Podcasts about noach

התוכן לקט שיחות בענין החיוב לסיים בדבר טוב: 1) מבואר בשער הכולל שסיום פרק ה' דמס' אבות הוא באמת ב"בן מאה כאילו מת וכו'", וזה שמסיימים במשנה שלפנ"ז "לפום צערא אגרא" הוא בגלל החיוב לסיים בדבר טוב. אבל בסדור אדה"ז הסיום הוא ב"בן מאה וכו'", כי הרי לא מסיימים בזה אלא באמירת "רבי חנניא בן עקשיא אומר וכו'". 2) זה שבהתוועדות הקודמת כשדובר ע"ד החיוב לסיים בדבר טוב בקשר למשנה "לפום צערא אגרא", לא הזכירו את המשנה בסיום מס' כלים "אשריך כלים שנכנסת בטומאה ויצאת בטהרה?" – כי שם יכלו לומר שזה רק 1) ענין של "אשריך" ולא חיוב, 2) כדי לתקן את ה"נכנסת בטומאה". ולכן הביאו אז מד' פסוקים שונים בתושב"כ כדי להוכיח שזה חיוב בכל מקום. 3) כל ענין בתורה הוא "תורה", אעפ"כ הדין הוא שיש לסיים בדבר טוב, ובשביל זה לפעמים חוזרים על פסוק שלפנ"ז בין הקריאה (של מפטיר) והברכה וכו'. 4) סיום מס' כתובות (לאחרי שמביא כמה ענינים בלתי רצויים שיהיו ב"דור שבן דוד בא") הוא "עתידין אילני סרק שבארץ ישראל שיטענו פירות וכו'", ואי' בתוס' שזהו "לפי שרוצה לסיים בדבר טוב"; יש לסיים איזה ענין שיהי' בדבר טוב – "אין טוב אלא תורה", וה' בעצמו, ש"מגיד דבריו ליעקב וגו'", יסיים את הגלות בדבר טוב – בגאולה האמיתית והשלימה, וגם בגלות גופא – כמו שכל דבר ומסכתא צריך לסיים בדבר טוב – יסתיים כל "מסכתא" ויום של כל יהודי – בטוב כפשוטו! 1) משיחת יום ד' פ' בשלח, יו"ד שבט ה'תשל"ט. 2) ב' חלקים משיחת מוצאי ש"פ בשלח, י"ג שבט ה'תשל"ט. 3) משיחת יום ד' פ' נח, ל' תשרי, אדר"ח מרחשון ה'תשמ"ב. 4) ג' חלקים משיחת אור ליום ו' פ' מצורע, י"א ניסן ה'תשל"ג. ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=04-06-2026 Synopsis A collection of sichos regarding the obligation to conclude with something good: (1) In Mishnayos, Chapter 5 of Pirkei Avos concludes with, “According to the pain is the reward,” whereas in the Alter Rebbe's Siddur, it concludes with “…Five years is the age for the study of Scripture…A hundred-year-old is as one who has died…” The Shaar Hakollel explains that the way it appears in the Alter Rebbe's Siddur is correct, but it appears differently in Mishnayos is in order to conclude with something good (whereas in the Siddur that concern is not present because in any case one follows Pirkei Avos with “Rabbi Chananya ben Akashya says…” (2) In the previous farbrengen, when discussing the obligation to conclude with something good (in connection with the Mishnah “According to the pain is the reward”), I did not mention the Mishnah at the end of Masechta Keilim (“Fortunate are you, Keilim, that you entered in impurity and exited in purity”) because in that Mishna it could be argued that (a) the expression “Fortunate are you” does not connote an obligation, and (b) perhaps it was only necessary there to conclude with something good (“exited in purity”) in order to correct the negative (“entered in impurity”). Instead, I cited four different verses from the Written Torah, to prove that concluding with something good is an obligation that applies everywhere. (3) The rule is that in Torah one must conclude with something good, despite the fact that whatever the conclusion would be, it would be part of Torah. For this reason, we find that sometimes a verse is repeated (even between the reading of Maftir and the bracha) in order to conclude with something good. (4) (After describing the undesirable conditions that will prevail before Moshiach's coming), Masechta Kesubos concludes: “In the future all barren trees in Eretz Yisroel will bear fruit, as it is stated: ‘For the tree bears its fruit, the fig tree and the vine yield their strength.'” Tosafos explains that this is because the Gemara “wishes to conclude with something good.” From this we learn that everything should be concluded with something good (and “There is no good except Torah”). Because Hashem keeps His own commandments etc., He will surely conclude the exile with something good – the true and complete Redemption – and even during exile, every “Masechta” and every day of every Jew's life will conclude with good in the literal sense.(1) Excerpt from sichah of Wednesday, parashas Beshalach, 10 Shevat 5739. (2) Two excerpts from sichah of Motzaei Shabbos parashas Beshalach, 13 Shevat 5739. (3) Excerpt from sichah of Wednesday, parashas Noach, 30 Tishrei, first day of Rosh Chodesh MarCheshvan 5742. (4) Three excerpts from sichah of Thursday night, parashas Metzora, 11 Nissan 5733. For a transcript in English of the Sicha: https://thedailysicha.com/?date=04-06-2026 לזכות החתן הת׳ ר' לוי יצחק והכלה מרת יהודית שיחיו פעלדמאןלרגל נישואיהם בשעה טובה ומוצלחתי"ט סיון ה'תשפ"ונדבת משפחתם שיחיו

