Podcasts about Midrash

Many people are feeling uneasy about the results of the election for Mayor of New York. Just hours after the results were announced, there were already several anti-Semitic incidents. Rahmana li'slan. In moments like these, we must remember a fundamental truth: no matter what circumstances we find ourselves in, Hashem is always our loving Father. He is controlling every detail that happens every second of every day. Our King does not get elected. Our King does not change every four years. He was, He is, and He always will be the One and only power directing the fate of every individual and every nation. Shlomo HaMelech says in Mishle, פַּלְגֵי־מַיִם לֵב־מֶלֶךְ בְּיַד־יְהוָה עַל־כָּל־אֲשֶׁר יַחְפֹּץ יַטֶּנּוּ . "The heart of a king is like streams of water in the hand of Hashem—wherever He desires, He directs it." The Midrash explains: just like water in a bowl can be tilted effortlessly in any direction, so too the heart of every leader is in the hands of Hashem, and He tilts it exactly as He wills. Whatever Hashem wants to happen, He brings about through the leader. The Malbim there adds a deeper insight: ordinary people are given free will, but a ruler—who has power over multitudes—cannot be allowed unrestricted free will, or he could cause great harm(in general no one can use their free will to affect another person unless Hashem wills it). Therefore, once someone ascends to leadership, Hashem limits his free will and uses him as an instrument to carry out His plan. That is why throughout history, there were leaders believed to be lovers of the Jewish people who suddenly acted with cruelty. And there were others who were assumed to be our enemies, who turned out to be our greatest allies. Once they come into power, they are governed entirely by Hashem's plan. Whatever He wants for Am Yisrael—that is exactly what will unfold. It does not matter who the leader is. Everything depends on our actions. The Gemara teaches that when Achashverosh gave his ring to Haman, that act brought about more teshuvah among the Jewish people than all the Nevi'im throughout history combined. Sometimes Hashem places a leader over us to awaken us, to push us toward teshuvah, to strengthen our emunah, or to remind us that only He controls the world. So the real question is: Are we going to trust in Hashem, or in the headlines? Are we going to believe that Hashem determines our destiny, or that our lives are in the hands of politicians? Yes, Jewish history contains painful chapters. But none of those harsh events ever came because of what a leader wanted. They were all expressions of Hashem's will—and even the difficult decrees came from His love. Like a doctor who administers a painful injection to heal the patient, Hashem sometimes gives us challenges for our ultimate benefit. Everything He does is the absolute best for us. Always. We have been under Hashem's watch, we are under His watch, and we will forever remain under His loving watch. The best thing we can do is strengthen our belief that there is nothing in the world besides Him, and strive to be the best servants of Hashem we can be. It is always our deeds and our tefillot that determine how Hashem guides the world. Baruch Hashem, we have a loving Father watching over us at every moment. That knowledge alone should give us the greatest sense of peace and strength.

Program Director Adam Borneman continues his conversation with Stephanie Spencer and Lisa Adams (40 Orchards) about the wisdom of Midrash, how "where" and "when" matters, and the importance of multiple perspectives in Bible study.

In this episode, Zvi Hirschfield and Rabbi Mike Feuer explore Parshat Vayera through the story of the Akeidah, reframing it not as Avraham's test, but as Yitzchak's act of awareness and choice. They discuss agency, sacrifice, and what it means to go beyond one's limits in service of something greater. Drawing on Midrash and lived experience, they reflect on courage, commitment, and how moments of surrender can unlock the deepest expressions of faith and purpose.

The Sefer Emunash Shalema quotes the Sefer Mitzvot Zemaniyot , who teaches that it is incumbent upon us to thank Hashem for everything He created for our benefit—and that this form of service is the most powerful of all the mitzvot. The Midrash on Mishlei says that even though Hashem has millions of malachim singing His praises, all He truly desires are the praises of His children. The Kedushat Levi writes that one of the intentions of David HaMelech in composing Tehillim with such magnificent praises of Hashem was his awareness that thanksgiving and praise have the power to nullify all harsh decrees and transform them into mercy and kindness. Recently, I attended a Pidyon HaBen for the eldest of twin boys. During the seudah, the grandfather of the newborns shared the remarkable story that led to this joyous occasion. He explained that his daughter and son-in-law had been childless for nearly six years, with little reason to hope. Doctors could not agree on what the problem was; there were conflicting diagnoses, and they found themselves at a painful standstill. Then, last year, while living in Eretz Yisrael, the couple was taken to a certain rabbi for a berachah . When they arrived, the rabbi advised them to become people who constantly thank Hashem for everything. He acknowledged how hard it was for them to be happy in their situation, yet he told them how wondrous it is to express gratitude even when it feels impossible. He urged them to spend time every single day thanking Hashem for all their blessings—and even to thank Him for not yet having children. He gave them a sefer on the subject of hakarat ha-tov , and said, "In the merit of your thanking Hashem, you should be blessed with children." At first, it was difficult for them to feel genuine appreciation in their circumstances. But they persevered, practicing gratitude each day until their hearts began to change. Soon they truly felt grateful for everything Hashem had given them. A few months later, the woman called her father in America, her voice bursting with excitement. "It's a miracle!" she exclaimed. "Baruch Hashem, we're expecting!" The family rejoiced, celebrating with tears of happiness. But only three days later, tragedy struck—the pregnancy was lost. The joy turned to heartbreak. Yet in the midst of their pain, the husband gently told his wife, "Maybe this is our test—to see if we'll still be thankful after disappointment. Let's rise to the challenge and keep thanking Hashem, even for this." They continued their daily words of thanks with renewed faith. A few months later, another miracle occurred: she was expecting again. This time, it was double joy—they were told it was twins. Nine months later, she gave birth naturally to two healthy boys, and the family celebrated two berit milot and a Pidyon HaBen . (The earlier miscarriage did not affect the pidyon , since it had occurred very early on.) Thanking Hashem is one of the greatest acts we can perform—especially when it's hard to do. Each of us has so much to appreciate. And when we cultivate hakarat ha-tov , we draw down mercy, kindness, and blessing upon ourselves and the entire world.

Yaakov is sick. Yoseph takes his sons to visit.The Midrash says that Yaakov is the first person ever to get sick. What did they mean by this?And here we see a special blessing to Efrayim and Menashe. What can we learn from this scene?

The Highest Level of Reliance ( Bitachon ) Welcome to our daily thought on Bitachon (Reliance on God), focusing today on a verse from Tehillim (Psalms) Chapter 40: " אשרי הגבר אשר שם ה׳ מבטחו, ולא פנה אל רהבים, ושטי כזב ." "Praiseworthy is the man who has made God his trust, and turned not to the arrogant, nor to the strayers after falsehood." The commentary Tefillot David explains what it means to truly place one's reliance in God ( שם ה׳ מבטחו ): Relying on the Means vs. Relying on the Source There are different levels of bitachon : Lower Level: A person relies on God to save them, but only through natural means . They count on God, but their mental focus is on a tangible item—their business, a specific person, a deal—that God will use to bring the help. This means God is not the item of their reliance; the means are. Higher Level: The praiseworthy person does not focus on the means. They are confident that God will help them directly, without speculating on how it will happen. The verse emphasizes this by stating the praiseworthy man "turned not to the arrogant, nor to the strayers after falsehood." "The Arrogant" ( רהבים ): This refers not necessarily to arrogant people, but to people and things in general that, by acting as if they are the source of power, are arrogant in relation to God. "Falsehood" ( כזב ): This refers to things that are temporary or fleeting—things that don't last. The only thing one can truly rely on is God Himself. Yaakov Avinu's Lesson on Pure Bitachon The Beis HaLevi, commenting on Genesis 28:12, uses this concept to explain a Midrash regarding Yaakov Avinu. Yaakov was contemplating the immense difference between his grandfather Avraham's servant, Eliezer, who traveled to find Rivka (Rebecca) with ten camel-loads of wealth, and his own current situation. He had been stripped of everything by Eliphaz and was traveling with nothing. Initially, Yaakov thought: " אשא עיני אל ההרים, מאין יבוא עזרי ? (I raise my eyes upon the mountains, whence will come my help?)" At first glance, this thought— Where will my help come from? —seems harmless. After all, Yaakov certainly believed help would come from God. However, the Midrash reveals a deeper level of self-demand from Yaakov: Human nature is to rely on God but still get caught up in speculating on the method : Will my uncle bail me out? Will I win the lottery? While believing the help comes from God, the heart is busy generating ideas for how God will deliver. Yaakov realized this was a lower level of bitachon . He elevated his thought to: " עזרי מעם ה׳ עושה שמים וארץ . (My help is from God, Maker of heaven and earth.)" Yaakov demanded a higher level of trust: He must stop giving God suggestions or "ideas" on how to bring about the salvation. His reliance must be direct with "the Boss." This is the essence of the ideal bitachon in Tehillim 40: The praiseworthy person deals directly with God, turning neither to the arrogance of temporary means nor the falsehood of fleeting helpers.

One of our most frequently requested guests, Rabbi Chaim Eisen, returns for a wide-ranging conversation on the broader tradition of Ḥazal and the Rishonim, as illuminated through Maimonides' cosmological framework. While the Rambam's understanding of providence, revelation, and miracles was articulated through the science of his time, his goal was never to innovate a lone philosophy, but to express the timeless truths of the Torah's sages in the intellectual language of his era. Many assume that if the physics is outdated, the metaphysics must be too—but that assumption reflects a deep misunderstanding of how firmly Maimonides stood within the mainstream tradition. We explore how this unified worldview—shared by the overwhelming majority of the Rishonim—preserves the harmony between Torah, reason, and reality. The discussion also considers the role of Kabbalah as another mode of expression within that same continuum of truth, while recognizing how easily its metaphors can be distorted when read literally. The conversation culminates with some of the most challenging theological questions: Can God do the impossible? And if direct communion with God were entertained, would it open dilemmas that Maimonides and the sages of Israel worked so carefully to guard against?---*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---• Bio: Rabbi Chaim Eisen is the founder and dean of Yeshivath Sharashim – Zion Bible Studies, a Web-based educational venture to engage users worldwide in a deepening understanding of the Hebrew Bible and other religious classics, through live, recorded, and written content. An acclaimed speaker, he's been stimulating audiences throughout Israel, North America, and Europe for over 40 years. For nearly all his career, he's been involved in adult education, principally as a senior rabbinical lecturer at the Orthodox Union (OU) Jerusalem World Center, where he taught for more than 36 years. For over 20 years, he also taught Talmud and Midrash, Biblical commentary, and especially Jewish thought and philosophy at various yeshivot in Israel. In addition, he served as a Torah lecturer in the Israel Defense Forces Rabbinate Torah Lecture Corps (reserves), for over 16 years, and continued to volunteer there, after his retirement. Besides teaching, he was founding editor of the OU journal 'Jewish Thought: A Journal of Torah Scholarship' and has written and edited numerous essays in this field. He's been teaching, editing, and publishing Judaica for more than four decades. In particular, he feels passionately that, to pave the way for God's “great and awesome day” (Yoel 3:4 and Malachi 3:23), there's a burning urgency now to enunciate the Torah's message in the global marketplace of ideas, where, all too often, it's so sincerely sought — and so sorely missing. Tragically, nowadays, few who value the Torah's message appreciate the global marketplace of ideas — and vice versa. Most of all, he's committed to harnessing a lifetime of Torah study and teaching, to address and redress this absence, by the Torah's light. This is his mission — and the raison d'être of Yeshivath Sharashim – Zion Bible Studies.---• Check out his channel: https://www.youtube.com/@jewishphilosophymatters ---• 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!

Why did Avraham accept extravagant gifts from Pharaoh but adamantly refuse even the smallest present from the King of Sodom? This week's Parshas Lech Lecha episode explores a striking contradiction that reveals a fundamental principle about spiritual growth: you can't become more spiritual at someone else's expense.Through a remarkable Midrash about Avraham's debts and a powerful story about the Skoliner Rebbe's last three matzos before Pesach, Reb Asaf Aharon Prisman uncovers an often-overlooked prerequisite for authentic spiritual development. The episode examines how our pursuit of personal stringencies and higher madreigos can sometimes blind us to our obligations to others—and why true tzidkus requires extraordinary sensitivity to how our choices affect those around us.You'll discover the difference between genuine avodas Hashem and spiritual selfishness, learn how to identify when your personal growth might be creating problems for others, and understand why sensitivity to others isn't just a nice middah but the essential foundation for all ruchniyus advancement. Whether you're navigating personal chumros, considering life-altering spiritual decisions, or simply trying to grow in your Yiddishkeit, this episode offers crucial Torah wisdom for authentic spiritual living.Prism of Torah brings deep Torah analysis with practical application, making complex concepts accessible for everyday Jewish life. Hosted by Reb Asaf Aharon Prisman.

