Podcasts about binyamin

The Henry and Lisa Manoucheri Parsha Shiur   Parshas Korach    Let's NOT make a Deal!   Plus-   Stupidity, Recklessness, & Narcissistic Obtuseness VS. Awareness, Infinity- Consciousness, and Ultimate Intimacy   Month of Tamuz classes are sponsored in memory of Doris Lombardi by Brittany and Daniel Lombardi. Grandma Doris was strong, warm, giving, loving, hilarious, and full of life. She was an ardent lover and supporter of the Jewish people and Israel and she constantly conveyed those values to her family. The fullness with which she lived and loved us inspires our family regularly and we hope that we continue to carry on her legacy in our actions and in the way we raise our children.     This week of classes are also dedicated in loving memory of Dr Frederica Muller; Frieda Bracha bas Aharon HaKohen. Her strength, brilliance, courage, and resolute conviction, established her family on principles of Judaism and passionate love for the Jewish People and HaShem. Through her descendants her legacy continues to profoundly benefit our nation with Torah, community building, and exemplary dignity. May her memory be blessed and her soul constantly elevated.    This week's classes are also dedicated for the benefit of a Refu'ah Sh'leima for Perel Sasha bas Meril Rivka, Ya'akov ben Malka Mattel, Binyamin ben Lillian Lily, Rachamim Sasson Rafael ben Bracha Fruma Gittel, and all Cholei Yisrael.

The Psychology Behind The Parsha Month of Tamuz classes are sponsored in memory of Doris Lombardi by Brittany and Daniel Lombardi. Grandma Doris was strong, warm, giving, loving, hilarious, and full of life. She was an ardent lover and supporter of the Jewish people and Israel and she constantly conveyed those values to her family. The fullness with which she lived and loved us inspires our family regularly and we hope that we continue to carry on her legacy in our actions and in the way we raise our children. This week of classes are also dedicated in loving memory of Dr Frederica Muller; Frieda Bracha bas Aharon HaKohen. Her strength, brilliance, courage, and resolute conviction, established her family on principles of Judaism and passionate love for the Jewish People and HaShem. Through her descendants her legacy continues to profoundly benefit our nation with Torah, community building, and exemplary dignity. May her memory be blessed and her soul constantly elevated. This week's classes are also dedicated for the benefit of a Refu'ah Sh'leima for Perel Sasha bas Meril Rivka, Ya'akov ben Malka Mattel, Binyamin ben Lillian Lily, Rachamim Sasson Rafael ben Bracha Fruma Gittel, and all Cholei Yisrael.  

Many people consume endless self help, podcasts, and articles – yet nothing changes. Social worker and NLP Master Practitioner Binyamin Klempner explains why information alone doesn't create lasting transformation. He draws the critical line between insight and advice, explores how AI can support psychological growth without replacing human relationships, and describes what the future of mental health looks like when technology is used to deepen self understanding rather than just automate tasks. This conversation is about moving from knowing to becoming.

When Marriage Gets Hard: Choosing to Stay in a Difficult MarriageDr. Binyamin Tepfer, PhD, CSAT, Sunday, June 14, 2026, # 275

The Henry and Lisa Manoucheri Parsha Shiur Good or Bad Advice Plus Gossip, Propaganda & Authoritarianism VS. Goals, Marketing & Dignity  Month of Sivan classes are sponsored by Rabbi Aharon & Becky Assaraf for the merit of a Refu'ah Sh'leima for Baruch Yehoshua Yisrael ben Sima. This week's classes are also sponsored for the benefit of a Refu'ah Sh'leima for Perel Sasha bas Meril Rivka, Ya'akov ben Malka Mattel, Binyamin ben Lillian Lily, Rachamim Sasson Rafael ben Bracha Fruma Gittel, and all Cholei Yisrael.

With BINYAMIN and Tuvia (Tony) Newmark -What happened with the meraglim? Why couldn't the people believe in Hashem?

The Psychology Behind the Parsha Month of Sivan classes are sponsored by Rabbi Aharon & Becky Assaraf for the merit of a Refu'ah Sh'leima for Baruch Yehoshua Yisrael ben Sima. This week's classes are also sponsored for the benefit of a Refu'ah Sh'leima for Perel Sasha bas Meril Rivka, Ya'akov ben Malka Mattel, Binyamin ben Lillian Lily, Rachamim Sasson Rafael ben Bracha Fruma Gittel, and all Cholei Yisrael.   

The Henry and Lisa Manoucheri Parsha Shiur Parshas B'Ha'alos'cha  (May 2026 - Sivan 5786)  HaShem's Battleground & Achieving Conflict Resolution

The Psychology Behind The Parsha Parshas B'Ha'alos'cha  (May 2026 - Sivan 5786)    The Crux of Serenity    Month of Sivan classes are sponsored by Rabbi Aharon & Becky Assaraf for the merit of a Refu'ah Sh'leima for Baruch Yehoshua Yisrael ben Sima.   This week's classes are also sponsored for the benefit of a Refu'ah Sh'leima for Perel Sasha bas Meril Rivka, Ya'akov ben Malka Mattel, Binyamin ben Lillian Lily, Rachamim Sasson Rafael ben Bracha Fruma Gittel, and all Cholei Yisrael.

