Podcasts about Midrash

The pasuk says in this week's parashat Shemot, וַתֵּתַצַּב אֲחֹתוֹ מֵרָחֹק לְדֵעָה מַה־יֵּעָשֶׂה -לוֹ Simply, this refers to Miriam, Moshe's older sister, who was standing by watching what would happen to him when he was put into the Nile River. Rabbi Menashe Reizman quoted the Midrash which explains that this pasuk is referring to the Shechinah, standing there watching from afar. The Midrash proves from other pesukim how every word in that pasuk is a reference to the Shechinah. The Maharsha, Masechet Sotah, explains the Midrash is teaching us that although Moshe being thrown into the river seemed like an act of destruction, the ways of Hashem are very far from us. Miriam had a prophecy that the savior was going to be born, and this looked like a nullification of that prophecy. However, this was actually the way in which the prophecy became fulfilled. It was through this that Moshe was raised safely in the palace by the daughter of Pharoah. It also teaches us that although this took place when the harshest slavery began, it appeared that Hashem was so distant, but He was right there standing with them. During their darkest time, Hashem was making the greatest miracles—causing the daughter of Pharoah to go down to the Nile at the exact time Moshe was placed there, and then making the miracle of her arm stretching out to reach him. Rabbi Reizman pointed out that the Torah only devotes six pesukim to discussing all of the slavery in Mitzrayim. Right after that, begins the story of the redemption—how Moshe was born and how he became the go'el. Even the pesukim that speak about the throwing of the babies into the Nile mention Miryam and Yocheved, the mother and sister of the go'el. Perhaps one explanation of this is that we are not meant to dwell too much on the difficulties that we are given. It is hard for us to comprehend how pain and suffering could possibly be good for us, and therefore it is incumbent upon us not to analyze the details too deeply, but rather to trust in Hashem. When Hashem called to Moshe from the burning bush, the pasuk says that Moshe was afraid to look. Hashem appeared to Moshe in a thorn bush, symbolizing עִמּוֹ אָנֹכִי בְצָרָה -He was with us during that hard time. Moshe did not see all the harsh slave labor because he was in Midyan. The Mefarshim explain that here Hashem began showing Moshe the suffering that the Jewish people were going through, but Moshe was afraid to look because he did not want to lower his level of emunah and potentially have questions on the way Hashem was dealing with them. One of the harshest decrees was that Pharoah was killing 150 babies every morning and another 150 every evening, bathing in their blood because he had tzara'at. When Moshe heard about this, along with the fact that Jewish babies were being built into the walls as bricks, he asked Hashem what they did to deserve this. Hashem told Moshe that all of those babies were from previous generations and were receiving their tikkun. It was all chesed, meant to purify them. Hashem told Moshe that if he really wanted, he could save one—and Moshe did. That one baby-Micha- brought about the worst destruction. He was the one who took the Shem Hashem that Moshe used to bring Yosef's aron out of the sea, threw it into the fire when the Jews were waiting for Moshe to come down from Har Sinai, and caused the Egel(golden calf) to emerge alive. Until today, we are still suffering from the effects of the Egel. He later made an idol when they entered Eretz Yisrael, causing countless tragedies to befall the Jewish people. He was also known as Nevat, the father of Yeravam, who caused the exile of the Ten Tribes. That destruction came from just one of those babies. The Lev Aryeh writes that all those who perished in Mitzrayim were neshamot from earlier generations that returned for a tikkun—the generations of the Mabul, Dor HaPelagah, and the people of Sedom. The Mishnah says in Pirkei Avot, אַל תִּסְתַּכֵּל בַּקַּנְקָן אֶלָּא בְּמַה שֶּׁיֵּשׁ בּוֹ (Avot 4:20) The Lev Aryeh explains homiletically that this also refers to the tragedies in Mitzrayim. The word קן has the numerical value of 150. Do not look at what happened to the 150 babies in the morning and the 150 babies in the evening; rather, look at who those people really were—resha'im who needed a tikkun. Hashem is always standing near us, but He appears to be afar because His ways are so far beyond our understanding. Everything He does is chesed. We do not have the ability to comprehend His ways in this world, but we do have the ability to trust in Him. We should not dwell excessively on the difficulties; rather, we should believe that everything is chesed done out of love. And if we have that emunah, then we will be considered people who are truly loyal. Shabbat Shalom

