Podcasts about our sages

Just as Ereb Rosh Hashanah is a time for a person to repent for all his sins, Ereb Shabuot is a time to repent for the specific sin of failing to show proper respect to Torah, and neglecting its study. The holy books teach that on Shabuot we are judged with regard to our dedication to and respect for Torah, and thus on Ereb Shabuot we must reflect upon commitment to learning and repent for not respecting it properly. At all times we should beg Hashem to forgive us for not committing ourselves sufficiently to learning, but this is especially vital on Ereb Shabuot, as we prepare for our judgment. Moreover, every person should personally involve himself in the Yom Tob preparations. Even if somebody normally does not personally make preparations for Shabbat or holidays, one should make a point of making preparations for Shabuot, such as by shopping and the like. Personal involvement shows respect and honor for the Yom Tob, which celebrates Matan Torah, and it thus serves as a Tikkun (rectification) of the sin of failing to properly respect the Torah. As one makes the preparations he must have in mind that he does so for the purpose of rectifying the sin of "Zilzulah Shel Torah" (neglecting the Torah). Likewise, one should purchase the finest foods and wines for the holiday of Shabuot, without being concerned about the costs entailed. Spending money for the Shabuot celebration is a demonstration of honor for the Torah, and if one does so with the intention of achieving a Tikkun for his neglect of Torah study, then he will be rewarded. One should make a point on Ereb Shabuot to invite poor people to his home for the Shabuot feast, as the Yom Tob celebration must be shared with the less fortunate. Our Sages teach that one who rejoices and celebrates on the holidays but does not share what he has with the poor is "despised and distanced" by Hashem. G-d visits the poor on Yom Tob, as it were, and if He sees poor people without food for the holiday without others helping them, He gets angry, and this leads to punishment, Heaven forbid. And thus before every holiday, one should ensure to give charity to enable the poor to properly celebrate. On Ereb Shabuot, in particular, there is a custom to set aside 104 coins for charity to be given to needy Torah scholars. Summary: On Ereb Shabuot, one should repent for failing to properly respect the Torah and devoting enough time to its study. As part of this process of repentance, one should personally involve himself in the Yom Tob preparations, and spend money for the finest foods and beverages, thus giving honor to the Torah. One must give charity to the poor before Shabuot to enable them to celebrate the Yom Tob.

Our Sages in several contexts emphasized the importance and value of the Misva of Hachnasat Orehim – welcoming guests. The Gemara comments that Hachnasat Orehim is even greater than "Kabbalat Peneh Shechina" (greeting the Shechina). Elsewhere, the Talmud teaches that a place where guests are not welcome will be destroyed, just as happened to the sinful city of Sedom, where hospitality was not allowed. Furthermore, the Mishna in Pe'a includes Hachnasat Orehim in its list of Misvot for which one is rewarded both in this world and the next. And other sources mention many Berachot that are earned through this Misva, including children, rain in its proper time, longevity, and others. Among the Halachic issues that arise when hosting guests is whether the hostess is permitted to pour wine or other alcoholic beverages for a male guest. We know that when a wife is a Nidda, she is not allowed to pour wine or other alcoholic beverages for her husband, unless she does so in an abnormal manner (such as by pouring with her left hand if she normally pours with her right). According to some Halachic authorities, this applies also to a married woman serving a man other than her husband, and thus a hostess should not pour for her male guests in the interest of modesty. By contrast, the work Ezer Mi'siyon writes that this restriction applies only to a married couple when the wife is a Nidda, and a hostess is permitted to pour alcoholic drinks for her guests. In practice, Rav Shayo, in his work Petah Ha'ohel (p. 87; listen to audio recording for precise citation), rules that generally a hostess should not pour wine for a male guest, and if she does, the guest should ensure not to look at her as she pours. However, if the hostess is hosting a large meal, with many guests around, then according to some Halachic authorities it is permissible for the hostess to pour for her guests. Summary: Generally speaking, a hostess should not pour wine or other alcoholic beverages for a male guest, unless she is serving a large meal and there are several other people at the table with them.

