Podcasts about midrashic

On October 7th, Iris Chaim's son Yotam Chaim was taken hostage by Hamas. For weeks, she held onto hope that he was alive. In an unbelievable turn of events, Yotam escaped captivity - only to be tragically killed by the IDF after being mistaken for a terrorist. In this deeply emotional conversation, Iris and her son Tuval Chaim share how their family faced unimaginable loss and chose a path of faith, resilience, and forgiveness instead of anger. Iris & Tuval opens up about his own struggle with grief, the anger he felt after his brother's death, and how he ultimately channeled that pain into music, healing, and purpose - continuing Yotam's legacy. Together, they tell a powerful story about October 7th, hostages, trauma, hope, and the strength of the Jewish spirit - and how one family turned tragedy into a mission to bring unity, healing, and light to the world.Help the Chaim's org here: https://bit.ly/4suDNL8✬ SPONSORS OF THE EPISODE ✬► The Dream Raffle: Win a $1.2 Million Apartment in Jerusalem (LAST CHANCE!)Help beautiful causes and also walk away with keys to a gorgeous - fully furnished - apartment in Jerusalem (if you win!)Use PROMO code: INSPIRE for $10 OFF + DOUBLE Tickets→ http://bit.ly/4nUg7gV► Wheels To Lease: #1 Car Company For over 35 years, Wheels To Lease has offered stress-free car buying with upfront pricing, no hidden fees, and door-to-door delivery. → CALL/TEXT: 718-871-8715 → EMAIL: inspire@wheelstolease.com → WEB: https://bit.ly/41lnzYU → WHATSAPP: https://wa.link/0w46ce ► BitBean: Smart Custom Software Built for YouYaakov here. Just make the call. They can help you.Reach Out Here→ https://bitbean.link/MeEBlY► Feldheim Books to Grab!→ The Book of Our HeritageA classic three-volume work that explores the Jewish calendar—its holidays, fast days, and traditions—combining laws, Midrashic insights, and teachings of the Sages to inspire and educate Jews of all backgrounds.GET HERE: https://bit.ly/4leLRNL→ Eternal FireThe fire and passion of the legendary Mechanech Rav Shmuel KaufmanGET HERE: https://bit.ly/4cxXXPQ→ The Ahavas Yisrael ProjectA 40-Day Torah-Based Program for Developing Love for Fellow JewsGET HERE: https://bit.ly/4aU48MHJoin the Lchaim Book Club→ https://bit.ly/3YsHoMp_____________________________________✬ IN MEMORY OF ✬ This episode is in memory of: • Miram Sarah bas Yaakov Moshe • Shimon Dovid ben Yaakov Shloima #iftn Lchaim.

This wasn't just another Shabbat. This was the kind of Shabbat that reminds you history isn't something we read, it's something we walk into.At Chabad NDG in Montreal, a Persian-themed Shabbat table became something deeper: a meeting point between ancient Persia and modern Iran. Between the story of Haman and the voices of real Iranian activists fighting for freedom today. Between fear… and courage.Then came the moment no one planned.Walking to synagogue the next morning, before even hearing the news, the streets began to speak. Neighbors stopped, embraced, thanked. By the afternoon, the entire area around Chabad NDG filled with music, celebration, life. And suddenly, an ancient custom, making noise for Haman felt different.Because this isn't just about a villain from 2,500 years ago.From medieval children smashing stones with his name, to the teachings of the Rebbe, to a Midrash where noise literally drives away darkness—this episode explores a powerful idea:Sometimes holiness isn't quiet. Sometimes, the most spiritual thing you can do… is make noise. Not noise of chaos. Noise of clarity. Noise that says: Didan Natzach. We are still here.Key TakeawaysHaman is not just a character, he's a pattern. Every generation meets its version of Amalek. The question isn't if, it's how we respond.Noise can be holy. From ancient Jewish customs to Midrashic stories, making noise isn't childish, it's spiritual resistance. It's the soul refusing to be silent in the face of darkness.Joy is not denial, it's defiance. The celebrations outside weren't ignoring reality. They were transforming it. That's the deepest Purim energy: turning fear into song.The street became a synagogue. When neighbors hug you, when music fills the air, when gratitude replaces tension, you realize holiness doesn't only live inside walls.Children understand something we forget. They bang, they stomp, they erase Haman without overthinking it. There's a purity in that. A clarity adults sometimes lose.“Didan Natzach” is not just a phrase, it's a posture. It means: we don't wait for darkness to pass. We confront it. Together. Loudly. Joyfully.Available now:Paperback: https://www.amazon.com/Forgiveness-Experiment-What-Would-Your/dp/1069217638Kindle: https://www.amazon.com/dp/B0FR2QNJL6Audiobook: https://bit.ly/4tPFZhVSupport 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 a textThis wasn't just another Shabbat. This was the kind of Shabbat that reminds you history isn't something we read, it's something we walk into.At Chabad NDG in Montreal, a Persian-themed Shabbat table became something deeper: a meeting point between ancient Persia and modern Iran. Between the story of Haman and the voices of real Iranian activists fighting for freedom today. Between fear… and courage.Then came the moment no one planned.Walking to synagogue the next morning, before even hearing the news, the streets began to speak. Neighbors stopped, embraced, thanked. By the afternoon, the entire area around Chabad NDG filled with music, celebration, life. And suddenly, an ancient custom, making noise for Haman felt different.Because this isn't just about a villain from 2,500 years ago.From medieval children smashing stones with his name, to the teachings of the Rebbe, to a Midrash where noise literally drives away darkness—this episode explores a powerful idea:Sometimes holiness isn't quiet. Sometimes, the most spiritual thing you can do… is make noise. Not noise of chaos. Noise of clarity. Noise that says: Didan Natzach. We are still here.Key TakeawaysHaman is not just a character, he's a pattern. Every generation meets its version of Amalek. The question isn't if, it's how we respond.Noise can be holy. From ancient Jewish customs to Midrashic stories, making noise isn't childish, it's spiritual resistance. It's the soul refusing to be silent in the face of darkness.Joy is not denial, it's defiance. The celebrations outside weren't ignoring reality. They were transforming it. That's the deepest Purim energy: turning fear into song.The street became a synagogue. When neighbors hug you, when music fills the air, when gratitude replaces tension, you realize holiness doesn't only live inside walls.Children understand something we forget. They bang, they stomp, they erase Haman without overthinking it. There's a purity in that. A clarity adults sometimes lose.“Didan Natzach” is not just a phrase, it's a posture. It means: we don't wait for darkness to pass. We confront it. Together. Loudly. Joyfully.Available now:Paperback: https://www.amazon.com/Forgiveness-Experiment-What-Would-Your/dp/1069217638Kindle: https://www.amazon.com/dp/B0FR2QNJL6Audiobook: https://bit.ly/4tPFZhV 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

Different views exist regarding the congregation's "Yeheh Shemeh Rabba" response during Kaddish. All agree that this response is associated with the number 28, but there is a disagreement as to how this association is to be expressed. The significance of this number in the context of the "Yeheh Shemeh Rabba" response is indicated by the Gemara, which speaks of the great rewards for reciting this response "Bechol Koho" – with all one's strength. The word "Koah" ("strength") in Gematria equals 28, and so we associate this response with the number 28. The Abudarham (Spain, 14 th century) maintained that the congregation should respond with 28 letters – "Yeheh Shemeh Rabba" through "Almaya." This response consists of seven words and 28 letters. Rav Yishak Abuhab (Spain, 14 th century), cited by the Bet Yosef, ruled that one should recite 28 words – from "Yeheh Shemeh Rabba" through "Da'amiran Be'alma." The Bet Yosef writes that the first view is incorrect, as one may not end the response after the word "Almaya." He brings a Midrash warning of grave punishment for those who make a separation between this word and the next word, "Yitbarach." This point is emphasized also by the great Kabbalist Rav Yosef Gikatilla (Spain, 13th century), who writes of the importance of not separating between these two words. Accordingly, the Shulhan Aruch writes that those who end their response with the word "Almaya" act incorrectly. The Magen Abraham (Rav Abraham Gombiner, Poland, 1635-1682) understood the Shulhan Aruch to mean that one should continue his response through the word "Be'alma," though the Magen Abraham himself maintained that one should respond only through "Almaya." Regardless, we generally follow the customs of the Arizal, who taught that one should respond through "Da'amiran Be'alma." There are some who respond through "De'Kudsha Berich Hu," but this practice has no halachic basis and is incorrect. Those who are accustomed to doing so should discontinue this practice. Among the Ashkenazim, many have the custom to respond only through "Almaya." This was the view of the Gaon of Vilna (1720-1797). He disputed the view that "Yitbarach" must be recited immediately after the word "Almaya," arguing that "Yitbarach" begins the next sentence. Nevertheless, some Ashkenazim add "Yitbarach" and conclude their response at that point. The Aruch Ha'shulhan (Rav Yechiel Michel Epstein, 1829-1908) observed that this was the prevalent practice among Lithuanian communities, despite the view of the Vilna Gaon. It is worth adding further insight into the connection between Kaddish and the number 28 – which, as mentioned, is the Gematria of the word "Koah." Rashi, in his opening comments to the Humash, writes that the Torah begins with the story of the world's creation in order to establish that the entire world belongs to G-d, as it is He who created it, and He thus had the authority to give Eretz Yisrael to the Jewish People. If the gentiles challenge our rights to our homeland – which they of course do, especially in our day and age – we must know that Hashem created the world and distributed it as He saw fit, and He decided to give us the Land of Israel. Rashi cites the verse in Tehillim (111:6), "Koah Ma'asav Higid Le'amo, La'tet Lahem Nahalat Goyim" – "He told His nation the power of His deeds, in order to give them the nations' territory." The story of G-d's "power," the creation of the world, is our response when nations challenge our right to the territory that we seized from the people of Canaan. Not coincidentally, the opening verse of the Torah ("Bereshit Bara Elokim…") consists of seven words and 28 letters – just like "Yeheh Shemeh Rabba…" – and Rashi links this verse to the verse "Koah Ma'asav Higid Le'amo," which begins with the word "Koah." Through our response to Kaddish, then, we access Hashem's unlimited power, expressed most strikingly through the act of creation, and this gives us the ability to withstand any challenge from our adversaries. It is worth noting in this context the famous Midrashic tradition that Moshe Rabbenu recited 515 prayers asking for the privilege of entering Eretz Yisrael (the numerical value of the word "Va'et'hanan"), and if he would have recited a 516 th prayer, Hashem would have had to grant his request. The commentaries explain that this 516 th prayer that Moshe would have recited was Kaddish, which begins with the words "Yitgadal Ve'yitkadash Shemeh Rabba." The first letters of these words (Yod, Vav, Shin, Resh) have a combined numerical value of 516 (10+6+300+200). This sheds additional light on the connection between Kaddish and Eretz Yisrael. When we recite and respond to Kaddish, we are asking that Hashem's Name should be glorified through our nation living in the land with the Bet Ha'mikdash under the reign of Mashiah, and this prayer has special power and significance. In light of this association between "Yeheh Shemeh Rabba" and the number 28, it is critically important to enunciate each word. If one responds too quickly, he might likely fail to pronounce the word "Min" in the phrase ("Le'ela Min Kol Birchata"), and will thus recite fewer than 28 words. The Poskim write that one should respond "Yeheh Shemeh Rabba" slowly and carefully, ensuring to properly pronounce each word. Summary: Our custom is to respond during Kaddish from "Yeheh Shemeh Rabba" through "Da'amiran Be'alma" – a total of 28 words. This number is very significant, and therefore one must ensure to respond slowly and properly pronounce all the words.

