Podcasts about Bereshit

May 30 first through 6:30 As we saw in an earlier installment, common practice among Sepharadim is not to recite each day the sections of the Torah discussing the various sacrifices (with the exception of the section that discusses the daily Tamid offering). However, the Poskim mention that during the time of a plague, it is recommended to read these sections of the Torah, as this recitation has the power to bring protection. This is especially true with regard to the reading of the Ketoret – the section dealing with the incense offering brought in the Bet Ha'mikdash. The Sages teach that when Moshe Rabbenu went to the heavens to receive the Torah, the angels in the heavens strongly opposed the plan to give the Torah to human beings, but Moshe prevailed in convincing them that the Torah belongs here in our world. G-d then ordered the angels to give Moshe gifts. Even the Satan was compelled to give Moshe a gift – and its gift to Moshe was the revelation of a secret. The Satan told Moshe that the only thing which it fears, which prevents it from inflicting the harm it wishes to inflict, is the Ketoret. Moshe used this secret during the aftermath of Korah's revolt, when Hashem unleashed a devastating plague that killed thousands among Beneh Yisrael. To stop the plague, Moshe instructed Aharon to bring an incense offering, and this ended the plague. Today, we cannot bring the Ketoret, but we can nevertheless read the section from the Torah and the section from the Gemara that discusses this offering, through which we earn protection as though we actually offered the Ketoret. Therefore, during times of widespread illness, such as during a pandemic, it is worthwhile to read the section of the Ketoret. Likewise, if somebody falls ill, it is advisable to read the Ketoret on the patient's behalf. It's worth noting in this context the opening verse of Parashat Behukotai, which promises rewards if we follow the Misvot. In stating the conditions for earning these rewards, the Torah says both "you observe My commands" ("Ve'et Misvotai Tishmeru") and "you perform them" ("Va'asitem Otam"). At first glance, these phrases seem redundant. Rav Levi Yishak of Berditchev (1740-1809), in Kedushat Levi, explains that the word "Tishmeru" in this context means not "observe," but rather "anticipate." Thus, for example, the Torah relates that after Yaakob Abinu heard Yosef's dreams about his becoming leader over his brothers, "Ve'abiv Shamar Et Ha'dabar" (Bereshit 37:11) – he eagerly awaited ("Shamar") the fulfillment of these dreams. Likewise, we speak of "Shemirat Shabbat," which means not only Shabbat observance, but also eagerly anticipating Shabbat throughout the week. Thus, Rav Levi Yishak writes, the phrase "Ve'et Misvotai Tishmeru" refers to longing to perform the Misvot, even when this is not possible. The Torah promises us rewards if we perform the Misvot we are able to perform, and if we genuinely long to perform the Misvot which we cannot perform. Thus, in the absence of the Bet Ha'mikdash, as we are unable to offer sacrifices, we must still long to bring them as the Torah wants us to. By doing so, we receive credit as though we observed them.

It is proper to begin the morning Shaharit prayer – both on weekdays and on Shabbat – with the recitation of Akedat Yishak, the chapter in the Torah (Bereshit 22) that tells the story of the binding of Yishak upon an altar. The Zohar writes that reciting this section is more effective in bringing a person protection than any sacrifice. When a person reads Akedat Yishak, the Zohar adds, a voice from heavens announces that no harm may be inflicted on him. The Seder Ha'yom (Rav Moshe Ben Machir, Safed, 16th century) teaches that since the Akeda marked the ultimate act of sacrifice for Hashem – as Abraham Abinu was prepared to sacrifice his beloved son – we are guaranteed protection when we read this story in times of danger. By reciting Akedat Yishak in the morning before we begin our daily Tefilla, we help ensure the acceptance of our prayers. The Seder Ha'yom urges everyone to try not to go even one day without reciting this section, as this recitation brings great benefit to the person and to the entire Jewish Nation. Furthermore, after the Akeda, Hashem promised Abraham that his descendants would defeat their enemies ("Ve'yirash Zar'acha Et Sha'ar Oyebav" – Bereshit 22:17). Therefore, reciting this section brings us victory over those who seek our destruction, and assures the downfall of all the enemies who have persecuted us. The Hida (Rav Haim Yosef David Azulai, 1724-1806) writes that one should recite the section of Akedat Yishak with concentration, and reflect on the unbridled devotion to Hashem displayed by Abraham and Yishak at that time. Abraham was prepared to sacrifice his son, whom he loved even more than himself, and Yishak – who was already an adult at the time – did not resist, and even happily prepared to be sacrificed for Hashem. When reading this section, we should gain inspiration from this example of self-sacrifice, and resolve to strengthen our devotion to G-d and our willingness to sacrifice for the fulfillment of His will. Additionally, the Hida teaches, reading the Akeda has the power to overcome the forces of harsh judgment in the world. When we recite the words "Va'ya'akod Et Yishak Beno" ("he bound his son, Yishak" – 22:9), we should have in mind to "bind" and constrain the forces of judgment that seek to sabotage our prayers and prevent them from reaching the heavens. The Yafeh La'leb (Rav Rahamim Nissim Yishak Palachi, Turkey, 1814-1907) emphasizes the importance of reciting the Akeda each morning before Shaharit, and assures us that one who recites it with concentration before Shaharit will be able to recite the entire prayer with proper concentration. Preferably, one should already be wearing his Tallit and Tefillin when reciting Akedat Yishak. It is not customary to recite Akedat Yishak before Minha, except on Yom Kippur. The Poskim debate the question of whether a person who arrived late in the synagogue on Shabbat morning, and needs to skip part of the prayer service, should skip Akedat Yishak or the chapters of Tehillim added on Shabbat morning. Some say that since the Akeda is recited every day, we apply the principle of "Tadir Ve'she'eno Tadir, Tadir Kodem" – that precedence is given to the more frequent Misva, and so the chapters added on Shabbat should be skipped. This is, in fact, the accepted Halacha, though it goes without saying that every effort should be made to arrive on time to the synagogue so that one does not need to skip any part of the Tefilla.

