Podcasts about esav

In Parshas Vayishlach, Yaakov returns home after 20 years with the wicked Laban and immediately sends real angels as messengers to his murderous brother Esav, prefacing their message with the cryptic line “Im Lavan garti” – “With Laban I sojourned.” Rashi reveals the hidden code: the word “garti” (גרתי) has the numerical value of 613 (תרי״ג), meaning “Even while living with the evil Laban, I kept all 613 mitzvos and never learned from his wicked ways.” Yaakov is teaching every Jew for all time: no matter how far away you are, no matter how hostile the environment, the Torah is the ultimate protective shield that preserves and elevates your soul. As Rabbi Wolbe powerfully declared: “When you stay firm in Torah study every single day, there is nothing in the world that can take you down.”The parsha's eternal message is crystallized in the Friday-night blessing we give our children: “Yisimcha Elokim k'Ephraim v'chi'Menashe” – may God make you like Ephraim and Menashe, the only two tribal ancestors raised in decadent, idolatrous Egypt yet who grew into pure tzaddikim. Why them? Because wherever our children end up – Houston, Memphis, Vegas, or the middle of nowhere – they may not have a yeshiva, a kosher restaurant, or even a minyan, but they will always have the Torah. As Rabbi Wolbe summed up: “The Torah is the blueprint of the world… and when you live with that blueprint, no darkness can touch you.” Yaakov, Ephraim, and Menashe all proved that one Jew + one Torah = unstoppable light._____________This episode of the Parsha Review Podcast 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 December 2, 2025, in Houston, Texas.Released as Podcast on December 5, 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, #JewishWisdom, #SpiritualGrowth, #Angels, #jacob ★ Support this podcast ★

In Parshat Vayishlach, Yaakov embraces diplomacy eith Esav while Shimon and Levi choose confrontation with Shechem. What determines the difference? Rabbi Dunner explores the Torah's two models for responding to danger, and how these ancient principles illuminate Israel's dilemmas today — from the Abraham Accords to October 7th. When do we make peace, and when must we wage war?

Vayishlach | 5786 | Thus says the Lord God Concerning Edom, by Rav Eli Weber What was Esav's plan? Who is Edom?

Parshas Toldos is the ultimate masterclass in parenting, love, perseverance, and the eternal tug-of-war between heaven and earth. When Rivka feels her twins fighting in the womb, she is terrified that she is carrying one confused child who is pulled toward both holiness and idolatry. The prophet calms her with the shocking news: “Shnei goyim b'vitnech – two nations are in your womb.” Instead of despairing, she is relieved. Why? Because, as Rabbi Wolbe explains, “the benefit and greatness of Yaakov is so immense that it will supersede all the negative that she will ever experience from Esav.” One pure Yaakov is worth more than all the damage a thousand Esavs can do.The Torah then paints a seemingly troubling picture: “Isaac loved Esav because he put game in his mouth, but Rivka loved Yaakov.” How can holy parents play favorites? The answer redefines love itself: “Love is not finding similarities — love is seeing the potential in the other person and connecting to that.” Isaac gazed at wild, powerful Esav and thought, “If this explosive energy is ever channeled for good, he could move mountains.” Rivka looked at quiet, tent-dwelling Yaakov and saw pure, undiluted holiness already shining. Both parents loved both sons — they simply poured their energy into the child whose hidden potential moved them the most. This becomes the model for all healthy parenting and marriage: every child is your favorite — favorite scholar, favorite artist, favorite comedian, favorite mensch — because “each one is uniquely different… you're not comparing apples to apples, you're comparing apples to oranges to bananas.”For 63 long years Yaakov lives in his wicked brother's shadow. Esav hunts, flatters, and cleverly asks questions like “How do you tithe salt?” just to appear pious and win Isaac's heart. Yaakov, meanwhile, clings only to the “heel” of spirituality — always second place, always doubting, always wondering, “Maybe my father is right and I'm wrong.” Yet he never once compromises. At 63 he finally cooks the lentil stew that wins the blessings, proving that “spiritual growth is always at the heel — slow, painful, and full of doubt — but the tzaddik never quits.” As Rabbi Wolbe powerfully declares: “Quitters always finish first. If you want to win, you can't quit — ever.” And again: “The natural state of a tzaddik is to fall seven times… but the falling is not what we emphasize — it's the getting back up.”The parsha ends with two beautiful side lessons. First, Eliezer (from the cursed lineage of Canaan) is rejected as a match for Isaac, yet when he remains loyally devoted to Avraham despite the insult, Hashem rewards him with kfitzas haderech — miraculous instant travel reserved only for the righteous. Loyalty and perseverance turn even a “cursed” person into a tzaddik. Second, the same dynamic of “investing in the child who needs it most” repeats with Yaakov and Yosef: Yaakov favors Yosef not out of nepotism, but because he sees the unimaginable trials awaiting him in Egypt and knows, “This one is going to need extra love to survive and triumph.”_____________This episode of the Parsha Review Podcast 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 November 25, 2025, in Houston, Texas.Released as Podcast on December 3, 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, #ParentalLove, #Resilience, #Family, #Rebecca, #Isaac, #Esau, #Jacob, #Potential, #Growth, #Yetzirah, #EvilInclination, #Choices, #Challenges, #Yosef, #Destiny, #Potential, #JewishHistory, #Mitzrayim, #Trials, #Yitzchak, #Complexity, #Struggle ★ Support this podcast ★