This is a recording from 2.4.2025 of Rabbi David Kasher's Weekly Parashah class, co-sponsored by Hadar and IKAR.

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

Send us a textMoses 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

Our parsha is one of unexpected reunions. After 20 plus years of separation, Joseph reunited with his brothers and his father. In this Parsha Podcast we focus on two elements of the reunification: firstly, we ponder the interesting question of whether or not Jacob actually bowed down to Joseph as foretold in the dream. Then, we explore a fascinating and frightening Midrashic comment on the lessons from the brothers' shocking revelation that the viceroy of Egypt is none other than Joseph.– – – – – – – – – – – – – – – – – – – – – –DONATE: 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!– – – – – – – – – – – – – – – – – – – – – –NEW TORCH Mailing Address POBox:TORCHPO BOX 310246HOUSTON, TX 77231-0246– – – – – – – – – – – – – – – – – – – – – –Email me with questions, comments, and feedback: rabbiwolbe@gmail.com– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to my Newsletterrabbiwolbe.com/newsletter– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to Rabbi Yaakov Wolbe's PodcastsThe Parsha PodcastThe Jewish History PodcastThe Mitzvah Podcast This Jewish LifeThe Ethics PodcastTORAH 101 ★ Support this podcast ★

A single van's worth of fighters against a sprawling empire isn't the setup for a myth—it's the spine of a moral challenge. We take a hard look at the Maccabean revolt and strip it of sentimental glow: twelve or so members of a rabbinic family stood against a Greek world packed with soldiers, arms, elephants, and millions of citizens. The numbers weren't close, and that's the point. The heart of Hanukkah is not cute; it's costly. It asks what happens when conviction refuses to make peace with pressure.We walk through the scale of the mismatch and then lean into how tradition remembers the turning point. Midrashic portraits—eagle-fast, deer-light, lion-strong—read like battlefield poetry. Whether you name it providence or metaphor, the message lands: determination aligned with a sacred purpose can push beyond what spreadsheets predict. That alignment is captured in the idea of Moser Nefesh, the willingness to give of oneself for what is right. It's less about headline heroism and more about steady fidelity when numbers, peers, and fear all argue for surrender.From there, we bring the story home. Most of us won't face elephants, but we do face corners: workplaces that pressure us to mute our values, communities that normalize what our conscience can't. We talk about what it means to stand your ground without theatrics, how small acts of courage create new options, and why “having Hashem on your side” is about integrity as much as outcomes. Candles become more than décor—they're a discipline of memory, sparks that ask what we will stake for what we claim to love.If you're ready for a Hanukkah story that honors the risk and the grit—and helps you find your footing when the odds look unforgiving—press play, share this with someone who needs courage tonight, and leave a review to tell us where you're choosing to stand.Support the showJoin The Motivation Congregation WhatsApp community for daily motivational Torah content!---------------- SUBSCRIBE to The Weekly Parsha for an insightful weekly talk on the week's Parsha. Listen on Spotify or 24six! Access all Torah talks and listen to featured episodes on our website, themotivationcongregation.org ----------------Questions or Comments? Please email me @ michaelbrooke97@gmail.com

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 >>

Have any questions, insights, or feedback? Send me a text!Length of article: 2 pagesLength of audio: 9 minutes 8 secondsSynopsis: This is the audio version of the 2-page article I wrote and published on rabbischneeweiss.substack.com/ on 11/13/25 titled: Chayei Sarah: Sarah's Years — A Peshat-Style Alternative to Rashi's Midrashic Reading. Rashi's drash on Sarah's 127 years is well known and conveys profound ideas, but I prefer a different style of drash, one that speaks in my language: peshat.-----The Torah content for the remainder of October is sponsored by Yael Weiss in honor of her parents, and in celebration of her father's birthday (September 25 / 17 Tishrei).  -----If you've gained from what you've learned here, please consider contributing to my Patreon at www.patreon.com/rabbischneeweiss. Alternatively, if you would like to make a direct contribution to the "Rabbi Schneeweiss Torah Content Fund," my Venmo is @Matt-Schneeweiss, and my Zelle and PayPal are mattschneeweiss at gmail. Even a small contribution goes a long way to covering the costs of my podcasts, and will provide me with the financial freedom to produce even more Torah content for you.If you would like to sponsor a day's or a week's worth of content, or if you are interested in enlisting my services as a teacher or tutor, you can reach me at rabbischneeweiss at gmail. Thank you to my listeners for listening, thank you to my readers for reading, and thank you to my supporters for supporting my efforts to make Torah ideas available and accessible to everyone.-----Substack: rabbischneeweiss.substack.com/YU Torah: yutorah.org/teachers/Rabbi-Matt-SchneeweissPatreon: patreon.com/rabbischneeweissYouTube Channel: youtube.com/rabbischneeweissInstagram: instagram.com/rabbischneeweiss/"The Stoic Jew" Podcast: thestoicjew.buzzsprout.com"Machshavah Lab" Podcast: machshavahlab.buzzsprout.com"The Mishlei Podcast": mishlei.buzzsprout.com"Rambam Bekius" Podcast: rambambekius.buzzsprout.com"The Tefilah Podcast": tefilah.buzzsprout.comOld Blog: kolhaseridim.blogspot.com/WhatsApp Content Hub (where I post all my content and announce my public classes): https://chat.whatsapp.com/GEB1EPIAarsELfHWuI2k0HAmazon Wishlist: amazon.com/hz/wishlist/ls/Y72CSP86S24W?ref_=wl_sharel

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 >>

Source Sheets

In this episode of the Everyday Judaism Podcast, Rabbi Aryeh Wolbe concludes the discussion of Siman 26 of the Kitzur Shulchan Aruch, covering halachot 14–22 of the mourner's Kaddish, completing the first book of the Kitzur Shulchan Aruch. He emphasizes the spiritual significance of Kaddish in elevating the deceased's soul by declaring Hashem's oneness, while noting that modern practice of all mourners reciting Kaddish together reduces the relevance of precedence rules but underscores communal unity. Key points include:Recap of Kaddish's Purpose: Kaddish, recited by descendants, elevates the deceased's soul, as per Midrashic stories, by glorifying Hashem's name. The mourning stages—shiva (7 days, most intense), shloshim (30 days), the first year, and yahrtzeit (annual anniversary)—dictate Kaddish priorities, with shiva mourners taking precedence.Halacha 14–15 (Chazan Priorities): Leading prayers as chazan provides greater merit for the deceased than Kaddish alone, originally instituted for minors unable to lead. Shiva or shloshim mourners have precedence in leading services, except on Shabbos/Yom Tov unless they were the regular chazan. If two equally entitled mourners are capable chazans, they cast lots, splitting the service (one leads until Ashrei, the other from Ashrei onward). A chazan doesn't forfeit Kaddish rights but should yield to minors or less capable mourners.Halacha 16–18 (Multiple Mourners): Mourning for both parents on the same day doesn't grant extra Kaddish rights; one Kaddish covers both. Kaddish is recited for 11 months, not 12, to avoid implying the deceased was a great sinner (judged for 12 months in Gehenna). Counting starts from burial, not death, with adjustments for leap years (e.g., stopping on the 9th of Kislev). Rabbi Wolbe shares his grandfather's request for 12-month Kaddish, approved by Rabbi Elyashiv, reflecting humility, and notes his grandfather's rejection of eulogies to avoid exaggerated claims, as eulogies are scrutinized in heaven.Halacha 19–21 (Community and Women): If no parental mourners are present, someone who previously lost parents recites Kaddish for all deceased Jews. Other relatives (e.g., grandparents, siblings without children) may recite Kaddish if permitted by parental mourners. Women typically don't recite Kaddish in synagogue but can do so in a home minyan, ideally with others. A yahrtzeit observer unable to recite Kaddish (e.g., while traveling) can recite it at the next Ma'ariv, as Rabbi Wolbe illustrates with an email about arranging a minyan in Galveston for a cruise passenger's yahrtzeit.Halacha 22 (Greatest Merit): The greatest merit for parents is not just Kaddish but children living Torah-observant lives daily, honoring parents posthumously (per the Zohar, citing Exodus 20:12). Rabbi Wolbe emphasizes actions like keeping kosher or Shabbos as greater than Kaddish, sharing a story of a bumper sticker (“good” above grass, “bad” below) to highlight the opportunity to do good while alive for ancestors' merit.Community and Sensitivity: Rabbi Wolbe stresses avoiding disputes over Kaddish precedence, as fights dishonor the deceased. He praises communal efforts, like arranging minyans for travelers, and reflects on the psychological benefits of shiva for healing, noting the custom of walking around the block post-shiva to reenter life._____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode (Ep. #63) of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on September 14, 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!_____________#Halacha, #Jewishlaw, #Mourning, #Kaddish, #Mourner, #Shiva, #Yartzeit, #Condolences, #Grief, #Sensitivities, #etiquette ★ Support this podcast ★