Hebrejom 11,1-7 1 Viera je podstatou toho, v čo dúfame, a zdôvodnením toho, čo nevidíme, 2 lebo pre ňu získali predkovia dobré svedectvo. 3 Vo viere chápeme, že Božie slovo stvárnilo svet tak, že z neviditeľného povstalo viditeľné. 4 Vo viere Ábel priniesol Bohu lepšiu obetu ako Kain a ňou si získal svedectvo, že je spravodlivý, a Boh vydal o jeho daroch svedectvo; a ňou ešte aj ako mŕtvy hovorí. 5 Pre vieru bol Henoch prenesený, aby neuzrel smrť, a nenašli ho, lebo Boh ho preniesol. Ešte pred prenesením dostal svedectvo, že sa páči Bohu. 6 Bez viery však nie je možné zapáčiť sa Bohu. Veď kto pristupuje k Bohu, musí veriť, že Boh je a že odmeňuje tých, čo ho hľadajú. 7 Vo viere Noach, Bohom poučený o tom, čo ešte nebolo vidieť, s bázňou postavil koráb na záchranu svojej rodiny. Vierou odsúdil svet a stal sa dedičom spravodlivosti, ktorá je z viery. Skutočná viera. Premýšľali ste už nad tým, čo je skutočná viera? Alebo či tá moja viera, ktorú mám, je ozajstná, tá pravá? Božie slovo nám dnes predkladá opis toho, čo viera pôsobí. Počnúc od stvorenia sveta, cez všetky zvučné mená ako Ábel, Enoch, či Nóach, všade sa hovorí o tom, čo viera pôsobí. Lebo skutočná viera je spoľahnutie sa na Božiu dôveryhodnosť. Je to presvedčenie, že to, čo Pán Boh hovorí, je pravda, že On plní Svoje sľuby. Skutočná viera prenáša minulosť aj budúcnosť do prítomnosti a umožňuje nám vidieť neviditeľné. Začína tam, kde sa končia ľudské možnosti. Naša viera však nestojí na nás, ľuďoch, ale na Pánovi Ježišovi a Jeho obeti za nás. Veríš, že vďaka Jeho obeti máš budúcnosť v Božom kráľovstve? Vierou bola prijatá Ábelova obeť, vierou bol Bohom vzatý Enoch, vierou bol zachránený Nóach. A čo my? Kiežby aj o nás platilo, že vierou v Pána Ježiša sme zachránení pre večnosť! To je skutočná viera, ktorá je darom Ducha Svätého. Modlitba: Ďakujem Ti, Pane Ježišu, že moja viera nestojí na mne, mojich skutkoch, či zásluhách, ale na Tvojej milosti a Tvojom kríži. Daj mi, prosím Ťa, dar skutočnej viery v Teba! Amen. Pieseň: ES 631 Autor: Janka Maťová Viem, Hospodin, že človek nemá v moci svoju cestu, že nikto, kto chodí, neusmerňuje svoje kroky. Jeremiáš 10,23 Bohatý muž si povedal: „Milá duša, máš veľa majetku na mnoho rokov. Odpočívaj, jedz, pi a veseľ sa!“ Ale Boh mu povedal: „Blázon! Ešte tejto noci požiadajú o tvoj život a komu ostane to, čo si nahonobil?“ Lukáš 12,19-20 Skutky apoštolov 11,19-26 •  Modlíme sa za: Sabinov (ŠZS) Otázky na rozjímanie: Ako moja viera dnes zrkadlí definíciu z Hebrejom 11 — je to istota toho, v čo dúfam, a zdôvodnenie toho, čo nevidím? Kde potrebujem riskovať „odchod“ v poslušnosti Bohu, tak ako Abrahám, aj keď nevidím, kam ma vedie cesta? V ktorých oblastiach života mám veriť viac Božiemu slovu (stvorenie z neviditeľného, zachovanie Noacha, prijatie obety Ábela) než vlastným pocitom a dôkazom? Dnes som vďačný za tieto 3 veci: _________________________________ _________________________________ _________________________________ Viac o vďačnosti, čo to je, prečo je dôležité byť vďačný, ako praktizovať vďačnosť nájdeš na blogu