The Rambam, in Hilchot Talmud Torah (3:12), writes that one cannot achieve success in Torah learning if he learns in a relaxed manner, and only when learning is convenient and comfortable. Like anything else in life, a person excels only through persistence, diligence, and hard work. "Dabbling" in Torah will not result in Torah scholarship – just like "dabbling" in any other field will not lead to mastery or excellence in that field. There are no shortcuts to achievement in Torah study. Rav Mordechai Gifter (1915-2001), Rosh Yeshiva of the Telz Yeshiva in Cleveland, would say that a lot of students want to learn the entire Shas in one night – and also manage to sleep eight hours that night…and to learn while sipping soda… Quite obviously, this is not how it works. A person can succeed in Torah learning only if he is prepared to put in the time, work and effort, and to learn even when conditions are far less than ideal. This includes learning even when one feels tired. Although a person should certainly sleep as much as he needs, he should ensure to use the rest of his time for Torah learning, and not for sleeping beyond what he needs for his physical and emotional wellbeing. Many sources emphasize the particular importance and value of learning Torah during the nighttime hours. In fact, the Gemara (Erubin 65a) states explicitly that the nighttime period was designated specifically for Torah learning. And the Rambam writes in Hilchot Talmud Torah (3:13): "Even though it is a Misva to study both during the day and at night, it is only at night that a person acquires the majority of his wisdom. Therefore, whoever wishes to merit the "Crown of Torah" should be careful with all of his nights, not wasting even one of them on sleep, eating, drinking, idle chatter, or the like—rather, [spending them] in the study of Torah and words of wisdom." The Rambam concludes: "And any house in which the words of Torah are not heard at night will be consumed by fire." If one's "fire" – his passion, his excitement and energy – is directed somewhere else other than Torah, then his home runs the risk, Heaven forbid, of being consumed by fire. The Torah tells (Bereshit 28:11) that when Yaakob was leaving Eretz Yisrael, and he reached the site where the Bet Ha'mikdash would be built, he went to sleep ("Va'yalen Sham"). The Midrash comments that Yaakob slept there – but did not sleep at all during the fourteen previous years, which he spent learning Torah in the yeshiva of Shem and Eber. The commentators explain that this cannot mean that he literally remained awake for fourteen years. Rather, it means that during that period, Yaakob never actually went to sleep in a bed. When he needed to, he put his head down, or found a place to lie so he could get the small amount of sleep that he needed. In order to achieve in Torah learning, one must be prepared to sacrifice physical comfort, and to keep his sleep to a minimum. A different passage in the Midrash tells that King David would go to sleep at nightfall, but he kept a musical instrument by his bedroom window, that served as a kind of "alarm clock." At Hasot (midnight), the wind would blow the strings, producing music, and David would wake up to learn Torah. The Yeser Ha'ra (evil inclination) would try to convince him to go back to sleep, saying that kings normally enjoy the luxury of sleeping late, as they do not have to rise early for work like the commoners. But David would ignore the Yeser Ha'ra and spend the rest of the night engrossed in Torah study. The Gemara (Sukka 26b) instructs that if a person needs to sleep during the day, he should sleep for only a brief amount. Elsewhere (Erubin 65a), the Gemara relates that Rav Hisda's daughter asked why he slept so little, and he replied that soon – after his passing – he would have plenty of time for sleep… Our limited time here in this world should be used productively, and not wasted on excessive rest and relaxation. The Midrash Tanhuma (Parashat Noah, 3) warns that in order to succeed in learning the intricate material of the Torah She'be'al Peh, one cannot aspire to wealth and luxuries; the only way to excel in Torah learning is by sacrificing physical and material comforts. Similarly, Tana De'beh Eliyahu Zuta (14) warns that excessive eating and sleeping leads to "poverty" in the area of Torah knowledge. Normally, when a person stays up late at night and sleeps only the minimum that he requires, he is likely to appear the next day pale, drained, and bleary-eyed, and might not be very pleasant to look at. However, the Gemara (Hagiga 12a) promises that if a person spends his night learning Torah, Hashem "casts a cord of Hesed" over him. This means that he will have a certain "charm" the next day, earning people's admiration and favor despite his fatigue. In a different passage (Sanhedrin 71b), the Gemara teaches that when the righteous sleep, they and the entire world suffer a loss. As the Sadikim spend their time productively, involved in meaningful pursuits that benefit them and the entire world, they and the world lose as a result of the time they spend sleeping. (Conversely, then, when the wicked sleep – and thus are not engaged in their sinful behavior – they and the entire world benefit from their inactivity.) The Gemara in Masechet Menahot (110a) teaches that scholars who spend their nights learning Torah are considered as though they offer sacrifices in the Bet Ha'mikdash. And in Masechet Tamid (32b), the Gemara states that if a person learns Torah at night, the Shechina accompanies him wherever he goes. The Talmud Yerushalmi (Ta'anit 3a) cites Rav Ada Bar Ahaba as avowing that he never slept an entire night, as he always rose early to learn Torah. The Reshit Hochma ( Rabbi Eliyahu de Vidas, 1518–1587) writes that when one learns Torah at night, he is not seen; his study is private, without publicity and fanfare, and this lends it a very special quality. Since he learns secretly, he is worthy of having the hidden secrets of the Torah revealed to him. An especially stern passage appears in Abot De'Rabbi Natan (29:3), warning that if a person is awake at night and not involved in Torah learning, "he would be better off had he been strangled at birth." Rabbenu Yona (Spain, 1200-1263) writes that if a person stays awake at night learning Torah, then he obviates the need for Yisurin (punishments). Since he subjects himself to the discomfort of remaining awake to learn Torah, this counts for whichever kinds of suffering he needs to experience. This is alluded to by the verse in Tehillim (94:12), "Ashreh Ha'geber Asher Teyaserenu Y-ah U'mi'Toratecha Telamedenu" – "Fortunate is the man whom G-d punished, and teaches him from his Torah." This can be read to mean that a person is fortunate if he receives his punishments by immersing himself in intensive Torah learning, exerting hard work and effort. Rabbenu Yona further notes that Moshe Rabbenu did not sleep at all throughout the forty days he spent atop Mount Sinai receiving the Torah – setting an example of minimizing sleep for the sake of Torah learning. If, Rabbenu Yona adds, a king invited someone to his treasury to collect as many riches as he could for a specific period of time, this man would certainly not sleep at all during that time, and would use every moment he could to collect riches. We, too, should use as much of our limited time in this world as we can for Torah learning, collecting spiritual "riches," rather than waste our time indulging in physical comforts. Rav Besalel Ashkenazi (Israel, 1520-1592) writes that in his youth, he spent his nights engaged in Torah study, often learning throughout the night without sleeping. He also occasionally skipped meals. It was through this sacrifice of physical comforts for Torah learning that he achieved Torah scholarship. The Reshit Hochma writes that his esteemed mentor, Rav Yosef Taychik (1465-1546), did not sleep in a bed for forty years, and would instead sit on an elevated piece of furniture with his legs dangling, such that he would not stay asleep for an extended period. He rose every night at midnight and spent the rest of the night learning Torah. And a disciple of Rav Yehonatan Eibshutz (1694-1764) testified that throughout the years he spent learning under him, Rav Yehonatan never slept in a bed, and instead dozed for brief periods in his chair. Rav Chaim Brim (Jerusalem, 1922-2002) related that the Hazon Ish (Rav Abraham Yeshaya Karelitz, 1878-1953) was once found sleeping on his bed in the wrong position – with his feet on the side where the head was supposed to be. The people told him to turn around, and he said, "If I had the strength to turn myself around, I would learn another Tosafot." The Hazon Ish continued learning Torah until he had no strength left, not even to turn his body around. Rav Haim Palachi (Turkey, 1788-1868) wrote that if a person could see into the future, to the time when he would be in the grave, and understand the extent of the regret he would experience for not having used his time properly, he would never waste time, and he would minimize his sleep in order to spend more time learning Torah. Rav Palachi added that a person who rises at midnight to learn Torah earns the status of a "friend" of Hashem and of the Nation of Israel, and he will be spared punishments that befall the rest of the world. The Reshit Hochma notes that when rising at midnight to learn Torah, one should be driven solely by his genuine love for Hashem, and not by any ulterior motives. Only if his intentions are pure will he reap the precious rewards for learning Torah at night. The Reshit Hochma says that as a teenager, he devoted himself entirely to Torah study, engaging in virtually no other activities. The Peleh Yoetz (Rav Eliezer Papo, 1785-1828) urges us to train ourselves to sleep fewer hours and to learn Torah even when we feel drowsy, in order to maximize the amount of time we have to devote to Torah. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) discusses the great value of learning Torah in the predawn hours, adding that one's intentions should be for the sake of Hashem, and not to earn reward. The Tchebiner Rav (1881-1965) had the practice on Shabbat afternoons of testing schoolchildren on their Torah studies. One Shabbat afternoon, a boy knocked on his door, but there was no answer, as the Rabbi was sleeping. The youngster continued knocking until the Rabbi answered. The Rabbi gently told the boy that if nobody answers the door on Shabbat afternoon, this usually means that the people in the home are asleep. "I didn't think that the Rabbi slept on Shabbat afternoon!" The Tchebiner Rav committed to never sleep again on Shabbat afternoon, acknowledging that this was the expectation of a sage of his stature. From all these sources, we see the importance of learning Torah even when one feels tired, and that we must try to push ourselves to achieve to the best of our ability rather than spend our free time relaxing and learning only when it is easy and convenient.

One should strive to perform Misvot humbly and discreetly, without publicizing the religious act or making a spectacle of himself. In fact, the greatest Sadikim are "Sadikim Nistarim" – "concealed" Sadikim whose piety is not discernible, whom people view as ordinary laymen. There is great value to Misvot fulfilled in private, without anyone knowing about it. Conversely, the Rabbis of Mussar warn of the severity of performing Misvot for the sake of impressing people and drawing attention to oneself. Based on the comments of the Hobot Ha'lebabot (Rabbenu Bahya Ibn Pakuda, Spain, d. 1120), they warn that performing Misvot for publicity could be even graver than idol-worship. When a person performs a Misva to earn people's admiration, then he is serving himself, not G-d – and this is a grievous sin akin to idolatry. We must always remember that the objective of Misvot is to bring glory and honor to Hashem, and not to bring glory and honor to oneself. Some Rabbis taught that when a person receives praise and compliments for a Misva which he performed, then Hashem sends angels to bring his reward, instead of rewarding him directly. The angels delivering the reward are exposed to the risk of sabotage by the prosecuting angels who deny the individual's worthiness, and so the reward is not certain to materialize. By contrast, people who fulfill Misvot in an invisible manner, hidden from view, become "invisible" to the prosecuting angels, and cannot be harmed by them. Indeed, there are stories of "hidden" Sadikim, who kept their piety secret, and actually became invisible, unseen by those who were trying to harm them. The Hida (Rav Haim Yosef David Azulai, 1724-1806) writes that if a person receives praise for a Misva or for his good qualities, he should immediately remind himself that he has yet to accomplish even a fraction of what he is meant to accomplish. He should recognize, first and foremost, that a lot of the praise people give is false flattery, spoken to earn his favor. And even if it was spoken sincerely, he should remember that he has so much more to do. Even Abraham Abinu, as great as he was, said about himself, "I am but dust and ash" (Bereshit 18:27). King Shlomo teaches us in Mishleh (27:2), "Yehalelucha Zar, Ve'lo Picha" – "Let others praise you, but not your mouth." Even if other people give us praise, we should refrain from giving ourselves praise, and should instead humbly acknowledge our imperfections and how much better we can be. Unfortunately, in our day and age, people expect their good deeds to be noticed and praised, instead of feeling content knowing that they did a Misva. The desire for attention and compliments calls the person's sincerity into question, and could undermine the value of the Misva which he performed. If a person takes upon himself a fast, for example, he should keep it private and not tell anyone about it. A fascinating story is told of Rav Yaakob Kuli (Turkey, d. 1732) who decided to observe a three-day fast, for a full 72 hours. Toward the very end of the fast, with only about one hour left, he was with somebody who was drinking coffee and offered him some. Rav Yaakob agreed to drink the coffee, breaking his fast which he had nearly completed, in order not to disclose his piety. If a person wishes to accept upon himself a certain stringency, he must try to conceal it. People often use stringency as a way to showcase themselves, to put themselves on display, to make themselves appear more religiously committed than others. This undermines the value of an otherwise admirable religious practice. It is also not uncommon for people to use stringencies as a way of "upstaging" their Rabbi, of pretending that they are more devout than he is. They choose to observe a certain stringency that he does not observe and then make a point of telling him about it, thus presenting themselves as more religious. This is not only very disrespectful, but also the diametric opposite of the kind of humility and sincerity with which Misvot are to be performed. The Mishna in Pirkeh Abot (1:13) warns very sternly, "U'd'ishtamash Be'taga Halaf" – one who uses Torah as a "crown" for glorifying himself deserves to be eliminated from the world. I am reminded of the time when, many years ago, before it was common for married men to wear Tefillin Rabbenu Tam, a regular fellow started putting on Tefillin Rabbenu Tam in front of everyone in the Deal Synagogue. Rav Yom Tob Yedid reprimanded him, noting that even the great Rabbis of Halab (Aleppo, Syria) would not put on Tefillin Rabbenu Tam in the synagogue; they wore it in the privacy of their home, so as not to publicize their observance of this admirable measure of piety. Another example of this mistake is when a person walks into shul in the morning with a towel around his neck, publicizing the fact that he went to the Mikveh before praying. If he were really sincere in his desire to achieve purity, then he would not need to draw attention to himself by wearing a towel. This applies also to the way we pray in the synagogue. A person should not pray in an unusual manner, swaying and throwing his hands around, turning his emotions into a public display. It is told that Rabbi Akiba would be standing at the end of his prayer in a different part of the room because he moved so much while praying – but this was only when he prayed at home. In public, one must not do anything unusual that would attract attention. The Peri Megadim (Rav Yosef Teomim, 1727-1792) notes that refraining from public displays of religiosity helps one avoid scorn and derision. One of the difficult obstacles that arise when people seek to grow in their religious observance is the ridicule that they hear from their peers. If one keeps his religious growth private, he is not subject to the scorn of cynical onlookers who seek to discourage him. Moreover, private endeavors are more likely to succeed and endure. The first Luhot (tablets) which Hashem gave to Moshe were shattered soon afterward – in response to the sin of the golden calf – whereas the second lasted forever. The Sages noted that the first Luhot were given as part of a public spectacle, whereas the second Luhot were given to Moshe privately, in quiet – and so the second Luhot endured. An important exception to this rule is religious observance in the presence of one's children. It is crucially important for children to see their parents' religious devotion so they learn from their example. The Torah says in the Book of Debarim (29:28), "Ha'nistarot L'Hashem Elokenu, Ve'ha'niglot Lanu U'l'banenu Ad Olam" – "The concealed matters are for Hashem our G-d, whereas the revealed matters are for us and our children, for all time." This has been explained to mean that everything we do for Hashem should be "Nistarot" – kept hidden, except that "Lanu U'l'banenu," with respect to our role as parents educating our children, our deeds should be "Niglot," revealed, open for them to see, so they can learn how to properly serve Hashem. Ultimately, of course, the most important factor is one's sincerity. The goal of every Misva act must be the pure service of Hashem, and connecting to Him to the best of one's ability, without any ulterior motives.