This week, EconoFact Chats features an abridged version of an Ask Me Anything Webinar with Binyamin Appelbaum. The discussion touched on a range of issues, including whether AI will prove labor-enhancing or labor-replacing, how a shrinking immigrant workforce will affect a labor market already facing a crunch, why oil markets are seemingly underpricing supply shocks, and whether the central bank can maintain its independence in the face of mounting political pressure to lower interest rates. Binyamin is the lead writer on economics and business for the New York Times editorial board, and the author of The Economists' Hour. EconoFact's monthly Ask Me Anything Webinars are exclusively available to Premium Subscribers. The $50 annual fee for becoming a Premium Subscriber helps EconoFact bring timely, accessible, unbiased, and nonpartisan analyses on important economic and social policy issues to the public. You can sign-up for a Premium Subscription here: https://secure.touchnet.net/C21525_ustores/web/store_main.jsp?STOREID=157

The Henry and Lisa Manoucheri Parsha Shiur    Parshas Naso (May 2026 - Sivan 5786)    Preventing Humanity's Self Destruction    Plus   A Mission Driven Life  &  Becoming A Crowned Prince   Month of Sivan classes are sponsored by Rabbi Aharon & Becky Assaraf for the merit of a Refu'ah Sh'leima for Baruch Yehoshua Yisrael ben Sima.   This week's classes are also sponsored for the benefit of a Refu'ah Sh'leima for Perel Sasha bas Meril Rivka, and Binyamin ben Lillian Lily, Rachamim Sasson Rafael ben Bracha Fruma Gittel, and all Cholei Yisrael.

Plus a surprise segment

The Psychology Behind The Parsha   Parshas Naso (May 2026 - Sivan 5786)    Erecting A Permanent Set-Up   Month of Sivan classes are sponsored by Rabbi Aharon & Becky Assaraf for the merit of a Refu'ah Sh'leima for Baruch Yehoshua Yisrael ben Sima.   This week's classes are also sponsored for the benefit of a Refu'ah Sh'leima for Perel Sasha bas Meril Rivka, and Binyamin ben Lillian Lily, and all Cholei Yisrael.  

The Psychology Behind the Parsha   Shavu'os - Rus (May 2026 - Sivan 5786)    Discovering YOUR Purpose & Conversion: Adapting to REALITY   Month of Sivan classes are sponsored by Rabbi Aharon & Becky Assaraf for the merit of a Refu'ah Sh'leima for Baruch Yehoshua Yisrael ben Sima.   This week's classes are also sponsored for the benefit of a Refu'ah Sh'leima for Perel Sasha bas Meril Rivka, and Binyamin ben Lillian Lily, and all Cholei Yisrael.

Rabbi Moshe Lichtman joins us for a deep and sensitive conversation on the religious meaning of Zionism, the founding of the State of Israel, and the theological debates that continue to divide the Jewish world. We explore the widespread misconception that Zionism began with Theodor Herzl, tracing the ideological roots of the movement decades earlier and examining which rabbinic figures supported a return to the Land of Israel and why others fiercely opposed it. The discussion tackles some of the most difficult questions surrounding Religious Zionism: Can redemption begin through secular Jews who are not fully observant? What value is there in building the Land without Torah? Did Zionism unintentionally contribute to religious decline among Jews, and if so, how are we to understand the recitation of Hallel on Yom Ha'atzmaut? We also address the claim that Rav Kook stood virtually alone against the majority of rabbinic opinion and whether “following the majority” applies to these historical and theological questions. Finally, we turn to the words of the prophets themselves. Is the modern State of Israel a fulfillment of biblical prophecy? How can one identify the beginning of the messianic process, and who ultimately has the authority to define redemption? This episode confronts some of the most emotionally charged and intellectually challenging issues in contemporary Jewish thought with nuance, sources, and honesty.(We apologize that this episode is available in audio-only format due to unexpected Zoom connection issues during the recording.)___*This episode is dedicated to the refua shelema of Sarah Miriam bat Tamar, Binyamin ben Zilpa, and our dear friend Yaakov ben Haya Sarah Malakh, and l'ilui nishmat Zehara Yehudit bat Yaakov Ezra v'Ilana Shira___• Bio: Born and raised in Elizabeth, New Jersey, Rabbi Moshe D. Lichtman studied in several yeshivot in Israel, including Beit Midrash LeTorah, the Gruss Kollel, Sha'alvim, and the Meretz Kollel in Mevaseret Tzion. He received semichah from both the Chief Rabbinate of Israel and the Rabbi Isaac Elchanan Theological Seminary of Yeshiva University, and also holds an MS in Jewish Education from Yeshiva University's Azrieli Institute. Rabbi Lichtman made aliyah in 1991 and has since taught in numerous post-high school programs in Israel, including the Mevaseret Institutions, Be'er Miriam, and Yeshivat Yesodei HaTorah, while lecturing regularly throughout the yeshiva and seminary world. He currently lives in Beit Shemesh with his wife and eight children. Rabbi Lichtman is perhaps best known for making major Religious Zionist works accessible to the English-speaking world, including Eim HaBanim Semeichah, An Angel Among Men, A Question of Redemption, and Rise from the Dust, as well as for authoring the widely popular original work Eretz Yisrael in the Parashah, which highlights the centrality of the Land of Israel throughout the Torah.___• Get his book here: https://a.co/d/0jfsgGED___• Welcome to JUDAISM DEMYSTIFIED: A PODCAST FOR THE PERPLEXED | Co-hosted by Benjy & Benzi | Thank you to...Super Patron: Jordan Karmily, Platinum Patron: Craig Gordon, Rod Ilian, Gold Patrons: Dovidchai Abramchayev, Lazer Cohen, Travis Krueger, Vasili Volkoff, Vasya, Silver Patrons: Ellen Fleischer, Daniel M., Rabbi Pinny Rosenthal, Fred & Antonio, Jeffrey Wasserman, Jacob Winston, Ariel Klainerman, and Michael Herskovitz! Please SUBSCRIBE to this YouTube Channel and hit the BELL to get alerted whenever new clips get posted, thank you for your support!

The Henry and Lisa Manoucheri Parsha Shiur Parshas B'Midbar - Shavu'os & Megillas Rus (May 2026 -Iyar 5786)  To Be Reborn! - Solving Antisemitism, the Libels, and Our Identity Crisis

The Psychology Behind the Parsha Parshas B'Midbar - Shavu'os (May 2026 -Iyar 5786)  Our Crucial Legionnaires

Together with BINYAMIN we journey through the time period we're in, delving deep into the three layers of Torah, and ending deep within our souls - come join us.