In this episode of the Everyday Judaism Podcast, Rabbi Aryeh Wolbe concludes the discussion of Siman 26 of the Kitzur Shulchan Aruch, covering halachot 14–22 of the mourner's Kaddish, completing the first book of the Kitzur Shulchan Aruch. He emphasizes the spiritual significance of Kaddish in elevating the deceased's soul by declaring Hashem's oneness, while noting that modern practice of all mourners reciting Kaddish together reduces the relevance of precedence rules but underscores communal unity. Key points include:Recap of Kaddish's Purpose: Kaddish, recited by descendants, elevates the deceased's soul, as per Midrashic stories, by glorifying Hashem's name. The mourning stages—shiva (7 days, most intense), shloshim (30 days), the first year, and yahrtzeit (annual anniversary)—dictate Kaddish priorities, with shiva mourners taking precedence.Halacha 14–15 (Chazan Priorities): Leading prayers as chazan provides greater merit for the deceased than Kaddish alone, originally instituted for minors unable to lead. Shiva or shloshim mourners have precedence in leading services, except on Shabbos/Yom Tov unless they were the regular chazan. If two equally entitled mourners are capable chazans, they cast lots, splitting the service (one leads until Ashrei, the other from Ashrei onward). A chazan doesn't forfeit Kaddish rights but should yield to minors or less capable mourners.Halacha 16–18 (Multiple Mourners): Mourning for both parents on the same day doesn't grant extra Kaddish rights; one Kaddish covers both. Kaddish is recited for 11 months, not 12, to avoid implying the deceased was a great sinner (judged for 12 months in Gehenna). Counting starts from burial, not death, with adjustments for leap years (e.g., stopping on the 9th of Kislev). Rabbi Wolbe shares his grandfather's request for 12-month Kaddish, approved by Rabbi Elyashiv, reflecting humility, and notes his grandfather's rejection of eulogies to avoid exaggerated claims, as eulogies are scrutinized in heaven.Halacha 19–21 (Community and Women): If no parental mourners are present, someone who previously lost parents recites Kaddish for all deceased Jews. Other relatives (e.g., grandparents, siblings without children) may recite Kaddish if permitted by parental mourners. Women typically don't recite Kaddish in synagogue but can do so in a home minyan, ideally with others. A yahrtzeit observer unable to recite Kaddish (e.g., while traveling) can recite it at the next Ma'ariv, as Rabbi Wolbe illustrates with an email about arranging a minyan in Galveston for a cruise passenger's yahrtzeit.Halacha 22 (Greatest Merit): The greatest merit for parents is not just Kaddish but children living Torah-observant lives daily, honoring parents posthumously (per the Zohar, citing Exodus 20:12). Rabbi Wolbe emphasizes actions like keeping kosher or Shabbos as greater than Kaddish, sharing a story of a bumper sticker (“good” above grass, “bad” below) to highlight the opportunity to do good while alive for ancestors' merit.Community and Sensitivity: Rabbi Wolbe stresses avoiding disputes over Kaddish precedence, as fights dishonor the deceased. He praises communal efforts, like arranging minyans for travelers, and reflects on the psychological benefits of shiva for healing, noting the custom of walking around the block post-shiva to reenter life._____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode (Ep. #63) of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on September 14, 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!! 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Shabbat Shuvah A close connection exists between the observance of Shabbat and the experience of teshuvah . This connection can be discerned already in the word שבת , which relates to the verb שוב , the root of the word תשובה . This connection also emerges from the following story told in the Midrash ( Vayikra Rabbah 10:5) about a meeting that took place between Kayin, after he repented for his sin, and his father, Adam: כיון שיצא פגע בו אדם הראשון אמר לו מה נעשה בדינך אמר לו עשיתי תשובה ונתפשרתי כיון ששמע אדם הראשון כך התחיל טופח על פניו אמר לו כל כך היא כחה של תשובה ולא הייתי יודע באותה שעה אמר אדם הראשון מזמור שיר ליום השבת. Adam asked Kayin what happened to him as a result of his sin, and Kayin replied that he repented and was thus given a light sentence. At that moment, the Midrash tells, Adam began slapping himself in frustration. "If I had realized that teshuvah was so powerful," he cried, "I would have performed teshuvah after my sin!" The Midrash concludes that Adam then proceeded to compose the Psalm of מזמור שיר ליום השבת , the special song for Shabbat. This clearly indicates that Shabbat somehow closely relates to the concept of teshuvah . Another indication to this effect can be found in a Midrashic passage cited by the Orchot Tzadikim( Shaar haTeshuvah) . The Midrash tells that when Moshe ascended to the heavens to receive the Torah, he found angels with a Sefer Torah open in each of the seven levels of heaven. At each level, the angels were learning about the corresponding day of creation: the angels at the first level were learning about the first day of creation, at the second level they were learning about the second day, and so on, until the seventh level, where the angels learned about Shabbat. Additionally, the angels at each level were discussing and praising G-d for a certain concept. At the first level, they spoke about the Torah; on the second, the Torah and the Jewish People; on the third, the city of Jerusalem; the fourth, Moshiach ; the fifth, the suffering of Gehinom ; on the sixth level, they spoke of Gan Eden and prayed that G-d grant the Jewish People a portion in Gan Eden . On the seventh level, which corresponds to Shabbat, Moshe Rabbenu held onto the Throne of Glory, which is situated on that level, and he saw all kinds of angels assembled discussing teshuvah . They praised the power of teshuvah , which reaches all the way to the Throne of Glory, as alluded to in the pasuk , שובה ישראל עד ה' אלקיך . This, too, points to a close connection between Shabbat and teshuvah . The seventh level of the heavens, which is situated near the Throne of Glory, corresponds to Shabbat, because Shabbat is associated with teshuvah , which rises directly to the Throne. The basis of this connection is the concept of return. Rav Wolbe noted that teshuvah does not actually mean "repentance," but rather "return." Teshuvah is about returning to Hashem, and Shabbat is the time when all of creation returns to its source. The concept of the seven different layers of the heaven is discussed by the Gemara, in Masechet Chagigah(12b). The Gemara there gives the names of these seven layers – וילון, רקיע, שחקים, זבול, מעון, מכון, ערבות . At the seventh level, the Gemara describes, there is "righteous, justice and charity," as well as "treasuries of life, treasuries of peace, and treasuries of blessing." (This, too, is connected to Shabbat, as it is the מקור הברכה – the source of all blessing – and thus G-d's "treasuries of blessing" are found on the seventh level of the heaven, which corresponds to Shabbat.) This level also contains the souls of the righteous, the souls of those who have not yet been born, and the טל תחיה – the dew with which G-d will one day resurrect the dead. Our Rabbis explain that the Gemara refers here not only to the literal resurrection, when the deceased will actually come back to life, but also the figurative "resurrection" – namely, teshuvah . A sinner is considered spiritually "dead," and the process of teshuvah enables him to regain his "life." The "dew" which enables us to "resurrect" ourselves after sin is found there, in the seventh level of the heaven, the level of Shabbat, because on Shabbat we are given the unique ability to grow and negate the harmful effects of sin. This unique power is given to us every Shabbat, but especially on Shabbat Shuvah, when Hashem calls to us, שובה עד ה' אלקיך – to return to Him, promising that our repentance will go straight to His Throne in the highest levels of the heavens. Shabbat Shuvah is so significant that the Tur ( Orach Chaim 612) records an opinion among the poskim permitting the recitation of Selichot on this Shabbat, despite the fact that Selichot is normally forbidden on Shabbat as it is inconsonant with the festive spirit of the day. The Bais Yosef explains that according to this view, the period of the Aseret Ymei Teshuvah is a time of danger, as we are being judged, and this unique situation allows us to recite Selichot and beseech Hashem for forgiveness. Although we do not follow this opinion, it demonstrates the special status of this Shabbat and how this is a most propitious time for teshuvah . Let us, then, take advantage of the unique opportunity offered by this special Shabbat, and thereby ensure that our teshuvah and efforts to grow and draw closer to Hashem will rise directly to His Throne, so we will be worthy of His kindness and grace throughout the coming year, אמן .

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

What is the real purpose of Selichos? In this powerful shiur, Rabbi Kelemen uncovers the hidden roots of Selichos—going back to the aftermath of the Golden Calf when Hashem Himself acted as the first shliach tzibbur.Discover:

Why was Joseph, the viceroy of Egypt, buried in the Land of Israel, while Moses, the greatest Jewish leader in history, was not?In this timely and emotionally-charged class, Rabbi Yisroel Bernath unpacks a Midrashic conversation between Moses and G-d that reveals something deeper than geography: the power of Jewish identity without shame. Joseph never let go of his roots, even when it cost him everything. Moses, for reasons of his own, allowed others to misidentify him.What emerges is not a critique, but a calling.This is a class about Eretz Yisroel, yes. But it's also a class about spiritual backbone, about moral clarity, and about what it means to be a proud Jew in a world that often wants us to shrink.KEY TAKEAWAYSBeing “too Jewish” is never the problem, being disconnected is. Joseph's merit was his unapologetic loyalty to Israel, even in exile. Spiritual identity is not something we rent. It's who we are. Moses was not punished, he simply wasn't a fit for a mission he didn't fully embody. Today, being a Joseph means embracing our role as G-d's ambassadors, even in the toughest rooms. Israel is not just a land—it's the soul's homeland. Even from across the globe, we are rooted there. When we stop apologizing for our presence, our light begins to shine.#Israel #Judaism #Jewish #Zionism #EretzYisrael #Midrash #Moses #Joseph #IsraelHamas #IsraelWar #MoralClarity #JewishHistory #Torah #TorahPortion #TorahLessons #torahwisdom #torahpsychology #BibleStudy #Bible #BiblicalCrticism 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

Welcome to Daily Bitachon. We're in part three of our Rising Lion mini-series, where we explain the verse: " הן עם כלביא יקום/ The nation will rise up like a lion The Midrash Rabba in Bamidbar 20:20 explains that the word " הן " means One , outstanding nation —as there is no nation like the Jewish people. Even when they go to sleep and pause their Torah and Mitzvot, they rise like lions and immediately embrace the mitzvah of Kriat Shem a, declaring Hashem as King upon themselves. Then, they head out to work. And if they face challenges during the day—whether business struggles or terrorist threats—they immediately declare Hashem Echad , reaffirming God's Oneness. With that declaration, their enemies are dispelled. Why does the Midrash interpret Bilaam's words as referring to spiritual warfare, fought with Kriat Shema, rather than literal war? Rav Eliyahu Mizrahi, in his commentary on Rashi, explains that since the previous comments speak of God's love for the Jewish people and praise their commitment to Torah and Mitzvot, Chazal chose to continue in that vein. Thus, the strength discussed here is the strength of one who is "גיבור כארי לעשות רצון אביך שבשמים/ Mighty like a lion to fulfill the will of your Father in Heaven. The Maharal adds that true strength lies in fulfilling Mitzvot, because each Mitzvah is a Godly act. It's inherently against nature, requiring true spiritual Gevurah / strength to break through the physical world. He also notes that this Midrashic interpretation is actually very close to the pshat (simple meaning) of the verse—if properly understood. So, what is true strength? As we say, "איזהו גיבור? הכובש את יצרו/ Who is strong? One who conquers his desires . Thus, interpreting the lion's strength as spiritual rather than physical is entirely consistent. Now let's return to the Midrash's phrase that, " They go out מפליגין לדרך ארץ למשא ומתן/ to enter the world of work and bus iness. They don't just wake up and perform mitzvot; they go into their daily affairs. Where do we see this in the verse? The Rashash, in his commentary on the Midrash, explains that business , referred to here as משא ומתן , is hinted at in the vers e "כארי יתנשא"—he will lift himself like a lion. It suggests that the lion rises not only to pray or fight but also to face business challenges. And how does this lion overcome those challenges? By declaring Hashem Echad/God is One. " That declaration, that spiritual focus, helps him overcome difficulties in the business world. Now, for something a bit more Kabbalistic—but also a Segula for Parnasa : Rav Chaim Pilaggi, in his sefer Kaf HaChaim (chapter 12), writes about the prayer אנא בכח/ Anah B'Koach. Within that prayer is the line "נא גיבור דורשי יחודך כבבת שמרם/Please, O Strong One, protect those who seek Your Oneness like the pupil of an eye." This prayer originates from Rav Nachunya ben Hakana, and the initials of " נ א ג יבור ד ורשי" form the acronym נגד which has the same numerical value as זן (as in מ זונ ות -livelihood and sustenance). So at that moment in the prayer, one should mentally focus on asking Hashem for Mezonot B'Revach, abundant success in sustenance. Rav Chaim Pilaggi brings this from sefer Raziel HaMalach and adds that the final letters of "נ א גיבו ר דורש י " spell ארי (lion), symbolizing that we are strengthened like lions in our pursuit of God's Oneness—particularly in Kriat Shema when we say Hashem Echad. So declaring God's Oneness not only represents spiritual strength but also directly connects to our livelihood. Finally, consider the talk given by the kohen as they prepared for war. It says in Devarim 20,,3 שמע ישראל, אתם קרבים היום למלחמה על אויביכםHear O Israel, today you are going out to war against your enemie s. And Rashi explains that Even if you have no merit except for Kriat Shema, that is enough to save you." What gives Kriat Shema this power? The Maharal, in his Gur Aryeh on Rashi, explains that saying Kriat Shema demonstrates our belief in God's Oneness . By connecting ourselves to the power of the One, we declare "אין עוד מלבדו"— En Od Milevado there is none besides Him . Because nothing else counts in comparison, there is only One force and He can overcome all. That is the power of the rising lion—on the battlefield, in morning prayer Kriat Shema, or in everyday challenges. He rises and declares Hashem Echad . That is the essence of the עם כלביא יקום/ The nation will rise up like a lion