We have been discussing the opening Halacha in the Shulhan Aruch requiring one to be "strong like a lion" to rise in the morning. The Rama (Rav Moshe Isserles, Poland, 1530-1572) adds: "Yakum Bi'zrizut La'abodat Bor'o" – "One shall rise with zeal for the service of his Creator." A number of commentators raised the question of how to reconcile these statements with the Gemara's warning in Masechet Gittin (70) that rising immediately after performing certain activities poses a danger to one's health. These activities include eating, drinking, blood-letting, and sleeping. How can the Shulhan Aruch and Rama require one to immediately jump out of bed in the morning, if the Gemara warns that this could be harmful to one's health? Several different answers have been offered for this question. The Taz (Rav David Segal, 1586-1667) dismissed this question entirely, stating that if a person jumps out of bed for the service of Hashem, then clearly his wellbeing will not be harmed. Hashem protects those who go to perform Misvot, and so the warning about jumping out of bed immediately after waking up does not apply if one's intention is to right away prepare for prayer and for the day's Misvot. The work Tosefet Shabbat explains that when the Rama writes that a person should immediately "rise" – "Yakum" – he means that a person should right away sit up. The Tosefet Shabbat brings a prooftext from the story of Yaakob bringing meat to his father, Yishak, before receiving his blessing. When Yaakob arrived, he said, "Yakum Abi Ve'yochal Mi'sed Beno" – "My father shall rise and eat from the hunt of his son" (Bereshit 27:31). Clearly, Yaakob was not telling his father to stand up to eat. Rather, Yishak – an elderly man – was lying or reclining, and Yaakob asked him to sit up straight so he can eat. Likewise, the Rama perhaps meant that a person should right away straighten himself up in bed after waking, but should then wait a few moments before getting out of bed. The Magen Abraham explains in a slightly different vein, asserting that the Rama meant that a person should get out of bed quickly, but not immediately after waking up. A person should wait a moment or two, and then get out of bed. Likewise, the Shulhan Aruch Ha'Rav (Rav Schneur Zalman of Liadi, 1745-1812) writes that one should first stay in bed for the recitation of "Modeh Ani," and then get out of bed. This is, indeed, the Halacha – that one should recite "Modeh Ani" immediately upon waking, and should then get out of bed.

The Mishna in Pirkeh Abot (5:20) instructs us to be "Kal Ka'nesher" – "light as an eagle." The Tur, at the very beginning of the work, comments that although this appears to refer to zeal and alacrity in the performance of Misvot, this cannot be the correct meaning, because the Mishna then instructs us to "run like a deer" ("Ratz Ka'svi"), which clearly speaks of swift, energetic performance of Misvot. Rather, the Tur writes, "Kal Ka'nesher" means that we must ensure to guard our eyes and avoid forbidden sights. An eagle, which soars to great heights and flies at great speeds, can see vast distances at every moment, and so this creature is associated with the faculty of vision. We must be exceptionally vigilant to turn our eyes away from forbidden sights, because sinful desires begin with the eyes – the eyes see something enticing, and then the heart wants it. The lure begins with the eyes, and so the Mishna urges us to swiftly turn our eyes away from things that we should not be seeing. In fact, there is a tradition that if a person has the opportunity to look at an improper sight, and he turns his eyes away, then at that moment he can make any request from G-d, and the request is likely to be granted. Of course, this is an especially difficult challenge, and, moreover, we often cannot control what we see, because things come into view without our having wanted them to. For this reason, King David prayed, "Ha'aever Enai Me're'ot Shav" (119:37) – that G-d should turn his eyes away from improper sights. We need to beseech G-d for assistance, and ask Him to shield our eyes from things that we should not see. We read in the Book of Bereshit (17:5) that Hashem added the letter Heh to Abraham Abinu's name, which was thus changed from "Abram" to "Abraham." Hacham Baruch Ben-Haim explained that the name "Abraham" in Gematria equals 248, alluding to the 248 limbs in a person's body. Abraham was called "Abram" because he exerted control over his entire body except for five of his limbs – the two eyes, the two ears, and the nose. These are beyond a person's control, as he can encounter forbidden sights, forbidden sounds (such as Lashon Ha'ra) and forbidden smells (such as the scent of pagan sacrifices) without planning to. Once Abraham had fully mastered all that he was able to master, Hashem then added the letter Heh – stepping in to ensure that his eyes, ears and nose would likewise remain pure and be protected from anything improper. If we exert the maximum effort that we can in this regard, and we beseech G-d for help, then He will give us the assistance we need to avoid seeing forbidden sights.