Lekh Lekha | Avraham's Early Years: The Genesis of Midrashic Visions, by Rav Yitzchak Etshalom What are the sources of the well-known Midrashim about Avraham's early years? There are numerous Midrashim that explore the early years of Avraham, attempting to explain his selection as the progenitor of a great nation and the source of blessing for "all of the families of the earth." Some of these Midrashim portray Avraham as a philosopher, arriving at his belief in one God through observation and contemplation. Others describe him as more of an intuitive believer, imbued with a deep sense of God from his youngest years. Exploring passages from the proto-Midrashic literature found in the Apocrypha, we find that each of these approaches can be found in this literature. We also discuss these sources, their likely provenance and their impact on the literature of the Midrash with which we are familiar. Source sheet >>

3,000 years after Abraham heard the call to go forth, a group of 20 somethings booked a one-way ticket to Ben-Gurion. What if the journey of Abraham in the Torah mirrors the modern-day aliyah experience? In this episode we dive into the modern-day "Lech Lecha" story with Noah Efron from The Promised Podcast. From his Young Judea roots to teaching at Bar Ilan University, Noah shares his journey of making aliyah (immigration to Israel) from America in the early 80s, offering a fascinating perspective on what it means to "go forth" in our generation. Key Takeaways The power of community in the aliyah experience The unique perspective of being both an insider and outsider in Israel The evolving nature of Israeli society towards greater inclusivity Timestamps [00:00:00] – Opening narration: "Picture standing on the edge of an unfamiliar land…" — Sets up Abraham's journey and the metaphor for modern Aliyah. [00:00:48] – Introduction of guest: Geoffrey introduces Noah Efron and outlines his background—academic, political, and as host of The Promised Podcast. [00:02:00] – Podcast welcome + theme framing: Geoffrey and Rabbi Adam introduce the episode's focus—connecting Abraham's "Lech Lecha" journey to Noah's personal Aliyah story. [00:05:46] – Noah begins his Aliyah story: Reflects on family, children, and how Young Judaea shaped his decision to move to Israel with his wife and friends. [00:09:54] – Community and creation: Noah describes building new communities, egalitarian spaces, and shaping Israel through civic involvement and local politics. [00:11:22] – Raising Israeli-born children: Noah reflects emotionally on seeing his kids grow up Hebrew-speaking, communal, and connected—contrasting American vs. Israeli culture. [00:15:42] – Anglo influence in Israel: Discussion turns to American Jews' cultural and social contributions—environmentalism, NGOs, and pluralism—forming a distinct "ethnic group" within Israel. [00:20:31] – Bridging identities: Noah explains how he respects Haredi (Ultra-Orthodox) culture and values, despite being secular-left politically—revealing his nuanced, integrative outlook. [00:28:24] – Text study & reflection: Geoffrey brings in a Midrash about Abraham choosing industrious Canaanites; parallels to modern Israeli industriousness ("startup nation") and shared society. [00:29:55] – Closing vision: Noah's optimism—believing Israeli society continues to expand its "us," becoming more inclusive, compassionate, and interconnected. Ends with reflection on Ger v'Toshav (stranger and citizen) identity. Links & Learnings Sign up for free and get more from our weekly newsletter https://madlik.com/ Sefaria Source Sheet: https://www.sefaria.org/sheets/684491 Transcript here: https://madlik.substack.com/

Rav Pam, utilizing the Midrash, reminds us how to consume the news.

Trust in God: From Psalm to Parable Welcome to Daily Bitachon We begin with Psalm 25:2: {Adonai, b'echa batachti, al avosha. Al yail'tzu oivai li.} ( אלהי בך בטחתי אל אבושה אל יעלצו אויבי לי .) "My God, in You I have trusted; let me not be ashamed, let not my enemies exalt over me." The Midrash of the Stranger There is a beautiful {Midrash on this verse Midrash Tehillim} The story tells of a man entering a country at its border. The country's guards seized him immediately. The man cried out, "Do not strike me, for I am a member of the King's Household!" Hearing this, the guards released him and guarded him until morning. In the morning, they brought him to the King, announcing, "We found a member of your household last night." The King asked him, "My son, do you know me?" The man replied, "No." The King questioned, "If so, how are you a member of my household?" The man admitted, "Please, I am not a member of your household, but I trusted in You. Had I not claimed to be, they would have beaten me." The King responded, "Since he trusted in Me, leave him alone." This, the Midrash suggests, is what David means when he says, "My God, in You I have trusted." And because of this trust, "Let not my enemies exalt over me." Universal Reliance The Midrash continues, based on the next verse: "Also let none who hope in You be shamed. Let those who betray without cause be shamed." David then expands, asking: "You might think only I can do this? No, rather Kol Koveicha כל קויך a ll those who hope in You." The Sefer Shomer Emunim Ma'amar Bitachon (Essay on Trust), Chapter Eight, cites this as proof that even a person who may not seem "befitting" can rely on Hashem and be saved. Furthermore, the Sefer Dugma Mi-darkhei Avi by Rabbi Aryeh Leib, son of the Chafetz Chaim brings down this very Midrash as a source for this concept—that even one who is seemingly unworthy can rely on Hashem. He showed this to his father, the Chafetz Chaim who was pleased with this Midrash as a source for the concept. The Partner with God The Sefer Shomer Emunim also shares a story from the great Apter Rebbe, the Ba'al Ohev Yisrael. There was a man who ran an inn and sold whiskey, and he became a Ba'al Mofet, capable of giving Brachot that would be fulfilled. When the Apter Rebbe heard this, he sought to understand the source of this man's power. He observed the man all day; he seemed like a simple liquor store owner. The Rebbe finally asked the man his secret. The man replied, "I have always been a Ba'al Bitachon (one possessing trust). I never worried about anything. I once lost all my money and went bankrupt. My wife pressured me to find a partner. So, I left my house, went to the outskirts of the city, and declared: 'God Almighty, I want You to be my partner. I guarantee that I will split the money half and half: half for my family and half for charity.'" "That's what I did," the man concluded. "It became extremely successful. And whenever I gave someone a blessing, it was fulfilled." The Apter Rebbe understood: "Now I see. You became a partner with God, and therefore you have the power of the partner and can give blessings." This parallels our first story: a person without a direct, known relationship with the King (like the man who didn't know him but trusted him) was saved through that reliance. You can "partner up" with the King even if you don't know him, as shown by the innkeeper. Partnering on Shabbat The truth is, we all have some level of this power. A man in desperate need of a Bracha came to a great Tzaddik one Saturday morning. The Tzaddik told him, "You should have come to me at Kiddush on Friday night. When I make Kiddush on Friday night, I have greater power for blessings than the rest of the week." "Why?" the man asked. The Tzaddik explained, "It says that whoever recites Kiddush on Friday night becomes a partner with God in creation. Therefore, if you are a partner, you have equal rights and equal power—and that is the right time to give a blessing when I am a partner." We all possess this ability. This also ties back to reliance on Hashem, because on Shabbat we perform no work; we rely entirely on Hashem, and in doing so, we can partner up with Him.

The pasuk says that Hashem smelled the pleasing aroma of Noach's korban and then declared that He would never again destroy the world as He had done with the Mabul. The Midrash explains that Hashem not only smelled the aroma of Noach's korban, but also the aroma of the fiery furnace into which Avraham Avinu was willing to be thrown. He smelled the aroma of the furnace that Hananyah, Mishael, and Azaryah were cast into, and He smelled the aroma of all of His precious children throughout history who were willing to sacrifice their very lives for Him. We are commanded to love Hashem with all our heart, with all our soul, and with all our money. That means being willing to give up even the most precious things to us in order to show our love for Him. Every form of sacrifice is precious to Hashem. Sometimes it means enduring embarrassment. Sometimes it means giving up comforts. Sometimes it means changing our plans. Whatever it may be, Hashem cherishes every effort we make for His sake. Sometimes Hashem even makes it clear just how much He treasures those sacrifices. A Rosh Yeshivah from B'nei B'rak told me a remarkable story. When Rav Chaim Kanievsky, zatzal, was niftar, he was asked to travel to France to deliver a hesped in a shul where his father had once been the rabbi. The Rosh Yeshivah agreed — but on one condition: he never missed his daily shiur at 12:30 in the yeshivah under any circumstance. If the organizers could arrange the trip in such a way that he would not miss his shiur, he would go. They arranged a flight on Thursday afternoon, allowing him to give the hesped Thursday night and return Friday morning — since there was no shiur on Fridays, it would work. But then, another shul in France, a six-hour train ride away, called with the same request. It was a shul where his father-in-law had once been the rabbi. They asked if he could stay for Shabbat, deliver the hesped motza'ei Shabbat, and fly back Sunday morning on a 7:00 a.m. flight. He made the calculation and realized that flight would not land in Israel until around 12:30 — too late for his shiur. So he politely declined. He flew to France that Thursday without even bringing luggage, expecting to return the next morning. But then the second shul called again. This time they had worked out a plan: if he would speak motza'ei Shabbat, then drive six hours overnight to Switzerland, he could catch a 6:00 a.m. flight that would land in Israel around 11:00 a.m., giving him time to reach the yeshivah by 12:30. This would mean spending Shabbat there with no belongings, traveling six hours by train, then another six hours by car through the night — to save one hour in flight time, just so he would not miss giving one shiur. He asked his wife for permission, and she gave her blessing. Heroically, the Rosh Yeshivah delivered both hespeidim with great inspiration. When he arrived for the early flight, it was delayed by half an hour. They landed in Israel at 11:30, and by the time he reached passport control it was 11:50. He was in the foreign passport line with about 50 people ahead of him. After all his sacrifice, it seemed that he would miss the shiur after all. But then, as if an angel was sent from Shamayim, an officer approached him, asked for his passport, stamped it immediately, and told him to pass through without waiting. Such a thing had never happened to him before. Next came the mandatory COVID test. The lines were long and crowded — except for one line that was practically empty. He quickly got his test and continued on his way, arriving at his shiur at exactly 12:30. When a Jew is willing to sacrifice for Hashem, Hashem shows him just how much that sacrifice is cherished. Avraham Avinu never knew how much he was accomplishing by walking into the furnace or by being ready to sacrifice Yitzchak. Hananyah, Mishael, and Azaryah never knew how much their loyalty would inspire generations. And every one of us, in our own way, when we give up something for Hashem, is adding to that eternal "pleasing aroma" that rises to Shamayim. The more we are willing to sacrifice to do Hashem's will, the more love we show Him — and the more Hashem shows His love for us.