Welcome back to our daily dose of Bitachon: Sha'ar HaBechina . Today, we explore a fundamental kindness of the Creator that we often take for granted: the psychological barrier God placed between the animal kingdom and humanity. The Divine Shield: Fear and Dread The Chovos HaLevovos explains that one of the greatest gifts to mankind is the instinctual fear animals have of us. This is rooted in the blessing given to Noach: "And your fear and your dread shall be upon every beast of the earth, and upon every bird of the heavens, and upon all that creeps on the ground, and upon all the fish of the sea." ( Bereishis 9:2 ) This isn't just a physical advantage; it is a spiritual reality. The Midrash ( Bereishis Rabba 94 ) makes a staggering observation: A one-day-old living infant does not need to be guarded against mice, because even a tiny baby carries the "image of God" ( Tzelem Elokim ). However, Og, King of Bashan —a literal giant—must be guarded once he is dead. Without the soul and the Tzelem Elokim , the fear vanishes, and the animal sees only "meat." The Source of Our Control The Midrash Shmuel (on Pirkei Avos 3:14 ) explains that the "endearment" of man is known not just to us, but to the animals. The Tzelem Elokim: Animals recognize the Divine spark. Lashon Chiyus: Rashi notes that v'chitcham (your dread) is related to chiyus (vitality). Your very life-force radiates a dominance that keeps the wild at bay. Secular Explanations vs. Emuna Science attempts to explain this through evolutionary biology, suggesting that animals that weren't afraid were simply killed off. But as we see, even creatures that have had little to no contact with humans—like a squirrel on a college campus or a bird in the park—will flee the moment you look at them. Rav Chatzkel Levenstein teaches that this is a "sensual proof." You don't need a lab to see God's Hashgacha Pratis (Divine Providence). You only need to walk down the street. When a squirrel—which is faster, more agile, and possesses sharp claws—runs away from you, ask yourself: "Why is he running?" Physically, he could win the fight. Spiritually, he is commanded to retreat. The Exception: The Persistent Fly If God instilled fear in all creatures, why is the fly so bold? You swat it, and two seconds later, it's back on your forehead. The Gemara ( Berachos 61a ) compares the Yetzer Hara (the Evil Inclination) to a fly. Just as the fly is never discouraged, the Yetzer Hara never gives up. God engineered the fly with three specific traits to teach us this lesson: Short-term Amnesia: Its tiny brain forgets the danger of your hand within seconds. Attraction: Human warmth and scent are irresistible to it. Slow-Motion Vision: With compound eyes, the fly sees your "lightning-fast" swat as if you are moving through molasses. The Takeaway The animal kingdom serves as a mirror. The fear they show us should strengthen our Emuna —reminding us that God is actively guarding us. Simultaneously, the persistent fly serves as a warning: our internal battles require the same relentless energy to overcome the Yetzer Hara, which, like the fly, is always looking for a way back in. Next time you see a bird take flight or a fly buzz your ear, don't just see nature—see the Hashgacha .

Patrocine uma aula e ajude a levar a Torá mais longe: shiurpix@gmail.com A aula analisa como os filhos de Noach reagiram à embriaguez do pai, contrastando a maldade da exposição com a virtude de proteger a dignidade alheia. Discute como a ganância por herança e o hábito de julgar falhas revelam, na verdade, os nossos próprios defeitos internos.

Avram is 99 years old when Hashem appears to him with a new name for Himself, El Shaddai, and an interesting command: walk before Me and be perfect. Rabbi Epstein and Tom spend this episode unpacking what that actually asks of a person, and why Rashi reads "walk before Me" as something more demanding than walking with G-d, and what separates Avram's path from Noach's.The verse goes on to talk about circumcision, and Rabbi Epstein relates the Talmud's exchange between Rabbi Akiva and a Roman about whether a perfect Creator would make an imperfect creation.Finally, we learn about the three spiritual safeguards of the land of Israel hidden inside the second blessing of Birkas Hamazon, and why the Crusaders lost Jerusalem to a people who shared at least one thing with Avraham's descendants.

Welcome back to the Fifth Question Podcast — I'm your host, Rabbi Daniel Levine.In this episode, I sit down with Professor Mike Wirth (Queens University of Charlotte): artist, educator, and futurist. We start with a deceptively simple question—what is a futurist?—and end up in a wide-ranging conversation on Jewish futurism, story-space, Chassidic imagination, and what it means to “shape the future” by being fully present.Mike shares how Jewish time itself is a kind of futurist technology: Shabbat as a “time tunnel,” holidays that loop us back into ancestral memory, and the ritual language that always points forward—toward where we're headed. From there, we explore how art can become a portal into Torah: inhabiting biblical narratives as lived worlds, and turning characters into avatars for communal creativity.Then we pivot to the modern world: AI and art. Mike breaks down the difference between art vs. design, why intention matters, and how AI can function as an ethical tool for ideation without replacing human authorship. We talk about what changes when you don't know something was written by AI until after it moves you—and what that reveals about value, authenticity, and experience.Finally, we dive into Jewish framing: telos (“to what end?”) as a futurist discipline, the Golem of Prague as an AI parable, and a mystical counter-image: the Sar Torah—an “oracle” model for outsourced knowledge that raises a timeless question about what we gain…and what we risk losing.If you're interested in modern Jewish thought, creativity, Jewish storytelling, education, futurism, AI, and the boundary between meaning and mechanism, this one is for you.Chapters / Key MomentsWhat a “futurist” actually isJewish futurism: time, ritual, and responsibilityTorah as immersive story-space (Noach, avatars, and imagination)Martin Buber and revaluing Chassidic spiritualityAI, authorship, and the difference between art vs. designTelos: “to what end?” and the ethics of shaping futuresThe Golem of Prague, truth, and the kill-switch problemNFTs, value, and why markets love storiesFollow / SubscribeIf you enjoyed this conversation, subscribe for more long-form interviews on Jewish ideas, culture, and the questions underneath the questions.#FifthQuestion #futurism #ai #MikeWirth #aiandfaith #aiandart #judaism #religion #chatgpt