Parshas Toldos is the ultimate masterclass in parenting, love, perseverance, and the eternal tug-of-war between heaven and earth. When Rivka feels her twins fighting in the womb, she is terrified that she is carrying one confused child who is pulled toward both holiness and idolatry. The prophet calms her with the shocking news: “Shnei goyim b'vitnech – two nations are in your womb.” Instead of despairing, she is relieved. Why? Because, as Rabbi Wolbe explains, “the benefit and greatness of Yaakov is so immense that it will supersede all the negative that she will ever experience from Esav.” One pure Yaakov is worth more than all the damage a thousand Esavs can do.The Torah then paints a seemingly troubling picture: “Isaac loved Esav because he put game in his mouth, but Rivka loved Yaakov.” How can holy parents play favorites? The answer redefines love itself: “Love is not finding similarities — love is seeing the potential in the other person and connecting to that.” Isaac gazed at wild, powerful Esav and thought, “If this explosive energy is ever channeled for good, he could move mountains.” Rivka looked at quiet, tent-dwelling Yaakov and saw pure, undiluted holiness already shining. Both parents loved both sons — they simply poured their energy into the child whose hidden potential moved them the most. This becomes the model for all healthy parenting and marriage: every child is your favorite — favorite scholar, favorite artist, favorite comedian, favorite mensch — because “each one is uniquely different… you're not comparing apples to apples, you're comparing apples to oranges to bananas.”For 63 long years Yaakov lives in his wicked brother's shadow. Esav hunts, flatters, and cleverly asks questions like “How do you tithe salt?” just to appear pious and win Isaac's heart. Yaakov, meanwhile, clings only to the “heel” of spirituality — always second place, always doubting, always wondering, “Maybe my father is right and I'm wrong.” Yet he never once compromises. At 63 he finally cooks the lentil stew that wins the blessings, proving that “spiritual growth is always at the heel — slow, painful, and full of doubt — but the tzaddik never quits.” As Rabbi Wolbe powerfully declares: “Quitters always finish first. If you want to win, you can't quit — ever.” And again: “The natural state of a tzaddik is to fall seven times… but the falling is not what we emphasize — it's the getting back up.”The parsha ends with two beautiful side lessons. First, Eliezer (from the cursed lineage of Canaan) is rejected as a match for Isaac, yet when he remains loyally devoted to Avraham despite the insult, Hashem rewards him with kfitzas haderech — miraculous instant travel reserved only for the righteous. Loyalty and perseverance turn even a “cursed” person into a tzaddik. Second, the same dynamic of “investing in the child who needs it most” repeats with Yaakov and Yosef: Yaakov favors Yosef not out of nepotism, but because he sees the unimaginable trials awaiting him in Egypt and knows, “This one is going to need extra love to survive and triumph.”_____________This episode of the Parsha Review Podcast 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 November 25, 2025, in Houston, Texas.Released as Podcast on December 3, 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, #ParentalLove, #Resilience, #Family, #Rebecca, #Isaac, #Esau, #Jacob, #Potential, #Growth, #Yetzirah, #EvilInclination, #Choices, #Challenges, #Yosef, #Destiny, #Potential, #JewishHistory, #Mitzrayim, #Trials, #Yitzchak, #Complexity, #Struggle ★ Support this podcast ★

In this week's episode Rabbi Kohn takes one verse in the Parsha and derives 2 different ideas. He explains how it is important to be with others and to be part of a community and at the same time to be able to be alone. He also speaks about the power of the Mitzvos we do. Subscribe to The Practical Parsha Podcast. For questions or comments please email RabbiShlomoKohn@gmail.com. To listen to Rabbi Kohn's other podcast use this link- the-pirkei-avos-podcast.castos.com/   If you would like to support this podcast please use this secure link to donate: SUPPORT THE PODCAST Chapters (00:00:00) - Practical Parsha Podcast(00:01:54) - Parshas Vayishlach(00:05:02) - Why Yaakov Was So Scared That Esav Would Attack Him(00:12:08) - Yaakov's Battle with the Angel of Esav(00:21:03) - Parsha 5, The Art of Levado

VAYSHLAJ 5786- EL ODIO DE ESAV A YAAKOV by Rab Shlomo Benhamu

Can confronting ourselves be the key to transformation? In this episode, Zvi Hirschfield and Rabbi Dr. Tal Sessler explore Parshat Vayishlach as a story of identity, fear, and the lifelong struggle to integrate competing parts of the self. They examine Yaakov as the Torah's first refugee, his preparation to meet Esav through prayer, gifts, and readiness for war, and his mysterious night battle—an internal confrontation that leads to the name Yisrael. Through psychological, philosophical, and modern Jewish lenses, they reflect on what it means to live in tension and still keep growing.

This week's haftorah reading is the one-chapter book of Ovadia- a short prophecy of doom predicting the downfall of Esav's descendants at the end of the First Temple period. In this probing conversation with Rabbbanit Nechama Goldman Barash, we explore the gap between Yaakov and Esav's relationship in Breishit with the retrospective depiction of it in later prophetic and midrashic works. This year The Matan Podcast is exploring the weekly Haftorah reading.

O encontro que marcou gerações.Yaakov retorna para casa após 20 anos… mas precisa enfrentar seu maior medo: Esav vindo com 400 homens.Prece, estratégia, humildade — e uma luta espiritual decisiva na madrugada.Essav morde o pescoço de pedra do seu irmão Yaacov, e perde seus dentes...PARASHA VAISHLACHCurtiu a aula?Faça um pix RABINOELIPIX@GMAIL.COM e nos ajude a darmos sequência neste projeto!#chassidut #mistica #judaismo #kabala #cabala #tora #torah #kabalah #Parasha #Torá #yaakov #avraham #avram #patriarca #bereshit #shiur #shiurim #Ytschak #Isaak #isaac #yaco #yitzchak #toledot #rivka #rivca #rebeca #jaco #jacob #brachot #vayishlach #esaú #esav #vaishlach

Vayetze | Back to Gerar (The Parenthetic Statement), by Rav Yitzchak Etshalom How do we explain the references to Avraham having passed away in Beresheet 26 if, as proposed, this narrative cycle took place before Yaakov and Esav were born (i.e. well before Avraham passed on).  As a follow-up to our shiur about Gerar and my argument that the events described in Bereishit 26:1-33 took place during the twenty years of Yitzchak and Rivka's childlessness, several thoughtful and pointed challenges were raised by podcast listeners and participants in the shiur. By surveying and classifying the various types of parenthetic statements in Biblical narrative, we respond to these challenges and, thereby, explain two anomalous verses (v. 15 and v. 18) in the Gerar narrative. Source sheet >>  