התוכן סיום שלישי דפ' לך לך הוא: "ויאהל אברם ויבוא וישב באלוני ממרא אשר בחברון ויבן שם מזבח לה'". והנה בניית מזבח זה בחברון (שה' מזבח השלישי שבנה) היתה מפני היותו "מקום שהמליכו בו דוד ושם כרתו ברית" (מדרש הגדול), שמלכות בית דוד היא מלכות נצחית באופן של כריתת ברית ע"י התאחדות כל בנ"י בחברון להמליכו עליהם עד עולם – עד הגאולה האמיתית והשלימה ע"י משיח צדקנו שיהי' מ"בית דוד", וכמו שאומרים בקידוש לבנה "דוד מלך ישראל חי וקיים". ונמצא דאברהם קישר את בניית מזבח [שבזה בא לידי ביטוי כללות עבודת אברהם אבינו, שהרי כללות ענין העבודה היא עבודת הקרבנות על מזבח] השלישי [סיום וחותם עבודתו] עם משיח צדקנו! וזוהי ההוראה הנפלאה: כל עניני העבודה בזמן הגלות צריכים להיות קשורים וחדורים עם תוכן הענין דמלכות בית דוד, דוד מלכא משיחא!ב' חלקים משיחת אור לז' מר-חשון ה'תשמ"ו ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=27-10-2025 Synopsis Shelishi of Lech Lecha concludes with the verse, “Avram set up tents, and came and settled in Elonei Mamre which is in Chevron, and he built a mizbeach to Hashem there.” The Midrash says that he built this mizbeach (the third mizbeach he built) because Chevron is “the place where they crowned Dovid as king, and they established a covenant there” (Midrash HaGadol). Dovid's kingship is eternal, with the force of a covenant made the entire Jewish people united in Chevron until the true and complete Redemption through Moshiach Tzidkeinu, who will be from the House of Dovid. And as we say in Kiddush Levanah, “Dovid, king of the Jewish people, lives and endures.” Thus, Avraham linked the building of his third mizbeach (which represents the culmination of Avraham's entire divine service) to Moshiach Tzidkeinu. The wondrous lesson is that all aspects of our divine service during the exile must be bound up with and permeated by the theme of the House of Dovid – Dovid, King Moshiach.2 excerpts from sichah of Monday night, 7 Marcheshvan 5746 For a transcript in English of the Sicha: https://thedailysicha.com/?date=27-10-2025 לזכות ר' ארי בן מרים שי' דבורקן ליום ההולדת שלו ה' מרחשוןלשנת ברכה והצלחה‏, ואריכות ימים ושנים טובות*לע"נ ר' אהרן ב"ר יוסף ומרת רחל בת ר' דוד ע"ה ליום היארצייט שלהם ה' מרחשון. ת.נ.צ.ב.ה.

The Three Gifts from Heaven I'd like to share a beautiful Midrash from Parashat Masei (22:7), which discusses three gifts created in the world: wisdom, strength, and wealth. The teaching is that whoever attains just one of them has acquired the most precious treasures of the entire world. If one has attained wisdom, he has attained everything. If he has attained strength, he has attained everything. If he has attained wealth, he has attained everything. But there's a vital condition. When is this true? When these gifts are truly gifts from Heaven and are accompanied by the strength of the Torah. However, the strength and wealth derived solely from a mere mortal being are essentially worthless. This aligns with what Yirmiyahu meant in chapter 9, verses 22–23. Thus says Hashem: "Let not the wise man glory in his wisdom, nor the strong man glory in his strength, let not the rich man glory in his riches. But only in this may one glory: in knowing Me, that I am the Lord..." This presents a deeper understanding of the verse. Simply put, we often interpret this as: "Disregard pride; don't glorify yourself with these three qualities; only knowing God matters." That's not quite right. The message is that you can be praiseworthy for these qualities, but only if they come with the knowledge of God. This is similar to what we say in Eishet Chayil : "False is grace and vain is beauty; a God-fearing woman, she shall be praised." The simple reading suggests ignoring grace and beauty, focusing only on being God-fearing. However, commentators explain that the God-fearing woman is praised for her grace and beauty— because she possesses the proper connection to the Divine. The Danger of Snatching Divine Gifts The Midrash continues by demonstrating that the aforementioned qualities, when misused, can actually lead to a person's downfall. When these gifts do not originate from Hashem, they will eventually cease to be in the owner's possession. The Midrash then shares examples of two wise men, one Jewish and one from the nations: Achitophel and Bileam. Both were exceptionally wise, and both were ultimately eradicated. Two strong men: the Jew Shimshon and the Gentile Goliath. Both were eradicated. Two wealthy individuals: the Jew Korach and the Gentile Haman. Both were eradicated. Why were they eradicated? Because their gifts were not truly from Hashem; rather, they snatched them for themselves. Doesn't God give everything to everyone? The Sefat Emet in his commentary on Parshat Masei (from the years 5631 and 5634) explains: A person upon whom Hashem showers riches must remain humble, always remembering that the wealth doesn't come through his own efforts but is entirely a gift from above. As long as the recipient recognizes Hashem as the source of his good fortune, the gift remains connected to its sacred source and stays in his possession. However, should the recipient forget the source and imagine that he himself created his wealth, the link to the Giver is severed. He has effectively snatched the fortune for himself, it can no longer be described as being from Hashem , and it will inevitably leave him. Maintaining Our Gifts as Gifts from Hashem We learned from the previous Midrash a crucial concept: our gifts from Hashem must remain gifts from Hashem , not things we've snatched away and claimed as solely our own. So, how do we accomplish this? How do we ensure we recognize our blessings as gifts? The commentaries quote the Zohar (Volume 2, page 62a), which discusses the Manna ( Man ). It notes that people of faith ask every single day for their mezonot (food) and parnassah (sustenance) from the Kadosh Baruch Hu , and they pray for it. Such a person is called a Ben Ne'eman (a loyal son). The Zohar then quotes Rebbi Yisa the Elder , who famously would not prepare his food until he first asked Hashem for his parnassah . He would say, "I will not prepare my meal until it has been given to me from the House of the King ." Only after asking would he pause and then say, "Now I have enough time to get the food from the King's house, and now we can start preparing the meal." He stated that this is the way of those who fear God . This is quite profound. He already physically has the food. What is he doing? He is actively connecting what he possesses to its Divine Source , choosing to receive it as a gift even though he knows, technically, he already possesses it. The Daily Prayer for Sustenance This concept is the source for the prayer many people recite in Shema Kolenu , asking for their parnassah and food every single day. The words are: "May it be Your will, Hashem , my God and the God of my forefathers, to prepare sustenance ( parnassah ) and food ( mezonot ) for me and for all the members of my household today and every day—freely, not with limits, in honor but not in disgrace, in contentment, not in pain. May I not be in need of people or their loans, but only from Your hand that is generous, open, and full." We already have the food, so why do we ask for it again? This highlights the central concept of working on our Bitachon daily: Every single day, I need to know that what I have is a gift of God given to me today . When I wake up, my house is a new house I received today; my children are new children; my body is a new body. Nothing I possess—not my wisdom, not my wealth, not my strength—is mine from yesterday. It is all what I receive from God today . This brings us back to the prophet Yirmiyahu : "For only this may one glory: knowing Me ." If you want to be glorified, let it come from your knowledge of God , understanding that He gives you everything anew each day.

Today Bob Neill gives us a Midrash on today's Torah portion (Genesis 8:15 to 10:32), which is followed by a word from Jessica Castellano.

Today Bob Neill gives us a Midrash on today's Torah portion (Genesis 8:15 to 10:32), which is followed by a word from Jessica Castellano.

This is a special edition focusing on the importance of enhancing your Shabbat for the year of 5786 in the Hebrew calendar). I'll explain why shortly. The Significance of Rosh Hashanah on Shabbat We're all familiar with the Sefer Minchat Ani regarding Parshat Ha'azinu , which states that a year in which Rosh Hashanah falls on Shabbat is either one of the best or one of the worst of years. It lists historical downfalls associated with such years: the destructions of the Beit HaMikdash (Holy Temple), the Spanish Inquisition. As we know closer to home, October 27th and 9/11 both occurred in such years. The core question is: what about a year where Rosh Hashanah is on Shabbat makes it capable of such extremes? Next year, 5787, will have this alignment, and it will happen intermittently for several years after that. It behooves us to understand its importance. I'm discussing this now, not just before next Rosh Hashanah, because preparation is key. The Shofar Analogy and the Role of Shabbat Most people ask: "Why is it potentially a bad year? Well, you don't blow the Shofar on Shabbat, so there's no Shofar—it won't be a great year." But this doesn't explain why it can sometimes be a great year. If the only difference is the missing Shofar, why the duality? The explanation lies in a mashal (parable): Imagine a king with two servants. One, a male servant, works in the treasury, managing the royal jewels and crowns. The other, a female servant who is an excellent chef, works in the kitchen, and she is married to the treasury servant. One day, the treasury servant is caught embezzling and sentenced to death. His wife pleads with the king, arguing that if her husband dies, she will be emotionally paralyzed and unable to cook for the king anymore—it's not worth it for the king. The king agrees and pardons his servant. A few years later, the servant falls back into his old ways and starts stealing again. He is caught. The wife again goes to plead for him, but this time, she enters wearing a cast on her arm. The king asks about the cast. She explains that besides stealing, her husband has a temper and broke her arm last week. Hearing this, the king decides: "It's better for you if I don't pardon your husband. If your husband treats you this way, I'm better off having him executed, and you will have a better life." The man's life is then over. Connecting the Parable to Our Lives What does this have to do with us? The servant is the Jewish people. The king is God. The wife is Shabbat . Shabbat is called Shabbat Malka (Queen Shabbat). We know the famous Midrash that says every day has its match, but Shabbat has no match, and God made the Jewish people Shabbat's match. So, we are a couple, and God is the King (or even the matchmaker, the shadchan ). When Rosh Hashanah falls on Shabbat, the Shofar is not blown. The Sages were concerned that people might carry the Shofar, thereby violating Shabbat. Thus, we are protecting Shabbat. Shabbat, our "wife," becomes our lawyer that comes to our rescue before God. Now, how does our lawyer, Shabbat, look when she comes to our rescue? Is she prim and proper, well-dressed, and composed? Or does she have a broken arm or leg—is she injured? How our Shabbat appears when representing us before God on that day determines the outcome. If she looks great, we are pardoned; if she doesn't look good, chas v'shalom (God forbid), the opposite occurs. Why Prepare Now? Why am I telling you this now, with a year to go? Because you cannot wake up the day before Rosh Hashanah that falls on Shabbat and suddenly start fixing your Shabbat observance. You must prepare well in advance. We have forewarning; we know the calendar tells us that our Rosh Hashanah next year falls on Shabbat. The advice is clear: Make sure your "Shabbat Kallah" (your bride/Shabbat) looks her best next year! Start working on your Shabbat now , ensuring it looks as good as it possibly can. What does this mean practically? It means respecting Shabbat with your food and drink, respecting Shabbat by meticulously observing the 39 melachot (prohibited activities). Furthermore, consider your level of spirituality: your learning, your Tehillim (Psalms), whatever it may be—focus on enhancing your Shabbat this year. On a personal note, I know of two very good books on Shabbat observance: "Living Shabbat" and "Embrace Shabbat." Both are available from Artscroll; you can order them at artscroll.com. Perhaps you could read even one piece from one of them at every meal, and in that way, you can work on enhancing your Shabbat this year and getting your [outcome you desire].

Source Sheets

In this episode of the Seekers of Meaning TV Show, Rabbi Address interviews Rabbi Susan Elkodsi about her upcoming book, Midrash Hazak, featuring Torah insights from contributors over 65. They discuss themes of aging, wisdom, and community, highlighting the importance of finding meaning in later life through Jewish teachings. [Read more...] The post Wisdom in Aging: Highlights from Midrash Hazak, new book edited by Rabbi Susan Elkodsi — Seekers of Meaning 10/17/2025 appeared first on Jewish Sacred Aging.

Throughout history, evil has cloaked itself in virtue — from the serpent in Eden to today's moral crusaders like Greta Thunberg. Drawing on Niebuhr, Midrash, and classic Torah commentaries, Rabbi Dunner reveals how the language of compassion and justice can become a weapon of destruction when it is stripped of truth, humility, and moral clarity.