Welcome to Daily Bitachon. We are in our mini-series called The Rising Lion, part two, discussing the meaning of the pasuk (Bamidbar 23,24), הן עם כלביא יקום/The Jewish people are like a rising lion." In the previous class, we talked about the physical aspect of war that the Jewish people have. Today, we'd like to go a bit deeper. Rashi says regarding this pasuk that the Jewish people are like a rising lion. When they get up from their sleep in the morning, הן מתגברים כלביא וכארי/ they strengthen themselves like a lion— לחטוף את המצוות/ to grab the Mitzvo t, to put on a Talet , to read Shema , and to put on Tefilin . And when he goes to sleep at night on his bed, he destroys every negative force that is out to get him by saying Kriat Shema Al Hamita and giving his soul to God.And if anyone comes to harm them, God protects them. So we have a new spin on the rising lion. The rising lion doesn't only refers to the soldier—of course, the soldier is the rising lion in the simple sense—but it refers to every person who gets up in the morning. How does he get up in the morning? Like a lion . The first Halacha in Shulchan Aruch tells us יתגבר כאר /one should get up like a lion לעבודת הבורא/ to serve God . The Gaon of Vilna asks, what's the source of this? First of all, Pirke Avot tells us you're supposed to be גיבור כארי לעשות רצון אביך שבשמים/ mighty like a lion to do the will of your Father in Heaven. And he quotes our pasuk: הן עם כלביא יקום. and, as we'll see in a moment, Rashi and Midrash Rabba both say: Get up like a lion. So if we get up like a lion , we're also part of the war effort. We're getting up like a lion, and that empowers us. Every line of this pasuk can be understood both on the simple level and on the Midrashic level. For example, why does it switch from לביא, which means lioness , to ארי, which means lion ? Why do we get up like a lioness and rise higher like a lion? On the simple level, the Sror HaMor says that although we start off like a lioness, which is not as powerful, we end up strengthening ourselves like a lion. That's on the simple level. The Mayanah shel Torah says that on the spiritual level, when a Jew wants to serve Hashem, he starts off like a lioness—alone. But with time, הבא לטהר מסייעין אותו/if you try to become pure, God helps you . And you go from the lioness to the lion. Another very interesting line: One of the rules that Prime Minister Netanyahu invoked was הבא להרגך השכם להורגו /if someone is coming to kill you, rise early and kill him. This was his explanation as to why he didn't wait for Iran to attack. Again, everything we're going to see is on both the simple and Midrash levels. On the simple level, it's Halacha: if someone is out to kill you, get him first. No question about it. But the Pele Yoetz, on the topic of Hashkama , says: הבא להרגך the someone coming to kill you refers to the יצר Yetzer Hara that's out to kill you, So- השכם להורגו/Get up early to kill him. It doesn't just mean "kill him first." He says there's nothing better to kill the Yetzer Hara than getting up early in the morning. Because by getting up early and fighting the Yetzer Hara, and מתגבר כארי/rising like a lion to serve Hashem— you have the upper hand. So: הבא להרגך השכם להורגו Get up and kill him first. Yesterday we discussed that this pasuk, הן עם כלביא יקום, is so important that the Rabbis wanted to insert it in our Kriat Shema as the third Parasha, instead of Tzizit . Why in Kriat Shema ? Now we understand beautifully. Because this pasuk is talking about us getting up early in the morning with Kriat Shema, and going to sleep at night with Kriat Shema —on the Midrashic level. So what better idea than to include it as Parasha number three in Kriat Shema—if not for the fact that it was too long. But there's no reason we shouldn't discuss it outside of shul. And that's what we're doing now: understanding the full depth of this pasuk , which was so important that the Rabbis felt it should be inserted in our daily Kriat Shema. This was especially necessary, they said, during the time of the second Bet Hamikdash, when the Jewish people were down and didn't feel that God was with them, and the Shechina was in Galut in a certain sense. So we wanted to remind ourselves that even when we're down, we can get up with a roar. The sefer Pardes Yosef on Bereshit 13,3 tells the following story, that really illustrates this concept: During the reign of Czar Alexander III, the emperor of Russia from 1881 to 1894, there were harsh decrees against the Jews. A wealthy Jew named Baron David Ginsburg (1857–1910) arranged for the Rabbis to meet with the Czar in order to plead their case. They went in to the meeting, but there was a rabid anti-Semite in the room who spilled out his hatred and said, "I understand the need for all creatures in the world. The one creature I don't understand the need for is the Jewish people. They're like a leprosy on Mother Russia, and we have no need for them." This made an impact, and the Czar's delegation walked out of the meeting without any change to the harsh decrees. As they walked out, all the Rabbis were upset, except Rav Yitzhak Elchanan Spector, the chief rabbi of Kovno, who was smiling. They asked him, " Why are you smiling?" He replied: " Now I understand the explanation of the pasuk that we read in Balak. כעת יאמר ליעקב ולישראל ( Bamidbar 23,23) When it says מה פעל אל it doesn't mean What has God done ' or 'the wonders He's done for the Jewish people.' Rather, it means, 'For what purpose did God create the Jewish people ?' For what reason did God create the Jewish people at all? He continued, So at the moment in time when they look at the Jewish people like vermin, like leprosy, and think there's no need for them in the world- similar to Hitler'a approach, then a new generation begins, and as it says in the next pasuk ( Bamidbar 23,24) הן עם כלביא /We are going to rise like a lion . So all the hatred around us is actually a source of strength . It reminds us that when these things happen, now comes the time for הנה עם כלביא יקום /We are going to rise like a lion .

Divrei Hayamim I ch.4 is filled yet again with names. Whereas much of teh detail here seem incosequential to us, Midrash uses these texts as a commentary about some of the familiar heroes of Tanakh.

Episode Overview:    In this captivating episode of the Higher Density Living Podcast, host Jason Rigby sits down with Dr. Rick Strassman, a world-renowned psychedelic researcher and author of the groundbreaking book DMT: The Spirit Molecule. Known for his pioneering clinical research on DMT and his deep explorations into altered states of consciousness, Dr. Strassman brings a unique perspective to the table as he dives into the Book of Genesis. Together, they explore the intersections of biblical narratives, Jewish tradition, and the spiritual insights gleaned from his decades of psychedelic and personal inquiry.   From the creation accounts to the Fall, the Flood, and the Tower of Babel, this episode unpacks Genesis through a lens that blends science, spirituality, and prophetic wisdom. Dr. Strassman shares his journey from Zen Buddhism to Judaism, his literal approach to interpreting biblical texts, and how his DMT research informs his understanding of human consciousness and divine interaction. Whether you're a spiritual seeker, a psychedelics enthusiast, or simply curious about the deeper meanings of Genesis, this episode offers a thought-provoking and enriching discussion.   Meet Dr. Rick Strassman   Born in 1952 in Los Angeles, California, Dr. Rick Strassman is a clinical psychiatrist, psychedelic researcher, and author whose work has reshaped our understanding of consciousness. After graduating with honors from Stanford University in biological sciences and earning his medical degree from Albert Einstein College of Medicine, he built a distinguished career in psychiatry and psychopharmacology. His groundbreaking DMT studies at the University of New Mexico in the 1990s marked the first U.S.-approved psychedelic research in over two decades, earning him global recognition.   Dr. Strassman's books, including DMT: The Spirit Molecule (a quarter-million copies sold and translated into over a dozen languages) and DMT and the Soul of Prophecy, bridge science and spirituality. His latest work, My Altered States (December 2024), is an illustrated memoir exploring his personal experiences with altered states from birth to early adulthood. Currently a Clinical Associate Professor of Psychiatry at the University of New Mexico School of Medicine, Dr. Strassman resides in Gallup, New Mexico, where he continues to write and consult for psychedelic startups.   Connect with Dr. Strassman: Website: rickstrassman.com Books: Amazon Author Page Joe Rogan Appearances: 2022 Episode | Earlier Episode   Key Topics Discussed:   1. Genesis Through a Jewish Lens   Dr. Strassman shares how his return to Jewish texts after leaving Zen Buddhism in 1996 shaped his understanding of Genesis. Raised in a conservative Jewish household, he re-engaged with the Hebrew Bible as an adult, finding parallels between the vivid experiences of his DMT volunteers and the prophetic visions of biblical figures. Two Creation Narratives: Genesis 1 offers a cosmic, orderly account, while Genesis 2 zooms into a detailed, human-focused story. Dr. Strassman views them as complementary—an overview followed by specifics—reflecting a divine act of creation from nothing. Divine Order and Cause-and-Effect: He explores how Genesis reveals God's nature through the laws of cause and effect, suggesting that nature itself mirrors divine will.   2. The Fall: Free Will and Consciousness   The conversation delves into Adam and Eve's disobedience, which Dr. Strassman frames as the first exercise of free will with explicit consequences. He challenges the notion of the fruit as a psychedelic, instead emphasizing its role in shifting human perception from truth to the duality of good and evil. Shabbat as Eternal Rest: Jason raises the idea of the Sabbath lacking an “evening and morning” close, hinting at an eternal state. Dr. Strassman connects this to emulating God's rest, though he notes the Hebrew Bible avoids afterlife specifics.   3. Cain, Abel, and the Flood: Sin as a Virus   From Cain's envy-driven murder of Abel to the violence (Hebrew: Hamas) preceding the Flood, Dr. Strassman sees these stories as literal events encoding lessons about human nature and societal decay. The Flood, he suggests, was a divine reset prompted by humanity's failure to align with God's intent. Sons of Elohim: Theories range from angels to elites interbreeding with humans, disrupting divine order. Dr. Strassman remains open but grounded in the text's ambiguity.   4. Tower of Babel: Misunderstood Ambition   Dr. Strassman offers a fresh take on the Tower of Babel, arguing it's less about hubris and more about humanity's refusal to disperse post-Flood as God commanded. The scattering, he posits, fulfilled an original divine plan, with the tower as a symbol of misdirected unity.   5. Abraham's Covenant and Monotheism   The patriarchal narratives (Genesis 12–50) shift focus to Abraham, Isaac, Jacob, and Joseph. Dr. Strassman highlights Abraham's call as a pivotal revelation of monotheism, questioning why Abraham was chosen—a mystery deepened by Midrashic tales of his iconoclastic zeal. Egypt's Role: He attributes Egypt's prominence to its cultural dominance, akin to the modern U.S., rather than mystical significance.   6. Prophecy, Psychedelics, and the Living Word   Drawing from his DMT research, Dr. Strassman theorizes that prophetic visions might stem from endogenous DMT spikes, serving as a bridge for divine communication. He views Genesis as a prophetically received text, resonating with readers through its altered-state origins. Is the Bible Living? While Jason sees it as God's living word, Dr. Strassman approaches it as a guidebook to cause and effect, enduringly relevant but not inherently “alive” beyond its influence.   7. From Zen to Judaism   Dr. Strassman reflects on his shift from Zen Buddhism—where he felt alienated by iconography—to Judaism's monotheistic grounding. This transition, sparked by personal and professional changes, led him to a more literal, grounded study of biblical texts.   Memorable Quotes On DMT and Reality: “When volunteers said it felt ‘more real than real,' I learned to take it at face value—it opened up the strangest, most fascinating parts of their experiences.” On Genesis: “If you assume it's real, you can enter its world and learn what it's like. It's complex and rich in ways you miss if you see it as just archetypes.” On Prophecy: “The Hebrew Bible's appeal lies in its prophetic state—it's like reading a text that tingles with divine resonance.” On Monotheism: “It's not about whether it's wise—it's about whether it's true.”   Why You Should Listen   This episode is a rare fusion of psychedelic science and biblical exegesis, offering fresh insights into Genesis from a thinker who's explored both the outer edges of consciousness and the depths of Jewish tradition. Dr. Strassman's literal yet open-minded approach challenges conventional interpretations, making this a must-listen for anyone interested in spirituality, human potential, or the mysteries of existence.   Resources & Links Books by Dr. Rick Strassman: DMT: The Spirit Molecule – Buy on Amazon DMT and the Soul of Prophecy – Buy on Amazon My Altered States (Dec 2024) – Buy on Amazon Joe Rogan Episodes: 2022 Interview Earlier Interview Dr. Strassman's Website: rickstrassman.com   Call to Action   Enjoyed this deep dive into Genesis with Dr. Rick Strassman? Subscribe to the Higher Density Living Podcast for more thought-provoking conversations. Share this episode with friends, leave a review, and grab Dr. Strassman's books to explore his groundbreaking work further. Let us know your thoughts in the comments—what's your take on Genesis as a living text?  