Moses had every reason to stay comfortable: palace roots, a peaceful life in Midyan, and an age where most people stop reinventing themselves. Then a bush burned and refused to go away.In this class, Rabbi Yisroel Bernath explores the moment that changes everything: not charging forward, not fixing the world, but simply turning your head. Through the burning bush, the Midrashic debate, and Moses' three objections, we uncover how purpose actually shows up, why resistance is part of the calling, and how your deepest struggles may be the doorway to your greatest contribution.This isn't about becoming someone else. It's about finally noticing what's been calling you all along.Key TakeawaysCalling begins with attention, not action. G-d speaks when we notice, not when we're ready.Purpose doesn't consume you; it sustains you. A real mission burns without burning out.You don't need five steps, sometimes a turned head is enough.Insecurity, blame, and perfectionism are spiritual disguises for fear.Your thorn bush is not your weakness, it's your credential.Redemption starts when someone says “Hineni” before knowing how it ends.#Jewish #Judaism #Torah #TorahPortion #Bible #BibleStudy #Moses #moshe #mosesleadership #BurningBush #purpose #calling #hineni #Midrash #destiny #perfectionism #insecurity #Responsibility #soulmission 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

JTS Torah Commentary for Parashat Shemot by Rabbi Naomi Kalish, Harold and Carole Wolfe Director of the Center for Pastoral Education; Assistant Professor of Pastoral EducationMusic provided by JJReinhold / Pond

final Midrash of the week

so you think you understand the parasha?

Listened and be inspired

The blessings of Asher teach that Kabbalas Ol (subservience/action, represented by the "foot") is not merely a stepping stone to Intellect (oil), but is actually the foundation that supports and surpasses it, granting the unique power to "gather lost souls" that the holier tribes cannot reach. The Midrash stating that Asher's "beautiful daughters married High Priests" teaches that through the humble "foot-work" of Kabbalas Ol (Asher), a parent merits to raise children of such spiritual caliber that—like the "one child" Isaac—a single one of them provides more Nachas and spiritual impact than a multitude. This class, taught by Rabbi Shais Taub, is based on Parshas Vayechi in Likkutei Sichos Vol. 1.

Conclusion to Vayechi part. 1

a lesson from the missing gap

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

התוכן א) הכוונה בהכרזת "דידן נצח" היא הנצחון ד"דידן" – כ"ק מו"ח אדמו"ר! ב) מקור בתורה להכרזת "דידן נצח": איתא במדרש (ויק"ר) "מעשה בקרתני באבא יוסי איש ציתור שהי' יושב ושונה על פתח מעין, אתגלי עלוי ההוא רוחא דהוה שרי תמן א"ל . . תהון ידעין דהא רוח ביש בעי למישרא הכא . . אזיל ואסהיד בבני מתא ואמור להון . . יפקון הכא למחר . . ואמרו דידן נצח דידן נצח ולא עלון מן תמן עד זמן דחמון כמין חרדא דדמא על אפי מיא". וההוראה: כאשר היצ"ט אומר שצריך לקיים את דברי נשיא דורנו והיצה"ר מתחיל לבלבל וכו' הנה ע"י ההתאספות של כמה מבנ"י שצועקים "דידן נצח" כדבעי, כרצון נשיא דורנו, מנצחים את הרע וכו'. וזהו, גירוש הרע, הבחינה שאכן "דידן נצח"!משיחת אור ליום ג' פ' ויחי, י"ב טבת, תהא זו שנת משיח, סיום "שבעת ימי המילואים" ל"דידן נצח" ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=25-12-2025 Synopsis (a) The expression “didan notzach” (“victory is ours”) refers to the victory of the Rebbe, my father-in-law. (b) The source in Torah for proclaiming didan notzach is a story of the Midrash in Vayikra Rabbah: An Amora was approached by a good spirit that guarded the local river. The good spirit told the Amora that there was an evil spirit who intended to wrest control of the river and make trouble for the Jews who came to use it. The good spirit instructed the sage to gather the townspeople at the river, and that when the good spirit alerts them that the good spirit is approaching, they should cry out, “Didan notzach.” When the people did so, a drop of blood appeared on the face of the water, showing their victory over the evil spirit. The lesson is that when the yetzer tov says to listen to the Nasi of our generation, and the yetzer hara begins to argue and confuse and distract, etc., the yetzer hara is driven away when Jews gather and cry out, “Didan notzach” properly, the way the Nasi of our generation wishes. And this is the proof that indeed “We have been victorious” – when the yetzer hara is driven away.Excerpt from sichah of Monday night, parashas Vayechi, 12 Teves, 5747 – one week after the victory of Didan Notzach, 5 Teves For a transcript in English of the Sicha: https://thedailysicha.com/?date=25-12-2025 לע"נ מרת הינדא בת ר' יעקב ע"ה צירקוס ליום היארצייט שלה ה' טבת. ת.נ.צ.ב.ה.

