Podcasts about Midrash

Living Emunah 2867 The Perfect Measure of Hishtadlut The Midrash at the beginning of this week's parashah says: אַשְׁרֵי הַגֶּבֶר אֲשֶׁר שָׂם ה' מִבְטַחוֹ "Fortunate is the man who places his trust in Hashem." This refers to Yosef, who wholeheartedly trusted in Hashem. The Midrash continues: וְלֹא פָנָה אֶל רְהָבִים — "and he did not turn to the arrogant," which also refers to Yosef, who did not rely on the Sar HaMashkim for help when he was in jail. Yet it also says that because Yosef told the Sar HaMashkim, זְכַרְתַּנִי — "remember me," נִתוֹסַף לוֹ שְׁתֵּי שָׁנִים — two more years were added to his sentence. The mefarshim ask: the Midrash seems to contradict itself. On one hand, it praises Yosef for relying only on Hashem and not on the Sar HaMashkim; on the other hand, it says he was punished for asking the Sar HaMashkim to remember him. Furthermore, the word נִתוֹסַף sounds positive — like תּוֹסֶפֶת כְּתֻבָּה — as if staying longer in prison was somehow beneficial. Rav Leib Diskin explained the following. There is a pasuk in Mishlei: בְּטַח אֶל ה' בְּכָל לִבֶּךָ וְאֶל בִּינָתְךָ אַל־תִּשָּׁעֵן "Trust in Hashem with all your heart, and do not rely on your own understanding." (Mishlei 3:5) The Gaon explains that this pasuk refers to the highest form of bitachon — when a person needs no hishtadlut at all, like Chizkiyahu HaMelekh, when Hashem wiped out 185,000 soldiers while Chizkiyahu slept in his bed. But there is another pasuk: וּבֵרַכְתִּיךָ בְּכֹל אֲשֶׁר תַּעֲשֶׂה "I will bless you in all that you do." (Devarim 15:18) From here we learn that we must act , and then Hashem will bless our efforts. This sounds like full hishtadlut is always required, contradicting the pasuk in Mishlei. Then there is a third pasuk in Tehillim that reconciles the two: גּוֹל אֶל־ה' דַּרְכֶּךָ וּבְטַח עָלָיו וְהוּא יַעֲשֶׂה "Roll your way upon Hashem, and trust in Him, and He will do." (Tehillim 37:5) The word גּוֹל — roll — is the key.: משל למה הדבר דומה ? If someone wants to roll a barrel down a hill, all he must do is give it the initial push — and then it rolls on its own. This is how our hishtadlut must be viewed. We give the minimal beginning effort, showing that we know Hashem is the One accomplishing everything afterward. But if a person keeps checking every second to ensure the barrel rolls exactly as he wants, then he believes that his push is what makes everything happen, and he thinks he must constantly control the outcome. Proper hishtadlut means giving an effort that demonstrates that we recognize that Hashem is the One accomplishing.. That was Yosef's level. It was clear hashgachah that the Sar HaMashkim was placed with Yosef in jail, that Hashem gave him a dream, and that Yosef could interpret it. Yosef did not feel on the level of Chizkiyahu to do nothing, but he also did not want to engage in full hishtadlut. Therefore, he did not plead with the Sar HaMashkim. Instead, he minimally said כי אם זְכַרְתַּנִי — "If you happen to remember this episode, then mention me to Par'oh." He remained calm, composed, and made the smallest gesture that showed he believed his role was merely to begin the process — and Hashem would handle the rest. The Maharil Diskin says: Had Yosef done too much hishtadlut — pushing, begging, strategizing — he might have been released immediately. And perhaps he would have returned to his family. But then Ya'akov and the Shevatim would have had to come to Mitzrayim in chains. Because Yosef made the correct hishtadlut, Hashem allowed him to remain the extra two years — until Par'oh would have the dream that would elevate Yosef to become the viceroy of Egypt. Thus, the Midrash fully praises Yosef for the quality of his hishtadlut. The lesson for us is clear. We must be careful never to overdo our hishtadlut in ways that make us believe we control outcomes. If someone pleads for help in a desperate, panicked tone, he is showing that he thinks the results depend on him. If someone constantly emails a buyer until he gets a response, he thinks it is his pressure that will determine the sale. He may indeed get the response — but had he simply begun the process in the right way, he would have gotten the same outcome without the excess hishtadlut that is against Hashem's will. May Hashem help us realize always that He is the One who accomplishes everything, enabling us to make only the hishtadlut that He desires from us. Shabbat Shalom.

Discover why Chanukah celebrates spiritual growth while Purim focuses on physical feasting—and what this reveals about the deepest battle in Jewish philosophy. This Torah teaching explores the Taz's famous question and uncovers a profound Midrash where Rabbi Akiva stuns a Roman with a counterintuitive answer about human creation.Why did the Greeks specifically target Shabbat (Sabbath), Rosh Chodesh (the new moon), and Bris Milah (circumcision)? These weren't random decrees. Each mitzvah represents a core Jewish truth that threatened Greek philosophy's worship of natural perfection. The Midrash Tanchuma reveals that Hashem intentionally created the world incomplete—giving us the opportunity to become partners in perfection.This episode draws from classical Torah commentary to show how the Greek-Jewish clash continues today: the belief that we're born "good enough" versus the Torah teaching that life is continuous spiritual development and character refinement (middos). Learn how this ancient wisdom transforms your understanding of self-improvement, teshuvah (repentance), and what it truly means to emulate God.Perfect for Torah students, those exploring Jewish spirituality, and anyone seeking deeper meaning in Chanukah beyond dreidels and latkes. A Prism of Torah exploration of Jewish philosophy and personal transformation.

another week another midrash opportunity

There is an ancient custom to add to the morning Pesukeh De'zimra service the recitation of "Az Yashir," the jubilant song of praise which Beneh Yisrael sung after the miracle of the splitting of the sea. We begin the recitation two verses earlier, with "Va'yosha Hashem…" (Shemot 14:30). This practice appears already in the Siddur of Ram Amram Gaon (Babylonia, 9 th century), though the Rambam does not include this recitation in his text of the prayer service. Regardless, it has been accepted to recite "Az Yashir," and the Arizal and others revealed the great spiritual benefits of this practice. Some suggested that the daily recitation of "Az Yashir" is included in the song's introductory verse, which tells that Beneh Yisrael sang this song "Le'mor" – literally, "to say." This alludes to the fact that this song was written to be sung not only at the shores of Yam Suf, but also for all generations, each day, and even in the times of Mashiah, when we will continue to sing this song to praise Hashem for the miracles He has performed. So significant is the daily recitation of "Az Yashir" that the Midrash Shoher Tob teaches that one who sings this song with Kavana (concentration) is cleansed from his sins. This is inferred from the Torah's account of Moshe leading Beneh Yisrael away from the shores of the sea after they sung this song – "Va'yasa Moshe Et Yisrael Mi'Yam Suf" (Shemot 15:22), which the Midrash explains to mean that the people were brought away from their sins at the sea. Before the miracle, when Beneh Yisrael found themselves trapped by the Egyptian army, they complained bitterly to G-d. Their joyous singing of "Az Yashir" had the effect of atoning for their inappropriately angry protests. By extension, anyone who reenacts our ancestors' jubilant singing of "Az Yashir" is likewise absolved of his wrongdoing. The work Solet Belula instructs that one should sing "Az Yashir" with the Te'amim – the cantillation notes with which this section is chanted when it is read from the Torah in the synagogue. Indeed, the custom in our Syrian community is that the Hazan chants "Az Yashir" with the Te'amim. On the two occasions when the section of "Az Yashir" is included in the congregational Torah reading – namely, Shabbat Parashat Beshalah (Shabbat Shira) and on Shebi'i Shel Pesach – it is customary for the congregation to chant "Az Yashir" all together during Pesukeh De'zimra, with the Te'amim. Several sources teach that whenever a person finds himself in a challenging situation, where he faces a difficult problem, he should read "Az Yashir" with Kavana. This recitation can help "split the sea" for him, bringing him the salvation he needs just as G-d split the sea for our ancestors to rescue them from the pursuing Egyptians. One should recite "Az Yashir" with genuine feelings of joy. We evoke these feelings by taking a moment to reflect on the miracles that G-d performed for our ancestors and the miracles He performs for us even today, protecting us from harm, providing our needs, and helping us achieve what we set out to do. Some Poskim maintained that the joyous "Az Yashir" song should not be recited in a house of mourning. The widespread practice, however, is to recite it even in a house of mourning. Some have the custom to stand during the recitation of "Az Yashir," but our custom is to recite it while seated.