The Midrash tells us something fascinating about the snake that lured Adam and Havah to sin, encouraging Havah to eat fruit from the forbidden tree, after which she shared some of the fruit with Adam. This snake, the Midrash relates, was previously the greatest servant man ever had. It would go to distant lands, find beautiful gems, and bring them to Adam. Meaning, the same snake that enticed Adam and Havah to sin was also their greatest helper, who brought them precious diamonds! How do we explain these two sides of the snake – how on the one hand, it helped Adam and Havah, but on the other hand, it brought about their downfall? We might find the answer in another source that talks about snakes and diamonds. The Gemara, in Masechet Baba Batra (74b), tells the story of people traveling on a ship who saw a precious diamond surrounded by a snake. A diver brought the diamond onto the ship, but the snake then came to devour the entire ship. A bird flew down and bit the serpent's head. Then another snake came to devour the ship, but it, too, was killed. This repeated itself several times. The Malbim explains the symbolism of this story. We are created as "diamonds." We are created with a soul that is pure and pristine, with which we are to live a pure and pristine life. The problem is the "snake" that comes and ruins everything, by attacking our pure minds. And each time we manage to defeat the "snake," it comes again, and again. This "snake" is our imagination. As the Midrash tells us, the imagination is our most valuable asset, which brings us precious "gems." Nothing was ever built, created or innovated without imagination. Our imagination is what enables us to see what can be made, to see what we can become, to see what we can create, which is the first critical step toward achievement. Because of our imagination, we have dreams and ambitions that propel us forward and drive us to work and accomplish great things. But like the snake, our imagination can also bring about our downfall. Here's a simple example. We hear about a friend's son or daughter who is about to get engaged, and we feel overjoyed for that friend. But days and weeks go by, and we don't receive an invitation. Our imagination starts running wild. We start thinking that this friend is upset because of this or that, or just plain forgot about us, even though we made a point of inviting that friend to all our events. This invitation that doesn't arrive becomes like a serpent, a monster in our minds, that devours us and takes all the "diamonds," all our purity and goodness. We are consumed by resentment and hostility – all because of our imagination – for in truth, that young man or woman did not get engaged… The entire field of advertising is based on this realization of how the human imagination works. Colorful billboards put images in our minds that fester. We see a model wearing certain clothes – and we think of ourselves looking just as good. We see an advertisement for a blissful vacation spot – and we imagine ourselves experiencing that bliss. We see an advertisement for a car – and we imagine ourselves driving that car while our neighbors look on with envy. This is how the snake succeeded in luring Adam and Havah. It made them imagine unbridled bliss that they would experience if they ate the forbidden fruit. Most human vices work the same way. We are tempted not by the thing itself, but by our imagination, which deceives us into thinking that we will experience unparalleled joy and contentment if we do whatever it is we feel tempted to do. Our imagination can bring us precious diamonds – helping us rise to great heights and accomplish amazing things, but it can also ruin us by fooling us into looking for joy and satisfaction in the wrong places. The story of Adam and Havah teaches us that we need to keep our "snake" in check. Our imagination is both our best friend and our worst enemy. We must use it wisely – to dream, to aspire, to set bold and ambitious goals, to strive for greatness, but not to feel jealous, angry, embittered, or greedy. Let's imagine ourselves doing great things and becoming great – and then focus our attention on getting there.

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

In this episode of the Prayer Podcast, Rabbi Aryeh Wolbe discusses the fifth chapter of Tractate Zevachim, recited daily in the morning prayers as part of the korbanot section, aligning with the Daf Yomi cycle starting October 8, 2025. He emphasizes the spiritual and practical significance of studying the offerings, which substitute for actual temple sacrifices, and their role in fulfilling the mitzvah of daily Torah, Mishnah, and Talmud study. The episode connects the offerings to prayer, personal transformation, and the Jewish mission. Key points include:Purpose of Studying Korbanot: Reciting the verses (Torah), Mishnah (Zevachim, Chapter 5), and Brisa of Rabbi Yishmael (Talmud, planned for next week) before prayers fulfills the mitzvah of daily study, even for busy professionals. This ensures spiritual connection before engaging in prayer, as studying offerings is akin to bringing them (1:15–2:23).Written vs. Oral Torah: The Written Torah (Tanakh: Torah, Nevi'im, Ketuvim) outlines what to do (e.g., mezuzah, shechita), but lacks how-to details. The Oral Torah (Mishnah, Talmud, Midrash, Kabbalah), compiled by Rabbeinu HaKadosh into six orders, decodes these instructions, transmitted from Moshe at Sinai. Rabbi Wolbe recounts helping his attorney friend understand that Moshe wrote the Torah per Hashem's command, citing Numbers 9:23 and the small aleph in Vayikra (Leviticus 1:1) as evidence of Moshe's humility (2:23–11:25).Zevachim, Chapter 5's Uniqueness: This chapter, titled “Eizehu Mekoman” (What is their place?), is unique as the only Mishnah chapter without disputes, reflecting unity and clarity in the laws of where offerings are brought in the temple. This unity mirrors the Kohen's requirement to be at peace with others to serve, emphasizing communal harmony (13:37–14:40, 24:51–26:01).Types of Offerings:Communal Offerings: The Tamid (daily morning and evening) and Musaf (on Shabbat, Rosh Chodesh, holidays like Rosh Hashanah, Yom Kippur, Sukkot) represent collective devotion.Individual Offerings: Include Olah (burnt, symbolizing complete devotion), Shlamim (peace, elevating physicality), Pesach, firstborn, tithe, thanksgiving, and Chagigah. Each addresses a spiritual need, like the Olah atoning for forbidden thoughts (18:37–19:21, 28:22–29:29).Prayer as a Substitute for Offerings: Rav Schwab explains that the Amidah parallels the Olah: stripping physicality (hafshet, like skinning), approaching with a broken heart (nituach, like cutting), and praying with fiery enthusiasm (kolil l'ishim, like burning). This transforms prayer into a spiritual offering, connecting the soul to Hashem (29:29–33:16).Spiritual Insights:Dignity in Eating: Rabbi Wolbe cites the Talmud's comparison of eating in the marketplace to a dog, urging dignified eating (e.g., using utensils, not hands) to elevate the physical, as in the Shlamim offering (22:04–23:55).Jewish Privilege and Responsibility: Responding to his son's reluctance to attend yeshiva, Rabbi Wolbe highlights the privilege of being among the few Jewish boys studying Torah, despite antisemitism. He notes that hatred (sinah) descended with Sinai, but being chosen demands humility and shining as a light to the world (33:16–37:00).Prayer and Temple Restoration: The phrase “Eizehu Mekoman” evokes longing for the temple, paired with a prayer for its speedy rebuilding. Prayer is most effective after “feeding” Hashem with offerings, akin to Esther's feast strategy (40:44–41:30)._____________This Podcast Series is Generously Underwritten by Dr. Leonard & June GoldbergDownload the Prayer Podcast Worksheets:https://drive.google.com/drive/folders/1iBVevW1ydyjSeyeO0iCcina7e8vix3Lt?usp=sharingThis episode (Ep. #37) of the Prayer Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Dr. Leonard & June Goldberg! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on September 16, 2025, in Houston, Texas.Released as Podcast on October 9, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Prayer, #Tefillah, #Siddur, #Offerings, #Torah, #Mishnah, #Talmud, #Zvachem, #peace, #unity, #temple, #prayer ★ Support this podcast ★

In this episode of the Prayer Podcast, Rabbi Aryeh Wolbe discusses the fifth chapter of Tractate Zevachim, recited daily in the morning prayers as part of the korbanot section, aligning with the Daf Yomi cycle starting October 8, 2025. He emphasizes the spiritual and practical significance of studying the offerings, which substitute for actual temple sacrifices, and their role in fulfilling the mitzvah of daily Torah, Mishnah, and Talmud study. The episode connects the offerings to prayer, personal transformation, and the Jewish mission. Key points include:Purpose of Studying Korbanot: Reciting the verses (Torah), Mishnah (Zevachim, Chapter 5), and Brisa of Rabbi Yishmael (Talmud, planned for next week) before prayers fulfills the mitzvah of daily study, even for busy professionals. This ensures spiritual connection before engaging in prayer, as studying offerings is akin to bringing them (1:15–2:23).Written vs. Oral Torah: The Written Torah (Tanakh: Torah, Nevi'im, Ketuvim) outlines what to do (e.g., mezuzah, shechita), but lacks how-to details. The Oral Torah (Mishnah, Talmud, Midrash, Kabbalah), compiled by Rabbeinu HaKadosh into six orders, decodes these instructions, transmitted from Moshe at Sinai. Rabbi Wolbe recounts helping his attorney friend understand that Moshe wrote the Torah per Hashem's command, citing Numbers 9:23 and the small aleph in Vayikra (Leviticus 1:1) as evidence of Moshe's humility (2:23–11:25).Zevachim, Chapter 5's Uniqueness: This chapter, titled “Eizehu Mekoman” (What is their place?), is unique as the only Mishnah chapter without disputes, reflecting unity and clarity in the laws of where offerings are brought in the temple. This unity mirrors the Kohen's requirement to be at peace with others to serve, emphasizing communal harmony (13:37–14:40, 24:51–26:01).Types of Offerings:Communal Offerings: The Tamid (daily morning and evening) and Musaf (on Shabbat, Rosh Chodesh, holidays like Rosh Hashanah, Yom Kippur, Sukkot) represent collective devotion.Individual Offerings: Include Olah (burnt, symbolizing complete devotion), Shlamim (peace, elevating physicality), Pesach, firstborn, tithe, thanksgiving, and Chagigah. Each addresses a spiritual need, like the Olah atoning for forbidden thoughts (18:37–19:21, 28:22–29:29).Prayer as a Substitute for Offerings: Rav Schwab explains that the Amidah parallels the Olah: stripping physicality (hafshet, like skinning), approaching with a broken heart (nituach, like cutting), and praying with fiery enthusiasm (kolil l'ishim, like burning). This transforms prayer into a spiritual offering, connecting the soul to Hashem (29:29–33:16).Spiritual Insights:Dignity in Eating: Rabbi Wolbe cites the Talmud's comparison of eating in the marketplace to a dog, urging dignified eating (e.g., using utensils, not hands) to elevate the physical, as in the Shlamim offering (22:04–23:55).Jewish Privilege and Responsibility: Responding to his son's reluctance to attend yeshiva, Rabbi Wolbe highlights the privilege of being among the few Jewish boys studying Torah, despite antisemitism. He notes that hatred (sinah) descended with Sinai, but being chosen demands humility and shining as a light to the world (33:16–37:00).Prayer and Temple Restoration: The phrase “Eizehu Mekoman” evokes longing for the temple, paired with a prayer for its speedy rebuilding. Prayer is most effective after “feeding” Hashem with offerings, akin to Esther's feast strategy (40:44–41:30)._____________This Podcast Series is Generously Underwritten by Dr. Leonard & June GoldbergDownload the Prayer Podcast Worksheets:https://drive.google.com/drive/folders/1iBVevW1ydyjSeyeO0iCcina7e8vix3Lt?usp=sharingThis episode (Ep. #37) of the Prayer Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Dr. Leonard & June Goldberg! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on September 16, 2025, in Houston, Texas.Released as Podcast on October 9, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Prayer, #Tefillah, #Siddur, #Offerings, #Torah, #Mishnah, #Talmud, #Zvachem, #peace, #unity, #temple, #prayer ★ Support this podcast ★

The holiday of Sukkot, when we leave our homes and dwell in the temporary structure of the sukkah, provides an opportunity to contemplate the question of what makes a home. This is especially true in these fragile times and as the holiday this year coincides with the second anniversary of the October 7th attack. Rabbi Dalia Marx, Professor of Liturgy and Midrash at Hebrew Union College Jerusalem and author of From Time to Time: Journeys in the Jewish Calendar spoke with reporter Naomi Segal. (Photo: Michael Giladi/Flash90)See omnystudio.com/listener for privacy information.