"Every Liar Has a Teacher:" Why Yaakov Had to Marry LeahThis class was presented by Rabbi YY Jacobson on Tuesday, 5 Kislev, 5786, November 25, 2025, Parshas Vayetzei, at The Barn @ 84 Viola Rd. in Montebello, NY. The Medrash describes a hidden scene on the wedding night of Yaakov and Leah. Throughout the night, Yaakov kept calling the bride “Rachel,” and Leah answered each time. In the morning, when the deception was revealed, Yaakov confronted her: “How could you answer to the name Rachel? You are just like your father, Lavan—a deceiver!” Leah replied with the shocking line: “Is there a barber without students? Didn’t your father call for Esav, and you answered ‘I am Esav’?” At first glance, Leah appears to justify deception with deception—but that cannot be the message. The matriarch of Klal Yisrael wouldn’t base righteousness on revenge or moral equivalence. To understand her words, the shiur introduces a profound idea. The Torah writes “הִיא לֵאָה” (“she is Leah”) but spells it “הוּא לֵאָה” (“he is Leah”), hinting that Yaakov’s shock that morning was not simply discovering who Leah was, but discovering who he was. Leah became a mirror. When Yaakov deceived Yitzchak by dressing as Esav, he spiritually adopted the role of Esav—not in wickedness, but because Hashem needed him to carry both types of Jewish souls: those of pure light (Rachel) and those who struggle, fall, rise, and wrestle their way to greatness (Leah/Esav archetype). The moment Yaakov declared “I am Esav,” he entered the world of struggle—which meant the soulmate for that part of him was no longer Rachel alone, but Leah, who embodies exhaustion, complexity, and inner confrontation. Thus, Leah’s response was not defensive sarcasm but a deep revelation: “I didn’t merely deceive you; I stepped into the place you created. You became Esav for a holy purpose—and therefore, your Esav-part must marry its counterpart. I am the mirror of the struggle inside you.” In this view, the switch under the chuppah wasn’t random trickery. It was a continuation of Yaakov’s own spiritual journey. Rachel represents his light, innocence, and clarity; Leah represents his darkness that can be transformed into light—the hard inner work, the exhaustion, the buried pain, the shadow that must be redeemed to access deeper strength. Ultimately every Jew descends from both Rachel and Leah—both the part of us that feels aligned and luminous and the part that feels heavy, complicated, and exhausted. True wholeness comes only when both are embraced. That is why Yaakov is buried with Leah, not Rachel. His life’s completion came not only from the parts that felt easy and beautiful, but from the parts that demanded courage, mirroring, self-confrontation, and transformation. The message of the Medrash is that our “Leah moments”—our struggles, shadows, and discomfort—are not punishments but invitations to greatness. And that is the deeper meaning of the badeken: by veiling the kallah, we declare, “I am ready to marry not only the parts of you that I see now, but also the hidden parts I cannot yet see — and this commitment is only possible if I am also willing to meet, accept, and marry the hidden parts within myself.”View Source Sheets: https://portal.theyeshiva.net/api/source-sheets/9817

The Worldviews of Yaakov and Esav (Toldos 5786)

התוכן ביאור בפנימיות הענינים במ"ש [בראשון דפ' ויצא] "והנה מלאכי אלקים עולים ויורדים בו". דלכאו' הי' צ"ל "יורדים" ואח"ז "עולים"? [על שאלת המלמד של ה"רוזשינער" ממנו למה לא חשב בעצמו לשאול שאלה זו ענהו "אויף א חלום איז קיין קושיא ניט..."], כי כאשר מלאך יורד למטה ליהודי ה"ז עלי' בשביל המלאך, כי מלאך הוא מוגבל, אבל נשמה למטה קשורה עם עצומ"ה הבלתי מוגבל! וזהו אפי' אם היהודי הוא במצב של "שינה", (כמו שהי' אצל יעקב, מצד היות נשמתו כלולה מנשמות כל ישראל וכו'), כי גם הוא יכול ברגע לצאת מהגבלותיו. וזוהי גם התשובה לאלו הטוענים מנין יש להם את הכחות להפיץ המעיינות חוצה וכו', כי לכל אחד יש בלי גבול כחות להלחם עם ה"חוצה", "שרו של עשו", ואין ממה להתפעל!א' השיחות דהתוועדות שמחת בית השואבה ה'תשט"ז ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=23-11-2025 Synopsis The verse states (in rishon of Parashas Vayeitzei), “…Angels of G-d were ascending and descending it.” Seemingly, as Rashi asks, it should have said “descending” and then “ascending”? (When the Ruzhiner was a child studying Chumash, he was known to always come up with Rashi's question on the verse. But he didn't ask this question on this verse. When his teacher asked why, the Ruzhiner replied, “On a dream, there are no questions….”) The explanation according to the inner dimension of Torah is that when an angel comes down to a Jew, it is in fact an ascent for the angel, because an angel is limited, whereas a soul in this world is connected to the Hashem's Essence and Being, which is infinite. And this is true even if the Jew is “sleeping” (as was Yaakov, whose soul encompassed the souls of all Jews etc.), because even then, in a single moment, a Jew can break free from his limitations. This is also the response to those who ask how we have the power to spread the wellsprings outward etc.: Every Jew has unlimited strength to combat the “outside” and to combat “Esav's guardian angel,” and there is nothing to be intimidated by.Sichah from farbrengen of Simchas Beis Hashoevah 5716 For a transcript in English of the Sicha: https://thedailysicha.com/?date=23-11-2025 לע"נ הרה"ח הרה"ת ר' מרדכי דוב ב"ר צבי הירש ע"ה אלטיין ליום היארצייט שלו ג' כסלו. ת.נ.צ.ב.ה.

Parshas Toldos: When Nations Stir This week's Parsha brings us into the very beginning of a struggle that started before Yaakov and Esav were even born. Rivkah feels something inside her that no one can explain, leading her to cry out in fear, a moment that opens one of the most meaningful revelations in the Torah. From this inner turmoil comes a story that shapes the destiny of our people: twins drawn to opposite worlds, blessings that determine the future, and a mother who sees the truth long before anyone else. With the Radak's clarity and the Lubavitcher Rebbe's deeper insight, we explore how Rivkah's fear became the first sign of a divine plan already unfolding. It's a Parsha about confusion that becomes clarity, struggle that reveals purpose, and the quiet beginning of a destiny still alive within us.

Was Esav destined to fail or did he fail his destiny?

Two brothers step onto the world's stage and show us two kinds of power. Esau strides forward with muscle and heat, living for the rush of now. Jacob moves quieter but surer, holding fast to covenant and truth. When Isaac mutters, “the voice is Jacob's, but the hands are Esau's,” he leaves us a compass for every age: power that grabs close versus power that travels far. We follow that thread from the birthright and the blessing straight into daily life, where anxiety, headlines, and deadlines test our center.We explore how classic commentators reframe “the voice of Jacob” as more than tone or manners. It's the practice of prayer itself—speech that bridges distances and changes the one who prays. The Midrash argues that when we learn and pray aloud, adversaries lose their edge. That's not magical thinking; it's a way of ordering our world so courage beats panic and purpose outlasts pressure. We also name the modern Edoms that spark fear and ask how a spiritual tool can meet a public storm. The answer returns us to the voice: refine it, use it, and let it do the work hands can't.Then we get practical. Shacharis sets perspective. Maariv settles the night. Mincha—the hardest one to focus on—becomes the secret weapon. The Torah calls Isaac's afternoon prayer “sicha,” conversation, and that word unlocks a daily habit: pause at peak chaos and tell God exactly what's on your plate. We walk through when to insert your own words, how to think specifics inside the blessings, and how a short, honest pour-out can turn stress into strength. If you've struggled to care about Mincha, this simple shift may change your afternoons—and your week.If this resonated, share it with a friend, subscribe for more, and leave a review with one line on what you'll try at your next Mincha. Your voice might be the nudge someone else needs.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 what we can learn from how Esav performed Kibud Av Vi'Aim.