Yes! This week, the Megacanners are joined by Noach Gɫuchowicz of the Bupkes podcast for a special collab episode! Noach explains Berlin's anti-antisemitism fiscal misappropriation scandal (AKA Germans explaining to Jews what Jews are supposed to be). There's also Germany's obsession with having a reason for its state — because German people always need a reason — plus winter joy as a herd of sheep get frisky in a Penny. Lechaim!Listen and subscribe to the Bupkes here:https://www.thebupkes.com/Megan's Megacan theme song by Eden Ottignon from ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Planet OTT⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Buy us a round, ask us a question! ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.patreon.com/megansmegacan⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Or follow us on whichever psychotic billionaire's data-fracking machine you prefer:⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.instagram.com/megansmegacan/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.facebook.com/MegansMegacan⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠

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

Before the Tabernacle was erected, even blemished animals or male or female could be offered as sacrifices. This is derived from the juxtaposition of animals to birds in Bereishit 8:20, which describes the offerings Noach brought after the Flood; since blemishes do not disqualify birds and females can be brought as burnt offerings, they likewise did not disqualify blemished animals or females. However, if an animal was missing a limb, it could not be offered. This is learned from Bereishit 6:19, "From all live animals," implying that only fully intact animals were acceptable. The Gemara asks why this verse is not used to exclude a treifa, and answers by identifying a different source for excluding a treifa. Only kosher animals could be offered, even before the Tabernacle was built. But since this was before the Torah was given, how could there be a distinction between kosher and non‑kosher animals? Rabbi Shmuel bar Nachmani explains that the distinction refers to animals that would eventually be considered kosher. Noach brought two of each species into the Ark, but of the kosher species he brought seven of each so that he would have animals available for sacrifice after the Flood. How did Noach know which animals would later be deemed kosher? Either this was revealed miraculously, or the animals entered the Ark on their own, with the kosher species arriving in groups of seven while the non‑kosher species arrived only in pairs. There is a tannaitic dispute regarding whether, before the Tabernacle was erected, people brought only burnt offerings or also peace offerings. This debate hinges on whether the descendants of Noach were permitted to bring peace offerings, a question derived from Hevel's sacrifice - specifically the phrase "from the fat thereof" - and from a verse in Shir HaShirim 4:16. A challenge is raised against the opinion that peace offerings were not brought, based on Yitro's offering of peace offerings. The resolution depends on whether Yitro's sacrifice occurred before or after the giving of the Torah. Indeed, there is a tannaitic dispute about the timing of Yitro's arrival, rooted in the question of what he heard that motivated him to come and convert: Israel's victory over Amalek, the giving of the Torah, or the splitting of the Sea. Non‑Jews may offer sacrifices anywhere and at any time, since the prohibition against sacrificing outside the Temple applies only to Jews. However, Jews may not serve as their agents in performing the sacrifice. The Gemara relates a story about Ofrah Hermiz, the mother of the Persian king Shapur, who asked him to bring a sacrifice on her behalf. Rava advised her on the matter but arranged for non‑Jews to perform the actual sacrificial act. In the desert, the Israelites were permitted to eat kodashim kalim anywhere within the camp. Rav Huna stated that they could eat them anywhere that Jews were present. The rabbis sought to clarify his statement, given that the desert encampment clearly consisted of distinct camps, while his words seemed to imply otherwise.

Before the Tabernacle was erected, even blemished animals or male or female could be offered as sacrifices. This is derived from the juxtaposition of animals to birds in Bereishit 8:20, which describes the offerings Noach brought after the Flood; since blemishes do not disqualify birds and females can be brought as burnt offerings, they likewise did not disqualify blemished animals or females. However, if an animal was missing a limb, it could not be offered. This is learned from Bereishit 6:19, "From all live animals," implying that only fully intact animals were acceptable. The Gemara asks why this verse is not used to exclude a treifa, and answers by identifying a different source for excluding a treifa. Only kosher animals could be offered, even before the Tabernacle was built. But since this was before the Torah was given, how could there be a distinction between kosher and non‑kosher animals? Rabbi Shmuel bar Nachmani explains that the distinction refers to animals that would eventually be considered kosher. Noach brought two of each species into the Ark, but of the kosher species he brought seven of each so that he would have animals available for sacrifice after the Flood. How did Noach know which animals would later be deemed kosher? Either this was revealed miraculously, or the animals entered the Ark on their own, with the kosher species arriving in groups of seven while the non‑kosher species arrived only in pairs. There is a tannaitic dispute regarding whether, before the Tabernacle was erected, people brought only burnt offerings or also peace offerings. This debate hinges on whether the descendants of Noach were permitted to bring peace offerings, a question derived from Hevel's sacrifice - specifically the phrase "from the fat thereof" - and from a verse in Shir HaShirim 4:16. A challenge is raised against the opinion that peace offerings were not brought, based on Yitro's offering of peace offerings. The resolution depends on whether Yitro's sacrifice occurred before or after the giving of the Torah. Indeed, there is a tannaitic dispute about the timing of Yitro's arrival, rooted in the question of what he heard that motivated him to come and convert: Israel's victory over Amalek, the giving of the Torah, or the splitting of the Sea. Non‑Jews may offer sacrifices anywhere and at any time, since the prohibition against sacrificing outside the Temple applies only to Jews. However, Jews may not serve as their agents in performing the sacrifice. The Gemara relates a story about Ofrah Hermiz, the mother of the Persian king Shapur, who asked him to bring a sacrifice on her behalf. Rava advised her on the matter but arranged for non‑Jews to perform the actual sacrificial act. In the desert, the Israelites were permitted to eat kodashim kalim anywhere within the camp. Rav Huna stated that they could eat them anywhere that Jews were present. The rabbis sought to clarify his statement, given that the desert encampment clearly consisted of distinct camps, while his words seemed to imply otherwise.