Why does Sukkos alone carry the title "Yom Simchateinu" when we're commanded to rejoice on all the festivals? What distinguishes Sukkos from Pesach, Shavuot, and even from Rosh Hashanah and Yom Kippur?In this eye-opening Sukkos episode, explore Rav Yitzchak Hutner's framework for understanding the unique simcha of Sukkos. Discover the Midrash's powerful explanation of why we wave the lulav triumphantly - like leaving a court case victorious - and what this reveals about our relationship with Hashem after the Yamim Noraim.Through Rabbi Yisrael of Ruzhin's moving parable about an expensive watch that gets bent but not broken, understand the profound message about the neshama and spiritual repair. Learn why the Ramban connects completion with goodness, and why Sukkos specifically brings double korbanot. This shiur reveals practical insights about never giving up hope and recognizing that what seems damaged can always be straightened.Perfect for anyone seeking deeper understanding of Sukkos, the festivals, and the power of spiritual restoration.Keywords: Torah podcast, Sukkos, Yom Simchateinu, Jewish learning, Yamim Tovim, Shalosh Regalim, arba minim, lulav, Rav Hutner, teshuvah, Yamim Noraim, Simchat Torah

We've spent ten days preparing for Yom Kippur, and now comes the moment of truth: can a person really change—permanently? Most people think it's impossible. By middle age, after trying and failing so many times, we make peace with our flaws. But the Torah teaches there is another way. It's a miracle—but it follows a clear formula.In this shiur, we explore the Rambam's five steps of teshuva, the Midrash on “Kol dodi dofek,” and the insights of Reb Yisrael Salanter and the Alter of Kelm. You'll learn how even the smallest act of teshuva—the size of a needle—can open the gates for Hashem to do the heavy lifting, bringing about real, lasting transformation.This is not about taking on huge commitments or impossible goals. It's about choosing something tiny, something real, and letting Hashem turn that pinhole into a doorway wide enough for wagons.Perfect listening before Yom Kippur—for clarity, focus, and hope. visit https://www.lawrencekelemen.com/ for more free lectures

As we get closer to Yom Kippur, the feelings of awe and trembling intensify. We are trying harder and harder to be better, to make teshuvah , but the list of averot is long—many we don't even remember we did. Bittul Torah, Lashon Hara, Onat Devarim —and the list goes on. We are afraid to be judged for our actions, just as we say in Tehillim : אִם־עֲו‍ֹנוֹת תִּשְׁמָר־קהּ ה' מִי יַעֲמֹד "Hashem, if You will take all of our sins into account, who will be able to stand before You?" The pasuk in Mishlei (17:23) says: שֹׁחַד מֵחֵק רָשָׁע יִקָּח לְהַטּוֹת אָרְחוֹת מִשְׁפָּט Rashi explains that this means Hashem, so to speak, accepts "bribery" from the rasha and changes his judgment from bad to good. Similarly, the Midrash Shocher Tov on Tehillim (17) says: Hashem tells us, "My children, while the gates of tefillah are open, do teshuvah , because in this world I will accept bribery. But once I sit in judgment in the future, I will no longer accept it." The Midrash concludes that the time Hashem accepts shochad is right now—during the Aseret Yemei Teshuvah. It sounds like from the Midrash that the bribery Hashem accepts is teshuvah, tefillah, and tzedakah. Whereas in an earthly court, if the person on trial says he's sorry, it doesn't change anything—if he's guilty, he's guilty. But in Hashem's court, if the person says, "I'm sorry," then Hashem lets him off. However, the Chafetz Chaim explains, based on Chazal, that it goes much further than this. The Tomer Devorah says similarly: when a person has mercy on others, even though he was wronged by them, that brings the mercy of Hashem upon him, even though he did wrong to Hashem. When we overcome our evil inclination to take revenge, to bear a grudge, or to hate an individual that harmed us—even though he may deserve it—but instead we forgive, that is the bribery Hashem accepts. He will then give us mercy and blessing, even though we don't deserve it. During the Aseret Yemei Teshuvah we say: המלך המשפט . The Mareh Yechezkel asks seemingly, it would be better for us to say the usual: מלך אוהב צדקה ומשפט . Why would we switch now and only speak about Hashem being the King of mishpat, which is strict justice? The rabbi answered: all year long, we say that Hashem loves both tzedakah and mishpat. He loves giving us tzedakah, but He also loves justice being carried out, and we don't know which one He loves more. Now, during these days, we declare המלך המשפט —Hashem is the King over mishpat. He is the only ruler and decider about how the rules of mishpat will be carried out, and we are hoping that He will override the regular rules and use His power as King to pardon us. But that will depend on whether we give Him, so to speak, the ability to do so. And He told us how: we must overlook and forgive those who wronged us. A couple of hundred years ago in Lithuania, there was a family blessed with four boys who all became outstanding talmidei chachamim, each one a gadol b'Yisrael. The most famous of them was Rabbi Yechiel Michal Heller z"l, author of the sefer Amudei Or. He was a tremendous gaon. Each one of his brothers also wrote sefarim and served as rabbis leading massive congregations. Rabbi Yechiel used to sign his name " העלוב יעקב מיכל בן ר' אהרן "—"the downtrodden or humiliated one, Yechiel the son of Aaron." One of the rabbi's grandchildren related why he signed his name that way. Rabbi Yechiel's grandfather was an extremely wealthy man who traveled from city to city doing business, leaving his daughter in charge of his store. Many unscrupulous people were jealous of his wealth and spread a false rumor that his daughter had committed a terrible sin. When the time came for shidduchim, nobody in the community would marry her. She grew older, and nothing changed. Her father was distraught. They knew the truth—that she had done nothing wrong—but nothing they said could change people's minds. The father couldn't bear to watch his daughter grow older with no hope of a shidduch. He decided to inquire about a young man named Aharon Shmeisser, the son of a wagon driver. Aharon would sit near his father, and when the man who whipped the horse grew tired, Aharon was the backup. He knew no Torah and worked the lowest of jobs. But the wealthy man could not allow his daughter to continue suffering. He told his daughter his plan, and with no better alternative, she agreed. The wealthy man asked the wagon driver if he would allow his son to marry his daughter. At first he hesitated, but after some thought, he agreed, and after just one meeting the wedding date was set. On the day of the wedding, the bride whispered a tefillah to Hashem: "You know the truth that I am completely innocent. I believe this was all orchestrated by You, that this man is my zivug, and that there was no other way my father would have ever agreed to let him marry me. Therefore, I don't hold anyone accountable for this. I will not hate anyone or hold a grudge against them. But please, Hashem, give me children who will be outstanding talmidei chachamim ." Her prayer was answered. She merited to have four sons who became among the greatest chachamim of their time. She overlooked the wrong done to her and believed it was all from Hashem, and that opened the heavens to shower blessing upon her. This is why her son signed his name העלוב —for his mother, the aluvah. It was in her merit that all of his Torah came to be. The power of overlooking and forgiving is wondrous.

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What is the source of the emotional and spiritual power of Yom Kippur, especially in these complex times? Rabbi Dalia Marx, Professor of Liturgy and Midrash at Hebrew Union College-JIR in Jerusalem and author of From Time to Time: Journeys in the Jewish Calendar, shares her thoughts in this interview with KAN reporter Naomi Segal (Photo: Illustrative. Mendy Hechtman/Flash90) See omnystudio.com/listener for privacy information.

As Yom Kippur approaches, three fundamental questions challenge our understanding of teshuvah: Why does Shemoneh Esrei sequence wisdom, then teshuvah, then forgiveness - shouldn't forgiveness come first? How can Chazal declare teshuvah the "epitome of wisdom" when avoiding sin entirely seems wiser? And how could the Midrash claim Reuven was the first to do teshuvah when Adam HaRishon and Kayin preceded him?Through insights from Rabbeinu Yonah's Shaarei Teshuvah and a profound story about Rav Saadia Gaon, this episode unveils a revolutionary understanding that transforms teshuvah from crisis management into conscious spiritual elevation. Discover why the difference between "diet" and "lifestyle" holds the key to authentic spiritual growth, and learn from a soldier's miraculous discovery in Gush Katif about the power of continuous spiritual commitment.This Yom Kippur preparation will fundamentally reshape how you approach not just the Day of Atonement, but every day of spiritual opportunity.Keywords: Torah podcast, Yom Kippur, teshuvah, Jewish learning, spiritual growth, Shemoneh Esrei, Rabbeinu Yonah

In this article, we explore John 4 through the lens of Rabbinic Midrash and its links to Ezekiel 16 and 2 Kings 17. Is the Samaritan woman a creative representation of Ezekiel's prophetic narrative, and if so, how does this change the way we read the Gospels?   For More Information: https://www.thehiddenorchard.com/the-woman-at-the-well-johns-midrash-on-ezekiel-and-2-kings/  

Prepare for Rosh Hashanah with this inspiring shiur on the deep meaning of the shofar, the Day of Judgment, and your unique mission in the world.We explore three core questions:Are we judged as individuals or as a community on Rosh Hashanah?Is the shofar blast a moment of strict din (judgment) or of Hashem's rachamim (mercy)?Should we focus on others, or is the world truly created just for me?Drawing from the Gemara, Midrash, and the teachings of the Ramchal and Rav Wolbe, this shiur reveals how the shofar transforms judgment into mercy, why each soul has a one-of-a-kind mission, and how to enter the Jewish New Year with clarity, strength, and hope.Perfect for anyone seeking a Torah perspective on Rosh Hashanah, Jewish New Year preparation, and the spiritual power of the shofar blasts.visit https://lawrencekelemen.com/ for more free shiurim

Why does Hashem need to explicitly tell us to choose life over death and good over evil in Parshas Nitzavim? Isn't the right choice obvious? And why does the Midrash describe this divine instruction as 'lifnim mishuras hadin' - beyond the call of duty?This week's Torah podcast explores a profound distinction between 'keeping' mitzvos versus simply 'doing' them, based on insights from the son of Rav Zonnenfeld. Through analysis of the word 'lishmor' and its connection to Yaakov's response to Yosef's dream, we discover a fundamental principle about spiritual engagement that transforms how we approach our relationship with Hashem.Perfect timing for Rosh Hashanah preparation, this episode reveals how the concept of 'ba'asher hu sham' - being judged by what's truly in our hearts - connects to the mitzvah of teshuvah and our personal spiritual growth. Join us for insights that will reshape your understanding of conscious spiritual living and authentic Jewish practice.Keywords: Torah podcast, weekly parsha, Parshas Nitzavim, Jewish learning, Rosh Hashanah preparation, teshuvah, spiritual growth

Join Pastor Tara Lamont Eastman and Charles Bretan of A Jew and A Gentile walk into a Bar . . . Mitzvah in this live crossover from the Wild Goose Festival 2025. Dive into discussions about the intersection of faith, social justice, inclusion, and intentional living. This episode covers thought-provoking insights on engaging deeply with texts, the impact of compression culture, and personal stories that highlight the importance of curiosity and expansive thinking. Don't miss engaging reflections on A Wrinkle in Time, political and theological commentary, and practical advice for fostering a deeper connection with the divine and with others.Interested in hearing more from Charles? Listen to episodes of A Jew and A Gentile walk into a Bar . . . Mitzvah here.Send Tara a Text MessageThe Balance of GrayFaith That Challenges. Conversations that Matter. Laughs included. Subscribe Now!Listen on: Apple Podcasts SpotifySupport the showRev. Tara Lamont Eastman is a pastor, podcaster and host of Holy Shenanigans since September of 2020. Eastman combines her love of ministry with her love of writing, music and visual arts. She is a graduate of Wartburg Theological Seminary's Theological Education for Emerging Ministry Program and the Youth and Theology Certificate Program at Princeton Seminary. She has served in various ministry and pastoral roles over the last thirty years in the ELCA (Evangelical Lutheran Church in America) and PCUSA (Presbyterian Church of America). She is the pastor of First Presbyterian Church of Warren Pennsylvania. She has presented workshops on the topics of faith and creativity at the Wild Goose Festival. She is a trainer for Soul Shop Suicide Prevention for Church Communities.