In this eye-opening class, Rabbi Yisroel Bernath explores a cryptic Midrash on the tragic deaths of Nadav and Avihu and how it unexpectedly shook the biblical figure of Job. Through this lens, we'll uncover what this story teaches us about moral responsibility, the danger of silence in the face of injustice, and the timely relevance of speaking up — especially when it's uncomfortable. With a nod to current events and a dose of Chassidic insight, this session challenges us to rethink what it really means to be a bystander.Key Takeaways:-Even silence can be a statement — and sometimes, a dangerous one.-The Torah invites us to see not only the sin of action, but the sin of inaction.-Ancient Midrashic voices still speak to modern struggles with injustice and moral clarity.-Spiritual leadership begins with accountability — even for what we don't say.-In a world filled with noise, knowing when to speak can change everything.#TorahPortion #Torah #Bible #BibleStudy #TorahLessons #Acharei #nadav #avihu #silence #Courage #MoralResponsibility #Antisemitism #jewishhatred #holocaust #jewishleadership #YomHashoah #holocaustremembrance #chabad #Rabbi #yisroelbernathSupport 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 eye-opening class, Rabbi Yisroel Bernath explores a cryptic Midrash on the tragic deaths of Nadav and Avihu and how it unexpectedly shook the biblical figure of Job. Through this lens, we'll uncover what this story teaches us about moral responsibility, the danger of silence in the face of injustice, and the timely relevance of speaking up — especially when it's uncomfortable. With a nod to current events and a dose of Chassidic insight, this session challenges us to rethink what it really means to be a bystander.Key Takeaways:-Even silence can be a statement — and sometimes, a dangerous one.-The Torah invites us to see not only the sin of action, but the sin of inaction.-Ancient Midrashic voices still speak to modern struggles with injustice and moral clarity.-Spiritual leadership begins with accountability — even for what we don't say.-In a world filled with noise, knowing when to speak can change everything.#TorahPortion #Torah #Bible #BibleStudy #TorahLessons #Acharei #nadav #avihu #silence #Courage #MoralResponsibility #Antisemitism #jewishhatred #holocaust #jewishleadership #YomHashoah #holocaustremembrance #chabad #Rabbi #yisroelbernathSupport 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

Charlene Aminoff is a Jewish entrepreneur and spiritual speaker whose life has been shaped by profound trauma and transformation. Fifteen years ago, her 2-year-old daughter Gali nearly drowned, an event that triggered intense PTSD and led Charlene to embrace a life of deep religious observance. Charlene was recently diagnosed with breast cancer and shocked her family by dancing upon receiving the news, echoing how her mother reacted to her own diagnosis. Here's the full story.✬ SPONSORS OF THE EPISODE ✬► PZ DEALS: Never Pay Full Price AgainAn epic app that tracks deals for you.Download here → https://app.pz.deals/install/iftn► Wheels To Lease: Trust Me Get Your Car With ThemFor over 35 years, Wheels To Lease has offered stress-free car buying with upfront pricing, no hidden fees, and door-to-door delivery. Call today!→ CALL/TEXT: 718-871-8715→ EMAIL: inspire@wheelstolease.com→ WEB: https://bit.ly/41lnzYU→ WHATSAPP: https://wa.link/0w46ce► BitBean: Smart Custom SoftwareReally great way to take your business to the next level.Contact Bitbean today for a FREE CONSULTATIONReach Out Here → https://bitbean.link/MeEBlY► Feldheim: Pesach Treasure in Book Form→ Let My Nation GoThis dramatic retelling from the Let My Nation series brings the story of Pesach to life—slavery, plagues, and the Exodus—based on Talmudic and Midrashic sources.GET HERE: https://bit.ly/4i56YyR→ The Katz HaggadahThis stunning Haggadah by Rabbi Baruch Chait and Gadi Pollack brings the Exodus to life with powerful illustrations, midrashic insights, and a compelling essay on our redemption from Egypt.GET HERE: https://bit.ly/3XLagju→ The Last Slave (from Adir Press)Experience the pain of galus and the joy of geulah like never before in The Last Slave—a gripping, bestselling historical novel that brings Yetzias Mitzrayim to life and sells out every year.GET HERE: https://bit.ly/3R396MwTime stamps:00:00 Intro01:27 Charlene's Childhood & Upbringing06:10 Gali's Near-Drowning Story Begins13:12 Her Spiritual Transformation After the Accident17:46 Dancing After Her Cancer Diagnosis21:30 BitBean Ad22:48 Wheels to Lease Ad26:30 Bar Mitzvah & Surgery Preparation32:27 Pathology Results Call – No Spread, No Chemo35:07 Dancing Through Every Step of Treatment37:00 PZ Deals Ad38:13 Feldheim Ad42:23 Inspired by Her Mother's Faith52:49 Her Wig Business Takes On New Meaning53:53 Personally Supporting Fellow Cancer Patients54:23 Fighting Cancer Fatigue with Faith & Positivity58:00 Outro & Her Message to Viewers✬ IN MEMORY OF ✬This episode is in memory of:• Shimon Dovid ben Yaakov Shloima• Miriam Sarah bas Yaakov Moshe✬ Donate and Inspire Millions (Tax-Deductible) ✬Your generous donation enables us at Living Lchaim to share uplifting messages globally, enrich lives, and foster positive change worldwide! Thank you!https://www.LivingLchaim.com/donateOur free call-in-to-listen feature is here:• USA: (605) 477-2100• UK: 0333-366-0154• ISRAEL: 079-579-5088Have a specific question? email us hi@livinglchaim.comWhatsApp us feedback and get first access to episodes:914-222-5513Lchaim.

Pesach | Introduction to Midrash Arami Oved Avi, by Rav Yitzchak Etshalom Why was Devarim 26:5-8 selected to be the base text for the retelling of the Exodus at the Seder?  As the Mishna (Pesachim 10:4) codifies, the core text to be used in telling the story of Yetziat Mitzrayim is Devarim 26:5-8 - "Arami Oved Avi" which, in 4 short verses, retells the story of the exile, servitude, pleas for deliverance and miraculous Exodus. We examine the earliest sources of the Midrash and demonstrate how our traditional Haggada-text of this Midrash is a combination of several Midrashic strains - all brought together in a powerful and evocative style to help all participants to (potentially) reexperience Yetziat Mitzrayim, as it occurs בכל דור ודור - in every generation. Source sheet >>

We read in Parashat Pekudeh (40:2) of G-d's command to Moshe that the completed Mishkan should be erected on Rosh Hodesh Nissan, the first day of the month of Nissan. The Midrash tells that in truth, the artisans built the various parts of the Mishkan very quickly, and the Mishkan was ready to be assembled already earlier, on the 25 th of Kislev, a little over two months after the work began. However, Hashem decided to postpone the assembly of the Mishkan until the month of Nissan, due to the unique significance of this month. The Midrash continues that the 25 th of Kislev "protested," as it were, objecting to its having been denied the privilege of being a special day, the day of the Mishkan's inauguration. Hashem assured this day that it will be compensated – and, sure enough, many centuries later, the 25 th of Kislev became the first day of the joyous holiday of Hanukah, celebrating the Jews' miraculous triumph over the Greeks and the rededication of the Bet Ha'mikdash, which the Greeks had defiled. The day of 25 Kislev was at first denied its holiday – but it was later compensated with "interest." Whereas the first of Nissan, commemorating the inauguration of the temporary Mishkan, is not marked by a great deal of fanfare, the 25 th of Kislev became a day of great festivity observed by Jews around the world for millennia. The Midrash's comments bring to mind a different Midrashic account, regarding the fish in the Yam Suf (Sea of Reeds). When Hashem drowned the 600 Egyptian horsemen who had pursued Beneh Yisrael into the sea, the fish were overjoyed, and prepared to indulge in the robust feast that had just been presented to them. But just as they were set to eat, the bodies of the Egyptian horsemen were sent ashore. Beneh Yisrael feared that the soldiers had not drowned, but rather came ashore, and thus still posed a threat. In order to allay the people's concerns, Hashem had the sea expel the remains of the Egyptian warriors onto the shore where they were standing, so they would see them and know that their pursuers were indeed dead, and they were thus no longer in danger. The fish were, naturally, disappointed over the sudden loss of the large amounts of food that they thought they would soon be enjoying. Hashem repaid the fish years later, during the battle waged by Beneh Yisrael in the times of the prophetess Deborah against the army of Sisera. During this war, Hashem drowned the enemy's 900 chariots in the Kishon River. As compensation for having lost the 600 Egyptian horsemen – the fish were given 900 Canaanite soldiers. This is a reason given for the custom that many have to ensure to eat fish on Shabbat. Many people might have serious misgivings about closing their businesses on Shabbat, or about taking off from work, worrying about the loss of income. The fish reminds them that Hashem always repays in full – and with "interest" – for the sacrifices we make for Misvot. Whatever expense or loss we incur for the sake of a Misva is more than worth it – because we are guaranteed to receive much more than we've lost. The Gemara (Besa 15b) teaches that Hashem tells us: "My children! Borrow on My account to make the day [of Shabbat] sacred, and trust Me that I will repay." Hashem guarantees that all the money we spend for Shabbat and holidays is being charged to His account, and He will repay us in full. And, as we have seen, He not only repays the money we spend, but also gives us much more. Performing Misvot is always the greatest investment we can ever make, one which guarantees to bring us the most profitable returns.

