larryhuchministries.com larryhuchministries.com/resources/#podcast

Living Emunah 2830 Bereshit-Never Losing Out by Giving The pasuk says in this week's parashah, " זֶה סֵפֶר תּוֹלְדוֹת אָדָם " (Bereshit 5:1). Chazal tell us that from this pasuk we learn that HaKadosh Baruch Hu showed Adam HaRishon all of the future generations, every single person who would eventually be born. Among the neshamot Adam saw was that of David HaMelech. Adam saw what a lofty neshamah David had, and also that it was destined to leave this world just three hours after entering it. Adam knew he himself had been granted a lifespan of one thousand years. Out of compassion, he decided to donate seventy years of his own life to David HaMelech. Hashem told him to sign on this pledge, and Adam did so. The Shelah HaKadosh writes in his siddur Sha'ar HaShamayim that when Adam was approaching the age of 930, Hashem told him that his time was near. At that moment Adam wanted to retract his pledge, but Hashem told him it was too late — he had already signed. Adam felt he still had more to accomplish in this world, but his time had come, and there was nothing he could do to extend it. On the surface it might appear that Adam lost out by giving away seventy years of his life. However, the Sefer Sas Bimratecha quotes the Zohar, which explains that Adam's main concern was to repair the damage caused by his sin, which had brought such destruction to the world. He had already fasted for 130 years to make a tikkun for it. David HaMelech, too, spent many years of his life immersed in teshuvah for the episode with Batsheva. The Gemara explains that David did not actually commit an aveirah — it only appeared as if he had. Nevertheless, he dedicated his life to teshuvah. All of David's teshuvah went towards rectifying Adam's sin, for David was only alive because of Adam's gift. Had David lived another thirty years, he would have completely rectified Adam's sin and the ge'ulah would have arrived in his time. Even so, the majority of the sin was corrected, and Adam ultimately gained far more from David than he ever could have accomplished with those seventy years himself. The lesson is clear: a person never loses out by giving. So often we use our time or money to help others, and then a thought crosses our mind that we could have done more for ourselves with those resources. But in truth, we never lose out from helping. Whatever we were meant to accomplish for ourselves is accomplished through the very act of chesed — and even more blessing comes in its place. Every neshamah is sent to this world with a mission, and Hashem knows exactly what each soul needs. He gives us the precise opportunities we require in order to fulfill our purpose. A rabbi recently shared a story. A community member called him from the hospital, where he sat at his father's bedside with his siblings. Their father's blood pressure had dropped dangerously low, and the doctor said he was expected to pass away at any moment. The rabbi explained that he had two shiurim to give back-to-back and absolutely could not miss them, but he promised to come as soon as he finished. After his first class, he called to check in. "Status quo," the man replied. After the second class, the same answer. The rabbi then drove forty minutes to the hospital, and still — unbelievably — nothing had changed. The blood pressure remained dangerously low, but the man was still alive. The rabbi told the family they should recite from the siddur the vidduyim and tefillot that are said before a person's passing. They all began reading together. They completed every last word, and the moment they finished, the machine began to beep. Their father's neshamah departed from this world at that precise instant. The rabbi later reflected: it was as if the neshamah was waiting for that final tikkun to be completed, holding on until it was done. Only then was it ready to leave. Each neshamah has its unique mission. As we begin Parashat Bereshit and embark on a new year, we must focus on utilizing every opportunity Hashem sends us to grow and become the people we are meant to be. Shabbat Shalom.

In this week's parsha, the story begins: God creates the world, light breaks through darkness, and humanity takes its first breath. But Bereshit is more than a tale of beginnings. It's an invitation to start fresh, to choose connection and creation once more. This week, that sense of renewal feels especially real. Twenty hostages returned home just before Simchat Torah, and across the world, Jews are finding their way back: lighting candles, learning Torah, rediscovering what it means to keep Shabbat. So what does it mean to begin again, not only in the Torah but in our own lives? Tune in to find out.

Rabbi Amy Bernstein's weekly Torah study class via Zoom - Bereshit/Genesis 2:7 - October 17, 2025.

In this episode of the Parsha Review Podcast, Rabbi Aryeh Wolbe begins the fourth cycle of weekly Torah insights with Parshas Bereshis, focusing on creation's profundity and life's lessons from Genesis 1:25–27. He emphasizes Hashem's deliberate design, urging listeners to derive ethics from nature if Torah were absent, while highlighting Torah's elevation beyond instinct.Creation's Depth: Bereshis holds infinite secrets; a rabbi spent 25 years on one book about the six days, yet Rabbi Simcha Wasserman deemed it insufficient. No full week exists to study it due to holidays, protecting its mysteries (0:12–4:48).Animal Essences and Lessons: Animals are created "according to their kind" (limino), each with unchangeable traits (Talmud Eruvin 100b). Examples: cat (modesty), dog (forgiveness), camel (self-sufficiency for true kindness), ant (diligence per Proverbs 6:6). Rambam story proves nature's immutability—trained cats chase mice. Without Torah, animals teach conduct; with Torah, it refines (e.g., "do not murder" prohibits embarrassment) (6:26–14:40).Human Creation and Genders: Hashem created male/female binary ("zachar u'nekeva"), rejecting modern fluidity (5:47–6:26).Divine Messages Everywhere: King David learned from all creatures except the spider, which later saved him. Every event is Hashem's message—learn from situations (e.g., supermarket observations). National Geographic shows animal defenses/predators in balance; Pesach song illustrates chain, but fear only Hashem (15:14–20:27).Call to Action: Read the Chumash (Stone Edition by Artscroll recommended)—it transforms life. Journey through Torah starts now, learning from all creation (20:27–21:18)._____________This episode (Ep 8.1) of the Parsha Review Podcast by Rabbi Aryeh Wolbe on Parshas Bereishis is dedicated in honor of Lenny & Teresa FriedmanDownload & Print the Parsha Review Notes:https://drive.google.com/drive/folders/1ncaRyoH5iJmGGoMZs9y82Hz2ofViVouv?usp=sharingRecorded at TORCH Meyerland in the Levin Family Studios (B) to a live audience on October 17, 2025, in Houston, Texas.Released as Podcast on October 17, 2025_____________Subscribe: Apple Podcasts (https://podcasts.apple.com/us/podcast/parsha-review-podcast-rabbi-aryeh-wolbe/id1651930083)Spotify (https://open.spotify.com/show/22lv1kXJob5ZNLaAl6CHTQ) to stay inspired! Share your questions at awolbe@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Subscribe and Listen to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#Torah, #Parsha, #Genesis, #Creation, #Bereshit, #Duality, #Nature, #Lessons, #Transformation, #Chumash ★ Support this podcast ★

What does the creation story teach us about our partnership with God? In this episode, Zvi Hirschfield and Aviva Lauer explore Parshat Bereshit and what the creation story reveals about humanity's relationship with God. They discuss how rain, prayer, and work symbolize dependence, gratitude, and partnership—and how the Torah calls us to balance effort with humility. Drawing on Midrash and Talmud, they contrast Rabbi Eliezer's demand for precision with Rabbi Akiva's compassion, uncovering a vision of creation grounded in divine presence, responsibility, and grace.

Dinah is raped and abducted.Shimon and Levi rescue her, and murder the people of Shchem.Were they justified?Why did Yaakov rebuke them?