final Midrash of the week

In this special episode, Steven sits down with one of his very first disciples from 30 years ago, Phil Ronsley.  Enjoy this heartfelt conversation about long-term discipleship, building deep relationships with children, forming a strong family identity, and why your local community matters now more than ever. Tune in to be encouraged and challenged by what really matters in life. About Abraham's Wallet: Abraham's Wallet exists to inspire and equip Biblical family leaders. Please partner with us in inspiring and equipping multi-gen families at https://abrahamswallet.com/support AW website Apple Podcasts Spotify YouTube Facebook LinkedIn Instagram Chapters (00:00:00) - The Biblical Blueprint for Family(00:00:21) - Abraham's Wallet: A Conversation With Phil Ronsley(00:02:10) - Philip on His discipleship(00:07:08) - Marriage and the Christian disciple(00:11:58) - Steve Kerr on criticism from his children(00:16:23) - Daddy Daughter Dates(00:20:40) - Abraham's Wallet(00:25:50) - A Jewish girl's transformation(00:30:45) - Sukkot: Coming Out of the Culture(00:33:43) - The Rawnsley Family Vision Statement(00:38:59) - "A Midrash in the Fall?"(00:40:11) - Adam Lozzi on the Cincinnati trip(00:44:06) - Midrash and the YAM(00:49:33) - Be faithful with your family

The moment Joseph reveals himself to his brothers is not just a family reunion, it is a soul disclosure. In this class, Rabbi Yisroel Bernath explores why Joseph repeats himself, why he asks his brothers to come closer, and why he insists on reminding them that they sold him into Egypt. Drawing from Torah, Midrash, and Kabbalah, we discover that Joseph's greatest holiness was not forged in comfort, but in confrontation with darkness. His life teaches us that our deepest light often emerges not despite our struggles, but because of them. This is a class about identity, resilience, and the sacred fire hidden within every human journey.Key PointsLight isn't proven in comfort. It is revealed in contrast. Joseph's greatness emerged not in his father's home, but in Egypt's darkness.Your story is not a detour. The very chapters you wish you could erase are often the ones that unlock your deepest purpose.What looks like a mask may be protection. Joseph wasn't hiding his soul, he was carrying it through hostile terrain until it was safe to reveal.Stop living in “if only.” Joseph teaches us that spiritual greatness is not about ideal circumstances, but about faithfulness where you are.Darkness can be a catalyst, not a contradiction. The pit, the prison, and the palace were all part of one divine choreography.You are more than how you appear. Others may misread you, but your soul is not confused about who you are.True brotherhood begins with seeing. Healing starts when we learn to recognize the divine light in one another, even when it's hidden.Your struggle did not weaken you, it refined you. Fire doesn't destroy the coal; it reveals what was already burning inside.#LightOverDarkness #chabad #Torah #TorahPortion #Bible #BibleStudy #Joseph #LightFromDarkness #TheFireInTheCoal #HiddenLight #Kabbalah #chassidus #PurposeThroughPain #NoIfOnly  #SpiritualResilience #SoulIdentity #FromPitToPalace #DarknessToLight #InnerFire #GrowthThroughStruggle #torahwisdom #SeeingTheSoul #RedemptiveJourney 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 textThe moment Joseph reveals himself to his brothers is not just a family reunion, it is a soul disclosure. In this class, Rabbi Yisroel Bernath explores why Joseph repeats himself, why he asks his brothers to come closer, and why he insists on reminding them that they sold him into Egypt. Drawing from Torah, Midrash, and Kabbalah, we discover that Joseph's greatest holiness was not forged in comfort, but in confrontation with darkness. His life teaches us that our deepest light often emerges not despite our struggles, but because of them. This is a class about identity, resilience, and the sacred fire hidden within every human journey.Key PointsLight isn't proven in comfort. It is revealed in contrast. Joseph's greatness emerged not in his father's home, but in Egypt's darkness.Your story is not a detour. The very chapters you wish you could erase are often the ones that unlock your deepest purpose.What looks like a mask may be protection. Joseph wasn't hiding his soul, he was carrying it through hostile terrain until it was safe to reveal.Stop living in “if only.” Joseph teaches us that spiritual greatness is not about ideal circumstances, but about faithfulness where you are.Darkness can be a catalyst, not a contradiction. The pit, the prison, and the palace were all part of one divine choreography.You are more than how you appear. Others may misread you, but your soul is not confused about who you are.True brotherhood begins with seeing. Healing starts when we learn to recognize the divine light in one another, even when it's hidden.Your struggle did not weaken you, it refined you. Fire doesn't destroy the coal; it reveals what was already burning inside.#LightOverDarkness #chabad #Torah #TorahPortion #Bible #BibleStudy #Joseph #LightFromDarkness #TheFireInTheCoal #HiddenLight #Kabbalah #chassidus #PurposeThroughPain #NoIfOnly  #SpiritualResilience #SoulIdentity #FromPitToPalace #DarknessToLight #InnerFire #GrowthThroughStruggle #torahwisdom #SeeingTheSoul #RedemptiveJourney 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