This Yom HaZikaron, we sit with two fathers who lost their sons in the early months of the war. Eitan Morell shares the story of his son Maoz — a kid with ADHD and learning difficulties who walked into a yeshiva that didn't want him, refused to leave, and became the kind of soldier his unit looked up to. Eitan reflects on what it means to suddenly see your child's whole life in reverse — and how grief reveals a person you thought you already knew.Rob Airley shares the story of his son Binyamin — named best soldier in his platoon, loved by commanders and chaverim alike. The kind of guy who, moments before being killed, volunteered to run into a building because his unit needed him. Rob talks about learning to grieve without falling apart — and what it looks like to keep laughing and dancing in the house when Binyamin is no longer at the table.We end off with exerpts from 3 other episodes, about the beauty of living in Israel. Shtark Tank episodes with Eli Freedman and Yaakov Ehrenkranz, and Yaakov's appearance on the DHR podcast hosted by Zak Lenik.Make sure to sign up for newsletter at ShtarkTank.orgTo support Beit Binyamin click hereTo watch the movie about Maoz Morell click hereChapters:00:00:00 Intro00:04:20 Eitan Morell remembers his son Maoz00:39:34 Rob Airley remembers his son Binyamin01:11:25 Shtark Tank with Eli Freedman0:1:23:17 Shtark Tank with Yaakov Ehrenkranz01:33:24 Yaakov on DHR Podcast

0:00) Intro(0:02) Khutba(0:09) Nisf Qur'an Mukammal – Surah Yusuf ka Baqi Hissa(0:30) Nafs ki Khud Pasandi se Bachna(1:18) Deeni Mehfil ke Adaab(2:10) Aziz-e-Misr ka Mutasir Hona(3:15) Ghair Muslim Mulk mein Qadr Pana(3:35) Yusuf AS – Wazir-e-Khazana(4:09) Wazir-e-Khazana ki 2 Sifaat(5:08) Yusuf AS ko Ohda Milna(5:38) Asbab Ikhtiyar Karna(6:05) Vizarat aur Tabligh(7:49) Kamyab Business ka Usool(8:41) Aakhirat ka Kamyab Tijarat Concept(9:10) Misr ki Maeeshat ka Mansuba(10:39) Misr ki Economic Taqat(11:25) Badshahat aur Tabligh(12:19) Aalim ka Dehat mein Rehna(12:33) Makkah ki Hikmat(13:03) Ulama ko Na Sunna(14:38) Jamia Tur Rasheed Students ko Naseehat(15:22) Yusuf AS ki Badshahat(16:08) Yusuf AS par Allah ka Fazal(16:32) Sana'at-e-Injemad(17:14) Keto Diet Reality(18:57) Bhaiyon ka Na Pehchanna(20:03) Binyamin ko Saath Lana(21:23) Mulazim se Kaam Lena(22:42) Mulazimeen ko Hidayat(23:15) Qafla Misr se Wapas(24:34) Currency Notes Reality(24:44) Yahudiyon ka Manjan(25:33) Mufti Taqi Usmani ki Kitab(25:56) Gold aur Silver Investment(26:02) Khilqatan – Fiqhi Istilah(26:21) Yusuf AS ki Hikmat(27:14) Binyamin par Qasam(28:08) Mukhtalif Darwazon se Dakhil Hona(31:09) Bhaiyon ki Dobara Aamad(32:09) Binyamin par Zulm(32:43) Joint Family Masla(34:24) Binyamin par Ziyadti(34:37) Yusuf AS ki Hikmat(36:11) Bhare Pait Jhagre(36:40) Hasad aur Chori(37:25) Hubb-e-Jaah aur Hubb-e-Maal(38:52) Chappal Chor ka Rishta(39:14) Anbiya ke Baiton ki Shan(40:09) Piyala Binyamin ke Saman se Nikalna(42:09) Politics(42:41) Bhaiyon ka Ilzam(43:01) Phuphi ka Ilzam(44:18) Yusuf AS ka Dil ka Jawab(44:44) Bhaiyon ki Darkhwast(46:04) Yaqoob AS ki Aazmaish(46:16) Bare Bhai ka Faisla(48:00) Bhaiyon ka Mashwara(49:27) Sana'at-e-Injemad(49:41) Yaqoob AS ka Jawab(50:44) Qatl ke Case mein Gawah(51:34) Sabr-e-Jameel Hosted on Acast. See acast.com/privacy for more information.

In this short shiur, delivered Purim night in the Five Towns, Rav Burg explains why Yosef favored Binyamin and the connection to Purim.

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.

Shapell's Purim Yom Iyun 5786 - Rabbi Binyamin Wolff - Hallel on Purim by Shapell's Rabbeim