1)      How did Noach bring his Korbanos from Mount Ararat toYerusholayim?[1]2)      Before going to sleep I switch my daytime Tallis-Koton for a night-time one. How do I prevent this garment from becoming a night-garment - which is exempt of Tzitzis?[2] 3)      I'm at a farbrengen on Shabbos afternoon, and my child – who's already the age of Chinuch – says that he can't eat because he hasn't yet heard kiddush. May I make Kiddush for him now?[3]4)      Someone placed pizza into my pop-up toaster. Assuming the toaster cannot be koshered, may I use it for at all (since we're not allowed to bake milchig bread)?[4]5)      When washing for bread, should we rub our hands together whilst reciting the brocho?[5]6)      Based upon the recent discussion why Chabad don't do Hoisofois, because really the brochos are said for the Baal Korei – should I, as a Baal Korei, refrain from answering ברוך הוא ובורך שמו to the brochos of those called to the Torah?[6]7)      In Tehillim #66 we have הריעו לאלקים כל הארץ,in #100: הריעו לה' כל הארץ. Why the difference?[7] 8)      I daven Shacharis at a 6:30 minyan. What if I'm the 10th man and I must leave by 7:15, but the minyan still isn't done with the Kaddeishim after שיר של יום, קוה and עלינו?[8]9)      Should one put coins in Tzedoko before Maariv?[9]10)  כלו תפלות דוד בן ישי = בגימטרי' בשכמל"ו. לעת"ל יתוסף אות: "וברוך שכמל"ו". אגרא דפרקא קיב. To sponsor a Shiur – to honour a special occasion -contact: dayan@lubavitchuk.com[1] שהמזבח של נח הי' בהר המורי' – תיב"ע בראשיתח, כ; רמב"ם ביהב"ח רפ"ב. לא ידענו על מסע בעגלות כי אם כששלחןפרעה. [ברד"ק: עגלה, בגלל שהיו עגולים. ותמוה שלא קישר עם הגלגלים]. אליעזרנסע עם גמלים, וכן יעקב, ובני יעקב נסעו עם חמורים. בצאת נח מן התיבה חיפש ארץנושבת, לכן נסע לא"י – שלא הושחת במבול. אלא שלפי זה, בניית המזבח לא היתהתיכף ליציאתם מן התיבה. ברד"ק הביא שתי הסברות.[2] בפסקידינים של הצמח צדק (ג, ב) מצריך בגד שהוא מיוחד ליום ולילה. ובפסקי תשובות (סי'כא:ה) מביא שיש מקילים בזה. עוד שם, ששימוש לפרקים ביום, די בזה.[3] בס' שמירת שבת כהלכתה(ח"ב סי' נ ס"ו) מתיר הדבר. [4] הדין – ביו"ד סי' צזס"א. נראה ששתי פרוסות לחם הוי דבר מועט לענין זה, שנאכלים בסעודה אחת.[5] כך הבאנו בקצור שו"ע סי' מט בהע' ב,ע"פ לקוטי דבורים ח"ג ע' 896. וראה דברינו ב'סדור רבנו הזקן' בדיניפדיון הבן הע' 26.[6] כך.[7] ראה מבוא לס' ישמיע כלתהלתו, מאמר א'..[8] איסור יציאה באמצע, ברמ"א סי' נה ס"ב;שוע"ר שם. והיינו באמצע יחידה שעלי' נאמר "יצאו מקצתן . . גומר".אבל לא ל'יחידות' נוספות. כמ"ש במשנ"ב (שם ס"ק יב) שהמצטרף ל'ברכו'אינו מחוייב לישאר לחזרת הש"ץ. שו"ת שבט הלוי (ח"ד סי' ז)ס"ל שנשארת השראת השכינה גם כשיצאו מקצתן, ולכך גומרין. ואיסור עזיבה הואבגלל המשך התפלה. [וזה דלא כהמשנ"ב הנ"ל]. ואילו מהנו"ב(שהביא שם) משמע שזה שיצאו מקצתן גומר היינו לפי שאין החסרון עשרה מונעת השראתהשכינה. [נפק"מ בהתחילו בפחות מי']. [9] ראה ההערה בלקו"שחי"ד ע' 282; ס' בחדרי תורתך ח"ג ע' 114 ואילך; שלחן מנחם ח"ה ע'קכ ואילך.​