Explore Parshas Vayeshev weekly Torah portion through Reb Chaim Shmulevitz's powerful insights on spiritual tests, temptation, and the surprising wisdom of knowing when to run. This episode examines Yosef's encounter with Potiphar's wife and why his escape earned the miraculous reward of splitting the Red Sea.Why does Jewish wisdom suggest fleeing a challenge rather than fighting it? Drawing from Bereishis Rabbah, Midrash, the Ramban, and Talmudic teachings, discover how the yetzer hara (evil inclination) actually operates - and why avoidance requires more strength than resistance. Practical Torah wisdom connects ancient biblical stories to modern life decisions.Perfect for Orthodox Jews, Torah learners, and anyone seeking Jewish spirituality and personal growth. This dvar Torah offers actionable insights on temptation, self-control, and spiritual development from classical Jewish sources. Weekly parsha podcast exploring faith, character development (middos), and Torah living.

Vayeshev | The Apocrypha and the Midrash, by Rav Yitzchak Etshalom Is there anything legitimately "Jewish" about apocryphal Midrashim?  We are accustomed to thinking of the Apocrypha (the "hidden" or "buried" writings of the 3rd century BCE through the first century CE) as external to our Rabbinic tradition and to reflecting purely sectarian approaches and interpretations. Yet - we sometimes find a common thread between the interpretive approaches taken in these somewhat esoteric books and those found in our "mainstream" Midrashic literature. We examine an unusual passage in the apocryphal "Testament of Judah" and find a curious commonality appearing nearly a millennium later in Midrash Bereishit Rabbati. Source sheet >>

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The Eretz Tzvi learns something fascinating from a cryptic Midrash.

Your Soul Craves Authentic Tranquility; That's When Things Begin to Fall ApartThis class was presented by Rabbi YY Jacobson on Tuesday, 19 Kislev, 5786, December 9, 2025, Parshas Vayeshev, at The Barn @ 84 Viola Rd. in Montebello, NY. The class explores the reason for the name of the parsha, "Vayeishev," which means "settling down," when the entire portion records the collapse of the first Jewish family. And how can one grasp the words of the Midrash and Rashi that Yaakov was supposedly punished for craving to enjoy tranquility in his life? It seems so cruel. The class is based on an address by the Lubavitcher Rebbe, forty years ago, Shabbos Vayeishev 5746 (1985). We discover the meaning of authentic serenity and how to achieve it in life. Sometimes, when your life and family begin to unravel, healing has begun.View Source Sheets: https://portal.theyeshiva.net/api/source-sheets/9827

When Yaakob heard that his brother, Esav, was approaching with a militia of 400 men, he offered an impassioned prayer to G-d, begging for help. He cried, "Hasileni Na Mi'yad Ahi Mi'yad Esav" – "Save me, please, from my brother, from Esav" (32:12). A famous insight into this verse was offered by the Bet Ha'levi (Rav Yosef Dov Soloveitchik of Brisk, 1820-1892), one which is worth our while to review and ponder. The Bet Ha'levi noted that Yaakob asked G-d to protect him from both "Esav" and from "my brother." Of course, these seem to be one and the same. But the Bet Ha'levi explains that this refers to two different threats that Yaakob feared. The first and more obvious threat was that posed by "Esav" – the violent, evil man who hated Yaakob for having taken his blessing, and sought to kill him. Esav's hostility and violent character posed a clear and present danger. But Yaakob also feared the opposite prospect – that Esav would come as "my brother," with love and affection. This, too, presented a danger, albeit a much different form of danger – a spiritual danger. When the gentile nations treat us as "brothers," inviting us to closely interact with them, we risk becoming like them, of exchanging our traditional beliefs, values and practices for their culture. Whereas "Esav" threatens our physical existence, "my brother" threatens our spiritual existence. The Gemara tells that King Ahashverosh despised the Jews no less than Haman. When Haman presented to the king his idea to annihilate the Jews, and offered to pay for it, Ahashverosh responded that to the contrary, he would pay Haman to do this, because he wanted the Jews killed. The Gemara draws an analogy to a person with a large mound of dirt on his property which he wanted to get rid of, and he is approached by another person who has a large hole on his property which he wished to fill. The person with the hole in the ground offers to pay the other person for his mound of dirt – but the one with the mound of dirt is prepared to pay him to remove it. Likewise, Haman was willing to pay Ahashverosh to annihilate the Jews, but Ahashverosh was prepared to pay Haman to get rid of them. But when we read the Megilla, we do not get the impression that Ahashverosh disliked the Jews. To the contrary, he invited them to his feast, and they happily participated. In truth, however, this was no less sinister a plot than Haman's plan to murder the Jews. Haman approached the Jewish People as "Esav," whereas Ahashverosh approached them as "my brother," inviting them to assimilate and embrace the Persian culture, values and lifestyle. Returning to the story of Yaakob and Esav, the Torah tells that when they finally reunited, Esav embraced Yaakob and kissed him. However, one view in the Midrash, as Rashi (33:4) cites, explains that Esav first tried to bite Yaakob's neck. Hashem performed a miracle, making Yaakob's neck hard as marble, such that Esav's teeth could not penetrate it. Esav then kissed him. He at first tried to hurt Yaakov with hostility and violence, and when this failed, he resorted to the tactic of "my brother," by showing love and affection, hoping to lure Yaakob away from his beliefs and values. We must stand guard against both dangers. In a time of growing antisemitism, we must of course remain vigilant and take appropriate measures to protect ourselves. No less importantly, however, we must protect ourselves from the lure of assimilation. The United States offers us freedom and equality, treating us no differently than any other group in this country. This is, undoubtedly, a wonderful blessing for which we must be grateful, as it has allowed us to build communities such as ours and practice our religion without fear. At the same time, however, the freedoms have wrought a spiritual catastrophe, pulling a frighteningly high percentage of Jews away from their heritage. The American Jew's freedom to fully participate in American culture and society entices him to abandon his traditions in favor of the values and lifestyle of the people around us, and too many have fallen prey to this temptation. We need to ensure that our enjoyment of the wonderful freedoms granted us by this country does not result in our rejection of our traditions. And we do this through our community institutions, through our schools, synagogues, yeshivot and programs, which help solidify our identity as Torah Jews, an identity that we continue to wear with pride and conviction even as we participate in and interact with the general society.