The pasuk says in this week's parashah Mishpatim, regarding one who injures another, וְרַפֹּא יְרַפֵּא — verapoh yerapeh. Chazal learn from those words that a doctor was given permission to heal. The Gemara explains that one might have thought that since illness comes from Hashem, perhaps people do not have the right to intervene. The Torah therefore explicitly grants permission. The Torah uses a double expression — verapoh yerapeh. One explanation is that although the visible healer may be the doctor, we know that the true healer is HaKadosh Baruch Hu. Hashem commands us to go to doctors because He wants the world to function through teva, through natural means. Therefore, we must take medications, we must follow treatment instructions, and we must do our hishtadlut. At the same time, we must know the entire time that healing will only come if Hashem decrees that it should. There have been times when the greatest specialists gave a grim prognosis and suddenly everything turned around and the patient recovered. There have been times when treatment options appeared limited, yet the body responded far beyond expectations. There have been times when two people received the exact same diagnosis, went to the same doctor, followed the same treatments, and yet their outcomes were completely different. Why? Because Hashem decided that this one would be healed and that one would not. Believing that Hashem is the One who brings the healing is a tremendous zechut which can hasten the process. It is not easy to maintain that clarity when we are sitting in doctors' offices, filling prescriptions, and pursuing every possible avenue to get better. And that is precisely why the zechut of seeing through all of it is so great. We have seen so many times when we thought healing would come through one channel, and in the end it came from somewhere completely different. That is a reminder that it is not the avenue that brings the healing — it is only Hashem. Rabbi Rosen from A-Time shared a story that began in 2017. Their organization had developed an innovative medical machine for couples struggling with infertility who had already exhausted every option. When the rabbi shared the news of the discovery, many childless couples felt renewed hope, especially a man named Binyamin and his wife, who had already been waiting for ten long years. After so many disappointments, this finally seemed promising. As they waited for final approval to use the machine, obstacles began to mount. There were restrictions, safety concerns, and endless regulatory requirements. Before anything could proceed, laboratory testing had to verify that the laser and special dye were safe. Then the hospital stalled. Months turned into years. With every delay, the window of opportunity for Binyamin and his wife was narrowing. In the end, they were forced to confront the painful reality that this path was no longer viable. A-Time then attempted to pursue a similar approach in Israel, where regulations were somewhat more flexible and innovation could move faster. They acquired another machine and began testing there. Hope was renewed. Then COVID struck, and everything came to a halt. When the world gradually reopened, they resumed where they had left off. They sent samples to one of the most advanced genetic teams in the world. The results that came back were devastating. The project would not succeed. Binyamin and his wife felt their hope drain away once more. It seemed that nothing else could be done, that the road had ended. Yet with Hashem running the world, there is always hope. Out of nowhere, a group of infertility specialists discovered a new technique utilizing modern technology. The Borei Refu'ot revealed yet another pathway for healing. Baruch Hashem, after nineteen long years of waiting, just a few months ago, Binyamin and his wife were blessed with their own baby. Hashem is the only Healer. We must place our bitachon in Him. With Hashem's help, He will open our eyes to see the cures He has already created for every illness in the world. Shabbat Shalom.

In this episode, we sit down with Rabbi Dr. Yosie Levine to explore the life, world, and enduring significance of Hakham Tsevi Ashkenazi, the towering early modern rabbinic figure at the center of his book Hakham Tsevi Ashkenazi and the Battlegrounds of the Early Modern Rabbinate. We begin at the very beginning: what draws a historian to write a full-scale study of Hakham Tsevi, and why his career offers such a powerful window into early modern rabbinic life and the development of halakha. Moving beyond biography, Rabbi Dr. Levine explains how Teshuvot function not only as halakhic documents but as rich historical sources that illuminate communal pressures, lived religion, and the texture of Jewish decision-making in a rapidly changing world. The conversation then turns to the political and cultural dynamics shaping Jewish communities of the period, and how these forces complicated the relationship between rabbis and their congregations. We examine Hakham Tsevi's nuanced engagement with Sefaradim and his defense of certain Sepharadi approaches to Jewish law and minhagim, challenging simplistic Ashkenazi–Sepharadi divides. Rabbi Dr. Levine also unpacks Hakham Tsevi's attitude toward Kabbala and how it manifests within his Teshuvot, revealing a careful, principled posture rather than a reactionary one. Finally, we delve into the dramatic Ḥayon Affair, tracing its significance not only as a personal crisis for Hakham Tsevi but as a defining moment in the broader battlegrounds of the early modern rabbinate.___*This episode is dedicated to the refua shelema of Sarah Miriam bat Tamar, Binyamin ben Zilpa, and our dear friend Yaakov ben Haya Sarah Malakh, and l'ilui nishmat Zehara Yehudit bat Yaakov Ezra v'Ilana Shira___• Bio: A scholar of early modern Jewish history, Rabbi Yosie Levine became the seventh rabbi of The Jewish Center in 2008, after serving there for four years as Rabbinic Intern, Assistant Rabbi, and Associate Rabbi under the mentorship of Rabbi Dr. Norman Lamm, z”l; Rabbi Dr. Jacob J. Schacter; and Rabbi Dr. Ari Berman. Prior to joining The Jewish Center, he served as educational director of the Lauder Foundation's Beit Midrash in Berlin. Rabbi Levine has played a leadership role on the issue of day school affordability, pioneering a communal model for sustaining excellent Jewish education, and he is co-chair of the Manhattan Eruv. He is active in numerous communal organizations, including AIPAC, NORPAC, and the UJA-Federation of New York, where he previously served as a board member, and his advocacy for Israel has helped make The Jewish Center a model for Israel activism within and beyond the Religious Zionist community. Rabbi Levine earned a BA in English and Comparative Literature from Columbia College, received rabbinic ordination from the Rabbi Isaac Elchanan Theological Seminary as a Wexner Graduate Fellow, and holds a PhD in Early Modern Jewish History from Yeshiva University's Bernard Revel Graduate School, where he serves as an adjunct professor and sits on the Dean's Council. His work has appeared in both scholarly and popular publications, and his book, Hakham Tsevi Ashkenazi and the Battlegrounds of the Early Modern Rabbinate (Littman Library, 2024), is the recipient of the Association for Jewish Studies' Jordan Schnitzer First Book Award.___• Get his book here: https://www.amazon.com/Ashkenazi-Battlegrounds-Rabbinate-Littman-Civilization/dp/1835536417___• Welcome to JUDAISM DEMYSTIFIED: A PODCAST FOR THE PERPLEXED | Co-hosted by Benjy & Benzi | Thank you to...Super Patron: Jordan Karmily, Platinum Patron: Craig Gordon, Rod Ilian, Gold Patrons: Dovidchai Abramchayev, Lazer Cohen, Travis Krueger, Vasili Volkoff, Vasya, Silver Patrons: Ellen Fleischer, Daniel M., Rabbi Pinny Rosenthal, Fred & Antonio, Jeffrey Wasserman, Jacob Winston, and Ariel Klainerman! Please SUBSCRIBE to this YouTube Channel and hit the BELL to can get alerted whenever new clips get posted, thank you for your support!