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It's Chanukah — the season of miracles.But what about the “miracles” we're watching unfold in our own lifetime… through technology?In this special Chanukah episode, I'm joined by Mois Navon, also known as the “Mobileye Rabbi.” Mois has spent decades in high-tech and decades learning and teaching Torah — and in this conversation he helps us think clearly about innovation, awe, ethics, and where all of this may be heading.In this episode we discuss:Why Mois is called the “Mobileye Rabbi” (and how it started with lunch table conversations)What Judaism actually says about innovation and building new technologyA powerful Torah framing: technology as a mandate to improve the worldThe other side: limits, guardrails, and ethics (and why it matters more than ever)Noach as the first engineer — and why the plow changed human historyIs new tech really a “miracle,” or just human creativity inside nature?The dangers of modern tools (social media, AI, and more) — and the case for self-controlAre we living in unprecedented times?The “Geulah” question: what do Torah sources suggest about a future of automation and abundance?Practical advice for building the right “muscles” for the world our kids may grow up inLinks & resources:Mois Navon's website (500+ shiurim + source sheets): link hereMois's article on Judaism, technology, and ethics: link hereIf you enjoyed the episode, please subscribe and leave a rating — it helps more people find Shtark Tank.About Mois NavonMois Navon is one of the founding engineers of Mobileye, where he designed the EyeQ family of SoC (System On a Chip) – the chip powering the autonomous vehicle revolution.  Mois is also an ordained rabbi who has published numerous articles on Jewish law and lore.  Working at the intersection of Torah U'Madda, he received his PhD from the department of Jewish Philosophy at Bar Ilan University wherein his dissertation applies Jewish philosophy to address the ethical questions arising in the field of artificial intelligence.  In this vein, he teaches a course on “Ethics in Artificial Intelligence” at Ben Gurion University.  He is also a National Advisor to the Ministry of Innovation, Science, and Technology on Artificial Intelligence Policy and Regulation in Israel. 

Welcome to the Covenant & Conversation series, Rabbi Sacks' commentary pieces on the weekly Torah portion, exploring ideas and sharing inspiration from the Torah readings of the week. This audio on Noach was recorded by Rabbi Sacks in 2015. Follow along here: https://rabbisacks.org/covenant-conversation/lech-lecha/journey-of-the-generations/ This week's FEATURED essay on Lech Lecha is available here: https://rabbisacks.org/covenant-conversation/lech-lecha/our-children-walk-on-ahead/ Read and download the written essay, and all translations. For intergenerational discussion on the weekly Parsha, a new FAMILY EDITION is now also available: https://rabbisacks.org/covenant-conversation-family-edition/lech-lecha/our-children-walk-on-ahead/ ________________________ For more articles, videos, and other material from Rabbi Sacks, please visit www.RabbiSacks.org and follow @RabbiSacks. The Rabbi Sacks Legacy continues to share weekly inspiration from Rabbi Sacks. With thanks to the Schimmel Family for their generous sponsorship of Covenant & Conversation, dedicated in loving memory of Harry (Chaim) Schimmel.

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

Noah's Flood And The Tower of Babel - Torah Portion - Noach: (Genesis 6:9–11:32) - 2025-2026 by Shawn Ozbun