Explore Parshat Vayishlach's powerful Torah insights on connecting body and soul, physicality and spirituality, through this week's deep dive into Yaakov's mysterious nighttime battle.Why did Esav's angel specifically attack Yaakov's thigh? This weekly Torah portion episode examines what the Zohar and Midrash reveal about the human body as a spiritual map—with the sciatic nerve (Gid Anasheh) serving as a powerful symbol of the bridge between material and spiritual realms.Drawing from classical Jewish sources including the Zohar, Midrash Rabbah, and Mesilas Yesharim, this Torah study session explores how Jews throughout history have elevated physical experiences—wine at Kiddush, Shabbat observance, daily work—into spiritual practices. A compelling story about a diamond dealer's Friday afternoon decision illustrates how this ancient wisdom creates real transformation.Perfect for Torah learners seeking practical Jewish spirituality, spiritual growth insights, and deeper understanding of parshat hashavua. Discover how the battle between Yaakov and Esav continues in your daily choices between disconnection and elevation.

Jews have been using “midrash” as an interpretive tool for centuries. So, what is “midrash,” and how can we relate to it today?Join Rabbinic Intern Rebecca Thau for an exciting conversation with Rabbi Jill Hammer, PhD, where they will delve into these topics and beyond. Author, teacher, midrashist, mystic, poet, essayist, and priestess, Rabbi Hammer is committed to an earth-based and wildly mythic view of the world in which nature, ritual, and story connect us to the body of the cosmos and to ourselves. She is the co-founder of the Kohenet Institute and the Director of Spiritual Education at the Academy for Jewish Religion. Rabbi Hammer is the author of nine books and numerous articles, poems, and stories–including compilations of contemporary women's midrash.

Yitzchak queria abençoar Esaú, pois via nele um potencial espiritual oculto.Yaakov deveria ter elevado seu irmão.Leá deveria ter sido sua esposa.Diná, segundo o Midrash, poderia ter elevado Esaú caso tivesse se casado com ele.Mas a elevação completa da alma bruta de Esaú não aconteceu no passado.Seu tikún — sua transformação — só será revelado plenamente na vinda do Mashiach, quando até as forças mais rígidas e indomadas se elevarão à santidade.Uma jornada profunda sobre destino, escolhas, luz oculta e redenção.PARASHA VAISHLACHCurtiu a aula?Faça um pix RABINOELIPIX@GMAIL.COM e nos ajude a darmos sequência neste projeto!#chassidut #mistica #judaismo #kabala #cabala #tora #torah #kabalah #Parasha #Torá #yaakov #avraham #avram #patriarca #bereshit #shiur #shiurim #Ytschak #Isaak #isaac #yaco #yitzchak #toledot #rivka #rivca #rebeca #jaco #jacob #brachot #vayishlach #esaú #esav #vaishlach

Sometimes there is strife in the home due to a difficult relationship between a father-in-law and a son-in-law. When a son-in-law feels he is being treated unfairly, controlled, or that no matter what he does it is never enough, it can cause great damage to the home and deeply disturb a person's inner peace. We must internalize a fundamental truth: Hashem places every person into our lives. It is not by chance and it is not by mistake. Every relationship is carefully planned by the Master Orchestrator to help each person fulfill his mission in this world. The Torah tells us about one of the most difficult fathers-in-law in all of history. People sometimes complain, "It's not fair, my father-in-law doesn't give me money." Yaakov Avinu's father-in-law not only didn't give him money — he stole from him on a daily basis. The Midrash tells us that Lavan justified his thievery by claiming that Yaakov still owed him fourteen more years of work for Bilhah and Zilpah. He was manipulative and dishonest, changing Yaakov's wages again and again. Chazal tell us it was done a hundred times. He took advantage of Yaakov's devotion and honesty. Yaakov worked seven long years to marry Rachel, and Lavan had no problem switching her for Leah. He felt no guilt whatsoever. Even worse, afterward he justified himself, making it seem as though Yaakov was the one who acted improperly by marrying the younger sister before the older one. Yaakov was forced to endure deception, manipulation, and emotional torture from his father-in-law for twenty years. Yet the Torah testifies about him that his integrity remained perfect. Yaakov understood that this suffering was not random. He knew this was part of his avodat Hashem and an essential piece of his mission in life. For twenty years he lived in Lavan's home, yet remained attached to Hashem with unwavering emunah. Every test, every humiliation, every disappointment, he accepted with one thought in mind: this is me'et Hashem. Of course, Yaakov did his hishtadlut. He took reasonable steps to protect himself. He confronted Lavan respectfully. He negotiated. He acted wisely. But once something happened, he always returned it to Hashem and reminded himself that nothing occurs outside of His will. It is not forbidden to question a person who harms you, but it must be done with dignity, not with rage and not with cruelty. A Jew is not judged only by what he endures, but by how he endures it. The Torah is teaching us something fundamental. When Hashem places difficult people into our lives, it is not to break us, but to build us. Not to humiliate us, but to refine us. Not to weaken us, but to strengthen us. A difficult father-in-law can feel suffocating. He may be critical, controlling, dismissive, or impossible to satisfy. Nothing seems good enough. You may feel constantly judged, unheard, and trapped in a role you never volunteered for. And it hurts precisely because it comes from a place that was meant to be safe. This is where emunah must rise to the surface. Hashem sees every tear. He hears every painful word. He counts every insult that was swallowed in silence. And when a person restrains himself for the sake of shalom in his home, that sacrifice shines brightly in shamayim. Yaakov did not leave Lavan's house defeated. He emerged spiritually powerful. Though Lavan tried to harm him emotionally and physically, Yaakov walked away with a beautiful family, great wealth, and an inner greatness that shaped the future of Klal Yisrael. It is not that Lavan became a better person. It is that Yaakov became a greater one. So many people beg Hashem to change others. But sometimes Hashem is working on changing us instead. And that is far more powerful. The more a person works on his middot and his emunah, the more blessing Hashem pours into his life in ways he could never imagine.

Your a kofer if you don't believe in Zohar and midrash!!If you get sick don't tell people!?Can you get the vaccine!?

In the beginning of this week's parashah, Vayetzei, Yaakov dreamed of angels going up and down a ladder. The Ramban explains that Hashem was teaching Yaakov about His absolute involvement in everything that takes place in this world. Even when Hashem sends His messengers, the angels, to act in this world, they first go up to Him after seeing their mission and ask exactly what He wants done. Only afterward do they come back down and carry out His will. Nothing happens on its own. Even what people do to us is never truly in their hands. It is only what Hashem wants that can come to pass. A man complained to me that someone had stolen his customer in business, and he could not stop thinking about it. I told him that no human being has the power to take away a customer from another person. If it happened, it was only because Hashem willed it. Even though people have free will, they cannot use that free will to harm another person unless it is decreed by Hashem. When Lavan chased Yaakov and caught up with him, he said, "I have the power to harm you, but the G-d of your father came to me last night and warned me not to touch you." His words contradict themselves. On the one hand, he claims he has the power to harm Yaakov. In the same breath, he admits that Hashem is the One who controls what he can and cannot do. The Be'er HaParashah brings an explanation from Rav Shalom Schwadron on this pasuk, based on a story told by the Alter of Novardok about his own youth. As a young boy, he was learning in an out-of-town yeshivah when his parents sent word that he must come home urgently. He did not have enough money to buy a train ticket. Still, he believed with complete bitachon that Hashem would help him. He traveled for several days until he reached the train station. There, he sat down on a bench, opened his Gemara, and waited for Hashem's salvation. There were still a few hours before the train was scheduled to depart. At one point, a religious Jew arrived and saw the boy sitting and learning. He was thrilled to find another Jew immersed in Torah. He struck up a conversation and invited the boy to sit next to him on the train so they could learn together during the journey. The boy replied that he would love to, but he did not have a ticket. The man told him he had better buy one quickly, because the train would be leaving in a short time. The boy calmly explained that he had no money, but he had complete trust that Hashem would help him. The man was stunned. "You traveled all this way without money for a ticket?" he said. "That's not bitachon, that's foolishness. You can't buy a ticket with faith. You need money." With that, the man shook his head and boarded the train. Time passed. The train was now only minutes from departure. A final boarding call was announced. The boy continued sitting and learning, calm and unshaken. Then, just moments before the train was about to leave, another Jew came running into the station, out of breath and afraid he had missed it. He noticed the yeshivah boy still sitting on the bench and asked him why he was not boarding. When he heard that the boy had no money for a ticket, the man immediately said, "If you need a ticket, I'll gladly buy you one." He rushed to the counter, purchased the ticket, and handed it to the boy. Together, they boarded the train just as the doors closed. The boy thanked the kind Jew for the ticket, and he thanked Hashem for sending him at the final moment. As he looked for a seat, he suddenly saw that first religious man staring at him in disbelief. "How did you get a ticket?" the man asked. The boy told him what had happened and quoted the Midrash that says, "Whoever trusts in Hashem, Hashem will save him." The man shook his head. "If that fellow hadn't come at the last second, you'd still be sitting there. Don't tell me your bitachon helped you. It was that man who saved you." But the truth was the opposite. It was precisely because of the boy's bitachon that Hashem sent that man at the final moment to help him. So too with Lavan. He told Yaakov, "I could have harmed you, but there was just one small problem. At the last second, Hashem told me not to." That means he never had any control. No human being in this world has any power on his own. No one can hurt us, and no one can help us, unless Hashem decrees it. The more clearly we internalize this truth, the more peaceful and tranquil our lives will become. Shabbat Shalom