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.

All by Binyamin

The Gemara explains the basis of the disagreement in the braita between Rabbi Yehuda and the Rabbis, and how the second position of the Rabbis differs from the first position in the name of the rabbis in that same braita. Rabbi Shimon's source in the Torah for his view limiting the communal offerings brought in Gilgal is a verse in Yehoshua 5:10, which describes the Jews bringing the Paschal offering just a few days after crossing the Jordan River into the Land of Israel.  The reason the structure of Shilo was built with stone walls while its ceiling was only a curtain is derived from seemingly contradictory verses - some referring to Shilo as a "house" and others as a "tent." Four rabbis each cite a different verse to explain the law that during the period when the Tabernacle stood in Shilo, kodshim kalim and maaser sheni could be eaten anywhere within sight of Shilo. There is also a debate about whether the Tabernacle in Shilo was located in the territory of Yosef or Binyamin.  A braita discusses how many years the Tabernacle remained in each location and explains the calculations: thirty-nine years in the desert, fourteen in Gilgal, fifty-seven in Nov and Givon, and three hundred sixty-nine in Shilo.

What offerings were made in the wilderness, after leaving Egypt? In Gilgal? What verses spurred Rabbi Shimon's opinion to say only some few sacrifices were made at Gilgal? The Pesach offering was made, of course. Note that the Children of Israel left Egypt without having been circumcised for years and years - until they then did circumcise themselves, with implications for their religious lives, including their offerings. Also, the 3 places the Divine Presence rested on the land of Israel: Shilo, Nov & Givon, and the Temple in Jerusalem. Plus, the fact that all of these places seem to have been in Binyamin's portion of the land of Israel. But what about Yehudah? And even Yosef? Also, the chronology of where the Mishkan was when, from the verses themselves.

The Gemara explains the basis of the disagreement in the braita between Rabbi Yehuda and the Rabbis, and how the second position of the Rabbis differs from the first position in the name of the rabbis in that same braita. Rabbi Shimon's source in the Torah for his view limiting the communal offerings brought in Gilgal is a verse in Yehoshua 5:10, which describes the Jews bringing the Paschal offering just a few days after crossing the Jordan River into the Land of Israel.  The reason the structure of Shilo was built with stone walls while its ceiling was only a curtain is derived from seemingly contradictory verses - some referring to Shilo as a "house" and others as a "tent." Four rabbis each cite a different verse to explain the law that during the period when the Tabernacle stood in Shilo, kodshim kalim and maaser sheni could be eaten anywhere within sight of Shilo. There is also a debate about whether the Tabernacle in Shilo was located in the territory of Yosef or Binyamin.  A braita discusses how many years the Tabernacle remained in each location and explains the calculations: thirty-nine years in the desert, fourteen in Gilgal, fifty-seven in Nov and Givon, and three hundred sixty-nine in Shilo.

Most people buy the fiction that markets are “natural,” inequality is inevitable, and government should step aside — but where did that idea come from? In this episode from 2019, Nick and Goldy talk with English journalist George Monbiot and American journalist and author Binyamin Appelbaum about how neoliberalism was deliberately built and sold — not stumbled into. They unpack how economists, funders, and institutions rewrote the rules to favor markets over people, shifted political norms, and made extreme inequality seem inevitable — and what that history means for reclaiming an economy that works for everyone. George Monbiot is an English journalist, author, and political/environmental activist. He writes a regular column for The Guardian and has published several books on politics, ecology, and society. He's known for critiquing corporate power, neoliberal economics, and environmental degradation.  Binyamin Appelbaum is an American journalist and author. He is a lead writer on business and economics for The New York Times editorial board. He previously covered the Federal Reserve and economic policy for the Times and has written widely on how markets and policy shape society. Social Media: georgemonbiot.bsky.social bcappelbaum.bsky.social @BCAppelbaum Further Reading:  The Economists' Hour: False Prophets, Free Markets, and the Fracture of Society Website: http://pitchforkeconomics.com Facebook: Pitchfork Economics Podcast Bluesky: @pitchforkeconomics.bsky.social Instagram: @pitchforkeconomics Threads: pitchforkeconomics TikTok: @pitchfork_econ YouTube: @pitchforkeconomics LinkedIn: Pitchfork Economics Twitter: @PitchforkEcon, @NickHanauer Substack: ⁠The Pitch⁠