The Shulhan Aruch begins by urging us to be "strong as a lion" to wake up early for the service of our Creator. The Hesed La'alafim (Rav Eliezer Papo, 1785-1828) explains that struggling against the Yeser Ha'ra (evil inclination) is always a difficult challenge, but the struggle to wake up early in the morning is particularly difficult. Right when we wake up, it takes us time to be fully alert, and both our physical and mental faculties are frail. We are therefore in an especially compromised position vis-à-vis the Yeser Ha'ra, who is always "on top of its game" and working to discourage us from doing the right thing. The Shulhan Aruch therefore urges us to muster strength "like a lion" to resist the efforts of the Yeser Ha'ra to keep us in bed when we are supposed to be getting up to serve Hashem. The Mesilat Yesharim (Rav Moshe Haim Luzzato, Italy, 1707-1746) discusses at length the need for "strategies" for fighting the Yeser Ha'ra. The Yeser Ha'ra is exceptionally shrewd in its efforts to lead us astray, so we need to be equally clever in combating these efforts and to remain consistent in our service of Hashem. This is especially true when it comes to the struggle to get up in the morning. The Bayit Hadash (Rav Yoel Sirkis, Poland, 1561-1640) writes that in the morning, the Yeser Ha'ra cleverly tries to convince a person to remain in bed – in the winter, because it is cold early in the morning, and in the summer – when it is actually more comfortable in the cool, early morning hours – because sunrise is very early and he did not sleep enough. Often, the Yeser Ha'ra disguises its arguments as piety, telling the person that he should stay in bed and sleep late so that he can pray later with greater concentration. As the Yeser Ha'ra is shrewd and wily, it is necessary to explore strategies for winning the most difficult battle against the Yeser Ha'ra – the battle to get out of bed on time in the morning. The Hafetz Haim, who was always awake and out of bed early, was once asked about his strategy for winning this battle. He said that when the Yeser Ha'ra tries telling him to stay in bed because it's still early, or it's very cold, he would respond, "Well, you're out of bed! If you got out of bed, then so can I!" The Hida (Rav Haim Yosef David Azulai, 1724-1806) draws our attention to the comment of the Rama (Rav Moshe Isserles, Cracow, 1530-1572) on this first Halacha of the Shulhan Aruch. Citing from the Rambam in his Moreh Nebuchim, the Rama writes that a person must live with the constant awareness that Hashem is always present and sees everything he does. Knowing that we are under constant "surveillance" will assuredly affect the way we act. The Hida writes that G-d takes notice of whether or not we rise when we should, and this awareness should motivate us to wake up on time in the morning. King David says in Tehillim (119:98), "Me'oyebai Tehakemeni," which, simply understood, means, "You make me smarter than my foes." The Rabbis of Mussar explained that this verse also implies that we can gain wisdom "Me'oyebai" – from our adversaries, by learning from their example. When we see the way the wicked tirelessly pursue their desires and how carefully they plan to commit their wrongful acts, we are shown an example of the kind of vigilance with which we are to serve Hashem. When Yaakob Abinu sent a message to his brother, Esav, he told him, "I have lived with Laban, and I observed the 613 Misvot, and did not learn from his evil ways" (Rashi, Bereshit 32:5). Rav Yaakov Kamenetsky (1891-1986) explained that Yaakob here expressed his regret that he did not learn from Laban's pursuit of evil, from the way Laban so passionately and fervently dedicated himself to earn money through any possible means. Yaakob realized that he should have followed Laban's example of devoted work when serving the Almighty. Similarly, we see the lengths people go to earn money, to plan luxury vacations, to build luxury homes, to indulge in vanity – and we should commit to do the same for the sake of Torah and Misvot. Just as people wake up early very easily when this is necessary for a major business deal, or to catch a plane for a vacation, we should certainly be able to wake up early to serve Hashem. Some people employ the tactic of self-imposed "penalties," pledging to give a substantial amount of money to charity each morning that they do not wake up on time. Another relatively simple strategy for getting up early in the morning is to commit to some structured program or framework. For example, when I learned in yeshiva, some of us scheduled Havrutot (study sessions with partners) for the early morning, before Shaharit. If a person knows that his study partner will be waiting for him, he is more likely to get out of bed even if he feels tired or otherwise tempted to stay in bed. Likewise, one can join an early-morning study group, as knowing that he is part of the group makes him feel responsible to regularly attend, thus helping him overcome the temptation to sleep late. Perhaps the simplest – and most important – strategy for waking up early is going to sleep at a reasonable hour. As mentioned in an earlier installment in this series, some explain the Shulhan Aruch's instruction, "Yitgaber Ka'ari" – to be "strong as a lion" in the morning – to mean that one should go to sleep early, like a lion does, so he will wake up refreshed and energized. A yeshiva student once asked me how he can know whether or not he invests sufficient effort into his Torah study in yeshiva. I answered, very simply, that he just needs to strictly follow the yeshiva's schedule. True diligence in Torah learning does not mean that one studies into the wee hours of the morning. Rather, it means that he learns when he is supposed to learn, he eats when he is supposed to eat, he sleeps when he is supposed to sleep, and he relaxes when he is supposed to relax. Staying up very late – even to learn Torah! – is not advisable, as this makes the person less likely to wake up in time in the morning. In fact, it is told that the Hafetz Haim would shut the lights in the Bet Midrash of his yeshiva at night, because he did not want the boys to stay up too late. It is far more important to go to sleep at a reasonable hour so one can get up on time and pray properly, than to stay awake learning until late hours of the night. It is told that at one point during the Hida's travels, he found himself in a certain yeshiva in Germany, where there was a certain outstanding young prodigy, who was remarkably diligent in his Torah study. This youngster grew to become a renowned sage – Rav Natan Adler (1741-1800), the mentor of the Hatam Sofer (Rav Moshe Sofer of Pressburg, 1762-1839). As a young man, he would stay up very late learning Torah, and the Hida saw him arrive late one morning, since he had been up so late. The Hida approached him and gently reprimanded him by citing the remark made by the Shunamite woman, who would host the prophet Elisha: "Ish Elokim Kadosh Hu, Ober Alenu Tamid" – "He is a sacred man of G-d, who regularly passes through here" (Melachim II 4:9). This alluded to young Natan Adler who was a very holy individual – but who regularly "passed Alenu" – arriving late for Shaharit, after the recitation of Alenu… When we go to sleep early, so we wake up refreshed, we avoid the Yeser Ha'ra altogether. We don't even "get into the ring," so-to-speak, because we feel well-rested and ready to get out of bed, without having to struggle. Concluding this opening passage, urging us to rise early in the morning, the Shulhan Aruch writes, "She'yeheh Hu Me'orer Ha'shahar" – "that one should wake up the dawn." Meaning, ideally one should be awake before the sunrise, as though he "wakes up" the morning sun. The source of this concept is King David's proclamation in Tehillim (57:9), "A'ira Shahar" – "I shall awaken the dawn." The Midrash comments: "I shall awaken the dawn, rather than allow the dawn to awaken me." The Taz (Rav David Segal, Poland, d. 1667) raises the question of why the Shulhan Aruch writes only, "that one should wake up the dawn," omitting the Midrash's addition – that David did not allow the dawn to awaken him. The answer, the Taz suggests, is that only a righteous person like King David could have the confidence to declare that he would never wake up past dawn. A person on his level has the motivation and self-discipline to arise early in the morning. Most other people, however, cannot be so confident. We are instructed to make an effort to wake before dawn, but we know that we are frail and require Hashem's assistance. The Shulhan Aruch alludes to this distinction between us and King David by stating only that a person should arise before dawn, without expressing himself as definitively as King David did. The Taz's comments instruct that we must seek Hashem's assistance, and ask Him to help us get up early in the morning. The Rama, in his glosses to this opening passage in the Shulhan Aruch, emphasizes that when a person goes to sleep, he should be mindful of the fact that Hashem is present and watches him even while he sleeps. The work Si'ah Yishak explains the Rama to mean that going to sleep with this awareness will help a person get out of bed on time in the morning. When a person goes to sleep, he can "program" his mind to wake up early by contemplating that Hashem is watching him as he sleeps, and that he must therefore ensure to wake up properly. This is yet another important strategy for waking up early in the morning – to be mindful when going to sleep that Hashem is there watching him as he sleeps, and expects him to wake up on time.

Helge Heynold liest: Bereshit Nuage - von Ramona Ambs.

The Shulhan Aruch, the authoritative code of Halacha, begins with the following instruction: "Yitgaber Ka'ari La'amod Ba'boker La'abodat Bor'o" – "One shall strengthen himself like a lion to arise in the morning for the service of his Creator." The fact that this Halacha opens the Shulhan Aruch shows us that waking early in the morning is a fundamental part of our religious responsibilities. In fact, this quality is what impressed Bilam when he attempted to place a curse upon Beneh Yisrael, compelling him to bless them, instead, as he exclaimed, "Hen Am Ke'labi Yakum" – "Behold, a nation that rises like a lion" (Bamidbar 23:24). Rashi explains this as a reference to the way Beneh Yisrael rise in the morning and immediately "pounce" to perform Misvot, putting on Tallit and Tefillin, and praying. Indeed, Rashi (Shemot 19:3) brings from the Midrash that each time Moshe Rabbenu climbed to the top of Mount Sinai, he did so early in the morning – "Kol Aliyotav Be'hashkama Hayu." Some explain this to mean that every spiritual "ascent" requires "Hashkama" – rising early. The path to spiritual greatness begins with waking up early in the morning. Abraham Abinu is likewise described on several occasions as rising early in the morning, because this is how he became great – by beginning his day early. Rav Eliyahu Lopian (1876-1970) was known for rising early every morning. When he was asked about this practice, he said that when he leaves this world, and will stand before the Heavenly Tribunal, he will be judged regarding his compliance with the Shulhan Aruch. He wanted to at least "pass" the first question – whether he complied with the Shulhan Aruch's very first ruling, that one should make an effort to get up early in the morning. If a businessman scheduled an early morning meeting with a prospective customer, and the potential deal was worth a million dollars, there is no question that he would be up at the crack of dawn and arrive early so he could be fully prepared with his sales pitch. The money at stake motivates the businessman to arise early. If we knew that the Misvot we perform each morning are worth many times more than any amount of money, bringing us eternal rewards, we would never think to sleep late. We would eagerly get out of bed and rush to perform the Misvot energetically and enthusiastically, as early as we could. People want to stay in bed and sleep late only if they don't have anything to wake up for. Once we acknowledge the inestimable value and worth of each and every Misva, we realize how much we have to do, and we then excitedly get out of bed early in the morning to get started. Rising early is also a crucial component of our ongoing struggle against the Yeser Ha'ra (evil inclination). The Sha'reh Tefila comments that just as when an army goes out to war, the first battle is the most important one because it sets the tempo and momentum for the rest of the war, our first battle with the Yeser Ha'ra each day similarly sets the tone for the rest of the daily "war" against it. The Yeser Ha'ra tries to convince us to remain in bed, and if we win this struggle and get up early, then we are in a better position to emerge victorious in our subsequent struggles with the Yeser Ha'ra throughout the day. Waking up early, then, helps us overcome all spiritual challenges that we encounter. The Hida (Rav Haim Yosef David Azulai, 1724-1806) cites his grandfather, the Hesed Le'Abraham (Rav Abraham Azulai, Hebron, d. 1643), as finding an allusion to this concept in the Gemara's famous teaching, "Ha'ba Le'horgecha, Hashkem Le'horgo" – "He who comes to kill you, arise to kill him." On the simple level, this means that one is allowed to kill a person who seeks to kill him. On a deeper level, however, "He who comes to kill you" refers to the Yeser Ha'ra, which seeks to spiritually kill us by leading us to sin. The Gemara teaches us, "Hashkem Le'horgo" – that we should arise early in the morning in order to defeat the Yeser Ha'ra. The way we eliminate our evil inclination is by waking early. This is alluded to also in G-d's pronouncement to the snake after it lured Adam and Hava to sin in Gan Eden: "Hu Yeshufcha Rosh, Ve'ata Teshufenu Akeb" (Bereshit 3:15). Literally, this means that human beings will kill the snake by stomping on its head, whereas the snake can strike the human being only by biting its foot. Additionally, however, "Hu Yeshufcha Rosh" means that the way we defeat the Yeser Ha'ra – which is symbolized by the snake – is through "Rosh," by waking up at the "head," or beginning, of the day. Conversely, the snake can defeat a person through "Akeb," the "heel," by convincing him to oversleep and get a late start to the day. The Torah says that when Abraham Abinu set out to fulfill the command of Akedat Yishak, he arose early in the morning and saddled his donkey ("Va'yashkem Abraham Ba'boker Va'yahavosh Et Hamoro" – Bereshit 22:3). The word "Hamor" ("donkey") is often interpreted as an allusion to "Homriyut," physicality, the animalistic tendencies within every person. Abraham succeeded in "saddling" and restraining his physical qualities by rising early in the morning. The Midrash comments that this donkey was the same donkey on which Moshe Rabbenu rode when he journeyed from Midyan to Egypt, and Mashiah will ride this same donkey when it arrives to redeem the Jewish People. The deeper meaning of the Midrash is that all great Sadikim – like Moshe Rabbenu and Mashiah – succeed in overcoming their physical tendencies by rising early in the morning, like Abraham Abinu did. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Vayishlah, writes that the first half of the night – from nightfall to midnight – is called "Layil," whereas the period from midnight until sunrise is called "Layla" – the word "Layil" with the letter Heh added. This letter Heh signifies a higher level, indicating that this is a time of great spiritual potential. Accordingly, the Ben Ish Hai writes, the great Sadikim would go to sleep right at nightfall and then rise at Hasot to learn Torah until the early morning. The Ben Ish Hai notes that the letters of the word "Layla" (Lamed, Yod, Lamed, Heh) are the first letters of the words "Ha'ba Le'horgecha Yashkim Le'horgo" – alluding to the aforementioned teaching that the way we defeat and eliminate the Yeser Ha'ra is by rising early, and being awake during the "Layla," the second part of the night. Although nowadays we are not able to keep to this schedule, nevertheless, this demonstrates for us the importance of rising early in the morning. The Sages teach, "Kol Hat'halot Kashot" – "All beginnings are difficult," which means simply that any new undertaking is difficult at the outset, when a person gets started. However, Rav Haim Palachi (Turkey, 1788-1868) explained that this refers to the morning, the beginning of the day. Getting out of bed in the morning is difficult, but this is a challenge we must all work to overcome. Another reason to start the day early is that whenever we begin something new, it is critically important to start strong, as this builds a sturdy foundation for the rest of the undertaking. If the foundation of a structure is done improperly, the rest of the building will not be safe. Likewise, the beginning of any new project must be strong and sturdy for it to succeed. The Jewish Nation has succeeded because we are built on the strong foundation of our Abot (patriarchs) and Imahot (matriarchs), righteous men and women who laid the spiritual groundwork for Am Yisrael. This is true also of a new day – the stronger we start our day, the more likely we are to have an accomplished and successful day. We find numerous examples of this concept in our sources. Elisha Ben Abuya was an outstanding scholar, a Tanna, and the mentor of the great Rabbi Meir, but he ultimately lost his way and became a heretic, committing grievous sins such as desecrating Shabbat and even Yom Kippur. Different stories are told to explain how and why Elisha Ben Abuya abandoned the path of Torah observance. One story, told in the Talmud Yerushalmi, is that when he was a young child, his father showed him the great Sages of Israel, how their Torah study brought the fire of the Shechina into the home, and he said, "If you learn Torah, you can do amazing things like these Rabbis!" Since as a youngster Elisha was taught the message that he should learn Torah for self-serving motives, and not out of a sincere desire to serve Hashem, his educational foundations were shaky, and this allowed him to be led astray as an adult. Likewise, the Midrash comments that Noah was sharply reprimanded for planting a vineyard right after exiting the ark following the flood. As he set out to rebuild the earth, he should have begun with something more significant and meaningful than producing wine. The process was started on the wrong foot, as it were, on faulty foundations, and so Noah was criticized. This idea has also been developed in the context of the Hanukah story. As we know, the Gemara tells that the Hashmonaim, after driving the Greeks from Jerusalem, found only a small jug of pure oil with which to kindle the Menorah in the Bet Ha'mikdash, and this small quantity of oil miraculously sufficed for eight nights. The Peneh Yehoshua (Rav Yaakob Yehoshua Falk, Germany, 1680-1756) raises the question of why the Hashmonaim did not rely on the Halacha which permits performing the service in the Mikdash in a state of impurity if the entire nation is in such a state ("Tum'a Hutra Be'sibur"). After the Greeks had defiled the Bet Ha'mikdash, this leniency was certainly relevant and applicable, seemingly obviating the need to use specifically pure oil. The Peneh Yehoshua answered that the Hashmonaim did not wish to rely on Halachic leniencies as they inaugurated the Bet Ha'mikdash anew. They were now beginning a new chapter, restoring the service in the Bet Ha'mikdash after many years during which it could not be performed, and so they found it necessary to perform the service at the very highest standards, in order to set the tone for the years to come. They therefore refused to rely on the leniency of kindling the Menorah with impure oil. King Shlomo teaches in Kohelet (2:14), "He'hacham Enav Be'rosho" – "The wise man, his eyes are upon his head." The plain meaning of this verse is that a wise person looks at the potential outcome of his actions, and assesses potential risks before acting. Additionally, however, this verse has been understood to mean that a wise person focuses on the "head," on the beginning of his day, to ensure to start the day the right way, as this impacts the rest of the day. It is told that when Rav Shmuel Salant (1816-1909), the renowned Rabbi of Jerusalem, grew old, he decided to bring a Rabbi from Europe to assume his position, and the Rabbi chosen was the Aderet (Rav Eliyahu David Rabinowitz-Teomim, 1843-1905). Immediately upon the Aderet's arrival, Rav Salant brought him to officiate at a wedding to show the community their new leader. The Aderet was weary from the long, grueling trip, and so when the time came to recite the Beracha over the wine under the Huppa, he mistakenly recited "She'ha'kol" instead of "Ha'gefen." He immediately corrected himself, and recited "Ha'gefen." Afterward, people spoke about the Aderet with disdain, charging that he was ignorant of Halacha. It is well-known that although the proper blessing over wine is, of course, "Ha'gefen," one who mistakenly recited "She'ha'kol" over wine has fulfilled his obligation and does not then recite "Ha'gefen." There were those who claimed that the Aderet was unfit to serve as a Rabbinic leader, as he was unfamiliar with this simple Halacha. The Aderet explained that he certainly knew this Halacha, but he nevertheless recited "Ha'gefen" because he was reciting the blessing over the wine not only for himself, but also on behalf of the Hatan (groom), who was standing under the Huppa with his bride, prepared to begin their new life together. This new beginning, the Aderet explained, could not be built on a shaky foundation, using Halachic leniencies. It was important for the proper Beracha to be recited, even if the wrong Beracha would normally suffice after the fact, so that the marriage would begin on a strong foundation. While as a practical matter, one could question this line of reasoning, the basic concept is an important one – whenever we start something new, we must strive to begin as strongly as possible. We must therefore try hard to begin each day the right way, by waking early in the morning with energy and enthusiasm, ready to serve our Creator.