Welcome to daily bitachon , an important thought about Shabbat as we've been doing lately on our Friday class. We mentioned two weeks ago that Shabbat has many areas of parallels to the Bet HaMikdash . We have the candles, we have the menorah , we have the loaves of bread, we have the shulchan . We have the zimirot , we have the liviyim singing, we have our clothing of Shabbat , we have bigdei kehuna . And that is because Shabbat is a sanctuary of time. Shabbat is the mikdash of time. That's why in more than one place in our prayers we mention Yerushalayim awakening when we talk about Shabbat , whether it's in Lecha Dodi , whether it's in our Arvit prayers. So in a sense, on Shabbat we enter the Bet HaMikdash . And this Bet HaMikdash is actually holier than the original Bet HaMikdash in a sense, because as we know, we were not allowed to build a Bet HaMikdash on Shabbat . Because Shabbat is greater than the Bet HaMikdash . The 39 activities that we don't do on Shabbat were the same 39 activities that they used for building the Mishkan . And that means that we're building our own Mishkan every week by refraining from those 39 melachot , so we are building a Mishkan . What's the relevance of that? It's a beautiful thought brought down on the Midrash of Parashat Toldot . When Yitzchak greets Yaakov thinking he's Esav, it says וירח את ריח בגדיו. He smelled the smell of his clothing. The word beged shares the same root as bagadnu , we were traitors as in Ashamnu bagadnu that we say in our Vidui confession. Parenthetically, the same word beged is boged , traitor, because the only reason why we needed clothing, begadim , was because the sin of Adam HaRishon . So when we think of the word beged , beged connects to boged . So now, Yitzchak smells the smell of his clothing, and that the Midrash says, don't read it as begadav but bogdav . He smelled the smell of his sinners, his traitors. And it refers to two instances in history. I will share one of them with you called the story of Yosef Meshita. He was a Jew, and he was, we'll call him, an evil Jew. He was there with the enemies, the Romans, as they entered the Bet HaMikdash . And they were afraid to enter the actual area of the holy, and they wanted a Jew to walk in because they knew someone that walks into the holy area without permission might die. So let's see. And they told the Jew, you know what? As a reward for going in there, you could take whatever you want, it's yours. So here we have this man that is collaborating with the enemy. He walks in, he takes out the menorah . And they tell him, no, this menorah , that's for a king. This is not for you. Take something else. He says, I made my creator angry once, I will not do it a second time. They say you go in. No. Go in and we will give you X and Y and Z. No. And finally, they tortured him to death and a heavenly echo went out that he was destined to Olam Haba . So he went from a wicked man to a martyr. And that's what Yitzchak Avinu smelled, that even the most distant Jew still can turn around in a moment. And the Ponevezher Rav asks, how did that happen? What what enabled him to make that shift? And he answers, being exposed to kedusha . The Jewish heart has a flame inside of it. When it's exposed to kedusha , that small little spark becomes inflamed. And that's what happened to Yosef Meshita when he entered the holy Bet HaMikdash . And the same thing is true about Shabbat . Every Shabbat , we're entering a holy place. We're entering the sanctuary of time. And if we keep Shabbat properly, we too can have our souls ignited. And we too can have an enlightening and inspiring experience. Many years ago, over 20 years ago, I went on a trip to Israel and we visited a home called a safe home for Jewish girls that had married Arabs and escaped from their Arab husbands. And Rabbi Sorotzkin told us the following story. There was a young girl that was there that was married, it's actually a a daughter of a woman that was married to an Arab. And he told a fascinating story. This woman, he showed us the Birkat Hamazon for her wedding, ended up being rehabilitated and married a baal teshuva . What was her story? Her father was a terrorist. He had married a Jewish woman and eventually committed a crime. He was killed in the suicide bombing, and his wife and daughter left the country and went to Lebanon. The girl had no idea that she was Jewish. She was raised as an Arab by her seemingly Arab mother. And she is working as an interpreter and gets a job to interpret in Israel for some Arab delegation. And before she goes off to Israel, her mother tells her, by the way, just want to let you know, FYI, I'm Jewish and you're Jewish. Okay. She files that information and she goes on her way to do her job. She's walking in the old city, in the Arab area, and she's right at the point where you could make a right turn and turn to the Kotel or go straight as she planned. And she had some urge that pulled her and she decided to go to the Kotel and she prayed there. And something got sparked inside of her, and she decided to research Judaism and eventually came back to her roots. At her wedding, she asked the rabbi to bless her with, I don't remember what the number is, let's say eight children. And when asked why, she said that my Arab father killed that many Jews in his bombing and I want to replace them. Fascinating. What ignited this girl's soul? And the answer is, she went to the Kotel . She went to a place of holiness, it inspired her. And we too can go to the Kotel every Shabbat and be inspired.