If a man is betrayed by someone he trusted, the pain can be overwhelming. Imagine he is told about a great business opportunity, and with complete trust he invests most of his life savings. Later, he discovers that it was all a lie. He was cheated. The money is gone, with no way to recover it. Beyond the financial loss, the deeper pain sets in. How could such injustice take place? It seems as if the thieves live happily ever after, while the innocent, unassuming person is left to suffer for nothing. But we know this is never the full story. Hashem is always in charge. No one can take a single dollar from a person unless it was meant for him to lose it, and no one can keep a dollar unless it was meant for him to have it. Hashem is the perfect Judge. No one ever gets away with anything in this world. It may look like evil prospers, but that appearance itself is part of the test. Every single action a person does is accounted for. Nothing slips through the cracks. When Titus HaRasha stabbed the parochet at the time of the destruction of the Beit HaMikdash and blood appeared to flow from it, he believed he had overpowered Hashem. It looked like evil had triumphed. But in the end, Hashem sent the smallest creature—a gnat—to eat away at Titus's brain until he died. Justice was exact, measured, and unavoidable. The Mitzrim seemed to have their way with the Jewish people in Mitzrayim for generations. It appeared as if cruelty and oppression ruled unchecked. Yet when the time for retribution came, every Mitzri received exactly what he deserved. Even those who drowned in the Yam Suf did not all die the same way. Some sank like lead, some like stone, and some like straw. Each death was calibrated precisely according to what that person deserved. Hashem's justice is exact down to the smallest detail. Every single thing that happens to a person, every minute of the day, is calculated with perfect precision based on his deeds. It is almost never obvious that something is happening because of what a person did. We label events as "natural," but those who understand know there is nothing natural about life. Everything is Hashem. The Yerushalmi relates that one Leil Shabbat, Rabbi Chanina ben Dosa was eating his Shabbat seudah when suddenly his table collapsed. He did not ask if a screw was loose or if the wood had weakened. Instead, he asked his Rebbetzin what might have caused this spiritually. She then remembered that she had borrowed spices from a neighbor and forgot to take off ma'aser. Rabbi Chanina ben Dosa immediately did what was necessary according to halacha to rectify it, and the table fixed itself on the spot. He knew that even if there was a physical reason, that was never the true cause. The cause was always Hashem. When Yosef's brothers were treated harshly by the viceroy of Mitzrayim, they did not say, "Look at this antisemitism." They said, "We are guilty because of what we did to Yosef." They understood that a viceroy has no power of his own. It was Hashem giving them kaparah. And notice how exact that kaparah was. Shimon, who wanted Yosef killed, was the only brother taken to prison. Levi, who was next in suggesting harm, was the one who found his money in his sack and had to endure additional agony. Yehudah, who suggested selling Yosef, suffered the torment of thinking Binyamin would not return and that he would be held responsible. Every detail was measured. Hashem is exacting. It may take days, months, or even years, but everyone always gets exactly what he deserves. Sometimes events happen to correct something from a previous lifetime. We don't know the calculations, but we know they are perfect. Hashem arranges everything so we can fulfill our mission in this world and live eternally with true bliss. The Shomer Emunim teaches that when something happens that appears to be a kaparah, a person should tell Hashem that he accepts it fully and knows he deserves it. That avodah elevates a person tremendously and can spare him from additional yesurim. We never need to worry about what others do or whether they are getting away with anything. That is Hashem's department—and He is the most righteous and perfect Judge.

In this episode, we sit down with Rabbi Zach Millunchick to discuss tradition, authority, and the Rambam's vision for halakhic and intellectual life today. Rabbi Millunchick reflects on being a student of Rabbi Nahum Rabinovitch a'h, who was also a formative teacher of Rabbi Jonathan Sacks a'h, and explains how Rav Rabinovitch's approach continues to shape his worldview. From there, the conversation turns to his book Kakhol HaYam, which emerges from a deep commitment to the Rambam alongside a willingness to rethink assumptions about tradition, authority, and leadership. We explore his central claim that laws derived through the thirteen hermeneutical principles are fundamentally rabbinic, even when they appear indistinguishable from biblical law in the Talmud, and what this means for understanding halakhic authority. Rabbi Millunchick also explains the Rambam's sharp distinction between clarifying the Torah's meaning and creating new law through human reasoning, and why collapsing that distinction carries serious intellectual and religious consequences. The discussion then moves to the second half of Kakhol HaYam, where Rabbi Millunchick argues that the Rambam's theory of halakhic authority cannot be separated from his political philosophy, including his views on courts, governance, and human perfection. We consider whether this model of tradition—neither rigid nor relativistic—is viable in the absence of a Sanhedrin, or whether it reveals unresolved tensions in modern Jewish life. The episode concludes with a conversation about Jewish education in Israel, particularly within the Dati Leumi world. Rabbi Millunchick addresses the common blending of Rav Kook and the Rambam, explains what he believes needs to change in the yeshiva curriculum, and shares his vision for a new mekhina he is developing with Rabbi Yohai Makbili and what he hopes students will take with them. Special thanks to Rabbi Jonathan Livi for connecting us and making this conversation possible.---*This episode is dedicated to the refua shelema of Sarah Miriam bat Tamar, Binyamin ben Zilpa, and our dear friend Yaakov ben Haya Sarah Malakh, and b'ilui nishmat Zehara Yehudit bat Yaakov Ezra v'Ilana Shira.---• Bio: Rabbi Zach Millunchick is a student of Rabbi Nahum Rabinovitch, of blessed memory, and is currently working on the continuation of his monumental commentary on the Mishne Torah, the Yad Peshuta. He authored the book כחול הים - על העברת המסורת והנהגת העם במשנת הרמב״ם, which focuses on the Rambam's political theory, from both halakhic and philosophical perspectives.---• Welcome to JUDAISM DEMYSTIFIED: A PODCAST FOR THE PERPLEXED | Co-hosted by Benjy & Benzi | Thank you to...Super Patron: Jordan Karmily, Platinum Patron: Craig Gordon, Rod Ilian, Gold Patrons: Dovidchai Abramchayev, Lazer Cohen, Travis Krueger, Vasili Volkoff, Vasya, Silver Patrons: Ellen Fleischer, Daniel M., Rabbi Pinny Rosenthal, Fred & Antonio, Jeffrey Wasserman, and Jacob Winston! Please SUBSCRIBE to this YouTube Channel and hit the BELL so you can get alerted whenever new clips get posted, thank you for your support!

Parshas Vayigash: Carrying Light Forward Our Parsha reaches its emotional turning point as Yehuda steps forward, offering himself in place of Binyamin, and Yosef reveals his identity to his brothers. Years of pain and separation collapse into a moment of truth, reconciliation, and Divine clarity. Yosef shows that what once felt like loss was always part of G-d's plan to preserve life. Yet just as Ya'akov prepares to reunite with the son he mourned for twenty-two years, he pauses. Before descending to Egypt, the place that will become exile, he stops in Be'er Sheva to pray. Drawing from the Radak and the Lubavitcher Rebbe, this episode explores why Ya'akov understood that entering exile requires spiritual grounding, and how light must be carried deliberately when clarity fades.