Several different explanations have been given for why the Shabbat preceding Pesach is given the name "Shabbat Ha'gadol" – literally, "the Great Shabbat." One of the lesser-known reasons is a fascinating connection between this Shabbat and Abraham Abinu. The Gemara in Masechet Rosh Hashanah (11) brings a debate between Rabbi Eliezer and Rabbi Yehoshua as to the month in which the Abot (patriarchs) passed away. Rabbi Yehoshua maintained that the three Abot – Abraham, Yishak and Yaakob – died during the month of Nissan, whereas Rabbi Eliezer was of the opinion that they passed away during Tishri. However, a different source – the Yalkut Reubeni (in Parashat Lech-Lecha) – states that Abraham Abinu died during the month of Tebet. This is alluded to in G-d's promise to Abraham, "Tikaber Be'seba Toba" – that he would be buried at an advanced age (Bereshit 15:15). The first letters of these three words (Tav, Bet, Tet) are the three letters of the word "Tebet," and the word "Toba" resembles "Tebet." This is mentioned also in the work Seder Ha'dorot (Rav Yehiel Heilprin, 1660-1746). The obvious question arises as to how to reconcile this theory with the Gemara, which indicates that Abraham died either in Nissan or in Tishri. The Hida (Rav Haim Yosef David Azulai, 1724-1806) answers this question by citing a Kabbalistic source about the unique nature of the month of Nissan. The Torah designates Nissan as the first month of the year, and according to the teachings of Kabbalah, this month contains within it an element of all other months. Each of the first days of Nissan corresponds to a different month of the year. Rosh Hodesh Nissan is associated with Nissan itself, whereas the 2 nd of Nissan is associated with Iyar, the 3 rd is connected to Sivan, the 4 th to Tammuz, and so on. Accordingly, the sources that say that Abraham died in Tebet could be understood to mean that he died on the day of Nissan – following Rabbi Yehoshua's opinion – corresponding to the month of Tebet. As Tebet is the tenth month, this would mean that Abraham Abinu died on the 10 th of Nissan. As we know, the 10 th of Nissan is a very significant date – as it was on this day when, just before the Exodus from Egypt, Beneh Yisrael prepared the sheep for the Pesach sacrifice which they offered on the afternoon of the 14 th of Nissan (Shemot 12:3) in preparation for their departure from Egypt. Now in the year of the Exodus, the 15 th of Nissan – the day Beneh Yisrael left Egypt – fell on Thursday, such that the 10 th of Nissan fell on Shabbat. It emerges, then, that Shabbat Ha'gadol marks the Yahrtzeit of Abraham Abinu. On this basis, it has been explained why this Shabbat is given the name "Shabbat Ha'gadol." A verse in the Book of Yehoshua (14:15) speaks of a great man – "Ha'adam Ha'gadol Ba'anakim" – who lived in Hebron, and our Sages teach that this refers to Abraham Abinu. As he is the "Ha'adam Ha'gadol," the Shabbat before Pesach, which commemorates his Yahrtzeit, is called "Shabbat Ha'gadol."