La verdadera batalla entre Yaakov y Esav era más profunda de lo que pensamos. Veamos cómo ganar esa batalla.

Esav's Shechitah (Toldos 5786)

Esav's Shechitah (Toldos 5786)

Today, we discuss the attitude of Esav vs. the attitude of his brother (Yaakov) and parents (Yitzchak and Rivka). We talk about the importance of seeing each day as an opportunity to further and deepen our connection with the Master of the Universe. Check it out to discover a beautiful story about Rav Yisroel Salanter and the shoemaker who was up late at night.My book on Chanukah -- DOVE TALES (VAYISHALACH ES HAYONAH) -- is NOW AVAILABLE on Amazon: https://a.co/d/7BzCpaBSubscribe and hit the bell to see new videos!!!#Rabbi #LearnTorah #TorahStudy #Judaism #Jewish #Torah  #Chumash #Parasha #Parsha #Parashat #Gemara #Mussar #Tefilla #Prayer

Yet I Love Yaakov. And I Hated Esav | Toldot | 5786, by Rav Eli Weber Malachi 1:1-2:7. How should we worship God?

Rivkah found out that Esav was planning to kill Yaakov, so she sent him away. What did she hear and how? And what lesson does that contain for us?Gen. 27:41-42 with commentators, Guide 1:65, Pesachim 54b.

Esav and Yaakob are twins who, with all of their differences have striking similarities. The differences between them can be subtle. But they are significant because they define us as a nation. In this episode we discuss the relationship Yaakob and Esav have with time. And how that has direct implications on how we as Jews, see the world and live every day. Link to Podcast mentioned in this episode: https://open.spotify.com/episode/6eVvopDpwg42TxiUMXKPVi?si=rM6ZcVZyQcC260Awdmwsrw

Explore Parshas Toldos weekly Torah portion through Rav Pinkus's profound insights on character development, personal growth, and spiritual transformation for Torah learners.Why does the Torah define Esav by idleness rather than his eventual wickedness? Rav Pinkus in the Tiferes Shimshon reveals a startling answer: your deepest character isn't formed during mandatory obligations—it's forged in your free time. What you do with those unguarded 10 minutes between obligations isn't merely revealing who you are; it's actually creating who you're becoming.The episode contrasts Esav (ish sadeh—a man of the field, wasting time) with Yaakov (yoshev ohalim—dwelling in tents of learning). Through Torah commentary from multiple sources, including insights from Rav Kamenetsky, this shiur explores how two yeshiva students with identical abilities and identical sedarim developed completely different spiritual trajectories. The difference? Those 10-minute gaps between classes—where one pursued kedusha while the other chose idleness.Perfect for Orthodox Jews, Torah learners, and anyone balancing professional life with spiritual aspirations, this weekly Torah podcast offers practical wisdom for daily living. Your free time isn't insignificant—it's foundational. These episodes reveal how understanding your choices in unguarded moments transforms your entire trajectory, showing why what you do when no one's watching is what ultimately defines your destiny.

In this week's Parsha Rabbi Kohn looks at the story of Jacob stealing the blessings from Esav. How he listened to the plan thought of by his mother Rivka to "deceive" Yitzchak. What was Rivka thinking? What was her true intent? What is the message for us? He also gives over a powerful lesson on being careful with the feelings of others even when you are in the "right". Subscribe to The Practical Parsha Podcast. For questions or comments please email RabbiShlomoKohn@gmail.com. To listen to Rabbi Kohn's other podcast use this link- the-pirkei-avos-podcast.castos.com/  If you would like to support this podcast please use this secure link to donate: SUPPORT THE PODCAST Chapters (00:00:00) - Parshas Parshas(00:02:01) - The Parasha(00:06:23) - The Characteristics of Yaakov and Esav(00:10:38) - Stealing the Brachos from Esav(00:15:45) - Parsha 3, The Deception of Esav(00:18:33) - Parsha 5: Because Yaakov Stole the Blessings

Toldot | The Gerar Conundrum, by Rav Yitzchak Etshalom What happened during Yitzchak and Rivka's twenty years of childlessness?  In reading through the presentation of Yitzchak's life in Parashat Toldot, there seems to be a disconnect between the opening narratives of the birth and early years of Yaakov and Esav, and the subsequent narrative cycle of Yitzchak and Rivka in Gerar (chapter 26:1-33). We propose what at first seems to be a revolutionary explanation for the puzzles this sequencing raises - but, on further reflection, note that it is built upon an approach that is well-anchored in rabbinic sources. Source sheet >>

Send us a textThe age of Esav

TOLEDOT 5786- POR QUE ESAV PREGUNTO DEL MAASER? by Rab Shlomo Benhamu

Parashat Toldot - The hidden potential in Esav by Rabbi Benjamin Lavian

We hope you enjoy this shiur. If you would like to sponsor or dedicate any of our shiurim or help with the running costs please do not hesitate to get in contact with us at office@rabbiroodyn.com or WhatsApp +447791221449 May Hashem heal the wounded, free the captives and lead our soldiers to a swift and painless victory. #jew #jewish #torah #torahfortoughtimes #rabbiroodyn #bringthemhome #rabbi #torahanytime #Judaism #Israel #shiur #responsetotragictimes #jewishunderstanding

Shiur given by Rabbi Benzion Brodie on Rabbi Brodie Mussar. Shiur recorded in Yeshivas Ohr Reuven, Monsey, NY.

Before we leave Esav we list his extensive progeny - children, military generals and kings. Esav would appear to have a kingdom that is fully formed, way before Israel become a nation. And that might be the point!I referenced this article in the podcast https://www.alexisrael.org/single-post/2019/12/12/vayishlach-insignificant-verses-really

In our chapter 33, after a nail-biting tense chapter of worried anticipation, Yaakov and Esav meet. But there is little animosity here. There is a hug, a kiss, tears. Like long lost brothers, Esav asks Yaakov about his family, his wivesand kids; Yaakov offers him gifts, Esav suggests that they travel together, Yaakov politely refuses. Where did all the tension go?

Jacob is returning to Canaan. He notifies his brother Esau. HE gets a message: Esav is coming to meet you with 400 men.Yaakov is petrified. He suspects that Esav is coming to massacre him and his household!But when the brothers meet, Esav simply hugs Yaakov and expresses brotherly love.Did Yaakov misunderstand Esav?What is the drama here?

Yaakov and Esav commence their rivalry in the womb. The forces that drive them to conflict seem to operate beyond the rational.Reading the story, why does Isaac love Esav and Rivka love Yaakov?And why do we see Esav as evil. If anything, it is Yaakov who tricks his brother out of the birthright!