The Maidservant's Vision: Redefining Jewish Experience and Philosophy Our latest Madlik Disruptive Torah episode challenges conventional wisdom about Jewish history and philosophy. Exploring the concept of "root experiences," we delve into how a simple maidservant's vision at the Red Sea can reshape our understanding of Jewish thought and practice. Background and Context The episode centers on Parashat B'shalach, specifically the Song of the Sea in Exodus 15:1. This iconic moment in Jewish history is recited daily in morning prayers, underscoring its significance. Geoffrey Stern and Rabbi Adam Mintz examine various interpretations of this passage, focusing on a particular Midrash that claims a maidservant at the Red Sea saw more than even the greatest prophets. This seemingly innocuous Midrash becomes the springboard for a profound discussion on post-Holocaust Jewish philosophy, drawing on the works of Emil Fackenheim, Martin Buber, Elie Wiesel, and Yitz Greenberg. Key Insights and Takeaways 1. The Power of Collective Experience The episode emphasizes the unique aspect of Jewish tradition that values collective experience over individual revelation. Unlike other religions founded on the visions of a single prophet, Judaism's foundational moments involve the entire community. This perspective challenges us to reconsider the importance of communal participation in religious and cultural experiences. 2. Redefining historical perspective and theology The Midrash's assertion that a maidservant saw more than the prophets Isaiah and Ezekiel challenges traditional hierarchies of religious knowledge. It suggests that direct experience can trump even the most sublime visions. Geoffrey explains Fackenheim's interpretation: "After the Holocaust, we can no longer run away from those... inconvenient truths of good and evil, those inconvenient truths of what happened to God's chosen people. We cannot escape into the world of philosophy and Kabbalah." This idea invites us to question our assumptions about wisdom and authority, especially in the face of profound historical events. 3. The Concept of "Root Experiences" Fackenheim introduces the idea of "root experiences" - pivotal moments in Jewish history that shape the collective consciousness. These experiences are characterized by: - Involvement of the multitude - Transformation of earthly reality, not just heavenly visions - Ongoing impact on future generations - Inspiring action and change This framework offers a new lens through which to view Jewish history and tradition, emphasizing the ongoing relevance of past events. Challenges and Practical Advice 1. Embracing Contradiction Fackenheim argues that Jewish thought, particularly Midrashic thinking, thrives on contradiction. Rather than seeking to resolve these tensions, we should embrace them as reflective of the complex nature of human experience. Fackenheim writes: "Midrashic thinking cannot resolve the contradictions in the root experience of Judaism, but actually expresses them. Midrashic thought, therefore, is both fragmentary and whole." This perspective challenges us to move beyond black-and-white thinking and embrace the nuances of our traditions and experiences. 2. Balancing Tradition and Contemporary Challenges The episode grapples with the challenge of honoring Jewish tradition while remaining responsive to modern realities. Fackenheim warns against making Judaism "absolutely immune to all future events except Messianic ones," arguing that this approach dismisses the challenges of contemporary events. Instead, we're encouraged to engage with our traditions in a way that allows for growth and adaptation in response to new circumstances. 3. Redefining the Importance of Historical Events The discussion suggests that the literal historical accuracy of events like the splitting of the Red Sea may be less important than how these stories have shaped Jewish consciousness over time. Geoffrey explains: "What makes the Jewish people, what guarantees its future, what gives us hope and faith, is that we can still look at the Red Sea event and look at it from the perspective of 2000 years of Jews who have reacted to it, 2000 years of Jews who can talk about it without even talking about the historical event." This perspective invites us to engage with our traditions not as fixed historical facts, but as living, evolving narratives that continue to shape our identities and values. What We Learned About Jewish Philosophy and Experience This episode of Madlik Disruptive Torah offers a profound reimagining of Jewish thought and experience. By exploring the concept of "root experiences" and the power of collective memory, it challenges us to reconsider our approach to tradition, wisdom, and contemporary challenges. The discussion invites us to: - Value collective experiences over individual revelations - Recognize wisdom in unexpected places - Embrace contradiction as a source of depth and meaning - Engage with tradition in ways that remain responsive to modern realities - See our sacred texts and stories as living, evolving narratives As we grapple with the complexities of modern Jewish identity and the ongoing impact of historical traumas like the Holocaust, and ongoing conflicts, these insights offer a framework for engaging with our traditions in meaningful, transformative ways. Whether you're a scholar of Jewish philosophy or simply curious about new perspectives on tradition and experience, whether you're secular or religious, this episode provides valuable food for thought. We encourage you to listen to the full discussion and continue exploring these ideas in your own study and practice. Sefaria Source Sheet: https://www.sefaria.org/sheets/622215 Transcript on episode web page: https://madlik.com/2025/02/06/root-experiences-beyond-philosophy/   

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Where Mikra Meets Midrash - The Case of Yosef haTzaddik, by Rav Yitzchak Etshalom In this shiur, we examine the Midrashic martyrology of the עשרה הרוגי מלכות and how it developed from several Midrashic tropes in a reading of the story of the sale of Yosef. The shiur was given in the context of the SAR-sponsored Yemei Iyyun in Tanakh (June 23, 2024) and was given in memory of Ari Levine. ארי בן מנחם צבי ז"ל. Source sheet >>

Students of the Almighty's holy Torah are familiar with the term midrash. It refers to a series of books that serve as commentaries on the Torah and on other holy writings. But where does the Midrash come from? What authority does it have? What about the comments in the Midrash that seem outlandish and totally unreasonable. Are we supposed to understand them as being true? Are we supposed to understand them as being literal? What about conflicting citations in the Midrash? In this sweeping podcast, we explore the origin and the the standing of Midrashic literature.– – – – – – – – – – – – – – – – – – – – – –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!– – – – – – – – – – – – – – – – – – – – – –Email me with questions, comments, and feedback: rabbiwolbe@gmail.com– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to my Newsletterrabbiwolbe.com/newsletter– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to Rabbi Yaakov Wolbe's PodcastsThe Parsha PodcastThe Jewish History PodcastThe Mitzvah Podcast This Jewish LifeThe Ethics PodcastTORAH 101 ★ Support this podcast ★

This week, in our Shabbat at Home series, Eliana and Ellen consider the Midrashic possibilities of Hamotzi - the blessing over the challah. Topics include how challah holy-tizes all of our time, to tear or to cut, and which gardens grow bread trees. Plus, we listen to our favorite 90s Jewish hip hop classics!  As partners with g?d in the act of creation, how can we create that world of sustenance and goodness and support for all? Join our facebook group to comment. Check out this week's show notes and transcript @ www.lightlab.co/podcast/episode-66-hamotzi Follow us on facebook and instagram @thelight.lab. Support our show! Sponsor an episode or donate here, and please rate, subscribe, and share around. Thank you!

Does the Misva of Kibud Ab Va'em – honoring parents – require a grown child to live near his parents so he can care for them, or simply because they want to be near him? Or is one allowed to live wherever he pleases, regardless of his parents' preference? Numerous sources indicate that one must, indeed, live near his parents. The Gemara comments that Yaakob Abinu was punished for the years he spent away from his parents, Yishak and Ribka, clearly implying that one must live near his parents so he can fulfill the Misva of Kibud Ab Va'em. The Maharil (Rav Yaakob Halevi Mollin, Germany, 1365-1427), as recorded in his "Likkutim," ruled explicitly that a person should live near his parents (listen to audio recording for precise citation). Some inferred this ruling from the comments of the Rambam (Rabbi Moshe Maimonides, Spain-Egypt, 1135-1204), who writes that if a person's parent became senile, then the son should move somewhere else – implying that under normal circumstances one should live near his parents. Furthermore, the Sefer Ha'hasidim (by Rabbenu Yehuda Ha'hasid, Germany, 1150-1217) writes that if one's parents instruct him not to get married, because they are afraid that he would then move away, he should not listen to them; rather, he should get married and live with or near his parents. Once again, we see that if the parents want their child to live near them, then he should accede to their wishes. The Midrashic volume Yalkut Reubeni similarly comments, "It is an honor for a parent to live near his children." This is also the position of the Aruch Ha'shulhan (Rav Yehiel Michel Epstein of Nevarduk, 1829-1908), who writes that a person does not have to accede to his parents' demand that he not go away from town to learn Torah. The Gemara writes that Yaakob was not punished for the years he spent away from home learning in the yeshiva of Shem and Eber, thus demonstrating that one may leave his parents' town – even against their wishes – for the purpose of learning Torah. Otherwise, however, one must remain near his parents. This is, indeed, the Halacha. Just as one must acquire Tefillin so he can fulfill the Misva of Tefillin each day, similarly, one must ensure to live near his parents so he can fulfill the important Torah obligation of Kibud Ab Va'em. Even if the parents do not need their child to care for them, nevertheless, if they want him to live near them, he should accede to their wishes. There are, however, several important exceptions to this rule. The Aruch Ha'shulhan rules that if one needs to move away for purposes of earning a living – meaning, his job requires him to relocate – then he may move away even against his parents' wishes. Furthermore, if living near one's parents may threaten his Shalom Bayit (peace in the home), such as if they will meddle in his personal affairs and interfere with his marriage, then he may move away. Certainly, if there are no suitable options for one's children's Jewish education in the area where his parents live, then he may move elsewhere for the sake of his children's education. And, it goes without saying that if the parents approve of their child's decision to move away, then he is permitted to do so. Summary: The Misva of honoring parents requires a person to live near his parents, unless they do not mind if he lives elsewhere, or if he must live somewhere else for reasons such as work or his children's education, or if he fears his parents may interfere with his marriage.

Rabbi Dunner's shiur delves into the significance of the four cups of wine at the Pesach Seder. He explains their connection to the four expressions of redemption in the Exodus story, offering insights into their symbolic meanings. Rabbi Dunner also touches on various interpretations from Talmudic and Midrashic sources, including an interesting link between the four cups and Pharaoh's butler's dream.

After the destruction of the Temple, the rabbis built on Biblical mystical practice. Through both Talmudic and Midrashic creativity, the rabbis of this period expanded and developed new models of mysticism. They also created boundaries for this practice, establishing the ein dorshin (one must not expound on) in Mishnah Hagigah 2:1, limiting the content around work of Creation and the work of the Chariot to those who are wise who understand their own mind. After expanding on these elements, Dr. Fishbane engages the story of the Pardes, the four scholars who enter the orchard and what happens after a revelatory experience.Subscribe now:RSS: https://www.spreaker.com/show/3550593/episodes/feedApple Podcasts: https://podcasts.apple.com/us/podcast/exploring-kabbalah/id1739159484Hosted by: Dr. Eitan FishbaneProduced by Ellie GettingerEdited by Sarah BrownCover art: Lee WilletTheme music: “Yah Notein Binah” from Seeds of SongFind more JTS Podcasts at www.jtsa.edu/torah/podcasts

The day of 7 Adar is the day of Moshe Rabbenu's death, and many have the custom to observe a fast on this day. Others have the custom of learning special material in the synagogue on the night of 7 Adar in commemoration of Moshe Rabbenu's passing. In truth, the precise date of Moshe's passing is subject to debate. The Midrashic text Yalkut Shimoni (Yehoshua, chapter 5) cites the view of Rabbi Eliezer who held that Moshe passed away on 7 Shebat, and not 7 Adar. Of course, the accepted view is that he passed away on 7 Adar. However, even within the accepted position we find different views concerning Moshe's death. Rabbi Yehoshua maintained that Moshe died on 7 Adar during an ordinary, twelve-month year, when there was only one Adar. Rabbi Elazar Ha'moda'i, by contrast, claimed that Moshe died during Adar Rishon of a leap year, when there were two months of Adar. The Gemara in Masechet Kiddushin (38a) comments that Moshe died thirty days before Beneh Yisrael began their preparations to cross the Jordan River, which occurred in Nissan. Clearly, then, according to the Gemara, Moshe died either on 7 Adar of a regular year, or on 7 Adar Sheni during a leap year. This debate, of course, will affect the date of the observance of 7 Adar during a leap year. If Moshe died on 7 Adar of an ordinary year, or on 7 Adar Sheni of a leap year, then the observance should be held in Adar Sheni. According to Rabbi Elazar Ha'moda'i, however, Moshe died during Adar Rishon, in which case the observance should be held on 7 Adar Rishon. Practically speaking, those who observe 7 Adar should, in a leap year, observe the occasion twice, both on 7 Adar Rishon and on 7 Adar Sheni, in order to satisfy all views. Regarding the commemoration of a loved one's Yahrtzeit, the Shulhan Aruch rules that if a parent passed away, Heaven forbid, in Adar, then in a leap year the Yahrtzeit is observed during Adar Sheni. If the parent passed away during Adar Rishon in a leap year, then in regular years the Yahrtzeit is observed on that date during the single month of Adar, and in leap years, the Yahrtzeit is observed during Adar Rishon. If the parent passed away during Adar Sheni of a leap year, then the Yahrtzeit is of course observed in a leap year during Adar Sheni. Summary: There are those who observe a fast and conduct a special learning session on 7 Adar, the Yahrtzeit of Moshe Rabbenu. In a leap year, these customs should be observed both on 7 Adar Rishon and on 7 Adar Sheni. An ordinary Yahrtzeit for a loved one who passed away during Adar is observed in a leap year in Adar Sheni. Of course, if the loved passed away in a leap year in Adar Rishon or Adar Sheni, then the Yahrtzeit is observed during a leap year in that same month.