Numerous sources point to a connection between the celebration of Purim and the story of Yosef. For example, Rav Levi Yishak of Berditchev (1740-1809) taught that each of the twelve months corresponds to one of the twelve sons of Yaakob Abinu, and the month of Adar – the month when Purim is celebrated – corresponds to Yosef. And already the Gemara (Megilla 16a-b) draws an association between the Purim story and the story of Yosef, explaining that Yosef gave Binyamin five changes of clothing (Bereshit 45:22) as an allusion to Binyamin's descendant, Mordechai, who received five royal garments upon being appointed Ahashverosh's vizier (Ester 8:15). Another early source for this connection sheds light on one of the fundamental lessons of the Purim miracle. The Midrash comments that the Jews were deserving of annihilation because of the sin of Mechirat Yosef – the sale of Yosef as a slave by his brothers. Right after the brothers thew Yosef into a pit, they sat down to eat a meal ("Va'yeshbu Le'echol Lehem" – Bereshit 37:25). G-d responded very harshly, the Midrash states, warning that in the future, Haman and Ahashverosh would sit down together for a banquet immediately after condemning the Jews to death ("Ve'ha'melech Ve'Haman Yashebu Li'shtot" – Ester 3:15). Just as the brothers callously ate after acting to kill Yosef, so did Ahashverosh and Haman enjoy a feast after issuing the edict ordering the murder of all the Jews in the kingdom. It seems that the plague of jealousy and strife that led the brothers to eliminate Yosef was prevalent also during the time of the Purim story. Then, too, the Jews were not getting along with one another. They envied, resented, competed with and fought with one another, rather than working together in harmony despite their differences. This is why Ester, after hearing of Haman's edict, instructed Mordechai, "Lech Kenos Et Kol Ha'Yehudim" – to bring all the Jews together (Ester 4:16). She understood full well the reason for this harsh decree – the fraternal strife among the Jews. In order to earn salvation, the Jews would need to cure this ill through Ahdut, unity, by joining together with mutual love, respect and concern. This is also why Mordechai and Ester later established that the commemoration of the Purim miracle must include efforts to strengthen the bonds between Jews. The Misva of Mishloah Manot requires sending gifts, and the obligation of Matanot La'ebyonim requires lending assistance to the needy. Moreover, the Purim feast is traditionally eaten in large gatherings, with friends and families coming together in love and joy, thereby increasing the Ahdut among the Jewish People. The celebration of the Purim miracle must include a reenactment of "Lech Kenos Et Kol Ha'Yehudim" – of the Jews' efforts to create greater unity and a greater sense of togetherness. This might explain an otherwise perplexing aspect of the story of Yosef and his brothers. When the brothers arrived in Egypt with Binyamin, Yosef had a feast prepared for them, and the Torah tells, "Va'yishtu Va'yishkeru Imo" – Yosef and brothers drank and even became inebriated (43:34). Why was this an occasion for drinking? The answer might be found in the previous words – which tell that Yosef gave Binyamin five times the amount of food that he gave the other brothers. Despite this display of favoritism, the other brothers felt no jealousy toward Binyamin. They were not bothered by the fact that he received special treatment. Years earlier, they resented their father's preferential treatment toward Yosef, to the extent that they drove Yosef from the family, but they had now rectified this failing. They had reached the point where they felt no jealousy toward one another. This feast, then, laid the foundations for the story of Purim, when the Jews rectified the ill of baseless hatred and petty jealousy, resulting in their salvation which is celebrated through festive drinking. One of the central, overarching obligations on this day is to work to strengthen our Ahdut, the unity among the Jewish People. And our models for this process are Yosef's brothers, who learned from their mistake and grew to the point where they no longer harbored feelings of resentment and jealousy toward each other. We need to follow their example, and make the decision to look lovingly at our fellow Jews, to stop feeling jealous of those who seem to have more, to stop resenting those who do things differently than we do, to stop disliking people for silly reasons. Purim is the time to rise above the pettiness, the childishness and the competitiveness, to see the good in our fellow Jews instead of looking for reasons to look down at them. We will then be worthy of great miracles like those performed for our ancestors in Persia, Amen.

REM-SS85-08 The Torah tells that as Beneh Yisrael stood at the shores of the sea, and they saw the Egyptian army pursuing them, they cried out to G-d – "Va'yis'aku Beneh Yisrael El Hashem" (14:10). Rashi comments: "Tafesu Umanut Abotam" – "They took hold of their forefathers' craft." Meaning, Beneh Yisrael here followed the example set for them by the patriarchs, who likewise prayed to G-d. Rashi then proceeds to cite verses from the Book of Bereshit showing that the three patriarchs – Abraham, Yishak and Yaakob – prayed. When reading Rashi's brief remark, we must wonder what point he wishes to make, which difficulty in the text he is trying to resolve. Why must we be informed that Beneh Yisrael's prayers at the shores of the sea followed the patriarchs' example? How does this enhance our understanding of the text? Probing a bit deeper, Rashi's comments become even more perplexing. As mentioned, Rashi cites verses that speak of the patriarchs praying. Surprisingly, however, Rashi specifically does not cite the more obvious sources of the patriarchs' prayers. Instead of pointing to Abraham's prayer on behalf of the city of Sedom, Rashi instead brings the verse that tells of Abraham returning the next day to the spot where he had prayed for Sedom (Bereshit 19:27). Instead of noting Yishak's prayer for a child, Rashi instead cites the Torah's vague description of Yishak "conversing" in the field (Bereshit 24:63), which the Sages interpret as a reference to prayer. And instead of mentioning Yaakob's plea for help when Esav was approaching with an army, Rashi brings the verse that tells of Yaakob's evening "encounter" ("Va'yifga" – 28:11), which is understood to mean that he prayed. Why did Rashi not cite the clearest references to the patriarchs' prayers? More generally, why did Rashi need to bring textual proof to the fact that our righteous Abot (patriarchs) prayed? Do we not already know this? The Lubavitcher Rebbe (Rav Menachem Mendel Schneerson, 1902-1994) answered all these questions by establishing that Beneh Yisrael's cries were not actual cries for help. We must remember that these events transpired after G-d had brought the powerful Egyptian Empire to its knees with ten miraculous plagues, after Moshe had informed the people that G-d was bringing them to their homeland, and after they had taken the Egyptians' possessions with them to bring to the Holy Land. They knew that G-d would help them and save them from the pursuing Egyptian army. They did not have a doubt. (Although the Torah relates that the people turned to Moshe in panic, asking why he had taken them out of Egypt to perish, Rashi explains that this was a different group than the group who responded by praying.) They had complete faith in G-d. This was the point that Rashi wished to clarify – that the people prayed even though they were confident that they would be saved. These prayers were not a prayer for help, for rather "Umanut Abotam" – the "craft" taught to them by their forebears. A person with a profession goes to work every day. He doesn't show up only when he runs out of money; he knows that he needs to tend to his profession consistently. The same is true of our connection to Hashem. We cannot build this connection only by turning to him when we face some kind of problem. We need to practice the "craft," or "profession," of prayer each and every day, even when we have no particular, pressing issue that concerns us. This is what Rashi is teaching us. Beneh Yisrael turned to Hashem in prayer not because they were frightened, but rather because prayer was an "Umanut" – a "profession," something that they knew they must consistently do. And they learned this "profession" from the patriarchs. Abraham prayed even after Sedom was destroyed, when he could no longer save the city. Yishak prayed in the field regularly. And Yaakob prayed before going to sleep. These weren't prayers for help, but rather part of the Abot's ongoing, persistent efforts to build their relationship with Hashem. This is the "profession" that they taught us, and that we must follow. The Lubavitcher Rebbe applied this idea to the Misva of Torah study. This obligation is not limited to practical knowledge. It goes without saying that in order to practice Judaism properly, we must learn and familiarize ourselves with Halacha, and practical Halacha must certainly take priority in our Torah curricula. However, this is not the sole objective of Torah study. We are required to learn as much as we can even about subjects that are not practically applicable. Torah learning is not only about knowledge, but also about our connection to Hashem who gave us the Torah. When we pray and learn Torah not only in moments of need, but with constancy and devotion, we cultivate a living, daily bond with Hashem – and this is the lifelong, sacred "profession" which we've inherited from our righteous forebears.

REM-SS85-08 The Torah tells that as Beneh Yisrael stood at the shores of the sea, and they saw the Egyptian army pursuing them, they cried out to G-d – "Va'yis'aku Beneh Yisrael El Hashem" (14:10). Rashi comments: "Tafesu Umanut Abotam" – "They took hold of their forefathers' craft." Meaning, Beneh Yisrael here followed the example set for them by the patriarchs, who likewise prayed to G-d. Rashi then proceeds to cite verses from the Book of Bereshit showing that the three patriarchs – Abraham, Yishak and Yaakob – prayed. When reading Rashi's brief remark, we must wonder what point he wishes to make, which difficulty in the text he is trying to resolve. Why must we be informed that Beneh Yisrael's prayers at the shores of the sea followed the patriarchs' example? How does this enhance our understanding of the text? Probing a bit deeper, Rashi's comments become even more perplexing. As mentioned, Rashi cites verses that speak of the patriarchs praying. Surprisingly, however, Rashi specifically does not cite the more obvious sources of the patriarchs' prayers. Instead of pointing to Abraham's prayer on behalf of the city of Sedom, Rashi instead brings the verse that tells of Abraham returning the next day to the spot where he had prayed for Sedom (Bereshit 19:27). Instead of noting Yishak's prayer for a child, Rashi instead cites the Torah's vague description of Yishak "conversing" in the field (Bereshit 24:63), which the Sages interpret as a reference to prayer. And instead of mentioning Yaakob's plea for help when Esav was approaching with an army, Rashi brings the verse that tells of Yaakob's evening "encounter" ("Va'yifga" – 28:11), which is understood to mean that he prayed. Why did Rashi not cite the clearest references to the patriarchs' prayers? More generally, why did Rashi need to bring textual proof to the fact that our righteous Abot (patriarchs) prayed? Do we not already know this? The Lubavitcher Rebbe (Rav Menachem Mendel Schneerson, 1902-1994) answered all these questions by establishing that Beneh Yisrael's cries were not actual cries for help. We must remember that these events transpired after G-d had brought the powerful Egyptian Empire to its knees with ten miraculous plagues, after Moshe had informed the people that G-d was bringing them to their homeland, and after they had taken the Egyptians' possessions with them to bring to the Holy Land. They knew that G-d would help them and save them from the pursuing Egyptian army. They did not have a doubt. (Although the Torah relates that the people turned to Moshe in panic, asking why he had taken them out of Egypt to perish, Rashi explains that this was a different group than the group who responded by praying.) They had complete faith in G-d. This was the point that Rashi wished to clarify – that the people prayed even though they were confident that they would be saved. These prayers were not a prayer for help, for rather "Umanut Abotam" – the "craft" taught to them by their forebears. A person with a profession goes to work every day. He doesn't show up only when he runs out of money; he knows that he needs to tend to his profession consistently. The same is true of our connection to Hashem. We cannot build this connection only by turning to him when we face some kind of problem. We need to practice the "craft," or "profession," of prayer each and every day, even when we have no particular, pressing issue that concerns us. This is what Rashi is teaching us. Beneh Yisrael turned to Hashem in prayer not because they were frightened, but rather because prayer was an "Umanut" – a "profession," something that they knew they must consistently do. And they learned this "profession" from the patriarchs. Abraham prayed even after Sedom was destroyed, when he could no longer save the city. Yishak prayed in the field regularly. And Yaakob prayed before going to sleep. These weren't prayers for help, but rather part of the Abot's ongoing, persistent efforts to build their relationship with Hashem. This is the "profession" that they taught us, and that we must follow. The Lubavitcher Rebbe applied this idea to the Misva of Torah study. This obligation is not limited to practical knowledge. It goes without saying that in order to practice Judaism properly, we must learn and familiarize ourselves with Halacha, and practical Halacha must certainly take priority in our Torah curricula. However, this is not the sole objective of Torah study. We are required to learn as much as we can even about subjects that are not practically applicable. Torah learning is not only about knowledge, but also about our connection to Hashem who gave us the Torah. When we pray and learn Torah not only in moments of need, but with constancy and devotion, we cultivate a living, daily bond with Hashem – and this is the lifelong, sacred "profession" which we've inherited from our righteous forebears.