The Torah testifies that Noach was a צדיק תמים-completely righteous. He was a Navi who communicated directly with Hashem. He spent 120 years building the teva despite being ridiculed by everyone around him. He found חן-favor in the eyes of Hashem. Yet, despite all of this greatness, when the mabul began, it says that Noach did not immediately go into the teva. Chazal tell us it was because he had a small deficiency in his emunah. Even great people could have a lapse in emunah. It is an area that we have to constantly strengthen ourselves in because so many times it is tested. If a circumstance arises and we don't respond the way we think we should have, we shouldn't get depressed about it. Rather, we should think we're trying . It's a long process. Emunah is not easy, but b'ezrat Hashem, it's only going to get better. To have a rough day with emunah is very normal. The key is to grow from it, to come back later even stronger. Hashem is always with us, even when it doesn't seem that way. If we could remind ourselves, when we're going through the difficulty, and say, "Even this is from Hashem, and even this is for my good," it will help a lot. The sefer Ki Ata Imadi told a story about a man who we'll call Raphael who was on his way, with his son, to spend Shabbat with his rabbi in Yerushalayim . On Friday, they got on a bus anticipating a one hour drive. All of the seats on that bus were taken except for one. The man told his son he was going to take the seat, but then, the little boy who was sitting next to that open spot said he's saving it for his father who's getting on at the next stop. Raphael then became noticeably upset. He told the driver, "This is not right. There should be more buses and no saving seats." He got off the bus with his son, and he had to wait for the next one. The man who told over the story was on that bus. He said he knew Raphael as a man who always remained calm no matter what was going on. He never raised his voice. He was always able to accept everything b'emunah. Seeing him make that little outburst disturbed him. When this first bus was approaching Bet Shemesh, it broke down. Everyone on the bus had to get off and stand outside in the heat for a long time to wait for a new one. While they were standing there outside, they saw the next bus that Raphael got onto zoom right by them. The man telling the story said, "I saw Raphael and his son through one of the windows sitting peacefully on it." The second bus finally came and picked them up, and this man, who was telling the story, arrived very late in Yerushalayim . He quickly got ready for Shabbat and went to shul. When he walked into the shul he was surprised to see Raphael there, sipping tea and learning with his son. He immediately went over to him and said, "Look how much Hashem loves you. I was on that first bus. I saw what happened. I saw you get off. I just arrived now. We had to stand outside for a long time in the heat waiting for a new bus because ours broke down. You got on the right bus. You arrived with enough time to sit and learn with your son before Shabbat. Hashem helped you. He loves you." While he was saying this, he noticed a tear welling up in Raphael's eye. He wondered what he said that made Raphael so emotional. Then Raphael spoke up and said, "I want to tell you something. For many weeks now, I have been out of a job. My house is practically on empty. Whatever I try to do, I'm unsuccessful with. I feel like everyone is against me and whatever could go wrong always does. I decided maybe I needed to improve spiritually, so I asked my wife if I can go and spend Shabbat with my rabbi in Yerushalayim to get chizuk . I felt like I was finally doing something good and then, when I got on the bus to go, there wasn't even a seat for me. I felt like I was being turned away again. Even when I'm trying to do good I get pushed away? Even Hashem doesn't want me? That is when I got upset. I didn't want to think like that. I knew Hashem loved me. It just didn't seem that way. A short while ago, I turned to Hashem and I said, 'Hashem, please, if I'm wrong and You really do love me, please show me that You love me.' And now, you walk in and you say, 'Look how much Hashem loves you.' You can't believe how much you just helped me. Now I know I'm going to get through this with emunah. Thank you for the chizuk ." Hashem loves all of us. If we could recognize it during the trying times, we'll be able to stay strong in our emunah. And if we are ever weak in emunah, don't get down. Recover and get back up. Emunah is a long process and b'ezrat Hashem, we'll become great at it.

Why the Dor Hamabul was destroyed for their sins while the Dor Haflaga was simply dispersed on account of theirs. 

Earning God's Compassion

An unbelievable heist just took place at the world-famous Louvre Museum — but beneath the headlines lies a powerful Torah lesson. In Parshas Noach, Chazal reveal that the final decree of the Flood came not because of idolatry or immorality, but because of theft. In this episode, we reveal the far greater thievery than even the $102 million worth of jewels stolen from the Louvre. We NEED the lesson of Noach more than ever today!#ParshasNoach #LouvreHeist #TorahInsights #JewishPodcast #WeeklyParsha #TorahThoughts #PowerOfWords #JewishWisdom #SpiritualGrowth #Noach #ModernMussar #FaithAndCurrentEvents #TorahPerspective

Rabbi Amy Bernstein's weekly Torah study class via Zoom - Bereshit/Genesis 8:14 - October 24, 2025.

Latest episode of the podcast. Please consider sponsoring a class online in someones merit, memory or refuah shelemah. You can donate here in the app or send us an email at info@ejsny.org with the dedication you want to make. Thanks!

Noah's experience during the flood it was not exactly akin to a year-long cruise. There wasn't a lot of relaxing poolside with a pina colada. In fact, for an entire year, Noah and Co did not even have a proper sleep. They were consumed with work, tending to all the animals and there diverse feeding […]

Parshas Noach: The Hidden Truth Our Parsha tells of Noach, a man who remained faithful as the world fell into chaos. After the flood, G-d placed a rainbow in the sky, a sign of His eternal covenant with humanity. The Rebbe teaches that the rainbow was not created anew, but revealed. The flood had purified the world, thinning the darkness so Divine light could finally pass through. What once hid the light now revealed it. The rainbow became a reflection of G-d's mercy and of the light concealed within every storm. In honor of Eretz Yisroel, May G-d protect our brave soldiers and give healing to our nation Dedicated in loving memory of Edward Ben Efraim, Shlomo Ben Edward, and Yirachmiel Daniel Ben Gedalia. Listen now at ParshaPerspective.com

Noah's experience during the flood it was not exactly akin to a year-long cruise. There wasn't a lot of relaxing poolside with a pina colada. In fact, for an entire year, Noah and Co did not even have a proper sleep. They were consumed with work, tending to all the animals and there diverse feeding schedules. The ark itself was tumultuous, constantly turning over like boiling lentils. The quarters were cramped, the stench of the animals unbearable, and the noise ear splitting. Why was Noah subjected such a miserable year in the ark? What is the deeper meaning behind Noah's year in the ark? In this Parsha podcast, we share two perspectives that radically reshape our understanding of Noah and his time in the ark.– – – – – – – – – – – – – – – – – – – – – –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 ★