The Zohar HaKadosh writes that it is worth it for a person to seek out all of the delicacies that the world has to offer, just to be able to say Birkat Hamazon with joy, because Birkat Hamazon, when said properly, brings upon a person the greatest berachot from the Upper Worlds. The more joy and appreciation a person feels during Birkat Hamazon, the greater the blessings that are drawn down to him. The Zohar writes further that when a person says Birkat Hamazon properly, he brings joy to Heaven and to the earth. We should feel tremendous happiness that Hashem gave us the zechut to have the opportunity to say Birkat Hamazon. The Yesod VeShoresh HaAvodah would make a tefillah before Birkat Hamazon, asking Hashem to give him the zechut to say every word with kavanah. And when he succeeded in saying it with kavanah, he would recite a special tefillah afterward, thanking Hashem for granting him such a precious gift. Once, a talmid chacham came to see Rav Shach. When he entered, the Rav had just begun Birkat Hamazon. The visitor watched as Rav Shach said every word slowly from a siddur, as if he were counting precious jewels. It took about fifteen minutes to complete. When he finished, his face was glowing with joy. The talmid chacham asked why he looked so happy, and Rav Shach replied that he had just merited to say Birkat Hamazon properly, and that meant success in all areas of life and long life as well. The sefer Amud Esh relates that a woman once came to the Maharil Diskin, weeping that she had been married many years without meriting to have children. He advised her to accept upon herself to say Birkat Hamazon from a siddur, with kavanah. In time, she had a baby. When people would go to the Stipler for a berachah to have children, he would give them the same counsel, to say Birkat Hamazon from a siddur with kavanah. The Stipler would also say that Birkat Hamazon said properly is a segulah to merit children who are tzaddikim. The Midrash teaches that Hashem said, "Eat, be satisfied, and then bless My Name with Birkat Hamazon, and I will remove sickness from your midst." Rav Mendel of Rimanov found this hinted to in the pasuk that says וּבֵרַך אֶת לַחְמְךָ וְאֶת מֵימֶיךָ וַהֲסִרֹתִי מַחֲלָה מִקִּרְבֶּךָ-when we bless Hashem for our bread and our water, He will remove disease from among us. The Maor VaShemesh taught that when a Jew recites Birkat Hamazon with kavanah, the food he ate is transformed into medicine and heals him from illness. The Kotzker Rebbe said that through Birkat Hamazon, a person can become close to Hashem and acquire deeper yirat shamayim. The Zohar writes that one who recites Birkat Hamazon properly in this world will merit a special place in Gan Eden. Not only that, but the berachot themselves will accompany him and protect him on his way to that place. The Kav HaYashar writes that one who recites Birkat Hamazon with kavanah will be invited to the special seudah that Hashem will prepare for the tzaddikim in the future. The Magen Avraham writes that one who is careful with Birkat Hamazon brings the geulah closer. After the fourth berachah, we have the long series of requests in the HaRachamans. The Chafetz Chaim said that one cannot compare tefillah made before a mitzvah to tefillah made after completing a mitzvah. When a mitzvah is just performed, it becomes an eit ratzon, a special time of Heavenly favor, when prayers are accepted with far greater power. After Birkat Hamazon, the gates of Shamayim are wide open, and Chazal gave us beautiful requests to say so we should not lose that precious opportunity. The Gedolim of last generation have urged us to strengthen ourselves in this wondrous mitzvah. Doing it properly requires more time and attention, but we know that whatever we invest with Hashem returns to us many times over. The Gemara in Berachot tells us that the tzaddikim of earlier generations would spend three hours on each tefillah, which means nine hours a day in prayer. The Gemara asks how they had time to learn Torah and earn a livelihood. It answers that Hashem blessed their learning and their parnasah, enabling them to accomplish in a short time what would normally take many hours. Hashem can stretch a person's day, and He can also extend a person's years. We never lose from spending time on Birkat Hamazon. On the contrary, we gain everything from it. Let us strengthen ourselves to rejoice in the zechut of thanking and praising Hashem for His endless kindness, and to feel deep hakarat hatov as we recite the holy words of Birkat Hamazon.

Explore Parshas Vayetze weekly Torah portion through profound insights from Rashi, Midrash, and the Drush Dovid on spiritual purpose, personal mission, and Torah wisdom for modern Orthodox Jews and Torah learners.Why does the Torah emphasize that Yaakov left Be'er Sheva when his destination already tells us this? Why is Yaakov's departure treated differently than Avraham's or Yitzchak's? These questions from classical Jewish commentators reveal something essential about discovering your life's purpose through Torah study and biblical teachings.Drawing from the Kli Yakar, Rav Yaakov Kamenetsky, and Midrash Rabbah, this Torah podcast episode explores the deeper meaning behind Yaakov's name change to Yisrael and what it teaches about spiritual growth, character development (middos), and living with intention. The shiur connects ancient rabbinic wisdom to a powerful modern story that brings these Torah insights to life.Perfect for Orthodox Jews, Torah students, and anyone seeking Jewish wisdom for daily living. This weekly parsha podcast offers practical Torah inspiration, Jewish philosophy, and spiritual development rooted in classical sources. Ideal for Jewish education, personal growth, and deepening your Torah study practice.

final episode of the week Vayeitzei

Today Israel Smith gives us a teaching on the Genesis story of Jacob getting Esau's birthright blessing from the aging Isaac.

Today Israel Smith gives us a teaching on the Genesis story of Jacob getting Esau's birthright blessing from the aging Isaac.

Two brothers step onto the world's stage and show us two kinds of power. Esau strides forward with muscle and heat, living for the rush of now. Jacob moves quieter but surer, holding fast to covenant and truth. When Isaac mutters, “the voice is Jacob's, but the hands are Esau's,” he leaves us a compass for every age: power that grabs close versus power that travels far. We follow that thread from the birthright and the blessing straight into daily life, where anxiety, headlines, and deadlines test our center.We explore how classic commentators reframe “the voice of Jacob” as more than tone or manners. It's the practice of prayer itself—speech that bridges distances and changes the one who prays. The Midrash argues that when we learn and pray aloud, adversaries lose their edge. That's not magical thinking; it's a way of ordering our world so courage beats panic and purpose outlasts pressure. We also name the modern Edoms that spark fear and ask how a spiritual tool can meet a public storm. The answer returns us to the voice: refine it, use it, and let it do the work hands can't.Then we get practical. Shacharis sets perspective. Maariv settles the night. Mincha—the hardest one to focus on—becomes the secret weapon. The Torah calls Isaac's afternoon prayer “sicha,” conversation, and that word unlocks a daily habit: pause at peak chaos and tell God exactly what's on your plate. We walk through when to insert your own words, how to think specifics inside the blessings, and how a short, honest pour-out can turn stress into strength. If you've struggled to care about Mincha, this simple shift may change your afternoons—and your week.If this resonated, share it with a friend, subscribe for more, and leave a review with one line on what you'll try at your next Mincha. Your voice might be the nudge someone else needs.Support the showJoin The Motivation Congregation WhatsApp community for daily motivational Torah content!------------------Check out our other Torah Podcasts and content! SUBSCRIBE to The Motivation Congregation Podcast for daily motivational Mussar! Listen on Spotify or 24six! Find all Torah talks and listen to featured episodes on our website, themotivationcongregation.org Questions or Comments? Please email me @ michaelbrooke97@gmail.com

In this morning's class, Rabbi Yisroel Bernath dove into one of the strangest, most beautiful marriage scenes in the entire Torah, Yitzchak and Rivkah caught “jesting” behind a window. Why does the Torah use a word for laughter to describe intimacy? Why is the first Jew born into the covenant literally named “He Will Laugh”? And why does Rivkah's name hint to a yoke of oxen, two forces pulling together toward transformation?Using Rashi, Midrash, Zohar, and the Alter Rebbe's revolutionary maamar from 5569, we uncovered a powerful Chassidic idea: Laughter is born from contradiction. From the unexpected. From two worlds that shouldn't fitand yet somehow do. That's the secret of Yitzchak and Rivkah. That's the secret of humanity. And that's the secret of marriage.Today's class explored how two people with different histories, tendencies, wounds, and temperaments can build something eternal… precisely because of their differences. When we choose holiness over instinct, love over ego, repair over distance, Heaven itself, the Alter Rebbe says, “laughs with delight.” Marriage, it turns out, is the ultimate divine joke. And our job is to embrace the punchline.TAKEAWAYSLaughter = TransformationThe Alter Rebbe teaches that laughter is triggered when reality breaks its own rules. When a human transcends instinct choosing holiness over ego that is the greatest “cosmic joke.”Yitzchak's Name Isn't Cute … It's His Mission“He will laugh” means the whole purpose of Jewish life is rising above our programmed nature. This is why the Torah uses metzachek: intimacy is the fusion of two worlds that shouldn't naturally fit.Rivkah Is the Model of Human GreatnessRaised in corruption, she becomes a “rose among thorns.” She is proof that background does not define destiny. She is the surprise that makes Heaven smile.Marriage Thrives on Differences, Not SamenessThe clash, the contrast, the contradictions—these are not obstacles. They are the very material through which G-d's laughter emerges. The greatest holiness comes from uniting opposites.Every Conflict Is an InvitationWhen your instinct says defend, and you choose softness… When your body says withdraw, and you choose connection… When your ego wants to be right, and you choose to be kind… That is holy laughter. That is Yitzchak.This Is Why Avimelech KnewOnly husband and wife can create the kind of oneness that blends two spiritual worlds into something new. That oneness is holiness. That holiness is laughter.#Kabbalah #Torah #chassidus #Bible #BibleStudy #chassidut #kabala #Spiritual #spiritualgrowth #yitzchak #rivkah #ParshatToldot #parshastoldos #opposites #oppositesattract #marriage #intimacy Support the showGot your own question for Rabbi Bernath? He can be reached at rabbi@jewishndg.com or http://www.theloverabbi.comSingle? You can make a profile on www.JMontreal.com and Rabbi Bernath will help you find that special someone.Donate and support Rabbi Bernath's work http://www.jewishndg.com/donateFollow Rabbi Bernath's YouTube Channel https://www.youtube.com/user/ybernathAccess Rabbi Bernath's Articles on Relationships https://medium.com/@loverabbi