The Mishkan was finally complete. The nation looked at the magnificent work with great joy, and Moshe was proud. So proud, in fact, that he did something that he only did once more– just before his death: he blessed the entire nation. Actually, the erection of a Mishkan was the greatest blessing in itself. Hashem had promised the Jewish nation in Parshas Terumah, “Build me a Mishkan— and I will dwell among them” (Exodus 25:8). But Moshe felt that he, too, would add a blessing. וַיַּ֨רְא מֹשֶׁ֜ה אֶת־כׇּל־הַמְּלָאכָ֗ה וְהִנֵּה֙ עָשׂ֣וּ אֹתָ֔הּ כַּאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה כֵּ֣ן עָשׂ֑וּ וַיְבָ֥רֶךְ אֹתָ֖ם מֹשֶֽׁה׃ {פ} And when Moses saw that they had performed all the tasks—as יהוה had commanded, so they had done—Moses blessed them. https://www.sefaria.org/Exodus.39.43 והנה עשו…כן עשו, and behold they had done it…so they had done. The additional word והנה in this verse alludes to the speed with which the Tabernacle was built, something that was very pleasing to Moses when he looked at the components the people presented him with. https://www.sefaria.org/Or_HaChaim_on_Exodus.39.43.1 עוד ירצה באומרו עשו אותה לשון תיקון שתקנו אותה כמצטרך, ועוד מודיע שהשכיל בה שעשאוה כאשר צוה ה' בפרטי המשפט, והוא אומרו כאשר וגו' כן עשו. The addition of the word אותה in the line עשו אותה, testifies to the quality of the work. The artisans had put to use all their intelligence in constructing these parts and the result had proved successful. https://www.sefaria.org/Or_HaChaim_on_Exodus.39.43.2 עוד ירצה על פי דבריהם ז'ל (זבחים ס'ב.) כי יש פרטי המצות שאינם לעיכוב אלא למצוה ומנו חכמים דברים המעכבים זה את זה, והודיע הכתוב בכפל המעשה לומר שעשו כל אשר צוה אפילו דברים שאינם אלא למצוה מן המובחר: If we follow the approach of the Talmud Zevachim 62 that every commandment contains details which are not mandatory but which are desirable, the Torah tells us that the artisans performed even all those details which were not mandatory. This explains why the Torah repeated the word עשו, they did, i.e. the artisans did both what was mandatory and what was in effect optional. https://www.sefaria.org/Or_HaChaim_on_Exodus.39.43.3 ויברך אותם משה. טעם שהוצרך לומר משה ולא סמך על זכרונו בסמוך, לומר לא תהיה ברכה זו קלה בעיניך כי משה איש האלהים ברכם ודבר גדול הודיע הכתוב בדבר זה, ולטעם זה הוא שהודיע הכתוב ואמר ויברך אותם וזולת היות משה אין התורה מגדת אם יברך אדם לחבירו: ויברך אותם משה, Moses blessed them. The reason the Torah wrote the name Moses instead of simply 'he blessed them,' (seeing that his name was mentioned at the beginning of our verse) is to teach us not to take this blessing lightly. It is something very special to be blessed by a man of G'd such as Moses. If the people had been blessed by someone of lesser stature the Torah would not have recorded this as something we have to know so many thousands of years later. Normally, the Torah could have written משה ברך אותם, or: הוא ברך אותם. By placing the name Moses at the end of the line the Torah taught us the significance of being blessed by someone of Moses' standing. https://www.sefaria.org/Or_HaChaim_on_Exodus.39.43.4 ויברך אתם משה. אָמַר לָהֶם יְהִי רָצוֹן שֶׁתִּשְׁרֶה שְׁכִינָה בְמַעֲשֵׂה יְדֵיכֶם, וִיהִי נֹעַם ה' אֱלֹהֵינוּ עָלֵינוּ וְגוֹ', וְהוּא אֶחָד מִי'א מִזְמוֹרִים שֶׁבִּתְפִלָּה לְמֹשֶׁה (ספרא): ויברך אתם משה AND MOSES BLESSED THEM — He said to them “May it be the will of God that His Shechinah rest upon the work of your hands; ‘and let the beauty of the Lord our God be upon us and establish Thou the work of our hands upon us'” (Psalms 90:17.) (Sifra, Shemini, Mechilta d'Miluim 2 15) This (from ויהי נועם onward) is part of one of the eleven Psalms (90—100) that are in the section beginning with, תפלה למשה; (Numbers Rabbah 12:9). https://www.sefaria.org/Rashi_on_Exodus.39.43.1 וִיהִ֤י ׀ נֹ֤עַם אֲדֹנָ֥י אֱלֹהֵ֗ינוּ עָ֫לֵ֥ינוּ וּמַעֲשֵׂ֣ה יָ֭דֵינוּ כּוֹנְנָ֥ה עָלֵ֑ינוּ וּֽמַעֲשֵׂ֥ה יָ֝דֵ֗ינוּ כּוֹנְנֵֽהוּ׃ May the favor of the Lord, our God, be upon us;let the work of our hands prosper,O prosper the work of our hands! https://www.sefaria.org/Psalms.90.17 כוננהו. כונן אותו, ושני פעמים ומעשה ידינו כוננהו א' על מלאכת המשכן שבירכן לישראל והתפלל שתשרה שכינה במעשה ידיהם במשכן ואחת שתהא ברכה במעשה ידיהם: establish it Establish it. The two times “and the work of our hands establish” [are mentioned are for the following purposes]: One is for the work of the Tabernacle, when he blessed Israel and prayed that the Shechinah should rest on the work of their hands in the Tabernacle, and one is that there should be a blessing in the work of their hands. https://www.sefaria.org/Rashi_on_Psalms.90.17.3 And Beautiful thought by Rabbi Mordechai Kamenetzky At first it seems that Moshe is reiterating the promise that Hashem Himself made. Hashem had promised to dwell in the midst of the Sanctuary that the Jewish nation would build. Why, then did Moshe repeat G-d's promise as a blessing? Is he blessing them that Hashem should keep His word? Or is he perhaps bestowing a more powerful message? A man once approached Rabbi Yehuda Assad for advice. “There is an old, run-down store in the downtown area of the city. I can get it a very reasonable price. I think that with my marketing skills I may be able to turn that location into a profitable venture. Do you think I should buy it?” Rav Assad made a face. “I don't think that it would be prudent to enter that part of the city for a business venture.” The man left somewhat dejected. A few days later another man entered the Rabbi's study with the identical question about the same property. “There is an old, run-down store in the downtown area of the city. I can get it a very reasonable price. I think that with my marketing skills, and of course with Hashem's help, I may be able to turn that location into a profitable venture. Do you think I should buy it?” This time Rabbi Assad nodded in approval. “I think you should make a go of it. I have no doubts that it will be a success.” When word got out that the Rabbi was behind this new endeavor, the first man stormed into his study quite upset. “Why did the you tell me not to buy the property and then tell my friend just the opposite?” he demanded. “My dear student,” answered the Rabbi, “there is a great difference. Your friend took in a partner. He said that with the help of Hashem he could make a go of it. When someone includes Hashem in his plans, I am sure that he will succeed!” For the first time since the exodus the Jews had become accomplished craftsman, artisans, tailors, and contractors. They built a magnificent edifice in the wilderness. Moshe knew that a feeling of self-gratification might accompany their accomplishments. Perhaps they may begin to think that it was their wisdom, their skills and only their abilities that made this beautifulMishkanpossible. So he blessed them with words that were meant to dissuade any such delusion. “May Hashem's presence rest in your handiwork.” Of course Hashem promised that he would dwell in theMishkan. Moshe's question was, “would the Jews let him in?” Would they make him a partner? Would they recognizeHashemas a significant factor even in the physical handiwork that they themselves had wrought? To that end, Moshe's blessing incorporated the standard for every action, accomplishment, and success that anyone achieves. May Hashem be a part of your success. May the Shechina rest upon your handiwork. ובמדרש וירא משה את כל המלאכה זו מלאכת בראשית, את כל מלאכת המשכן לא נאמר אלא להודיעך ששקולה מלאכת המשכן כנגד מעשה בראשית, מיד ויברך אותם משה, מה ברכה ברכן אמר יהי רצון שתשרה שכינה במעשה ידיכם מיד אמר (תהילים צ׳:י״ז) ויהי נועם ה' אלהינו עלינו ומעשה ידינו כוננה עלינו מפני שתחלתו (שם) תפלה למשה איש האלהים. וטעם מעשה ידינו נשיאות כפים שעשה אהרן ביום ההקמה שזה לשון עלינו, ומעשה ידינו כוננהו על ההצלחה במעשה ידיהם ולא כדעת רבי דוד קמחי ז'ל שפי' שהוא לשון כפול. A Midrashic approach (Tanchuma Pekudey 11): The words “Moses saw all the work,” refers to the מעשה בראשית, the creation of the universe; the Torah deliberately omitted adding the words מלאכת המשכן, “the work of the Tabernacle,” in order to teach us that this construction of the Tabernacle was equivalent in a sense to the construction of the universe itself. Immediately after Moses observed this he blessed the people saying: “may the Presence of the Lord, the Shechinah, come to rest on the work of your hands.” He continued immediately with the words of Psalm 90,17: “may the favor of the Lord, our G'd, be upon us; let the work of your hands prosper, O prosper the work of our hands.” The reason these words were appropriate is that the Psalm commences with the words “a prayer of Moses, the man of G'd.” The meaning of the words: “the work of our hands” is a reference to the priestly blessing bestowed upon the people by Aaron on the day the Tabernacle was put up. This is why the word עלינו “upon us,” Moses including himself, was appropriate. Finally, the last words in this blessing, the words ומעשה ידינו כוננהו, refer to the enduring success of the work the people had accomplished. This does not agree with the opinion of R' David Kimchi (רד'ק) who views these words as a repetition of what Moses had said before in order to reinforce his wish. https://www.sefaria.org/Rabbeinu_Bahya,_Shemot_39.43.2 בשבת אנו זוכים לתוספת קדושה בכל תחומי החיים, ברוח ובחומר, בתפילה ובסעודות, והמגמה להמשיך את הארת השבת לימות החול. ובאר האר'י ז'ל, שעל ידי אמירת 'ויהי נועם' (תהלים צ, יז – צא, טז) בתפילת ערבית של מוצאי שבת, הננו ממשיכים את תוספת הקדושה הרוחנית של השבת לימות החול, ומבקשים, שנועם ה' ישרה על מעשה ידינו. ועל ידי סעודת 'מלווה מלכה', אנו ממשיכים את הארת הקדושה לאכילה של כל השבוע. On Shabbat we are blessed with additional holiness in all areas of life, material and spiritual, as expressed through prayer and meals. Our goal is to extend the light of Shabbat to the weekdays. Arizal explains that by saying Vi-yhi No'am (Tehilim 90:17–91:16) in Ma'ariv on Saturday night, we extend the additional spiritual holiness of Shabbat to the weekdays, and ask that God's grace rest upon all our endeavors. Through melaveh malka we extend the light of holiness to our eating all week. https://www.sefaria.org/Peninei_Halakhah,_Shabbat.7.7.3 פסוק 'ויהי נועם', יש בו כונות עמוקות ונשגבות, וצריך שתכוין לפחות בפשוטן של דברים, דכונתו על פי הזוהר הוא: אף על פי שאין אנחנו יודעים לכוין בסוד המצוות והתפילות, השם יתברך הוא ישלים כונתינו, ויעלה עלינו כאילו כונו בכל הכונות הראויות לכוין, ועל ידי כן מעשינו במצוות ועקימת שפתינו בתפילות, תהיה כוננה לעלות למעלה לעשות פעולתה, ובסידור רבינו הרש'ש ז'ל מבואר, שצריך לכוין בפסוק זה, שאם חטאנו וגרמנו לסלק אור הקדושה שנמשכה עלינו על ידי מעשים טובים, הנה אתה האל ברחמיך תכונן ותתקן לאותם מעשים טובים, ותחזור להמשיך עלינו אור אותה הקדושה, שתי כונות פשוטות אלו יכוין האדם בכל פעם שיאמר פסוק זה קודם כל מצוה ועסק התורה, ויש מדקדקים לכפול בכל פעם פסוק זה, כדי לכוין כונה אחת באמירה ראשונה, וכונה אחת באמירה שניה, והוא מנהג יפה, משום דבלאו הכי יש טעם בפעמיים, ובכל קהילות ישראל נוהגים להוסיף ביום טוב מזמור של אותו יום טוב, אך החסידים בבית אל לא נהגו לאומרו: https://www.sefaria.org/Ben_Ish_Hai,_Halachot_1st_Year,_Vayigash_6.1