Is Esav Hates Yaakov Illogical To You | TORAH FOUNDATION (5) https://youtu.be/2YXh915NtrYHave you had trouble understanding why the halacha that Esav hates Yaakov makes sense today? In the wake of horrific and brutal assassination of Charlie Kirk, many famous Jews have shared their outcry. Among them were Rabbis who took it a step further calling him a tzadik and the Abraham of the generation, despite the fact that he publicly stated that his dream is for all Jews to abandon the Torah and adopt Christianity chas v'shalom. Do his praises and "defense" of the state of Israel and physical jewish lives make him a tzadik, or does the halacha of Esav hate Yaakov still apply? Once we know the answer, we'll understand how to understand the public outcry by so many. This lecture is not for the faint of heart or people that cannot accept the truth of the Torah at face value. It will certainly crush certain ideologies and even irritate some beyond the norm. But this is the Torah and it will not be changed

B"H The Shema calls us to love God with all our heart, soul, and might, our whole selves. Yaakov vs. Esav reminds us: life isn't about “most,” it's about all-ness. As the High Holidays approach, teshuva isn't about piling on more. It's about loving fully with what's already in our hands. ✨ To watch Torah Thoughts in video format, click HERE Subscribe to the Torah Thoughts BLOG for exclusive written content! Please like, share and subscribe wherever you find this!

Is Esav Hates Yaakov Illogical To You | TORAH FOUNDATION (5) https://youtu.be/2YXh915NtrYHave you had trouble understanding why the halacha that Esav hates Yaakov makes sense today? In the wake of horrific and brutal assassination of Charlie Kirk, many famous Jews have shared their outcry. Among them were Rabbis who took it a step further calling him a tzadik and the Abraham of the generation, despite the fact that he publicly stated that his dream is for all Jews to abandon the Torah and adopt Christianity chas v'shalom. Do his praises and "defense" of the state of Israel and physical jewish lives make him a tzadik, or does the halacha of Esav hate Yaakov still apply? Once we know the answer, we'll understand how to understand the public outcry by so many. This lecture is not for the faint of heart or people that cannot accept the truth of the Torah at face value. It will certainly crush certain ideologies and even irritate some beyond the norm. But this is the Torah and it will not be changed

Ever wonder why the Torah needs to command happiness during the joyful mitzvah of Bikurim? Why does the pasuk emphasize rejoicing "with all the good" when bringing first fruits to Jerusalem? This week's Parshas Ki Savo episode uncovers a profound connection between the Bikurim celebration and the harsh tochacha warnings later in the parsha. Through the dialogue between Yaakov and Esav, and insights from Chazal about what triggers divine punishment, we explore a fundamental principle that determines true wealth versus spiritual poverty. Discover how a little girl's simple statement in an American store and one man's resilience through life's challenges illuminate an ancient Torah secret about perspective and gratitude. This teaching transforms how we view our daily blessings and prepares us for the approaching Yamim Noraim with a mindset shift that can revolutionize your spiritual life.Keywords: Torah podcast, weekly parsha, Parshas Ki Savo, Jewish learning, Bikurim, gratitude, Yamim Noraim, perspective, contentment

Although we are not permitted to hold weddings during these days, Halacha allows a person to become engaged—even on Tisha B'Av itself. The Gemara explains the reason: שמא יקדיםנו אחר —perhaps someone else will marry her first. But the Gemara then raises a question: If a person's zivug is already determined even before conception, how could anyone else take what was destined for someone? The answer: if the other person prays hard enough, he may merit it. From here we learn the incredible power of tefillah: It can change what has already been decreed. The Gemara in Masechet Berachot states that one can pray for the gender of a fetus only until the 40th day after conception. After that point, it is considered a tefillat shav —a vain prayer. However, the Yerushalmi in Berachot writes that even if a woman is already in labor, tefillah can still change the gender of the child. Even though we follow the Bavli and do not pray for a gender change after 40 days, the Sefer Berumo Shel Olam explains that the disagreement is only about whether one may pray for a miracle—but all agree that prayer itself retains the power to change reality, even up to the moment of birth. We find an extraordinary example in the case of Chizkiyahu HaMelech. The Navi Yeshayahu came to him and told him that Hashem had decreed death upon him—because he did not fulfill the mitzvah of peri'ah v'revia , having children. Chizkiyahu, although righteous, had seen through prophecy that he would father a wicked son and therefore refrained from marrying. Despite his reasoning, he was held accountable. Chizkiyahu then asked Yeshayahu if he could marry the prophet's daughter, in the hope that their combined merits would produce righteous children. But Yeshayahu answered: It's too late—the decree has already been sealed. Chizkiyahu turned his face to the wall and poured out his heart in prayer. And indeed, Yeshayahu was immediately told to return and inform the king that Hashem had added fifteen more years to his life. Many ask: Why didn't Yeshayahu know through prophecy that tefillah would change the decree? The Kad HaKemach answers: Tefillah is higher than prophecy. It stems from a level in Shamayim beyond where nevu'ah can reach. Even a prophet cannot see what changes tefillah might bring. Another powerful example is Leah Imeinu. It was decreed before she was born that she would marry Esav. But through heartfelt tefillah, she changed her destiny—and instead married Yaakov Avinu, the Gadol HaDor . The Gemara in Masechet Niddah asks: What can a person do to become wise? It answers: He should study Torah and pray to the One who possesses all wisdom. The Maharsha explains that the question refers to someone whose natural intellect was limited due to a Heavenly decree. Can such a person become wise? The Gemara answers: Yes—if he learns Torah and prays sincerely, even he can attain wisdom. Through Torah and tefillah, one can rise above natural limitations. There is nothing that tefillah cannot accomplish. Therefore, it is our responsibility to use this powerful gift with all our strength. Even if we feel that we've prayed many times and nothing has changed—we must continue. The Gemara tells us, חזק ויאמץ לבך וקוה אל ה —strengthen yourself, and do it again. There is no limit to what effort in tefillah can achieve. We must keep renewing our strength, returning to prayer again and again, pouring out our hearts with sincerity and Emunah.