Send us a textIn this morning's class, Rabbi Yisroel Bernath dove into one of the strangest, most beautiful marriage scenes in the entire Torah, Yitzchak and Rivkah caught “jesting” behind a window. Why does the Torah use a word for laughter to describe intimacy? Why is the first Jew born into the covenant literally named “He Will Laugh”? And why does Rivkah's name hint to a yoke of oxen, two forces pulling together toward transformation?Using Rashi, Midrash, Zohar, and the Alter Rebbe's revolutionary maamar from 5569, we uncovered a powerful Chassidic idea: Laughter is born from contradiction. From the unexpected. From two worlds that shouldn't fitand yet somehow do. That's the secret of Yitzchak and Rivkah. That's the secret of humanity. And that's the secret of marriage.Today's class explored how two people with different histories, tendencies, wounds, and temperaments can build something eternal… precisely because of their differences. When we choose holiness over instinct, love over ego, repair over distance, Heaven itself, the Alter Rebbe says, “laughs with delight.” Marriage, it turns out, is the ultimate divine joke. And our job is to embrace the punchline.TAKEAWAYSLaughter = TransformationThe Alter Rebbe teaches that laughter is triggered when reality breaks its own rules. When a human transcends instinct choosing holiness over ego that is the greatest “cosmic joke.”Yitzchak's Name Isn't Cute … It's His Mission“He will laugh” means the whole purpose of Jewish life is rising above our programmed nature. This is why the Torah uses metzachek: intimacy is the fusion of two worlds that shouldn't naturally fit.Rivkah Is the Model of Human GreatnessRaised in corruption, she becomes a “rose among thorns.” She is proof that background does not define destiny. She is the surprise that makes Heaven smile.Marriage Thrives on Differences, Not SamenessThe clash, the contrast, the contradictions—these are not obstacles. They are the very material through which G-d's laughter emerges. The greatest holiness comes from uniting opposites.Every Conflict Is an InvitationWhen your instinct says defend, and you choose softness… When your body says withdraw, and you choose connection… When your ego wants to be right, and you choose to be kind… That is holy laughter. That is Yitzchak.This Is Why Avimelech KnewOnly husband and wife can create the kind of oneness that blends two spiritual worlds into something new. That oneness is holiness. That holiness is laughter.#Kabbalah #Torah #chassidus #Bible #BibleStudy #chassidut #kabala #Spiritual #spiritualgrowth #yitzchak #rivkah #ParshatToldot #parshastoldos #opposites #oppositesattract #marriage #intimacy Support the showGot your own question for Rabbi Bernath? He can be reached at rabbi@jewishndg.com or http://www.theloverabbi.comSingle? You can make a profile on www.JMontreal.com and Rabbi Bernath will help you find that special someone.Donate and support Rabbi Bernath's work http://www.jewishndg.com/donateFollow Rabbi Bernath's YouTube Channel https://www.youtube.com/user/ybernathAccess Rabbi Bernath's Articles on Relationships https://medium.com/@loverabbi

Rashi and Bereishit Rabba 63:1,2- four explanations (2 from Rashi, 2 from Midrash) for the seemingly redundant emphasis that Avraham produced Yitzchak

For a 10% discount on Rabbi David Ashear's new book LIVING EMUNAH ON THE PARASHAH 2 click the link below https://www.artscroll.com/ Books/9781422645581.html We find that some people merit extraordinary heavenly help in their physical lives, while others receive extraordinary help in their spiritual lives. The true purpose of life, however, is not physical comfort or material success—it is spiritual growth . The physical blessings we receive are only given to help us achieve higher levels of spirituality. Our main focus in our tefillot should therefore be for heavenly help in our spiritual lives, and for the spiritual success of our children. No matter how hopeless a situation may appear, Hashem can lift a person from the lowest depths to the highest heights. Rivkah Imenu is the perfect example of this truth. She grew up in a home of spiritual darkness. Her father, Betuel, was a deceitful and corrupt man. Her brother, Lavan, was a greedy trickster. The city of Charan was filled with idolatry, dishonesty, and moral decay. The Midrash tells us that Rivkah's home was filled with the stench of idol worship. Her father was among the leaders of that idolatrous society, and her brother was his enthusiastic disciple. Rivkah was surrounded by tum'ah , but all she wanted was kedushah . How could she possibly lead a life of Torah and mitzvot in such a place? How would she ever find a husband who would lift her toward holiness? And then, one morning, while living the same ordinary life in the same spiritually harmful atmosphere, everything changed. In an instant, she was chosen to marry the son of Avraham Avinu , the Gadol HaDor . She went from the darkest home in Charan to the holiest home in the world. Her tefillot had brought her the greatest yeshuah imaginable. Rivkah became one of the mothers of Klal Yisrael . Hashem lifted her from spiritual darkness to eternal greatness. This lesson remains true for all of us. Hashem can take a person from any environment—no matter how far from holiness—and raise him to the greatest levels of kedushah . Nothing is beyond His power. A man related that his son had moved to another city, far from their family. All his other children lived nearby, and all were shomrei Torah u'mitzvot . This son's new city, however, had a much lower level of Torah observance. The father and mother were heartbroken. Their greatest joy in life was knowing that their children were growing spiritually and learning Torah every day, and now they feared this son would lose that connection. They prayed daily for their son's ruchaniyut . Time passed, and their son remained in that city for many years. One day, they attended a local yeshivah auction and noticed one of the prizes was a Judaica package that included the entire ArtScroll Shas in English. They dreamed of their son learning from those very Gemarot , so they placed a ticket in the raffle—and they won. They now had an entire Shas in boxes in their home. They used it as a reminder and motivation to continue praying for their son's spiritual growth. A few months later, their son called to tell them he was making a siyum . They were stunned. They had no idea he had been learning. Overjoyed, they told him about the Shas they had won and offered it to him as a gift. He was delighted and said he would love to have it. Not long after, their son and his wife found a new home—right next door to a kollel . He arranged to learn there daily and quickly became part of the community. The parents decided to bring the Shas to him personally. They packed the heavy volumes into four large boxes and went to the airport. Each box weighed over eighty pounds. The total excess baggage should have cost them hundreds of dollars. When they arrived at the counter, the agent smiled and said, "Today, we're giving you four extra suitcases free of charge." Without further explanation, he checked in all the boxes. They were able to bring the entire Shas free of charge to their son's new home, where it would be used daily for Torah study. Our tefillot for ourselves and for our children can move mountains. We often pray for livelihood or comfort—but the greatest blessings of all are in the spiritual realm. When we pray for ruchaniyut , Hashem appreciates it so much, because that is the true purpose of life: to grow closer to Him and to help our children do the same. Shabbat Shalom.