The air is tight with silence, the court of Yosef unmoving, and then Yehuda steps forward. That one act—crossing an invisible line of protocol—opens a masterclass on courage, responsibility, and the kind of reasoning that can thaw a heart guarded by power. We trace the moment Binyamin's fate hangs by a thread and watch how Yehuda weaves threads into a rope: memory, duty, empathy, and personal guarantee, each linked to the next until justice can breathe.We walk you through the Midrash on “deep waters are counsel in the heart of man,” turning a vivid parable into a practical tool. Imagine a well of ice-cold water no hand can reach; now imagine building a rope, thread by thread, until the bucket touches what lies beneath. That's the framework here—rope-to-rope reasoning—steady, disciplined, and exact. We explore how this method shows up in Yehuda's speech and why it works: it respects truth, invites empathy, and keeps going until the right argument lands.The Malbim adds dimension by distinguishing knowledge you're taught from insight you derive. We connect that to real scenarios—improving prayer and focus, making a case in court, navigating a tough real estate market—showing how to ask better questions, follow causes upstream, and iterate without ego. The takeaway is as simple as it is demanding: don't quit before the well. If the first approach fails, add another rope. Adjust with humility, test with clarity, and keep your hands steady until the bucket rises with something cold, clear, and unmistakably true.If this resonated, subscribe, share the episode with someone who's one step from a breakthrough, and leave a review telling us the next “rope” you'll tie.Support the showJoin The Motivation Congregation WhatsApp community for daily motivational Torah content!------------------Check out our other Torah Podcasts and content! SUBSCRIBE to The Motivation Congregation Podcast for daily motivational Mussar! Listen on Spotify or 24six! Find all Torah talks and listen to featured episodes on our website, themotivationcongregation.org Questions or Comments? Please email me @ michaelbrooke97@gmail.com

This episode discusses why Binyamin and Yosef cried about the destruction of the Beis Hamikdash and Mishkan Shiloh when they met.

Have any questions, insights, or feedback? Send me a text!Synopsis: This is the audio version of the 6-page article I wrote and published on rabbischneeweiss.substack.com/ on 12/26/25 titled: Vayigash: Hulk Yehuda Threatens to Kill Yosef for Wanting Binyamin as a Sex Slave?! Despite my preference for peshat, this midrash is so wild and so against the peshat that I couldn't resist the urge to work on it. I may not have answered all the questions, but here are my findings.-----SPECIAL CHANUKAH DISCOUNT—EXTENDED THROUGH JANUARY 2026: I originally offered 50% off my paid Substack subscription for Chanukah ($5 per month, or $50 for a full year). Since I'm still finishing my Chanukah article, which will be behind the paywall, and since I'll be heading off the grid for a solo cabin retreat next week, I've decided to extend the discount through the end of 2025. If the free articles, recordings, and shiurim I've shared this year have added real value to your learning and your life, and you'd consider them worth at least the price of a latte, this is a simple way to say “thank you.” You're welcome to sign up, read, listen, or download whatever you'd like from behind the paywall, and then cancel so there's no ongoing charge. Your support is what allows this work to continue at its current depth and consistency, and for that I'm genuinely grateful. -----If you've gained from what you've learned here, please consider contributing to my Patreon at www.patreon.com/rabbischneeweiss. Alternatively, if you would like to make a direct contribution to the "Rabbi Schneeweiss Torah Content Fund," my Venmo is @Matt-Schneeweiss, and my Zelle and PayPal are mattschneeweiss at gmail. Even a small contribution goes a long way to covering the costs of my podcasts, and will provide me with the financial freedom to produce even more Torah content for you.If you would like to sponsor a day's or a week's worth of content, or if you are interested in enlisting my services as a teacher or tutor, you can reach me at rabbischneeweiss at gmail. Thank you to my listeners for listening, thank you to my readers for reading, and thank you to my supporters for supporting my efforts to make Torah ideas available and accessible to everyone.-----Substack: rabbischneeweiss.substack.com/YU Torah: yutorah.org/teachers/Rabbi-Matt-SchneeweissPatreon: patreon.com/rabbischneeweissYouTube Channel: youtube.com/rabbischneeweissInstagram: instagram.com/rabbischneeweiss/"The Stoic Jew" Podcast: thestoicjew.buzzsprout.com"Machshavah Lab" Podcast: machshavahlab.buzzsprout.com"The Mishlei Podcast": mishlei.buzzsprout.com"Rambam Bekius" Podcast: rambambekius.buzzsprout.com"The Tefilah Podcast": tefilah.buzzsprout.comOld Blog: kolhaseridim.blogspot.com/WhatsApp Content Hub (where I post all my content and announce my public classes): https://chat.whatsapp.com/GEB1EPIAarsELfHWuI2k0HAmazon Wishlist: amazon.com/

Your Life Comes First--and That's Not Selfish, But Don't Allow Your Grief to Keep You StuckThe text-based class on Likkutei Sichos Vol. 10 Vayigash is a Sicha, an address, presented by the Lubavitcher on Shabbos Parshas Vayigash, 7 Teves, 5725, December 12, 1964. It was given by Rabbi YY Jacobson on Thursday, 5 Teves, 5786, December 25, 2025, at Bais Medrash Ohr Chaim in Monsey, NY. Why is the Bais Hamikdash compared to the neck of the world? Judaism is not about living in your head, but embodiment in your body, animal soul and the world; that is the symbol of the kneck. Why did Yosef cry for his brother Binyamin, and not for himself? Why did Yaakov not cry? Crying can be healing and purging, and it can also be counter-productive. View Source Sheets: https://portal.theyeshiva.net/api/source-sheets/9834

This episode discusses two Rashis on the pesukim describing when Yosef met Binyamin.