Before one learns Torah in the morning, he must first recite Birkot Ha'Torah. The Gemara cites different opinions as to which particular subjects within the broad corpus of Torah may not be studied before the recitation of Birkot Ha'Torah. Rav Huna maintained that only the study of Tanach requires Birkot Ha'Torah; in his view, one may study anything else before reciting Birkot Ha'Torah in the morning. Rabbi Elazar ruled that both Tanach and Midrash require Birkot Ha'Torah, because the Midrash explains the verses of the Tanach. The next opinion brought is that of Rabbi Yohanan, who held that even the study of Mishna must be preceded by Birkot Ha'Torah. However, Halacha follows the final view brought by the Gemara – that of Raba, who asserted that even Gemara requires Birkot Ha'Torah. Accordingly, the Rambam and Shulhan Aruch write that one must recite Birkot Ha'Torah before studying either Tanach or any part of Torah She'be'al Peh (the oral law). Although the Shulhan Aruch does not specify the study of Midrash, the Rama (Rav Moshe Isserles of Cracow, 1520-1572) adds that Midrash also requires the recitation of Birkot Ha'Torah. The Peri Hadash (Rav Hizkiya Da Silva, 1659-1698) writes that the Shulhan Aruch does not disagree with the Rama on this point, even though he did not specifically mention Midrash. The Aruch Ha'shulhan (Rav Yehiel Michel Epstein of Nevardok, 1829-1908) notes the possibility of restricting this requirement to areas related to Halacha. It is possible, he writes, that Birkot Ha'Torah is required only before the study of texts that form the basis of Halacha. The Sages infer Halachot from the verses, and these inferences and their applications are discussed, elucidated and debated in the Midrash, Mishna and Gemara – and it might be for this reason that these texts are specified as the material requiring Birkot Ha'Torah. If so, then one would be permitted to study non-halachic portions of the Torah – such as the stories in Midrashic texts, Aggadic portions of the Gemara, and Zohar – before reciting Birkot Ha'Torah in the morning. The Aruch Ha'shulhan remains uncertain about this matter. By contrast, the Kaf Ha'haim Sofer (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939) writes that the study of the Zohar requires Birkot Ha'Torah. He does not explain the reason for this ruling, but we may presume that he equated the study of Zohar with the study of Gemara, and, moreover, we occasionally determine practical Halacha based on teachings in the Zohar. The final Halacha is that even the study of non-halachic texts such as the Midrash and Zohar requires Birkot Ha'Torah. The study of works of Mussar also requires Birkot Ha'Torah, because these works are based upon Torah sources. Texts such as Mesilat Yesharim and Michtab Me'Eliyahu, which guide and instruct how to live a religious life, are rooted entirely in Torah, and so they certainly qualify as parts of Torah requiring the recitation of Birkot Ha'Torah. This applies to works of Hassidic teachings, as well. In principle, biographies of Sadikim, or story books that tell about the lives of great Sages, may be read before Birkot Ha'Torah, because reading these stories – despite being very valuable – does not qualify as the study of Torah. In practice, however, books about great Rabbis almost invariably contain Torah insights which they taught, and so they require Birkot Ha'Torah. One is not required to recite Birkot Ha'Torah before studying general subjects, even those subjects which have great value and are important to learn. For example, one must study math in order to properly understand certain sections of the Gemara, such as those which deal with geometry (e.g. Sukka, Erubin and Kil'ayim). There are texts which address the dimensions and layout of the Bet Ha'mikdash which similarly cannot be understood without a background in mathematics. Scientific knowledge, too, is critically important for the understanding of certain sections of the Talmud – such as the Gemara's discussion about the volume of wine which a Nazir must drink to be liable for violating his vow, which touches upon the subject of volume displacement. This issue requires an understanding of how displacement works, and how the density of wine becomes a factor. One cannot understand the portions of the Talmud that deal with the Jewish calendar without basic knowledge of astronomy. An understanding of modern technology, too, is necessary for learning how Halacha applies in our time, and indeed, Hacham Ovadia Yosef studied the mechanics of boilers in order to determine the relevant Halachot. Nevertheless, the study of these subjects does not require Birkot Ha'Torah, since they are not actual Torah, but rather background information to help in the study of Torah. The Rambam writes that subjects such as mathematics and science are the "chefs" and "maidservants" of Torah, meaning, they are necessary for the understanding of Torah, but are not part of Torah. Therefore, one is not required to recite Birkot Ha'Torah before studying general subjects. Summary: One may not learn any Torah subject before reciting Birkot Ha'Torah in the morning. This includes Tanach, Midrash, Mishna, Gemara, Halachic texts, Zohar, Mussar and Hassidut. Biographies of Sadikim, too, require Birkot Ha'Torah since they usually incorporate Torah insights by the Sages whose lives and legacy they present. Birkot Ha'Torah is not required before the study of non-Torah subjects, even those which are necessary to learn to properly understand Torah.

Parashat Ki-Tabo begins with the Misva of Bikkkurim – the obligation upon a farmer to bring the first fruits that ripen to the Bet Ha'mikdash and present them to a Kohen. The farmer then makes a special declaration praising and expressing gratitude to Hashem for bringing our nation out of Egypt into the Land of Israel, where he was able to till the land and produce delicious, nourishing fruit. The unique significance and importance of this Misva is expressed in the special fanfare that characterized the process of bringing Bikkurim. The farmers would assemble and march with song and festivity through the roads, and the shopkeepers in Jerusalem would close their stores and come out to welcome and celebrate the visitors who were bringing their fruits to the Bet Ha'mikdash. The importance of Bikkurim is also articulated by the Midrash, which teaches that this Misva is mentioned in the very first word of the Torah: "Bereshit." The Midrash interprets this word to mean that the world was created for the sake of Bikkurim, which is called "Reshit" ("Reshit Bikkureh Admatecha" – "the first of the fruits of your land that ripen" – Shemot 23:19). Remarkably, the Midrash is telling us that the entire world was created so we can fulfill the Misva of Bikkurim! The reason is that G-d created the world so that He could shower us with goodness which we would then appreciate and be grateful for. The most elementary of all Torah values is gratitude, acknowledging and appreciating what was done for us. Hence, the Misva of Bikkurim, which revolves around the concept of gratitude, thanking Hashem for providing us with food, can be seen as the purpose of all creation. Our Sages teach that gratitude toward Hashem begins with feeling and showing appreciation for other people. The Midrash states: "Whoever denies his fellow's goodness will ultimately deny the Almighty's goodness." The classic example demonstrating this principle is Pharaoh, who is said to have "not known Yosef" (Shemot 1:8). It is inconceivable, the Rabbis explain, that a king who ascended the throne soon after Yosef's lifetime had not heard of Yosef. He was the one who saved Egypt from the devastating famine that struck the rest of the region, and thereby enriched the kingdom, as all the surrounding peoples came to purchase grain which Yosef had stored in anticipation of the looming drought. Rather, this means that the new Pharaoh did not acknowledge Yosef's role in saving the kingdom and bringing it to great heights of wealth and prestige. Because Pharaoh denied all the good that Yosef brought to the kingdom, he ultimately denied G-d Himself, brazenly and outrageously telling Moshe many years later, "Lo Yadati Et Hashem" – "I do not know G-d!" (Shemot 5:2). Translating this message into practical terms – one cannot be considered "religious" if he recites Birkat Ha'mazon after every meal with intense concentration, thanking Hashem for his food, and says "Modim" in the Amida prayer three times a day with great emotion, expressing gratitude to Hashem for all He does – but he does not show gratitude to the people in his life. Gratitude begins at home, with the people who do the most for us – first and foremost our parents, who gave us life and exerted so much hard work and made so many sacrifices for us, and then our spouse, the one closest to us, with whom we build and run our families. If we are not grateful to them and to everyone who helps us and does things for us, we will ultimately feel ungrateful also toward G-d. And, yes, this applies also to those who are paid to do things for us. Many years ago, I was hired as a private tutor for a teenage boy in the community. While we were learning, he called the family's housekeeper on the intercom system, and told her to bring him soda and some snacks. I was startled by the way he spoke, not even using the word "please." She came a minute later with the soda and snacks, and he said, "Close the door on your way out." I turned to the boy and asked, "You don't say 'thank you'??" "Rabbi," the boy replied, "she works for us. We're paying her to do this." "Now you're making me very nervous," I said. "Why?" "Because I also work for you. Your parents pay me, too. Are you going to treat me that way because I'm getting paid?" Whether it's the secretary, the cashier, the uber driver, the coworker, the delivery guy – feeling and expressing gratitude is not just required, but it is the ABC's of the Torah, our most basic obligation as Jews and as human beings. The more we appreciate all the people in our lives and all that they do for us, the more we will appreciate all that Hashem does for us – and this will, in turn, make us worthy of even more of His unlimited blessings and goodness.

The Chatam Sofer writes that tefillah is more readily accepted during the days of Elul and Aseret Yemei Teshuvah. This period is called Yerach Ha'etaním , which has the same numerical value as siach — to pour out our hearts in prayer. The Midrash in Parashat Ki Tavo says that Moshe Rabbenu, through ruach ha'kodesh , foresaw that the Bet HaMikdash would one day be destroyed and the mitzvah of bringing bikkurim would cease. Therefore, he established that there should be three tefillot every day. These tefillot, the Midrash teaches, would be more beloved to HaShem than all of a person's good deeds and even more than all of the korbanot combined. Rav Yechezkel Levenstein explained that it is always befitting for a person to improve, even slightly, in the way he prays — especially in his kavanah — because that effort can uplift his entire avodat HaShem . Tefillah is wondrous, especially when a person prays with awareness of Who he is speaking to. A man told me about an incident that happened recently while he and his entire family were on vacation. There was a mix-up with the keys for their apartment, and as Shabbat approached, they still had not been able to get inside. Finally, the hotel informed them that a worker named Alfonso was bringing the keys. But when a family member mistakenly approached a different hotel worker in a golf cart, the man wrongly assumed there was an attempt to harm him. He called the police and pressed charges for assault. Soon, sheriff's deputies arrived. They interrogated the family member and even detained him while waiting for a detective. The officers indicated there was a real possibility of arrest that very evening, just minutes before Shabbat. Frantically, urgent attempts were made to reach a top lawyer who was also a close friend. With only five minutes before candle lighting, they finally succeeded in contacting him, and he immediately spoke to the deputy. Shabbat began with tremendous uncertainty. Before Kiddush, surrounded by children and grandchildren, the family spoke about how during Kiddush we partner with HaShem in creation. They encouraged everyone to use that holy moment to silently pray for a yeshuah. They reminded one another that no one has any control other than HaShem — not the police, not the hotel worker, and not even the top lawyer. With those thoughts in mind, they made Kiddush. At around 9:45, while they were eating their meal, a police vehicle pulled up with their family member inside. Three officers explained that while the matter was not finished and would be referred to the state attorney's office, they had decided not to arrest him. They admitted it could have easily gone the other way. Then, the sergeant quietly asked one of the family members: "Did you pray to G-d for his release?" When he answered yes, the sergeant said: "It must have been your prayers, because he really should have been arrested." Here was a police sergeant telling them that their tefillot had brought salvation. Later that night, after the joyous meal, the children asked for a bedtime story from the sefer they had been reading together. The story they were up to told about a Jew who was wrongly accused and nearly jailed by three police officers. The children's eyes widened. It was exactly what had just happened to them. It was as if HaShem was sending them a direct message: I am here with you, guiding your lives. The entire Shabbat became one long conversation about the power of tefillah, especially when one recognizes the truth of ein od milvado — there is nothing but Him.

As we move closer to the High Holydays, what do Ursula Le Guin, a provocative Midrash and the opening word of our Torah portion have to teach us about the demanding but essenntial work of teshuvah?

In the 13th episode of the Ask Away series on the Everyday Judaism Podcast, Rabbi Aryeh Wolbe responds to a variety of student questions, exploring the meaning and origin of Amen as an affirmation of truth derived from El Melech Ne'eman, clarifying that the person reciting a blessing does not say Amen but others should to join in the blessing's merit. He addresses whether saying Amen at a communal Motzi is appropriate, discusses the importance of integrity in light of Bernie Madoff's actions, and explains how to overcome negative traits like cruelty or anger through small, consistent steps toward God-like qualities, as taught in Mussar. Rabbi Wolbe also emphasizes the priority of supporting Torah study through non-profits as a form of charity, the value of anonymous giving, and the spiritual significance of the Mishnah recitation after Torah study with a minyan, concluding with a call to verify rabbinic teachings with sources and a blessing for a meaningful week.In this episode of Ask Away we address these questions and topics:Here are the questions asked by the students in the provided transcript of the Ask Away series on the Everyday Judaism Podcast:Ed: What is the origin of Amen, and if it is said after a blessing, does the person who gives/recites the blessing say Amen?Jimmy: When we say the HaMotzi at our dinner table or any of our meals and we all say Amen, are we incorrect?Ed: You said that Jews are not cruel, and if they are cruel, you got to inspect their lineage. Did anybody ever inspect Bernie Madoff's lineage?Anna: If you find yourself with a trait of cruelty, is there no workaround? You just do teshuvah and change your ways, or is there another approach, like becoming a butcher or surgeon for someone who favors bloodletting?Anna: Are non-profits considered poor in the context of the obligation to help the poor?Anna: If someone doesn't ask for charity, but you give to them anyway (e.g., a smile, food, or beverage), is that the same mitzvah as charity, or is it a different mitzvah?Jimmy: What is the good side of the trait of anger? (Combined with an online listener's question about how to be more patient.)Carlos: If we talk about Midrash and Gemara in classes, why doesn't the Rabbi end his classes with Rabbi Chananya ben Akashya Omer?And much more ... Please submit your questions at askaway@torchweb.org_____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode (Ep. #50) of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on June 15, 2025, in Houston, Texas.Released as Podcast on September 5, 2025_____________Connect with Us:Subscribe to the Everyday Judaism Podcast on Apple Podcasts (https://podcasts.apple.com/us/podcast/everyday-judaism-rabbi-aryeh-wolbe/id1600622789) or Spotify (https://open.spotify.com/show/3AXCNcyKSVsaOLsLQsCN1C) to stay inspired! Share your questions at askaway@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, #Halacha, #Amen, #JewishBlessings, #Community, #RoshHashanah, #Shabbos, #Compassion, #SpiritualGrowth, #Mussar, #NegativeTraits, #Transformation, #Madoff, #Charity, #TorahStudy, #Institutions, #AnonymousDonations, #JewishOralLaw, #JewishLife, #Practice, #Q&A, #Sponsorship ★ Support this podcast ★