Send us a textWhat if the phrase you've been taught to cherish—“Judeo-Christian”—actually blurs the gospel more than it clarifies it? We take on one of the most charged topics in the church today: how to think biblically about Israel, the Church, and the unfolding promise of God without caving to political slogans or tribal pressure. With open Bibles and steady pacing, we examine covenant theology vs dispensationalism, trace the seed of Abraham to Christ, and ask who “God's chosen people” really are according to Romans 9, Matthew 5, and the story of Scripture.We walk through the Old Testament's continuity with the New, highlighting Christophanies and the progressive revelation of the covenants—Edenic, Abrahamic, Mosaic, Davidic, and New—unified in Jesus. Along the way, we reckon with modern Zionism's surge, the origins of the word Jew, and why many churches drift into syncretism when Israeli symbols are platformed as if they share equal footing with the cross. We also tackle the role of rabbinic tradition—Talmud, Mishnah, Midrash—and why contemporary Judaism is not simply “Old Testament minus Jesus,” but a different authority structure that often contradicts the Bible and rejects Christ.None of this is a political screed. It's a call to clarity, courage, and love. We argue for a Christ-centered approach that honors Scripture's storyline, resists proof-texting, and refuses to baptize any modern nation as covenantally chosen. Most importantly, we urge Christians to evangelize both Jew and Gentile with humility and urgency, embracing the watchman's responsibility: warn faithfully, love deeply, and trust God with the outcome.If you're ready to replace slogans with Scripture and sentiment with substance, this conversation will sharpen your mind and steady your heart. Listen, test everything in the Word, and tell us where you land. Subscribe, share with a friend who's wrestling through this, and leave a review to help more people find thoughtful, Bible-first conversations like this.Support the show

In this morning's class, Rabbi Bernath explored the timeless lesson hidden in a sleepy Midrash. When Rabbi Akiva saw his students dozing off, he woke them not with rebuke, but with revelation: the story of Queen Esther's 127 provinces, mirroring the 127 years of Sarah's life. From this, the Chedushei HaRim teaches that Sarah lived every moment so fully that each second became a kingdom of its own. Rabbi Akiva's message? Every moment we “sleep through” is a world lost. Through humor, wisdom, and a dash of Churchill's charm, Rabbi Bernath reminded us that time is not money, it's life itself.Takeaways:Every Moment Matters: Like Sarah, each of us has the power to turn seconds into significance.Wakefulness Is Spiritual: Falling asleep… literally or metaphorically means missing the miracle of now.Time Is Life, Not Money: The Rebbe taught that time is not a commodity but a living gift. Use it with purpose.Presence Is Royalty: Esther's reign flowed from Sarah's lived time; our own “reign” depends on how awake we are to our days.Humor and Holiness Coexist: Even Churchill and Rabbi Akiva knew that a good laugh can wake up the soul.#Kabbalah #chassidus #Judaism #Jewish #jewishmysticism #time #presence #purpose #life #chabad #spiritualgrowth #Spiritual #chassidut #kabala #sarah Sign up for "The Forgiveness Lab" HERE: https://www.jewishndg.com/civicrm/event/info?reset=1&id=89Support the showGot your own question for Rabbi Bernath? He can be reached at rabbi@jewishndg.com or http://www.theloverabbi.comSingle? You can make a profile on www.JMontreal.com and Rabbi Bernath will help you find that special someone.Donate and support Rabbi Bernath's work http://www.jewishndg.com/donateFollow Rabbi Bernath's YouTube Channel https://www.youtube.com/user/ybernathAccess Rabbi Bernath's Articles on Relationships https://medium.com/@loverabbi

Send us a textIn this morning's class, Rabbi Bernath explored the timeless lesson hidden in a sleepy Midrash. When Rabbi Akiva saw his students dozing off, he woke them not with rebuke, but with revelation: the story of Queen Esther's 127 provinces, mirroring the 127 years of Sarah's life. From this, the Chedushei HaRim teaches that Sarah lived every moment so fully that each second became a kingdom of its own. Rabbi Akiva's message? Every moment we “sleep through” is a world lost. Through humor, wisdom, and a dash of Churchill's charm, Rabbi Bernath reminded us that time is not money, it's life itself.Takeaways:Every Moment Matters: Like Sarah, each of us has the power to turn seconds into significance.Wakefulness Is Spiritual: Falling asleep… literally or metaphorically means missing the miracle of now.Time Is Life, Not Money: The Rebbe taught that time is not a commodity but a living gift. Use it with purpose.Presence Is Royalty: Esther's reign flowed from Sarah's lived time; our own “reign” depends on how awake we are to our days.Humor and Holiness Coexist: Even Churchill and Rabbi Akiva knew that a good laugh can wake up the soul.#Kabbalah #chassidus #Judaism #Jewish #jewishmysticism #time #presence #purpose #life #chabad #spiritualgrowth #Spiritual #chassidut #kabala #sarah Sign up for "The Forgiveness Lab" HERE: https://www.jewishndg.com/civicrm/event/info?reset=1&id=89Support the showGot your own question for Rabbi Bernath? He can be reached at rabbi@jewishndg.com or http://www.theloverabbi.comSingle? You can make a profile on www.JMontreal.com and Rabbi Bernath will help you find that special someone.Donate and support Rabbi Bernath's work http://www.jewishndg.com/donateFollow Rabbi Bernath's YouTube Channel https://www.youtube.com/user/ybernathAccess Rabbi Bernath's Articles on Relationships https://medium.com/@loverabbi

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.

Toward the end of Parashat Vayera, we read the famous story of Akedat Yishak – where Abraham Abinu was commanded to offer his beloved son, Yishak, as a sacrifice upon the altar. At the last moment, as Abraham held the knife over Yishak, prepared to slaughter him in fulfillment of G-d's command, an angel called out to Abraham and told him to desist, explaining that the command was merely a test of Abraham's devotion to Hashem. The Zohar, in a fascinating passage, adds a remarkable component to this story – one which sheds light on one of the critical lessons that it teaches us. When Yishak saw the knife about to descend upon his neck, the Zohar tells, he, in a sense, died. His soul departed. He was then given a new soul, and came back to life. Yishak was the first to recite the Beracha of "Mehayeh Ha'metim" – praising Hashem who restores life to the dead, and for this reason the second blessing of the Amida prayer, which corresponds to Yishak – the second of patriarchs – concludes with this Beracha. This replacement of Yishak's soul laid the foundations of the emergence of the Jewish Nation. Yishak's original soul was incapable of begetting children, but this new soul was. It turns out, then, that it was only because of Akedat Yishak that Yishak was able to produce offspring. This gives us an entirely new perspective on the story of the Akeda, and its relevance to our lives. When Avraham received the command to slaughter to Yishak, he did not understand how G-d could instruct him to do such a thing. After all, G-d had earlier told him, "Ki Be'Yishak Yikareh Lecha Zara" – that his line would continue through Yishak, and not through his first son, Yishmael (21:12). How, Abraham wondered, could G-d assure him that Yishak would be heir to his covenant with G-d, and the father of the nation destined to emerge from him, and then command offering him as a sacrifice before he had a child? Abraham did not understand. It seemed that offering Yishak on the altar marked the end of G-d's promise, as it would prevent the birth of Am Yisrael. In truth, however, fulfilling this command is precisely what enabled Yishak to have children. Had Abraham refused to obey, in the interest of assuring that Yishak would father the great nation that Hashem had promised – it would not have happened. It was specifically by fulfilling G-d's command, which entailed doing something that appeared to sabotage the process of Am Yisrael's emergence, that Am Yisrael in fact emerged. The Midrash teaches that G-d implores us, "Obey Me, because nobody obeys Me and loses." We never lose by following Hashem's will, by observing the Misvot. We often find ourselves tested the way Abraham was, as a Misva appears detrimental to us. Many times, we face a situation where doing the right thing seems to work against us and our best interests. Staying in bed instead of getting up for Minyan is more comfortable and convenient. Avoiding places where we know we should not be might cost us social points. Dressing, speaking and acting the way we know we should might invite ridicule. Adhering to the Torah's strict ethical standards could cost us profitable opportunities. So often, the right thing to do seems to hurt us. But even when this is true in the short-term, it is never true in the long-term. Whatever sacrifice we need to make here in the present to remain faithful to our Torah values is more than worth it, because Hashem guarantees us that in the long run, we only benefit from obeying His commands. Rav Nachman of Breslav (1772-1810) taught that when a person feels himself becoming angry, he should imagine that Hashem is about to give him an enormous fortune – but he must earn it by restraining his anger. The person thinks that shouting and insulting is the right response to the situation – but by doing so, he will forfeit the inestimable future rewards that are promised to those who control their anger. This can be applied to all the many religious challenges that we face on a day-to-day basis. When we feel tempted to compromise our principles, we should remember the lesson of Akedat Yishak – that the short-term benefits we sacrifice to obey Hashem are far surpassed by the long-term benefits of obedience.