The Torah in Parashat Bo (12:40) states that Beneh Yisrael spent a total of 430 years in Egypt. Already Rashi notes the seeming contradiction between this verse and G-d's prophecy to Abraham Abinu that his descendants would endure a 400-year period of exile and oppression (Bereshit 15:13). Why did G-d predict a period of 400 years, if Beneh Yisrael were going to spend 430 years in exile? Rashi explains that the number depends on the starting point. The period from the birth of Yishak until the Exodus was 400 years, but Abraham received this prophecy thirty years prior to Yishak's birth, for a total of 430 years. The Shela Ha'kadosh (Rav Yeshaya Horowitz, d. 1630) offered a different answer, boldly asserting that G-d added thirty years to the period of exile. G-d informed Abraham that his descendants would live as foreigners for 400 years – but as a result of Mechirat Yosef, the sale of Yosef as a slave by his brothers, thirty years were added. The Shela explains that Yosef was brought out of the dungeon in Egypt and appointed the country's vizier at the age of thirty (Bereshit 41:46). In a sense, then, his first thirty years were stolen from him because of his brothers' cruelty. Therefore, it was decreed that Beneh Yisrael would endure an additional thirty years of oppression. The Shela's theory sheds light on the Gemara's comments in Masechet Sanhedrin (92) regarding the mistake made by the tribe of Efrayim. The Gemara says about the people of Efrayim, "Manu Le'ketz Ve'ta'u" – they miscalculated the end of the Egyptian exile. When they erroneously thought that the time for redemption had arrived, they left Egypt. But when they reached the Philistine region of Gat, they were attacked by the Philistines, and many were killed, while some managed to escape back to Egypt. The Gemara says that the remains of those people from Efrayim were the "dry bones" that were miraculously brought back to life in Yehezkel's famous prophecy. On the basis of the Shela's analysis, we can understand more clearly why the tribe of Efrayim made this mistake. If, indeed, an extra thirty years were added on account of the sin of Mechirat Yosef, then it stands to reason that the tribe of Efrayim – who descended from Yosef – assumed that they did not need to wait the additional thirty years. Since this period was a punishment for the crime committed against Yosef, they figured, it did not affect them, the descendants of Yosef. They therefore left Egypt thirty years early, at the end of the period of exile that was initially decreed. The question then becomes, why were the people of Efrayim wrong? Why were they killed for leaving Egypt early? The answer emerges from a passage in the Zohar regarding another consequence of Mechirat Yosef. Each year, on Tisha B'Ab, we recite a special Kinna (dirge) about the "Asara Harugeh Malchut" – the ten great Rabbis who were brutally murdered by the Romans. The Zohar teaches that these great Rabbis were Gilgulim (reincarnations) of the brothers, and they were killed to atone for the sin of Mechirat Yosef. Now in truth, only nine of the twelve brothers participated in Mechirat Yosef: Yosef, of course, was the victim; Binyamin, the youngest, was home and not involved; and Reuben was not present when the other brothers decided to sell Yosef, and in fact tried to rescue him. Why, then, were ten Rabbis killed to atone for the sin committed by only nine brothers? The answer is that Yosef himself bore a degree of guilt. While his brothers of course acted wrongly by selling him as a slave, he was partially responsible for their hostility. He reported to Yaakob about their alleged wrongdoing, and provoked them, arousing their hatred. Therefore, he, too, was accountable. This, then, was the tribe of Efrayim's mistake. The additional thirty years were decreed also for them, the descendants of Yosef, because he was partially responsible for what happened. Their decision to leave Egypt was thus a mistake, as they, too, were required to spend an additional thirty years in Egypt.

The Torah in Parashat Bo (12:40) states that Beneh Yisrael spent a total of 430 years in Egypt. Already Rashi notes the seeming contradiction between this verse and G-d's prophecy to Abraham Abinu that his descendants would endure a 400-year period of exile and oppression (Bereshit 15:13). Why did G-d predict a period of 400 years, if Beneh Yisrael were going to spend 430 years in exile? Rashi explains that the number depends on the starting point. The period from the birth of Yishak until the Exodus was 400 years, but Abraham received this prophecy thirty years prior to Yishak's birth, for a total of 430 years. The Shela Ha'kadosh (Rav Yeshaya Horowitz, d. 1630) offered a different answer, boldly asserting that G-d added thirty years to the period of exile. G-d informed Abraham that his descendants would live as foreigners for 400 years – but as a result of Mechirat Yosef, the sale of Yosef as a slave by his brothers, thirty years were added. The Shela explains that Yosef was brought out of the dungeon in Egypt and appointed the country's vizier at the age of thirty (Bereshit 41:46). In a sense, then, his first thirty years were stolen from him because of his brothers' cruelty. Therefore, it was decreed that Beneh Yisrael would endure an additional thirty years of oppression. The Shela's theory sheds light on the Gemara's comments in Masechet Sanhedrin (92) regarding the mistake made by the tribe of Efrayim. The Gemara says about the people of Efrayim, "Manu Le'ketz Ve'ta'u" – they miscalculated the end of the Egyptian exile. When they erroneously thought that the time for redemption had arrived, they left Egypt. But when they reached the Philistine region of Gat, they were attacked by the Philistines, and many were killed, while some managed to escape back to Egypt. The Gemara says that the remains of those people from Efrayim were the "dry bones" that were miraculously brought back to life in Yehezkel's famous prophecy. On the basis of the Shela's analysis, we can understand more clearly why the tribe of Efrayim made this mistake. If, indeed, an extra thirty years were added on account of the sin of Mechirat Yosef, then it stands to reason that the tribe of Efrayim – who descended from Yosef – assumed that they did not need to wait the additional thirty years. Since this period was a punishment for the crime committed against Yosef, they figured, it did not affect them, the descendants of Yosef. They therefore left Egypt thirty years early, at the end of the period of exile that was initially decreed. The question then becomes, why were the people of Efrayim wrong? Why were they killed for leaving Egypt early? The answer emerges from a passage in the Zohar regarding another consequence of Mechirat Yosef. Each year, on Tisha B'Ab, we recite a special Kinna (dirge) about the "Asara Harugeh Malchut" – the ten great Rabbis who were brutally murdered by the Romans. The Zohar teaches that these great Rabbis were Gilgulim (reincarnations) of the brothers, and they were killed to atone for the sin of Mechirat Yosef. Now in truth, only nine of the twelve brothers participated in Mechirat Yosef: Yosef, of course, was the victim; Binyamin, the youngest, was home and not involved; and Reuben was not present when the other brothers decided to sell Yosef, and in fact tried to rescue him. Why, then, were ten Rabbis killed to atone for the sin committed by only nine brothers? The answer is that Yosef himself bore a degree of guilt. While his brothers of course acted wrongly by selling him as a slave, he was partially responsible for their hostility. He reported to Yaakob about their alleged wrongdoing, and provoked them, arousing their hatred. Therefore, he, too, was accountable. This, then, was the tribe of Efrayim's mistake. The additional thirty years were decreed also for them, the descendants of Yosef, because he was partially responsible for what happened. Their decision to leave Egypt was thus a mistake, as they, too, were required to spend an additional thirty years in Egypt.

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.

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

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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====================================================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! 

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.  

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

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 ★

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 JTS Commentary for Noah by Rabbi Daniel Nevins, Former Pearl Resnick Dean of the Rabbinical School, JTSThis commentary was originally broadcast in 2014.Music provided by JJReinhold / Pond

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 ★

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 ★

The very first in the Torah is a real doozy and the Sages seem to almost willfully misread it. Yet, we can defend their interpretation. In fact, we will learn an important lesson from it.

Sermon by Rabbi Angela Buchdahl, "Bereshit: Starting a New Chapter"October 17, 2025

Podcast Jajam Shlomo (Sally) Zaed Qué nos enseña la Perashá Bereshit? Consejos de Shalom Bait Conferencia

Parashah Bereshit 5786

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?

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Welcome back to The Total Torah Podcast!For those of you listening to one aliyah per day, here is where you should start:03:51 Second Aliyah05:32 Third Aliyah08:36 Fourth Aliyah10:51 Fifth Aliyah11:20 Sixth Aliyah13:44 Seventh AliyahCheck out more of our content on Facebook,  Instagram, and Youtube.

Why did Yaakov need to leave Haran like a thief in the night?Why did Yaakov need to cheat Lavan by secret "genetic engineering" of his herds?Who is the cheat - Lavan or Yaakov?In this podcast we demonstrate Yaakov's stellar moral integrity and Lavan's manipulative treatment of Yaakov and his family.

A mistake for mincha and two things to watch out for in Kohelet. Follow along in Devarim 34:11, 34:1, Kohelet 3:11, 5:16, 2:23, Bereshit 1:2. Provide your feedback or join the WhatsApp group by sending an email to torahreadingpodcast@gmail.com.  

What did Yishmael do that made Sarah take the decision to make Avraham drive his son out of their home?Did Avraham send his own son to possible death by thirst in the desert?