Yehuda's willingness to risk everything for Binyamin reveals that guaranteeing a Jewish child's future requires total responsibility and self-sacrifice. Yaakov sending Yehuda ahead to establish a yeshiva in Egypt teaches that Torah infrastructure must precede all else. Yosef's well-intentioned compromise shows that lowering Torah standards to make Judaism more palatable leads to unintended consequences. This class, taught by Rabbi Shais Taub, is based on Parshas Vayigash in Likkutei Sichos Vol. 1.

This episode takes up the Rashis that discuss the idea that each of the Shevatim was born along with a twin sister — and Binyamin was born along with two twin sisters.

Journey through Nach is a program at the Young Israel of Lawrence Cedarhurst, learning through Nach in depth one perek a week.

In this episode Rabbi Pill returns to explore the deep spiritual current that runs from Tishrei through Cheshvan into the month of Kislev, revealing why this time is far more than a prelude to Chanukah. Together, we unpack Kislev's core theme: the awakening of the Hidden Light—the Divine clarity concealed since Creation—made accessible again through trust, struggle, and the willingness to take spiritual risks. We examine the Samech, the stomach, sleep, and the tribe of Binyamin, showing how each expresses Kislev's surrounding light, its support during our fall, and its invitation to internalize what once existed only outside us. And as Chanukah approaches, we discuss how the light of the menorah blends physical and spiritual illumination, guiding us to elevate the material world rather than escape it. This is an episode about hope in darkness, purpose in challenge, and discovering that the light we seek is already shining around us—waiting to be drawn within.Join the Conversation! Be part of our growing community—join the Shema Podcast for the Perplexed WhatsApp group to share feedback, discuss episodes, and suggest future topics. Click here to sign up.Get the Companion Guide: The Power of the MonthsThis free resource outlines the spiritual focus of each Hebrew month — including its mazal (zodiac sign), tribe, Hebrew letter, body part, and unique avodah. It also includes suggested actions you can take to align yourself with the energy of the time. Click here to download and keep this month-by-month guide as a tool for your own growth and reflection.

Rav and Levi disagree about whether there was truly no base on the south and east sides of the altar, or whether a base existed but the blood could not be poured there. Various sources are cited to challenge both opinions, and each difficulty is addressed and resolved. One of the sources provides a detailed description of how the altar was constructed. Rava, based on a drasha from a verse in Shmuel I 19:19, explains how David and Shmuel determined that the Temple would be built specifically in the territory of Binyamin and precisely at that location—not elsewhere. Although Ein Eitam was actually higher in elevation, two reasons are given for why that site was ultimately rejected.  

The southeast corner of the altar didn't have a base - but what does that mean? Was there no physical base or does it mean that the base there couldn't be used for the blood? Perhaps it's because of the divide in the property in the portions of Yehudah and Binyamin - where the sacrifice had to be done in Yehudah's portion. Also, the selection of David and Samuel of the place on the hill upon which the Temple would be built - as among the highest places around, "between the shoulders."

Public and individual sin offerings are categorized as kodshei kodashim. Public offerings include the goat offerings on Rosh Chodesh and the holidays. They are slaughtered and blood is accepted in the North of the Azara. The blood is sprinkled on the top of the altar. The kohen goes onto the sovev, a ledge of the altar, one cubit wide and five cubits off the ground that extends across the length of the altar. From there, he walks around the altar, placing the blood, using his finger, at the top of the altar near the horns. The remainder of the blood is then spilled at the base of the altar, and the meat can be prepared in all manners, and is eaten by male kohanim for that day and night, until midnight. Rabbi Elazar b'Rabbi Shimon holds that the blood was placed on the horns, while Rebbi holds that the blood just needs to be placed above the red line at the mid-height of the altar (chut hasikra). Within Rebbi's opinion, there is a debate between Rabbi Yochanan and Rabbi Elazar whether it needs to be placed on the edge of the corner or can it be up to a cubit away from the corner. Even though a braita clearly states "the edge of the corner," it is possible that is only ideally, but a cubit away would be sufficient as well. Rabbi Elazar b'Rabbi Shimon agrees with Rebbi regarding the blood of a bird burnt offering, which can be done anywhere above the red line, but distinguishes between that and the sin offering of an animal as the Torah specified kranot, horns. The Gemara brings a source for Rebbi's opinion from Yechezkel 43:15 and a source for the red line from Shmot 27:5. There is a debate regarding the placement of the remainder of the blood on the base of the altar – some say both were on the Western part of the base, some say both were on the Southern part and some say the inner ones were poured on the Western part, while the outer ones were placed on the Southern part. What is the basis for the different opinions? The burnt offering is slaughtered in the North and blood is collected in the North. The blood is placed on two corners, but covers all four sides. Rav and Shmuel, based on a tannaitic debate, disagree about whether the kohen throws the blood twice in each corner to get on both sides or in one throw reaching both sides. The blood was placed only from two corners, as one of the corners does not have a yesod, base, underneath and the blood of the burnt offering needs to be placed on the altar where there is a base underneath, as derived from verses earlier in the Gemara. Why was there no base on the East and South sides? Since that area was specifically part of Yehuda's territory, and the rest of the altar was in Binyamin's territory, they did not extend the base there, as Binyamin was promised that the altar would be in his territory.  

2 mishnayot! On sin-offerings - the procedure of how the slaughter, blood, altar, and eating the portions of the offering were all handled. This itemization includes the route the kohen would take on ascending the altar and walking around it (on the top) for the sake of putting the blood on the corners of the altar, with two views on how precisely those placements that needed to happen. Plus, a discussion of the red line that separates between the upper blood and the lower blood on the altar, and the source for it. Also - delineating kodshei kodshim and kodshei kalim, the gradations of holiness of the different sacrifices. Plus, how the division of the land according to tribes is manifest in the Temple - with part of it in Yehudah's portion and part of it in Binyamin's portion.