learn Torah

Amy is joined by authors and educators Gloria and Bob Rees to discuss midrash --stories we write to interpret scripture and create meaning -- exploring the endless possibilities of imagination and the radical power that women hold to write our own midrash and change the spiritual landscape.Donate to Breaking Down PatriarchyGloria Gardner Rees has taught English in the US, China, India, and Nepal. Her studies include nutrition, gerontology and adult development. Currently, she is involved in interfaith, humanitarian, and environmental work. In addition to writing midrash, she is co-editing a collection of essays by Latter-day Saints titled Pillars of my Faith.Robert A. Rees is a scholar, poet, and humanitarian. He is the author of “Toward a Mormon Feminist Midrash: Mormon Women and the Imaginative Reading of Scripture,” Sunstone (2012) and “The Midrashic Imagination and the Book of Mormon,” Dialogue (Fall 2011). His most recent book is Imagining and Reimagining the Restoration (Kofford Books, 2025).

fascinating

The JTS Commentary for Vayiggash by Burton L. Visotzky, Nathan and Janet Appleman Professor of Midrash and Interreligious Studies EmeritusThis commentary was originally broadcast in 2020.Music provided by JJReinhold / Pond

Simply fascinating

The jar of oil was located under the altar. Had they not torn down the existing altar (as an act of piety, to replace it with a new, unblemished altar), they would not have found the famous פַּךְ שֶׁמֶן https://thechesedfund.com/rabbikatz/support-rabbi-katzz-podcast

another week another midrash opportunity

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.

התוכן מעלת נר ה' דחנוכה (אף שיש אומרים שזה קשור עם גאולת אדה"ז ממאסרו השני בשנת תקס"א, אבל עפ"י הכלל ש"מגלגלין זכות ליום זכאי" מוכרח לומר שישנה מעלה ביום זה מצ"ע): ענינם של נרות חנוכה הוא להאיר על ידם את חושך העולם (כנ"ל), ומובן שעיקר החידוש בזה הוא בימי החול של חנוכה ולא ביום השבת (וכמ"ש במדרש הטעם למה לא נאמר בשבת "ויהי ערב ויהי בוקר" כי בשבת "אין חושך"!). וזוהי מעלתו של נר ה' דחנוכה, כי זהו יום היחיד בחנוכה שאי אפשר לחול בשבת! ואין בו ענין של "שבת" אפי' "בכח" (משא"כ שאר ימי החנוכה שיכולים לחול בשבת יש להם ענין שבת "בכח" עכ"פ).משיחת מוצאי זאת חנוכה ה'תשל"ד ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=19-12-2025 Synopsis To explain the special quality of the fifth day of Chanukah and why among the days of Chanukah it is one of particular celebration (some explain that it is the day of the Alter Rebbe's release from his second imprisonment in the year 5561 (1800), but based on the principle that “Merit is brought about on a meritorious day,” we must say that the day itself possesses a special quality): The purpose of the Chanukah candles is to illuminate the darkness of the world, and the main novelty here lies in the weekdays of Chanukah, not on Shabbos Chanukah (when there is no darkness, as the Midrash says: regarding Shabbos the verse doesn't say “there was nightfall and there was morning,” because on Shabbos “there is no darkness”). And this is the unique quality of the fifth day of Chanukah: it is the only day of Chanukah that can never fall on Shabbos. It contains no aspect of Shabbos, even potentially (unlike the other days of Chanukah, which can fall on Shabbos and therefore have at least a potential connection to Shabbos).Excerpt from sichah of Motzaei Zos Chanukah 5734 For a transcript in English of the Sicha: https://thedailysicha.com/?date=19-12-2025

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.

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.

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.

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

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.

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

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.

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.