The Gemara in Masechet Ta'anit (29b) states that if a Jew has a court case against a gentile, he should try to avoid scheduling the case for the month of Ab, which is a time when our nation's "Mazal" ("luck") is compromised. He should instead try to schedule the hearing for the joyous month of Adar, which is a time of good "Mazal" for the Jewish Nation. A number of commentators raised the question of how to reconcile this teaching with the rule famously established by the Gemara elsewhere, in Masechet Shabbat (156a), "En Mazal Le'Yisrael" – the Jewish Nation is not governed by the forces of "Mazal" that affect the rest of the world. If, indeed, three is no such thing as "Mazal" as far as Am Yisrael is concerned, then why are we told that we have good "Mazal" during Adar and poor "Mazal" during Ab? The Ritba (Rav Yom Tob of Seville, Spain, 1250-1330) answers that Adar and Ab are exceptions to the rule. Although the Jewish Nation is generally not subject to the forces of "Mazal," Hashem decreed that these influences indeed affect us during these two months. Alternatively, the Ritba suggests, the Jewish People are indeed not influenced at all by "Mazal" at any time, and the Gemara in Ta'anit borrows the term "Mazal" to refer to Hashem's governance of His nation during the months of Adar and Ab. During Adar, He deals with us more graciously and compassionately, whereas in Ab, He deals with us more strictly and exactingly, and this is the Gemara's intent when it speaks of the "Mazal" during these months. A different answer was offered in light of Tosafot's comments to the Gemara's teaching "En Mazal Le'Yisrael." Tosafot explain that indeed, we, like all people on earth, are subject to the powers of "Mazal," but we have the ability to negate these forces through the merits of our Misvot. Accordingly, the Gemara in Maseches Ta'anit might be understood to mean that we require additional merits to overcome the harsh "Mazal" of the month of Ab. We are never helplessly at the mercy of "Mazal," as we always have the ability to earn Hashem's favor through out merits irrespective of our "Mazal," but during the month of Ab this is somewhat more difficult. In conclusion, it is worth noting the Gemara's startling comment in Masechet Mo'ed Katan (28a) that a person's lifespan, his ability to beget children, and his livelihood depend not on his merits, but rather on "Mazal." This seems to explicitly contradict the aforementioned rule of "En Mazal Le'Yisrael." In truth, however, Rav Menahem Meiri (Provence, 1249-1315) comments that the Gemara's statement in Mo'ed Katan reflects a minority view among the Sages, and has been resoundingly rejected. Therefore, the Meiri writes, one should never cease praying for everything he needs and wants, because our merits and G-d's mercy can overcome any "Mazal." Hacham Ovadia Yosef noted that the Rambam similarly followed this view, firmly stating that we are not affected at all by the forces of astrology. This is the position taken by many other Rabbis, as well. Until when specifically should a person delay his court hearing? The Magen Abraham (Rav Abraham Gombiner, Poland, 1635-1682) writes (551:1) in the name of Rabbenu Yeruham (Provence, 1290-1350) that one should delay the hearing until the onset of the month of Elul. According to this view, the inauspicious quality of the month of Ab extends throughout the entire month. By contrast, Rav Levi Yitzhak of Berditchev (1740-1809), in his work Kedushat Levi (Parashat Va'et'hanan) writes that the Gemara refers only to the first half of the month. Starting from the 15 th of Ab – Tu B'Av, which is a festive day – the remainder of the month is not considered inauspicious. Accordingly, some have ruled that already from Tu B'Ab there is no concern going to court. An allusion to this concept is the configuration of the divine Name associated with this month. The Kabbalists teach that the four letters that comprise the Name of "Havaya" (spelled Yod, Heh, Vav and Heh) can be arranged in twelve different sequences, and each sequence is associated with a different month. The month of Tammuz is associated with the reverse spelling – Heh, Vav, Heh and Yod – and this month is thus a month of calamity. The month of Ab is associated with the spelling Heh, Vav, Yod and Heh – with the first two letters reversed, and the second two letters in proper sequence. This alludes to the fact that the first half of the month of Ab is one of misfortune and tragedy, but the second half – starting from Tu B'Ab – is joyous. Hacham Ovadia Yosef, in Hazon Ovadia (p. 166), follows a third view, based on a passage in the Zohar (Yitro, 78b) stating that Esav took control of the month of Tammuz and the first nine days of the month of Ab. According to the Zohar, it seems, it is only through Tisha B'Ab that one should avoid a court hearing against a gentile, but already from the 10 th of Ab there is no concern. This is, indeed, the view of the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Debarim, 1). Summary: The Gemara teaches that a person who has a court case against a gentile should try to avoid scheduling the hearing for the month of Ab, which is a time of bad "Mazal." The commentators clarified that this does not mean we are helplessly subject to the forces of astrology and the like. We are always able to earn G-d's favor and compassion through prayer and good deeds, but in the month of Ab He deals with us somewhat more harshly, making it more difficult to earn His kindness. Different views exist as to when specifically one should avoid going to court. Hacham Ovadia Yosef rules that the concern is only through Tisha B'Ab; starting already on the 10 th of the Ab, one may go to court without any worry.

The Torah tells us in this week's parashah, Chukat, that the nation of Kena'an waged war against Bnei Yisrael. Rashi explains that they weren't actually Kena'anim, but Amalekim who disguised themselves as Kena'anim. Their goal was that when the Jews would pray to Hashem to save them from Kena'an, their prayers would go unanswered—because in reality, the attackers were Amalek. The next pasuk says that the Jews made a neder: if Hashem would help them succeed in the war, they would donate all the spoils to Him. And indeed, the next pasuk states: וַיִּשְׁמַע ה׳ בְּקוֹל יִשְׂרָאֵל וַיִּתֵּן אֶת־הַכְּנַעֲנִי וַיַּחֲרֵם אֶתְהֶם וְאֶת־עָרֵיהֶם וַיִּקְרָא שֵׁם־הַמָּקוֹם חָרְמָה Hashem heard their voice, gave them victory, and they fulfilled their promise by dedicating everything to Him. We find a similar idea with Yaakov Avinu when he fled from Esav. He made vows to Hashem in the merit of being protected. Although in general Chazal discourage making nederim, they allow it in times of distress. The Gemara in Masechet Eruvin (64a) learns from the vow the Jews made regarding their war against Amalek the tremendous power of using one's money for mitzvot in order to receive Hashem's extra mercy. The Gemara explains that if a convert passes away without any heirs, his possessions become ownerless. If someone acquires them and suddenly becomes wealthy, that wealth is at risk due to ayin hara. But if he uses part of it for a mitzvah, like buying a sefer Torah, the mitzvah protects the rest of the wealth. Another opinion says this also applies to someone who marries a woman who brings a large dowry into the marriage; he should use part of that money for mitzvot to guard it. A third opinion adds that even someone who profits handsomely from a business deal should invest part of the earnings in mitzvot to protect the rest from ayin hara. A final opinion mentions a sofer who writes tefillin. Rashi explains that even buying tefillin helps guard the wealth. However, the Maharsha explains differently: even a sofer who doesn't make much must use part of his earnings for mitzvot. Why? Although he may not have ayin hara on him, he might think his parnasah is coming from his skill and beautiful handwriting, forgetting that Hashem is the One giving him success. That attitude— כֹּחִי וְעֹצֶם יָדִי עָשָׂה לִי אֶת הַחַיִל הַזֶּה —can itself be a danger. To counter that, he must give some of his earnings to Hashem to express true recognition that He is providing. The Maharsha explains this is why the Gemara uses the case of Bnei Yisrael's war with Amalek as a proof rather than Yaakov's flight from Esav. In war, they could have believed it was their own strength that brought the victory. But they showed they knew it came from Hashem by pledging everything to Him. And this is why the Pasuk uses the words אם נתן תתן regarding the Jewish people's vow. Meaning אם נתן -if it will look like things are happening on their own in the natural way of the world, then please Hashem, תתן - we want to recognize that you are the One giving us the victory. The Me'iri writes similarly: people with yirat shamayim constantly reflect that their success comes only from Hashem. That awareness makes them enthusiastic to use what they have in Hashem's service. May we always remember that all we have and achieve is from Hashem, and may our recognition fill us with sincere hakarat ha-tov that drives us to give back with open hearts. Shabbat Shalom.