Join us as we journey through time to the shores of ancient Israel, where we will really dice into the concept of discipleship. Joined by Pastor Ryan Brown, Selena and I uncover the profound meaning behind Jesus' invitation to Peter, Andrew, James, and John, delving into the aspirations of Jewish youth and the transformative decision to become "fishers of men." We unravel the intricate relationships between education, rabbinical authority, and societal ideals, painting a vivid picture of the first-century world that shaped the understanding of purpose and legacy.Step into the sandals of history's most influential figures, exploring the nuanced distinctions of priests and rabbis, the rigorous paths to discipleship, and the socio-political implications of Jesus' teaching role. Pastor Ryan Brown challenges familiar portrayals of Jesus, inviting us to reexamine His image and the expectations of His contemporaries. We weave through the dialogues of Midrashic education, Jesus' lineage, and the emotional landscape of rejection and acceptance. Each chapter unveils a layer of the complex tapestry that is the heritage of faith and the personal significance of our aspirations from childhood to adulthood.Concluding this episode, we contemplate the radical inclusivity of Jesus' call, as He chose those society deemed unworthy, gifting them honor and mission. The stories of the first disciples resonate with our own search for worth and purpose, offering an invitation to each of us to become carriers of His teachings.  Today we're left inspired to recognize our value and emulate Christ's life in our own, carrying the torch of discipleship into the future.Facebook: https://www.facebook.com/RealBibleStoriesNotes: https://sermons.church/archives?church=PalmsBaptistBibleStudy&id=126Website: https://real-bible-stories.square.siteCheck us out on these Streaming Platforms: https://www.buzzsprout.com/1912582/share

Unlock the transformative power of prayer as we uncover the Talmudic secrets to a dedicated spiritual practice of prayer. This episode serves as a guide to harnessing full engagement in your prayers, shedding light on the Midrashic teachings that warn against a divided heart. We delve into the essence of Kavanah—intention—and how it breathes life into the rituals we perform, making the comparison between a body with a soul and a soulless ceremony. We learn why approaching prayer with joy and free from distractions not only aligns one with the Divine but also elevates the very act of prayer to a powerful mitzvah.Embark on a profound importance of praying for others. We share the moving story of a fallen soldier's ultimate sacrifice, and the incredible notion that by extending our prayers for others, we merit to also extend our own lives. The episode spotlights the impact of collective prayer, especially during times of shared sorrow, and the role empathy plays in our supplications. It's a reminder of our shared responsibilities and the strength that unity bestows upon us in the face of adversity.Finally, we tackle the complexities of the world through a Talmudic lens, discussing the anticipated response of nations at the time of the Messiah and what it means for us today. We propose a decisive strategy when facing cruel adversaries, informed by Talmudic wisdom on the perils of misplaced mercy. This episode calls for strength, action, and unwavering faith, as we turn to prayer as our beacon in these challenging times, seeking divine protection and strength for all. Join us for an episode that promises to not only enlighten but also inspire us to take bold and heartfelt action in our spiritual and worldly pursuits.This episode (Ep. #4) of the Prayer Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated 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 - Studio B to a live audience on January 23, 2024, in Houston, Texas.Released as Podcast on January 28, 2024_____________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! ★ Support this podcast ★

Unlock the transformative power of prayer as we uncover the Talmudic secrets to a dedicated spiritual practice of prayer. This episode serves as a guide to harnessing full engagement in your prayers, shedding light on the Midrashic teachings that warn against a divided heart. We delve into the essence of Kavanah—intention—and how it breathes life into the rituals we perform, making the comparison between a body with a soul and a soulless ceremony. We learn why approaching prayer with joy and free from distractions not only aligns one with the Divine but also elevates the very act of prayer to a powerful mitzvah.Embark on a profound importance of praying for others. We share the moving story of a fallen soldier's ultimate sacrifice, and the incredible notion that by extending our prayers for others, we merit to also extend our own lives. The episode spotlights the impact of collective prayer, especially during times of shared sorrow, and the role empathy plays in our supplications. It's a reminder of our shared responsibilities and the strength that unity bestows upon us in the face of adversity.Finally, we tackle the complexities of the world through a Talmudic lens, discussing the anticipated response of nations at the time of the Messiah and what it means for us today. We propose a decisive strategy when facing cruel adversaries, informed by Talmudic wisdom on the perils of misplaced mercy. This episode calls for strength, action, and unwavering faith, as we turn to prayer as our beacon in these challenging times, seeking divine protection and strength for all. Join us for an episode that promises to not only enlighten but also inspire us to take bold and heartfelt action in our spiritual and worldly pursuits.This episode (Ep. #4) of the Prayer Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated 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 - Studio B to a live audience on January 23, 2024, in Houston, Texas.Released as Podcast on January 28, 2024_____________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! ★ Support this podcast ★

Our parsha is one of unexpected reunions. After 20 plus years of separation, Joseph reunited with his brothers and his father. In this Parsha Podcast we focus on two elements of the reunification: firstly, we ponder the interesting question of whether or not Jacob actually bowed down to Joseph as foretold in the dream. Then, we explore a fascinating and frightening Midrashic comment on the lessons from the brothers' shocking revelation that the viceroy of Egypt is none other than Joseph.– – – – – – – – – – – – – – – – – – – – – –The Parsha Podcast is dedicated in honor of a new baby – Yehoshua David, the son of our dear friends Matt and Chava David. Young Yehoshua received his bris – this morning. We wish a hearty Mazal Tov to the whole family and extend our blessings to Yehoshua that he grows up to be a beacon for the Jewish people, a Talmid Chacham, and one who brings joy and pride to his family, to his community, and to the Almighty.– – – – – – – – – – – – – – – – – – – – – –DONATE: 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!– – – – – – – – – – – – – – – – – – – – – –Email me with questions, comments, and feedback: rabbiwolbe@gmail.com– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to my Newsletterrabbiwolbe.com/newsletter– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to Rabbi Yaakov Wolbe's PodcastsThe Parsha PodcastThe Jewish History PodcastThe Mitzvah Podcast This Jewish LifeThe Ethics PodcastTORAH 101 ★ Support this podcast ★

Vayetze | Who Knew What and When - Revisited, by Rav Yitzchak Etshalom Was Rachel aware that she was Yaakov's promised bride?  Continuing our inquiry from last year's shiur, we explore the description of Lavan's "deception" of Yaakov regarding his marriage to (Rahel) Leah then Rahel and explore what each of the players in this dramatic sequence may have known or believed about the dramatic and meta-historically significant wedding night. We contrast the straightforward read of the text with the Midrashic approach and explain the role that each plays in our study of this scene and of the complex relationship between Yaakov and Lavan. Source sheet >>

As the war with Hamas enters its second month, and Israel battles challenges on multiple fronts, Rabbi Dunner finds comfort in a puzzling Midrashic narrative about Rabbi Akiva, revealing how he dealt with his students when they began to doze off.

The Keli Yakar explains: We have found thatsometimes Hashem compares Israel to the stars and sometimes to the sand on the shore of the sea …. As in times of tranquility and success, He compares them to the stars. That is an expression of greatness, as Rashi explains in this weeks Perasha. And the comparison of the sand indicates the time when the nations rise up against Israel to destroy them, but they cannot [defeat] them. This is like the waves that go up as if they wanted to flood the whole world. But immediately when they reach the sand, they arebroken. So too are the nations. Rabbeynu Bachya takes a Midrashic approach, found in Devarim as a reference to the encampment of the Jewish people, and are similar to when G'd showed Avraham that all the zodiac signs in heaven surrounded the Shechinah. Similarly, the flag of the Jewish people, three tribes and their flag in each direction is perceived with the Shechinah in the center of the camp. Hashem had told Moses: “just as the zodiac signs surround Me and I am in the center, so your children will multiply and encamp according to their respective flags while My Presence will dwell in their midst. For me the most interesting comment is from the Shnai Luchot HaBrit where Rabbi Horowitz comments 'You are today as numerous as the stars in the sky,' he immediately added a blessing, i.e. 'May the Lord the G–d of your fathers increase your numbers a thousand fold, and bless you as He promised you.' This verse contains two blessings: Moses blessed G–d, Moses asking G–d to bless Israel.'

Korach | The Midrashic History of Datan and Aviram, by Rav Yitzchak Etshalom The leaders of (part of) the rebellion against Moshe, Datan and Aviram, first mentioned in the context of the Korahide rebellion, are pictured by the Midrash as being a thorn in Moshe's side (to put it lightly) from the beginning of his career. We explore the methodology of Midrash on two planes - both the textual associations that lead to this history as well as the general Midrashic approach in presenting characters in Tanakh, both virtuous as well as vile, in a less nuanced but more accessible light and the homiletic-educational goals of Midrash as a general oeuvre. Source sheet >>

His Hebrew Geography book and his pioneering systematic study of the phenomenon of Midrashic literature