In the 13th episode of the Ask Away series on the Everyday Judaism Podcast, Rabbi Aryeh Wolbe responds to a variety of student questions, exploring the meaning and origin of Amen as an affirmation of truth derived from El Melech Ne'eman, clarifying that the person reciting a blessing does not say Amen but others should to join in the blessing's merit. He addresses whether saying Amen at a communal Motzi is appropriate, discusses the importance of integrity in light of Bernie Madoff's actions, and explains how to overcome negative traits like cruelty or anger through small, consistent steps toward God-like qualities, as taught in Mussar. Rabbi Wolbe also emphasizes the priority of supporting Torah study through non-profits as a form of charity, the value of anonymous giving, and the spiritual significance of the Mishnah recitation after Torah study with a minyan, concluding with a call to verify rabbinic teachings with sources and a blessing for a meaningful week.In this episode of Ask Away we address these questions and topics:Here are the questions asked by the students in the provided transcript of the Ask Away series on the Everyday Judaism Podcast:Ed: What is the origin of Amen, and if it is said after a blessing, does the person who gives/recites the blessing say Amen?Jimmy: When we say the HaMotzi at our dinner table or any of our meals and we all say Amen, are we incorrect?Ed: You said that Jews are not cruel, and if they are cruel, you got to inspect their lineage. Did anybody ever inspect Bernie Madoff's lineage?Anna: If you find yourself with a trait of cruelty, is there no workaround? You just do teshuvah and change your ways, or is there another approach, like becoming a butcher or surgeon for someone who favors bloodletting?Anna: Are non-profits considered poor in the context of the obligation to help the poor?Anna: If someone doesn't ask for charity, but you give to them anyway (e.g., a smile, food, or beverage), is that the same mitzvah as charity, or is it a different mitzvah?Jimmy: What is the good side of the trait of anger? (Combined with an online listener's question about how to be more patient.)Carlos: If we talk about Midrash and Gemara in classes, why doesn't the Rabbi end his classes with Rabbi Chananya ben Akashya Omer?And much more ... Please submit your questions at askaway@torchweb.org_____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode (Ep. #50) of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on June 15, 2025, in Houston, Texas.Released as Podcast on September 5, 2025_____________Connect with Us:Subscribe to the Everyday Judaism Podcast on Apple Podcasts (https://podcasts.apple.com/us/podcast/everyday-judaism-rabbi-aryeh-wolbe/id1600622789) or Spotify (https://open.spotify.com/show/3AXCNcyKSVsaOLsLQsCN1C) to stay inspired! Share your questions at askaway@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, #Halacha, #Amen, #JewishBlessings, #Community, #RoshHashanah, #Shabbos, #Compassion, #SpiritualGrowth, #Mussar, #NegativeTraits, #Transformation, #Madoff, #Charity, #TorahStudy, #Institutions, #AnonymousDonations, #JewishOralLaw, #JewishLife, #Practice, #Q&A, #Sponsorship ★ Support this podcast ★

The Gemara in Masechet Menahot (43) cites a verse in the Book of Debarim (10:12) in which Moshe Rabbenu turns to Beneh Yisrael and says, "Ma Hashem Elokecha Sho'el Me'imach" – "What does Hashem your G-d ask of you?" Moshe proceeds to explain that Hashem asks that we fear Him and obey His commands. The Gemara, however, comments that the word "Ma" in this verse may be read as "Me'a" – one hundred. This means that we are required to recite 100 Berachot each day, and this is what Hashem wants from us. It seems from the Gemara that source of this obligation is the word "Ma," which is read as though it is written "Me'a." Some commentators, however, understood the Gemara's inference from this verse differently. The Shiboleh Ha'leket (Rav Sidkiya Ben Abraham Ha'rofeh, Italy, 13 th century) noted that this verse contains 100 letters, and thus the Sages found in this verse an allusion to the requirement of 100 daily blessings. In truth, this verse contains only 99 letters, but since the Gemara reads the word "Ma" as "Me'a," which contains an additional letter (an Alef), the total reaches 100. Others explain that this inference is based on the "Atbash" system, whereby a letter can be substituted with its corresponding letter at the opposite end of the alphabet (e.g. Alef is replaced by Tav; Bet is replaced by Shin, Gimmel is replaced by Resh, etc.). In the system of "Atbash," the letters that form the word "Ma" – Mem and Heh – become Yud and Sadi, which have the combined numerical value of 100, alluding to the 100 daily Berachot. Another allusion to this requirement is found in the verse in Tehillim (128:4), "Hineh Ki Chen Yeborach Gaber Yereh Hashem" ("Behold, this is how a G-d-fearing man shall be blessed"). The word "Ki" in Gematria equals 30, and the word "Chen" equals 70, for a total of 100, such that the phrase "Ki Chen Yeborach Gaber" may be read to mean that a man should recite 100 Berachot. As the Gemara inferred this requirement from a verse in the Torah, we might conclude that this constitutes a Biblical obligation, mandated by the Torah. This is, in fact, the view taken by the Ba'al Halachot Gedolot, in his listing of the 613 Misvot. Rav Shlomo Ibn Gabirol, in his "Azharot" poem which lists the 613 Biblical commands following the view of the Behag (and which we customarily chant on Shabuot), makes reference to this requirement ("U'mi'berachot Tasmid Me'at Ha'nigmarim"). By contrast, the Rambam maintained that this obligation was enacted later, by the Sages. The Sefer Ha'yere'im (Rav Eliezer of Metz, France, 1140-1237) similarly maintained that this requirement was instituted by the Ansheh Kenesset Ha'gedola ("Men of the Great Assembly") at the beginning of the Second Commonwealth. According to this view, the inference from the verse in Debarim is meant as an allusion to a law enacted by the Sages, and is not the actual source of this requirement. A third opinion is that of the Shiboleh Ha'leket and others, who maintained that this obligation was verbally transmitted as a "Halacha Le'Moshe Mi'Sinai" – a law taught to Moshe at Sinai, without having been written in the Torah. At first glance, we might question the view of the Behag and Shiboleh Ha'leket based on the Midrash's comment that it was King David who instituted the recitation of 100 Berachot each day. The Midrash relates that a devastating plague ravaged the nation during the reign of King David, killing 100 people every day. David determined that to end the plague, everyone must recite 100 daily blessings. (David later refers to himself as "Hukam Al" (Shemuel II 23:1), which could be read to mean, "the one who established 'Al,' as the word "Al" in Gematria equals 100, an allusion to the 100 Berachot which David instituted.) Seemingly, if this constitutes a Biblical obligation, or a requirement transmitted orally since the time of Moshe Rabbenu, then there would be no need for David to introduce this law. The answer, it would seem, is that the people were lax in their fulfillment of this obligation, and so David ordered the people to be more scrupulous in this regard and ensure to recite 100 blessings every day. A fascinating theory regarding the origins of this obligation was advanced by Rav Aharon Amarillo (1700-1772), in his work Peneh Aharon. He writes that Moshe Rabbenu instituted the requirement to recite 100 Berachot each day at the time of the construction of the Mishkan. The wooden planks that formed the structure of the Mishkan were inserted into "Adanim" – sockets embedded in the ground. In all, there were one hundred sockets, which together formed the base and foundation of the Mishkan. The word "Me'a," Rav Amarillo writes, is an acrostic representing the words "Me'at Adneh Ha'Mishkan" – "the one hundred sockets of the Mishkan." The 100 daily blessings were instituted to correspond to the 100 sockets of the Mishkan. The question naturally arises, what connection is there between the "Adanim" and Berachot? Why are the 100 daily blessings associated with the sockets that formed the base of the Mishkan? We can perhaps answer this question based a discussion by Rav Yosef Salant (Jerusalem, 1885-1981), in his Be'er Yosef, regarding the symbolism of the "Adanim." He writes that the Mishkan itself represents the Misvot that the Torah commands us to observe, and the sockets represent the foundation of it all, the pillar upon which the entire Torah rests. And that pillar, Rav Salant explains, is Emuna – faith in Hashem. Our faith in Hashem as the Creator who governs and controls everything is the foundation upon which all of Torah is based. If so, then we can perhaps understand the association between the "Adanim" and the Berachot that we recite. Numerous times each day, we are required to take a few moments and recite a Beracha, with Kavana (concentration), reminding ourselves of Hashem's involvement in the world and in our lives. Indeed, the word "Beracha" in Gematria equals 227 – the same Gematria as the word "Zecher" – "remembrance." The purpose of Berachot is to remind us of Hashem's existence and control over the world. And, in fact, the verse from which the Gemara derived this obligation tells us that what Hashem asks is "Le'yir'a Et Hashem Elokecha" – that we "fear" Hashem, meaning, that we live with an awareness of His unlimited power and His greatness. Accordingly, the 100 Berachot we recite each day are truly the ''foundation" of Torah life, as they serve to reinforce our Emuna. For good reason, then, the Berachot we recite are associated with the "Adanim," which comprised the foundation of the Mishkan and thus symbolize faith, the foundation of the entire Torah. A number of sources speak of the great reward which one earns through the proper fulfillment of this obligation – reciting 100 Berachot each day with concentration, and pronouncing each word correctly. (For example, one must ensure that the words "Baruch Ata" do not sound like "Baru Chata," and to recite "Melech Ha'olam," and not "Melecholam," skipping the syllable "Ha-.") The Ba'al Ha'Turim (Rabbenu Yaakob Ben Asher, 1270-1340) writes that those who fulfill this Misva are rewarded with long life. Commenting on the verse, "And you who cling to Hashem your G-d, you are all alive today" (Debarim 4:4), the Ba'al Ha'Turim observes the custom followed in some communities to add a crown in the Torah scroll above the letter Kof in the word "Ha'debekim" ("who are attached") in this verse. This crown, he explains, emphasizes that we attach ourselves to Hashem through the 100 blessings we recite each day – as the letter Kof in Gematria equals 100, and the reward for reciting these Berachot is "Haim Kulechem Hayom" – long life. The Seder Ha'yom (Rav Moshe Ben Machir, Safed, 16 th century) adds that when one recites a Beracha properly, the Beracha ascends to G-d in the heavens, and He takes the Beracha and embeds it into His "crown." Hashem's "crown," as it were, is made from the Berachot which we recite properly with Kavana. Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995) would advise people experiencing hardship to devote themselves to the meticulous observance of this Misva, and try to recite 100 Berachot each day with proper attention and concentration. The verse from which the Gemara inferred this obligation begins with the letter Vav ("Ve'ata Yisrael") and ends with the letter Chaf ("Nafeshecha"), and these letters have the combined numerical value of 26 – the Gematria of the divine Name of "Havaya." The Hida (Rav Haim Yosef David Azulai, 1724-1806) thus writes that the fulfillment of this Misva saves a person from the dreadful punishments described in the section of the "Kelalot" ("curses") in Parashat Ki-Tabo, a section in which the Name "Havaya" appears 26 times. Moreover, this section contains 98 curses, and also includes a warning about "every ailment and every punishment which is not mentioned in this book" (Debarim 28:61) – adding another two curses, for a total of 100. We protect against these 100 curses through the recitation of 100 Berachot each day. Additionally, the Zohar Hadash teaches that we remain in exile because of our failure to properly observe this requirement to recite 100 Berachot each day. It emerges, then, that our commitment to properly fulfill this obligation helps end our long, bitter exile and bring our final redemption. The Arizal taught that the 100 daily Berachot allow us to harness the power of the 22 letters of the Hebrew alphabet – the letters that Hashem used to create the world. The 100 daily blessings are, according to Kabbalistic teaching, associated with the 22 letters, and we thus benefit from the spiritual force of these letters by properly reciting 100 Berachot every day. The Gemara in Masechet Menahot (43b) tells that Rabbi Hiyya went out of his way to purchase special foods for Shabbat and Yom Tob in order to ensure he would recite 100 Berachot. On Shabbat and Yom Tob, the Amida prayer contains far fewer blessings than the weekday Amida prayer, making it more challenging to reach a total of 100 Berachot. Rabbi Hiyya thus made a point of having additional foods on Shabbat and Yom Tob so he would have more Berachot to recite. The Hida, in his work Mahazik Beracha (290), noted the Gemara's implication that this practice marked a special measure of piety on Rabbi Hiyya's part. The Gemara appears to laud Rabbi Hiyya for his piety – indicating that this was not strictly required. The Hida thus suggests that reciting 100 Berachot each day does not constitute a strict Halachic obligation, but is rather a worthwhile practice to follow. The consensus view among the Poskim, however, is that this is indeed a strict obligation. The Petah Ha'debir (Rav Haim Binyamin Pontremoli, Turkey, d. 1872) explains that Rabbi Hiyya was praised for fulfilling the Misva at the highest standard – going out of his way to buy special delicacies, rather than buying simpler foods. But ensuring to recite 100 blessings is a strict requirement, and not just a measure of piety. Hacham Ovadia Yosef adds that there are ways to reach a total of 100 Berachot without actually reciting Berachot, but Rabbi Hiyya chose not to rely on these leniencies, and instead went out to buy food so he could recite 100 blessings on Shabbat and Yom Tob. Indeed, the Shulhan Aruch explicitly rules that one is required to recite 100 Berachot each day. The Poskim indicate that 100 Berachot is a minimum amount, and not an exact amount. Hacham Ovadia notes that from the explanation mentioned earlier associating the 100 daily Berachot with the 100 sockets beneath the Mishkan, one might conclude that we must recite precisely 100 Berachot, and no more, but this is not the Halacha. One must recite at least 100 Berachot, but certainly may recite more. The Rambam, in Hilchot Tefila, brings a custom that some observed to count the Berachot that one recites over the course of the day. This was the practice of Hacham Ovadia Yosef on Shabbat, when it is more difficult to reach a total of 100 blessings, as he wanted to ensure to fulfill this obligation. It is told that the Brisker Rav (Rav Yitzchak Zev Soloveitchik, 1886-1959) would count the Berachot he recited every day, following this custom mentioned by the Rambam.