One of the Berachot we are required to recite each morning is "She'lo Asani Goy," in which we thank Hashem for making us Jews. We have the great privilege of having been chosen to build a special relationship with G-d, and so the Sages instituted a Beracha to express our gratitude for the gift of being part of G-d's chosen people. There is considerable discussion and debate among the Poskim as to whether this text of the Beracha is indeed the correct text. The Zecher Yehosef (Rav Yosef Zecharya Stern, 1831-1903) noted that the term "Goy" – which means "nation" – is used even in reference to the Jewish People, as in the verse in Dibreh Hayamim I 17:21), "U'mi Ke'amcha Yisrael Goy Ehad Ba'aretz" ("And who is like Your nation, Israel, a singular nation on earth"). Accordingly, the Zecher Yehosef claims that the wording of this blessing was changed by the Church to "Goy" so that it would not be offensive to Christians. The Shulhan Aruch Ha'Rav (Rav Schneur Zalman of Liadi, founding Rebbe of Lubavitch, 1745-1812), among others, maintained that the proper text for this Beracha is "She'lo Asani Nochri," substituting the word "Goy" with "Nochri," which means "gentile." The Zecher Yehosef disagreed with this practice, arguing that the word "Nochri" technically means "foreigner," referring even to somebody from a different family or land, and does not necessarily refer to non-Jews. It is reported that the Hafetz Haim (Rav Yisrael Meir Kagan of Radin, 1839-1933) recited this Beracha as "She'lo Asani Obed Kochabim U'mazalot" – specifying that we are not worshippers of foreign deities. Others, however, dismissed this opinion, noting that there are many gentiles who do not worship foreign deities, and we are thankful also for not being among them, for being part of the Jewish Nation. In any event, common practice is to recite the text "She'lo Asani Goy." The explanation might be that although the Jewish People collectively is sometimes called a "Goy," this term used in the context of an individual refers specifically to a gentile. Hence, when we say "She'lo Asani Goy," we mean that Hashem did not make us a non-Jew. The Sedeh Hemed (Rav Haim Hizkiya Medini, 1834-1904) recited the text "She'lo Asani Goy Ke'goyeh Ha'arasot" – "who did not make me a 'Goy' like the nations of the other lands," in order to specify foreign nations. This is not the commonly accepted practice, though one certainly may recite this text, for even if the phrase "She'lo Asani Goy" is correct, adding the words "Ke'goyeh Ha'arasot" does not undermine the Beracha's legitimacy. The Bayit Hadash (Rav Yoel Sirkis, Poland, 1561-1640) raises the question of why this blessing is formulated in the negative form, thanking Hashem for not making us gentiles, rather than thanking Hashem for making us Jewish. One answer, as the Bayit Hadash brings, is based on the Gemara's sobering comment in Masechet Erubin (13), "No'ah Lo La'adam She'lo Nibra Yoter Mi'she'nibra" – "It would have been preferable for a person not to have been created, rather than to have been created." As life presents us with so many opportunities for failure, a person would have been better off having never been brought into this world. As such, it would be incorrect to thank Hashem for "making us" a certain way. The Bayit Hadash rejects this explanation, and suggests a different answer – that if we said "She'asani Yisrael," thanking Hashem for creating us as Jews, we would then be unable to recite the next two blessings – thanking Hashem for not making us a servant ("She'lo Asani Abed") and for not making us a woman "(She'lo Asani Isha"). The term "Yisrael" implies a free, Jewish man, and thus includes the next two Berachot. Hence, the Sages formulated this blessing in the negative form – "She'lo Asani Goy," so that we would be able to recite two additional blessings thanking Hashem for our freedom and for making us male. The Taz (Rav David Segal, 1586-1667) suggests a different answer, explaining that the text "She'asani Yisrael" would give the mistaken impression that only Jewish males have value and significance. Although we are thankful for being Jewish and for being male, we certainly do not believe that those who aren't Jewish, or Jewish women, are unimportant or do not have crucial roles to play in the world. For this reason, the Sages chose not to formulate the blessing as "She'asani Yisrael," and chose the negative form, instead. The Poskim debate the question of whether a Ger (convert) recites this blessing. The Rama (Rav Moshe Isserles, Poland, 1530-1572) maintained that a convert does not recite this Beracha, since he cannot say that Hashem made him a Jew, as he was born a gentile. The Bayit Hadash understood the Rama to mean that a Ger recites instead, "She'asani Yehudi" – "who has made me a Jew." However, the Bayit Hadash disputes this opinion, arguing that it was the convert himself, and not G-d, who turn him into a Jew, as he was born a gentile and then made the decision to become a Jew. Hacham Bension Abba Shaul (Jerusalem, 1924-1998) refutes this challenge, noting that Hashem enabled the convert to become Jewish by establishing the process of conversion. It is thus indeed appropriate for a convert to thank Hashem for "making" him a Jew by making conversion a possibility and assisting him along this process. A different view is brought by the Magen Abraham (Rav Abraham Gombiner, 1633-1683) – that a convert should recite the Beracha "She'asani Ger" – "who made me a convert." The verb "A.S.A." ("make") refers to the motivation to convert, as evidenced by the verse in the Book of Bereshit (12:5), "Ve'et Ha'nefesh Asher Asu Be'Haran" ("and the souls which they made in Haran"), which refers to the idolaters whom Abraham and Sara influenced to convert to monotheism. Others suggested that a Ger should recite the blessing, "She'hichnisani Tahat Kanfeh Ha'shechina" – "who has brought me under the wings of the Shechina," which refers to the process of joining the Jewish Nation. Others maintained that a Ger recites the standard Beracha of "She'lo Asani Goy," because he thanks Hashem for the fact that he is now a Jew. According to Kabbalah, this blessing thanks Hashem for restoring our Jewish soul in the morning, and this is relevant also to converts. Hence, according to this opinion, converts recite the same text as those who were born Jewish. In practice, however, the Hida (Rav Haim Yosef David Azulai, 1724-1806) maintained that a convert should not recite "She'lo Asani Goy" or any variation thereof, noting that the Bet Yosef appears to concur with this ruling. Later Poskim also noted that given the differences of opinion on this subject, we apply the famous rule of "Safek Berachot Le'hakel" – that we do not recite a Beracha when it is uncertain whether it is warranted. Instead, a convert should recite "Baruch Ata She'lo Asani Goy," omitting Hashem's Name. If a woman converted to Judaism while she was pregnant, it is uncertain whether the child has the status of a gentile or of a regular Jew. The child in this case was conceived when the mother was a gentile, but was delivered after she became a Jew, and it is questionable whether the child's status is determined at conception or at birth. Therefore, this child when he grows up should not recite the Beracha of "She'lo Asani Goy," given the different opinions that exist. All opinions agree that a convert recites the Beracha of "She'lo Asani Abed" and (in the case of a male convert) the Beracha of "She'lo Asani Isha." The Mishna Berura explains that a convert must thank Hashem for having been given the opportunity to be free and to be a man, an opportunity which he would not have had if he had been born as a servant or a woman. These three Berachot – "She'lo Asani Goy," "She'lo Asani Abed," and "She'lo Asani Isha" – are to be recited in this sequence. One first thanks Hashem for making him a Jew, then for making him a free person, as opposed to a slave, and then for making him male. A gentile, of course, is not bound by the Torah's commands at all, whereas a servant has already begun the process of becoming a Jew, and is obligated in some Misvot. And a woman, of course, is a full-fledged Jew, though with fewer Misva obligations then men. These three Berachot, then, follow a specific sequence, proceeding gradually from more general to more specific. The Magen Abraham ruled that if a person recited these Berachot out of order – reciting "She'lo Asani Isha" first – then he can no longer recite the other two blessings. The Beracha of "She'lo Asani Isha," as mentioned, is the most specific, and it thus naturally includes the other two. Meaning, once a person thanks Hashem for making him a man with numerous Misva opportunities, he in effect thanks Hashem also for not making him a gentile – who has no Misva obligations – or a servant – who has relatively few Misva obligations. This resembles the situation addressed by the Poskim where a person recited the Beracha of "Zokef Kefufim" – thanking Hashem for the ability to stand up straight – before reciting the Beracha of "Matir Asurim," which thanks Hashem for the ability to move our limbs. According to some opinions, the person in this case can then not recite "Matur Asurim," because the ability to move our limbs is included in the ability to stand up straight. (This is, in fact, the Halacha.) By the same token, the Magen Abraham writes, a person who recited "She'lo Asani Isha" before reciting "She'lo Asani Goy" and "She'lo Asani Abed" does not then recite those two blessings. However, the Mishna Berura cites the Elya Rabba (Rav Eliyahu Shapira, Prague, 1660-1712) as disagreeing with this ruling, and maintaining that the Berachot of "She'lo Asani Goy" and "She'lo Asani Abed" may be recited even after "She'lo Asani Isha." The Taz explains that the Beracha of "She'lo Asani Isha" does not necessarily cover the other two blessings, because a servant and a gentile have certain advantages over a Jewish woman, in that they have the possibility of becoming a full-fledged Jewish male. Therefore, even after reciting "She'lo Asani Isha," one still has reason to thank Hashem for not making him a servant or a gentile. Hacham Ovadia Yosef, in Halichot Olam, cites a large number of Poskim who follow this second opinion, that "She'lo Asani Goy" and "She'lo Asani Abed" may be recited after "She'lo Asani Isha." (These include the Elya Rabba, the Taz, the Peri Hadash, the Mateh Yehuda, the Shulhan Aruch Ha'Rav, the Peri Megadim, Rabbi Akiva Eger and the Shalmeh Sibur.) Therefore, as this is clearly the consensus view, this opinion should be followed, and one who mistakenly recited "She'lo Asani Isha" before "She'lo Asani Goy" and "She'lo Asani Abed" may still recite those two Berachot. Summary: A Ger (convert), who was not born Jewish, should not recite the full text of the Beracha of "She'lo Asani Goy," and should recite instead, "Baruch Ata She'lo Asani Goy," omitting Hashem's Name. The Berachot of "She'lo Asani Goy," "She'lo Asani Abed" and "She'lo Asani Isha" should be recited in that specific sequence. Nevertheless, if one recited one of the later blessings first, he still recites the others.