This morning, Rabbi Bernath explored one of the most misunderstood heroes in Torah, Noach. While the Torah calls him a tzaddik, some sages question whether he was truly righteous or simply better than those around him. Why would our tradition, which praises kindness and humility, seem to downplay the one man who saved humanity?Drawing on a 1964 teaching from the Lubavitcher Rebbe, Rabbi Bernath reframed the question: the Sages weren't diminishing Noach, they were elevating him. Noach wasn't perfect. He doubted. He hesitated. He stumbled. But he built an ark anyway. And that's precisely why he's the hero for the rest of us, for the ordinary, flawed people who still try to do good in a noisy, cynical world.Noach reminds us that you don't need to be Abraham or Moses to make a difference. You just need to build your ark, an island of sanity, compassion, and moral courage, right where you are.Key Takeaways:Imperfect Righteousness Is Still Righteousness. The Torah's praise of Noach is not about spiritual perfection, but about moral persistence. Doing good in a corrupt world is itself greatness.The Power of Ordinary People. Noach's story teaches that world-changing moments often come from those who don't feel extraordinary, just steady souls who keep showing up.Struggle Is Part of the Journey. Unlike “cookie-cutter” saints, real people wrestle with doubt, temptation, and fatigue. Noach's humanity is his heroism.Build Your Ark. In a world flooded with noise and confusion, our job is to create spaces of kindness, faith, and integrity, shelters of light in turbulent waters.Every Small Act Matters. Like the girl tossing starfish back into the sea, we can't save the whole world, but we can change someone's world.Sign up for "The Forgiveness Lab" HERE: theloverabbi.com/eventsSupport 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 the Covenant & Conversation series, Rabbi Sacks' commentary pieces on the weekly Torah portion, exploring ideas and sharing inspiration from the Torah readings of the week. This audio on Noach was recorded by Rabbi Sacks in 2013. Follow along here: rabbisacks.org/covenant-conversa…s-not-leadership/ This week's FEATURED essay on Noach is available here: rabbisacks.org/covenant-conversa…ch/true-morality/ Read and download the written essay, and all translations. For intergenerational discussion on the weekly Parsha, a new FAMILY EDITION is now also available: rabbisacks.org/covenant-conversa…ch/true-morality/ ________________________ For more articles, videos, and other material from Rabbi Sacks, please visit www.RabbiSacks.org and follow @RabbiSacks. The Rabbi Sacks Legacy continues to share weekly inspiration from Rabbi Sacks. With thanks to the Schimmel Family for their generous sponsorship of Covenant & Conversation, dedicated in loving memory of Harry (Chaim) Schimmel.

In this episode, we reveal a fascinating reason why cobblers also cut keys, from a Torah perspective. Along the way, we will learn tremendous inspiration from Noach and Chanoch, two people that walked with Hashem and found ways to uplift the mundane!

We started this week's Parsha Podcast by talking about the Tower of Babel episode. We gleaned from that story something absolutely transformational and deep. We then proceeded to talk about the unusual contribution that Noah gave to the people of his generation. In that second segment, we also derived something very profound. Deeper. The podcast […]

We started this week's Parsha Podcast by talking about the Tower of Babel episode. We gleaned from that story something absolutely transformational and deep. We then proceeded to talk about the unusual contribution that Noah gave to the people of his generation. In that second segment, we also derived something very profound. Deeper. The podcast ended with a third segment related to the sin that doomed the generation and to the precise dimensions of the Ark. The deepest of them all.– – – – – – – – – – – – – – – – – – – – – –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 ★

In this weeks class we talk about the true meaning of taking on a Kabbalah and that falling is a part of it. Then we talk about the amazing concept of what a tzadik is and what the incredible height of what a Gadol is. 

How do we rebuild a broken world without simply recreating the past? In this episode, Zvi Hirschfield and Rabbi Leon Morris explore Parshat Noach as a story not just of destruction, but of renewal. They discuss God's recalibration of expectations after the flood, the new covenant symbolized by the rainbow, and Noah's struggle to rebuild a broken world. Through Midrash and modern parallels—from post-Holocaust resilience to the founding of Israel—they reflect on what it means to create anew without recreating the past, and to find faith after devastation.

We approach the flood as a metaphor for spiritual and material challenges. The solution is to enter the "Teiva" (ark/words of Torah). This inner work is the essential preparation for re-engaging with the world and fulfilling one's duty to help the spiritual welfare of all interconnected Jewish souls. This class, taught by Rabbi Shais Taub, is based on Parshas Noach in Likkutei Sichos Vol. 1.

We are pleased to bring you the audio shiur given on the topic of Noach.

In this week's parsha: Noah and his family build an Ark as a refuge from an extinction-level Flood brought by God to destroy the world's sinners. – – – – – – – – – – – – – – – – – – – – – – DONATE to TORCH: Please consider supporting the podcasts […]

In this week's parsha: Noah and his family build an Ark as a refuge from an extinction-level Flood brought by God to destroy the world's sinners.– – – – – – – – – – – – – – – – – – – – – –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 ★