We recite in the morning a special Beracha thanking Hashem for enabling us to wake up refreshed and reinvigorated after a night's sleep – "Ha'ma'abir Hebleh Shena Me'enai U'tnufa Me'af'apai." We then proceed immediately to the "Vi'yhi Rason" prayer, which concludes, "Baruch Ata Hashem Ha'gomel Hasadim Tobim Le'amo Yisrael." The Beracha of "Ha'ma'abir Hebleh Shena" and the subsequent "Vi'yhi Rason" prayer are considered a single, lengthy blessing. Therefore, somebody who hears another person reciting the Beracha of "Ha'ma'abir Hebleh Shena" does not answer "Amen" when that person completes the words "Al Af'apai," because this blessing continues with "Vi'yhi Rason." One answers "Amen" only at the end, after hearing the recitation of "Ha'gomel Hasadim Tobim Le'amo Yisrael." There is a general rule requiring that when a lengthy Beracha is recited, the conclusion must resemble the beginning; meaning, the end of the Beracha must speak of the same theme with which the Beracha opened. At first glance, the lengthy Beracha of "Ha'ma'abir Hebleh Shena" violates this rule, as it begins by speaking of Hashem allowing us to wake up refreshed in the morning, and concludes with the more general statement that Hashem performs kindness for the Jewish People ("Ha'gomel Hasadim Tobim…"). Tosafot, cited by the Bet Yosef, explains that in truth, the beginning and conclusion of this Beracha are indeed the same, only that the Beracha begins with a specific kindness that Hashem performs, and concludes with a general statement about Hashem's kindness. We open this Beracha by mentioning Hashem's restoring our strength and alertness in the morning, and we end by thanking Him for always acting kindly toward us. Further insight into this Beracha may be gleaned from the Midrash Tehillim (25:2), which teaches that Hashem returns our souls to us in the morning in better condition than when we went to sleep. Normally, the Midrash states, when somebody lends an object, he receives it back in slightly worse condition; it experienced at least some degree of-wear and-tear in the borrower's possession. But after we entrust our souls to G-d at night, He cleanses them for us, and returns them to us pure and pristine. This is, indeed, a great act of kindness that we experience each and every morning, warranting the recitation of a special Beracha. The text of this Beracha that appears in the Talmud is written in the singular form ("Me'enai… Me'af'apai," etc.), and this is the text brought by the Rif, Rambam and Rosh. Accordingly, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) and the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Israel, 1870-1939) ruled that this Beracha should be recited in the singular form. The Ben Ish Hai adds that in the Siddur of the Rashash (Rav Shalom Sharabi, 1720-1777), which was written based on deep Kabbalistic teachings, this Beracha appears in the singular form. By contrast, the Mishna Berura brings several Poskim (the Kenesset Ha'gedola, Magen Abraham and Mateh Yehuda) as stating that this blessing should be recited in the plural form. Hacham Ovadia Yosef, in Halichot Olam, refutes the proofs brought by the Ben Ish Hai, noting that we do not always follow the precise text of Berachot that appears in the Gemara. (For example, we recite the Beracha of "Ha'noten La'sechvi Bina," which appears in the Gemara in past tense – "Asher Natan La'sechvi Bina.") And as for the Siddur of the Rashash, there are different versions of this work, as according to tradition, the original manuscript was buried by the Rashash's son. Therefore, no proof can be brought from the Siddur of the Rashash. Accordingly, Hacham Ovadia ruled that those communities who have the custom to recite this Beracha in the plural form should follow their custom. This was, in the fact, the custom among the Jewish community of Damascus. This is also the practice among Ashkenazim. Most Sepharadim, however, recite this Beracha in the singular form, following the opinion of the Ben Ish Hai and Kaf Ha'haim.

J.J. and Dr. Tzvi Novick talk prayer, poetry, homily, and some very-old-fashioned exegesis. Follow us on Bluesky @jewishideaspod.bsky.social for updates and insights!Please rate and review the the show in the podcast app of your choice.We welcome all complaints and compliments at podcasts@torahinmotion.org  For more information visit torahinmotion.org/podcastsTzvi Novick is the Abrams Professor of Jewish Thought and Culture at the University of Notre Dame.  His first monograph, What is Good, and What God Demands: Normative Structures in Tannaitic Literature (2010), traces foundational structural elements in tannaitic law and ethics, while his second, Piyyuṭ and Midrash: Form, Genre, and History (2018), examines the relationship between early liturgical poetry and rabbinic exegesis.  He is also the author of two introductory surveys, Introduction to the Scriptures of Israel: History and Theology (2018), and Judaism: A Guide for Christians (2025).

What if the very obstacles blocking your spiritual growth are actually divine opportunities in disguise? As we enter the month of Elul—that critical period of spiritual preparation before the High Holidays—many of us feel a heaviness rather than excitement. Some experience anxiety, others indifference, when we should be feeling energized like hitting that star power-up in Mario Kart.The secret to transforming this experience lies in how we view our "nisionos"—those personal tests and challenges that drain our spiritual energy. Whether it's depression, anxiety, relationship troubles, financial stress, or even the distractions of prosperity, these obstacles often prevent us from fully embracing Elul's potential.Drawing from Parshat Re'eh's teaching about false prophets, we discover a profound reframing: these challenges aren't random roadblocks but purposeful tests to prove our love for God. Just as the sages refused to be swayed by supernatural signs in the famous Talmudic story of Rabbi Eliezer's oven, we too must recognize when life's difficulties are testing our commitment to our spiritual principles.The great Rabbi Moshe Chaim Luzzatto (Ramchal) explains in Mesillat Yesharim that everything in this world—good and bad alike—constitutes a test. In fact, overcoming these tests is one of the three primary purposes of human existence, alongside performing mitzvot and serving God through prayer.This perspective changes everything. Your nisionos are not obstacles blocking your path; they ARE the path itself. They exist precisely to give you the opportunity to develop spiritual strength, resilience, and deeper connection. And as the Midrash teaches, God never gives us challenges without providing the tools and abilities needed to overcome them.This Elul, let's face our challenges with renewed courage, discipline, and honesty. By confronting what holds us back, we can experience the month as it was meant to be—a time brimming with potential for transformation and growth. What test will you overcome today?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

Sara Lippman and Seth Rogoff believe that "foundational texts must be read anew or they become tools of conservatism and reaction." But it's not just a belief they hold -- together, they actualized it into a new book, entitled Smashing the Tablets: Radical Retellings of the Hebrew Bible. This book offers a wide variety of new texts, radically revisioning stories from the Bible in many creative forms. The two co-editors join Dan Libenson and Lex Rofeberg for a conversation about their book, about re-envisioning the Bible more generally, and why "smashing" inherited texts is not only a rebellious act, but also an important tool in the spiritual toolbox.------------------------------------Judaism Unbound's offerings for 3-week mini-courses in the UnYeshiva are now open for registration! Check out class descriptions (on topics ranging from "Elul: Your on-Ramp into Rosh Hashanah and Yom Kippur" to "The Siddur Unbound: Making the Prayer-Book Your Own") at JudaismUnbound.com/classes. Financial aid is available for all UnYeshiva classes! Interested in thinking about how to reframe and reinvigorate your meditations on the cycles of grief and change? Sign up for Elul Unbound 2025 to receive biweekly wisdom and introspective prompts to guide you through the late summer days.Access full shownotes for this episode via this link. If you're enjoying Judaism Unbound, please help us keep things going with a one-time or monthly tax-deductible donation -- support Judaism Unbound by clicking here!

The Midrash Rabbah on Megillat Ruth, quoting Rabbi Yehoshua, teaches: יֹתֵר מִמָּה שֶׁבַּעַל הַבַּיִת עוֹשֶׂה עִם הֶעָנִי, הֶעָנִי עוֹשֶׂה עִם בַּעַל הַבָּיִת — More than the homeowner does for the poor person, the poor person does for the homeowner. One application of this Midrash is in how we view the time we invest in helping others. People often think — especially when life is busy and responsibilities pile up — I'd love to do more chesed… I'd love to learn more Torah… I'd love to do more mitzvot… but I just don't have the time. It sounds logical: every minute we spend doing Hashem's work is a minute we could have spent on ourselves. But Hashem's accounting works very differently. When we give our time for His mitzvot, we don't lose time — we gain it. And it's not simply returned; it comes back with blessing. The more we give, the more we are given. Often, this isn't obvious, but sometimes we see it clearly in our own lives. A man who had recently moved into a new apartment discovered that one of his neighbors was an elderly, broken Jew who lived alone with no family or support. He decided to offer a small kindness: a hot meal. That small act quickly turned into a daily delivery. His family joined in, and it became part of their routine. But over time, the chesed became harder. The neighbor began requesting more specific meals — vegetables chopped finely, fruit salad prepared fresh. At first, the man complied, but eventually, the demands wore on him. He decided to stop chopping and simply sent whole vegetables and fruit, reasoning, He knows how to cut them himself. Around that same time, his healthy baby — who had always eaten well — suddenly refused to drink formula. The baby cried through feedings, turned his head away, spit out whatever he managed to drink, and each feeding became a stressful, time-consuming ordeal. The man didn't connect the two events — until a friend who also knew the elderly neighbor praised him for his kindness. "You have no idea what kind of mitzvah you're doing," the friend said. Then he added, "If you could please send the food nicely, prepared fresh the way he likes it, it's a very big part of the mitzvah." Those words struck a chord. The very next day, the man went back to preparing the food exactly as the neighbor preferred. That same day, his baby ate without crying, spitting, or resisting. The connection was crystal clear. When he tried to save time by doing less chesed, he ended up losing time in another area. We never lose by giving — we only gain. The time we "lose" on a mitzvah is never truly lost; it's invested. Hashem repays us with smoother days, calmer outcomes, and, yes, even babies who cooperate. But when we guard all our time for ourselves, we often find that it slips away anyway — tasks take longer, frustrations mount, and things don't flow. So the next time the yetzer hara whispers, You don't have time for this mitzvah, for Torah learning, or for chesed, whisper back: I don't have time not to.