Shavuot- Being G-d's Servants The Mechilta famously tells that before G-d gave the Torah to Beneh Yisrael, He offered it to other nations. He first asked the descendants of Esav if they wanted the Torah, and they replied by questioning what the Torah demanded. G-d said that the Torah forbids murder – whereupon the people of Esav said they could not possibly abide by such a command. G-d then offered the Torah to the nation of Moab, and they, too, asked what it entailed. He said that it forbids immorality, illicit intimate relationships – and the people of Moab refused. G-d then offered the Torah to the nation of Yishmael. When they heard that the Torah forbids stealing, they declined. One of the commentators to the Mishna – the Mirkebet Ha'mishneh (Rav David Moshe Abraham Ashkenazi, 1680-1745) – explains the meaning and significance of this story. The Mechilta here is teaching us that accepting the Torah requires accepting the parts of the Torah that we find difficult, that force us to go against our natural instincts and inclinations. Hashem first told the people of Esav about the prohibition of murder – because they were violent by nature, and in order to accept the Torah, they needed to commit to restraining their violent impulse. This is something they were not prepared to do. And the same is true of Moab and immorality, and Yishmael and theft. The first thing G-d told each of them was the command which they would find most difficult – because this is precisely what accepting the Torah requires: that we be prepared to break our nature, to act in opposition to our instinctive tendencies. Rav Yisrael Salanter, in one of his more famous letters ( Or Yisrael , 17), elaborates on this concept, on the need to observe the Torah even when this is difficult, when this requires struggle. He writes that even if a person observes many Misvot, and generally follows a religious lifestyle, he might still not earn the title "Ebed Hashem" – a servant of Hashem. An "Ebed," a servant, is somebody who works ("Obed"). If a person fulfills Misvot only when he finds it convenient, what it does not entail hardship or difficulty, then he is not working, and so he is not actually serving Hashem. We become Hashem's servants only when we commit to observe even those Misvot which we find challenging, to abide by Hashem's rules even when this demands a great deal of struggle. There is a famous Yiddish expression among Ashkenazi Jews, "Shver tsu zayn a Yid" – "It is difficult to be a Jew." This expression is commonly viewed with disdain, as something one should never say, as it reflects a cynical, negative attitude toward Judaism. We are to be proud of Jewish life and always emphasize – to ourselves, to our children, and to others – the unparalleled joy and beauty of Torah life. I would suggest, however, a different perspective on this expression, that it makes an important and powerful comment about what Judaism is all about. Being a Jew means remaining committed even when this is difficult. Of course, Jewish life is, generally, beautiful. But often, it requires struggling to overcome difficult challenges. And accepting the Torah means committing ourselves to follow the Torah even when this requires struggle. Thus, indeed, "it is difficult to be a Jew" – being a Jew means accepting that it will sometimes be difficult. When Hashem came to Beneh Yisrael to offer them the Torah, they immediately responded with the resounding declaration, "Na'aseh Ve'nishma" – "We will perform and we will hear" (Shemot 24:7). Curiously, however, the Gemara (Shabbat 88a) tells that Hashem suspended the mountain over Beneh Yisrael and threatened to drop it on them if they did not accept the Torah. Many commentators raised the question of why Hashem needed to threaten Beneh Yisrael after they had enthusiastically expressed their commitment by declaring "Na'aseh Ve'nishma." One answer is that Hashem sought to impress upon them the obligation to observe the Torah under all circumstances, even when it is difficult and inconvenient. It was easy to announce "Na'aseh Ve'nishma" – but there would be many times in the future when they would be far less enthusiastic, when Torah observance would be a challenge, when they would need to struggle. G-d therefore held the mountain over them – to make it clear that they were becoming His servants, and this means serving Him even when this requires hard work. We must serve Hashem not only when we are "in the mood," when we feel like it, but even when we don't. Every person has his own set of struggles in Torah observance. What comes easy for one person is a struggle for somebody else. We need to each find our own weaknesses, our own areas of struggle, the parts of Torah observance which pose a special challenge for us. We must then make the commitment to accept this struggle, to work hard, to put in the effort, to do the best we can, to serve Hashem to the very best of our ability even when we find it difficult.

PLEASE FILL OUT OUR SURVEY: https://bit.ly/BLNOlistenersurveyIn the season finale, Rabbi Fohrman and Imu explore the final commandment—“Thou shalt not covet”—through the emotional reunion of Jacob and Esau. As they unpack the psychological wounds left by their father's perceived favoritism, a deeper truth emerges: healing comes not from acquiring more, but from seeing the divine in one another. Through a close reading of the text, they reveal how these once-bitter rivals move beyond envy, offering a profound lesson on finding wholeness in our relationships.For more on Rabbi Fohrman's reading of the deception story, see this essay from his book Genesis: A Parsha Companion, as well as this video Why Did Rebecca Trick Her Husband Isaac. A Book Like No Other is a product of Aleph Beta, and made possible through the generous support of Shari and Nathan Lindenbaum. Aleph Beta is a Torah media company dedicated to spreading the joy and love of meaningful Torah learning worldwide.