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 Midrash (Bereshit Rabba 42) tells the story of how Rabbi Eliezer ben Hyrcanus first began learning Torah. He had worked with his brothers in the farmlands owned by their father, Hyrcanus, until Eliezer ran away in order to learn Torah under the great Rabbinic leader of that generation, Rabbi Yohanan Ben Zakai. Sometime later, his father came to inform Eliezer that he was disowning him, and removing him from his will. But when his father arrived, he saw that Rabbi Yohanan was hosting a major feast for the Rabbis, with the wealthiest men of the generation in attendance. Of all the people assembled, Rabbi Yohanan selected Eliezer – now Rabbi Eliezer – to deliver a speech. Rabbi Eliezer's words dazzled everyone in the room – including his father, Hyrcanus, who approached him afterward. "I had come here to disown you and exclude you from my fortune," he said, "but I am instead giving you everything I own." What was this speech that so impressed Hyrcanus? The Midrash says that Rabbi Eliezer spoke about an event told by the Torah in Parashat Lech-Lecha – the war waged by the four kings against the five kings. During this war, the four kings captured the city of Sedom, and took its entire population as captives, including Lot, the nephew of Abraham Abinu. When Abraham heard that his nephew was taken, he immediately mobilized a small army and boldly launched an attack against the four kings. Miraculously, Abraham's little army triumphed, and rescued all the captives, including Lot. Rabbi Eliezer, in this first speech that he ever delivered, said that this war is alluded to in a verse in Tehillim (37:14): " The wicked have drawn the sword and bent their bow, to bring down the poor and needy, to slay those who walk uprightly. " These "wicked" people, Rabbi Eliezer explained, were the four kings, who were led by Amrafel, whom Rashi (Bereshit 14:1) identifies as Nimrod, the evil king who had thrown Abraham into a furnace to kill him for denying paganism. These kings came with their armies to wage war against "the poor and the needy" – referring to Lot, and to "slay those who walk uprightly" – referring to Abraham. However, their plan backfired, as the next verse says, " Their sword shall enter their heart" – they were defeated and killed by Abraham. What was so profound about this lecture? What great insight did Rabbi Eliezer here reveal, thus earning him his father's newfound admiration and praise? Rabbi Eliezer here taught that when other nations wage wars, they are invariably, in some way, targeting us, the Jewish People. When we read the Torah's account of this war, we get the impression that Abraham's involvement was purely incidental, the result of Lot happening to be living in Sedom, which fell to the four kings. In truth, however, as Rabbi Eliezer taught, the four kings were actually coming after Abraham and Lot. They targeted Abraham because of the monotheistic belief that he disseminated, and they targeted Lot because he was the ancestor of Rut – the great-grandmother of David – and Na'ama – the wife of King Shlomo, from whom the Davidic dynasty descended, culminating in Mashiah. This conflict outwardly seemed like a struggle between different kingdoms who had strategic alliances, but in truth, it was aimed at Abraham and Lot, seeking to destroy Am Yisrael even before its emergence, and to prevent the possibility of Mashiah's arrival to redeem the Jewish People. In the next passage, the Midrash comments that these four kings represent the four empires that would later persecute the Jewish Nation – Babylonia, Persia, Greece, and Edom (associated with Rome and the Christian world). The Midrash here teaches us that just as the war waged by the four kings was driven by hostility toward Abraham Abinu and toward the nation he was creating, the subsequent wars will similarly be motivated by this ancient hatred. We are thus assured that just as G-d miraculously assisted Abraham Abinu in overcoming his enemies, we, too, will prevail over our hostile adversaries. We need to confidently place our trust in the Almighty, in the "Magen Abraham" ("Shield of Abraham"), and ask Him to protect us and deliver us from our enemies just as He helped our ancestors throughout history.

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/

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.

Each morning, after the recitation of Hodu, we recite the 30 th chapter of Tehillim, which begins "Mizmor Shir Hanukat Ha'bayit Le'David." Sephardic practice is to omit this introductory verse, and to begin with the next verse – "Aromimcha Hashem Ki Dilitani…" The Arizal (Rav Yishak Luria, Safed, 1534-1572) taught about the importance of reciting this chapter each morning as part of the prayer service, though it is found already in earlier Siddurim, from the late 15 th century. After this recitation, we arrive at a particularly important point of the morning service – the declaration of "Hashem Melech, Hashem Malach, Hashem Yimloch Le'olam Va'ed" ("Hashem is King, Hashem has reigned, Hashem will reign for all eternity"). This declaration appears nowhere in Tanach, but is a composite of phrases from three different verses. The phrase "Hashem Melech" is taken from a verse in Tehillim (10:16) – "Hashem Melech Olam Va'ed, Abedu Goyim Me'arso." The source of the phrase "Hashem Malach" is a later chapter in Tehillim (97), which begins, "Hashem Malach, Ge'ut Labesh." Finally, "Hashem Yimloch Le'olam Va'ed" appears at the conclusion of Az Yashir, the song of praise which Beneh Yisrael sang after the miracle of the splitting of the sea (Shemot 15:18). The Shiboleh Ha'leket (Rav Sidkiya Ben Abraham Ha'rofeh, Rome, 13 th century) cites Rabbenu Binyamin as explaining the custom to make this pronouncement in the morning based on the Midrash's description of the angels' daily praise of G-d. Each morning, the Midrash states, one angel stands in the center of the heavens and declares, "Hashem Melech…" whereupon all the other angels repeat this pronouncement. In commemoration, here in our world, too, the Hazzan makes this declaration in the synagogue, followed by the rest of the congregation. We stand for this recitation because the angels are always in a standing position. Some communities had the practice of proclaiming "Hashem Melech" only on Shabbat, but already the Bet Yosef (Maran Rav Yosef Karo, author of the Shulhan Aruch) observes the custom in his time to recite "Hashem Melech" each morning. This is, indeed, the common custom today. The proclamation of "Hashem Melech" is followed by the recitation of the 67 th chapter of Tehillim – "La'menase'ah Bi'nginot Mizmor Shir." This is an especially significant chapter of Tehillim, and the Arizal taught that this recitation has the power to protect a person throughout the day and bring great prosperity. It is customary to write this chapter of Tehillim in the shape of a Menorah and to hang it in the synagogue. The Rokeah (Rav Eliezer of Worms, Germany, c. 1176-1238) taught that a synagogue which has this chapter on the Aron is guaranteed protection.

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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.

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 ★

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.