PLEASE FILL OUT OUR SURVEY: https://bit.ly/BLNOlistenersurveyContinuing their journey through the Ten Commandments, Rabbi Fohrman and Imu examine murder and adultery through the lens of the Genesis Deception story. They unpack why Esau—usually painted as the bad guy—holds back from killing Jacob even when he knows exactly where to find him, giving us a fresh take on "Do not murder." Then they explore how Laban's meddling in Jacob's marriage to Rachel offers a surprising spin on adultery—showing it's not just about infidelity, but about the damage caused when someone interferes in sacred relationships. Through their analysis, a profound message emerges: the commandments aren't simply rules, but wisdom about how our actions affect our deepest connections and desires.For more on Rabbi Fohrman's reading of the deception story, see this essay from his book Genesis: A Parsha Companion, as well as this video Why Did Rebecca Trick Her Husband Isaac. A Book Like No Other is a product of Aleph Beta, and made possible through the generous support of Shari and Nathan Lindenbaum. Aleph Beta is a Torah media company dedicated to spreading the joy and love of meaningful Torah learning worldwide.

PLEASE FILL OUT OUR SURVEY: https://bit.ly/BLNOlistenersurveyContinuing their analysis of the Ten Commandments through Genesis 27, Rabbi Fohrman and Imu focus on two pivotal commands: Shabbat and honoring one's parents. They begin by uncovering surprising connections between Rebecca's plea for Jacob's safety and the concept of divine rest. How does Jacob's exhausting fourteen-year labor under Lavan transform our understanding of Shabbat? And what can this teach us about finding true rest in our own lives?The discussion then turns to the command of Kibbud Av v'Em - honoring both father and mother. Through a close reading of Esav's response to his parents' values, even after feeling betrayed, they reveal how this command speaks to something far deeper than mere obedience. It points to the delicate art of maintaining wholeness in relationships, ultimately connecting to our relationship with the land itself.Join Rabbi Fohrman and Imu as they demonstrate how these two commands emerge not as arbitrary rules, but as profound wisdom about maintaining balance in our most fundamental relationships - with time, with family, and with the earth that sustains us.Intrigued by our discussion of land as our grandparents? Explore this idea further in our Shavuot episode of Into the Verse. For a deeper dive, we recommend Rabbi Fohrman's courses A Tale of Two Names: Elokim and YHVH and The Meaning of Life, as well as his analysis of the deception story in this essay from his book Genesis: A Parsha Companion, as well as this video Why Did Rebecca Trick Her Husband Isaac. A Book Like No Other is a product of Aleph Beta, and made possible through the generous support of Shari and Nathan Lindenbaum. Aleph Beta is a Torah media company dedicated to spreading the joy and love of meaningful Torah learning worldwide.

PLEASE FILL OUT OUR SURVEY: https://bit.ly/BLNOlistenersurveyPicking up from last week's cliffhanger, Rabbi Fohrman and Imu tackle an uncomfortable and paradoxical question: How can a perfect being—God—choose vulnerability? This unsettling concept seems to be at the heart of the parallels they uncover between Genesis 27 and the Revelation narrative. By analyzing the blast of the shofar at Sinai alongside Esav's anguished cry, they explore what it means for God, the perfect being, to open Himself to vulnerability.This paradox leads them to a deeper understanding of the Ten Commandments and their articulation. Through this reflection, Rabbi Fohrman and Imu reveal how God's first commandments speak to profound truths about divine love, family dynamics, and the nature of idolatry. What does Jacob's invocation of God's name reveal about the third commandment? And how might Isaac's relationship with his sons offer insights into our own connection with the divine?Join Rabbi Fohrman and Imu as they unpack these questions and show how the Torah's most foundational laws emerge from one of its most complex family dramas.For more on Rabbi Fohrman's reading of the deception story, see this essay from his book Genesis: A Parsha Companion, as well as this video Why Did Rebecca Trick Her Husband Isaac. A Book Like No Other is a product of Aleph Beta, and made possible through the generous support of Shari and Nathan Lindenbaum. Aleph Beta is a Torah media company dedicated to spreading the joy and love of meaningful Torah learning worldwide.

The Gemara teaches in Masechet Ta'anit (29), "Mi'shenichnas Adar Marbim Be'simha" – "When Adar comes, we increase our joy." Rashi explains, "Because of the miracles that were performed for Israel – Purim and Pesah." According to Rashi, then, the special joy of Adar is due to two miracles – the Purim miracle, and the miracle of the Exodus which we celebrate on Pesah. It thus emerges that the obligation to be joyful applies not only during Adar, but also during Nissan, in which we celebrate the miracle of Yesi'at Misrayim. Our Rabbis explain this observance on the basis of the concept of "Hazaka." When something happens once, it could be just a fluke, and does not necessarily reflect a consistent pattern. But when it happens twice (according to one view in the Gemara), then this establishes a "Hazaka," a pattern. And thus if the Jewish people experienced great miracles on just one month, this would not necessarily prove that we are blessed with good Mazal (fortune). But once we have two consecutive months of great miracles, we have a "Hazaka" of favorable Mazal which warrants joy and celebration. Besides the miracles of Purim and Pesah, there is also an additional reason for the special joy of Adar. Rav Levi Yishak of Berditchev (Ukraine, 1740-1809), in his Kedushat Levi (Parashat Mishpatim), notes that the month of Adar always begins immediately following the period of "Shobabim," the six weeks when we repent and seek to correct sins associated with the Berit. During this period, we attempt to retrieve the sparks of holiness that had been seized by the Sitra Ahara, by the forces of impurity associated with Esav. The Torah describes Esav at his birth as "Ke'aderet Se'ar" ("as though dressed in a cloak of hair" – Bereshit 25:25). And thus when the Sages teach, "Mi'shenichnas Adar Marbim Be'simha," it means that when we retrieve the sparks from "Adar" – from Esav, who is referred to as the "Aderet" – we are joyful. We celebrate in Adar because we have restored the sparks of holiness through our repentance during "Shobabim," and we are thus able to serve Hashem with greater purity. Indeed, the month of Adar is associated with Yosef Ha'sadik, who embodies the ideal of Shemirat Ha'yesod, preserving the sanctity of the Berit. It is therefore written that one should be especially careful during the month of Adar to avoid wine (except on Purim day, of course), which could lead to inappropriate conduct, and to ensure that he does not stumble upon sin, Heaven forbid. The constellation of the month of Adar is the fish (Pisces). The word "Dagim" ("fish") represents the phrase "Yod Gimal Mechilan De'rahameh" – the thirteen attributes of compassion. The month of Adar is a special month of mercy and kindness for the Jewish people, when we are able to receive direct influence from the highest levels in the heavens. This opportunity – to be at the level of Keter and receive blessings from the highest levels of sanctity – is normally reserved for Minha time on Shabbat, but we also have access to this power during the month of Adar, and especially on Purim day itself. This is a month that is especially well-suited for prayers, for striving for holiness, and for receiving Hashem's great blessings. For this reason, our Sages teach that if one has a court case against a gentile, he should try to schedule the trial for the month of Adar, as this is a special month of joy, blessing and good fortune.