Does it make sense to take pride in one's intellect, fitness, or wealth? Our Sages teach us that those things are determined before someone is born, and therefore it would be ludicrous for us to take pride in what was given to us by God. But in a seminal teaching, Ben Zoma reveals that there […]

Our Sages teach us that the world stands on three pillars: Torah , Avodah , and Gemilut Chasadim . Rabbi David Najjar found a fascinating allusion to this concept in a Passuk from this week's Parashah, Shemini . The Passuk states: " ואת העולה המציאו אליו לנתחיה ואת הראש ויקטר על המזבח " — referring to the korban olah . Rabbi Najjar notes that the initial letters of the phrase " ואת העולה המציאו אליו " spell out the divine name with which Hashem created the world — suggesting a connection to the creation of the universe itself. Since the Passuk discusses the korban olah , it clearly alludes to Avodah , one of the world's foundational pillars. Furthermore, the first letters of " לנתחיה ואת הראש " form the word " לוה " — meaning "lent," a reference to Gemilut Chasadim . The final letters of the words " אליו לנתחיה ואת הראש " spell out תושיה" " , a term associated with Torah , as seen in the Passuk from Mishlei: " נצור תושיה ומזימה " ("Guard sound wisdom and discretion"). Hence, this single Passuk subtly contains allusions to the three pillars upon which the world stands. Additionally, another Passuk in the Parashah — " וירא כבוד ה' " ("The glory of Hashem appeared") — has the same gematria (numerical value) as " בצדקה וחסד " ("through charity and kindness"), reinforcing the idea that performing acts of kindness and giving charity is a form of honoring Hashem. Hashem often presents us with opportunities to give tzedakah or perform chesed as a test of our faith and character. Parting with our time or money can be difficult, but we must remember: we never lose by honoring Hashem. He is fully capable of repaying us many times over. One individual shared that a rabbi he knew reached out, requesting help with the final $12,000 needed for a down payment on a home. The rabbi promised to repay $1,000 monthly over the next year. Although it was a significant sum, the man agreed to help. Shortly after, an unexpected announcement regarding the tariffs put all of his orders on hold, causing him to reconsider. However, he reminded himself that he had already committed — and more importantly, that the rabbi needed the funds. He overcame his hesitation and sent the full $12,000. A few days later, he unexpectedly received a check from the IRS for nearly $15,000. Neither he nor his accountant could explain it — until it became clear to him: this was all a test from Hashem. He was never meant to have to give up that money, Hashem just wanted to see if he would be able to part with it in the performance of this great Mitzvah of lending money. Another man shared a similar story. A friend urgently needed $315, and without hesitation, he handed over his credit card. Due to a minor credit card fee, he ended up paying $324. Less than an hour later, he returned home to find that the fencing work he'd commissioned had just been completed. The invoice totaled $3,324 — but the contractor offered to reduce the charge to an even $3,000. The amount waived? Exactly $324. These stories beautifully illustrate the divine providence and care Hashem shows those who give generously. Acts of tzedakah and chesed not only honor Hashem — they bring His blessings into our lives. Shabbat Shalom.

התוכן זה שכל העולם "מסתובב" בשביל "קבוצה קטנה" של יהודים מקיימי תומ"צ – יובן בהקדם הביאור בנוגע לב' ענינים תמוהים שמצינו בנוגע לקריאת המגילה: 1) התחלת קריאת המגילה (להלכה) הוא מהתחלתה – "ויהי בימי אחשורוש וכו'", דלכאו' אי"ז נוגע לעיקר הסיפור וכו'? 2) אחז"ל "כל ספרי הנביאים עתידין ליבטל לימות המשיח חוץ ממגילת אסתר והלכות"! איזה חידוש יש בה שלכן דוקא היא לא תיבטל בימות המשיח?! והביאור: בקריאת המגילה מהתחלתה מתגלה שזה שהקב"ה הנהיג את העולם כדי שאחשורוש ימלוך על קכ"ז מדינה, ועשיית המשתה וכו' הי' זה רק כדי ששנים לאח"ז יהי' לבנ"י הנס של "ונהפוך הוא"...! וחידוש זה נוגע אפי' לימות המשיח: אע"פ שגם לעת"ל יהי' המציאות של "עמים", וגם המציאות של מין החי, הצומח והדומם – אבל כ"ז יהי' טפל ביחס לעיקר התכלית – מציאות של בנ"י שיעסקו בתורה! [המשך יבוא]ב' חלקים משיחת פורים ה'תשכ"ה ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=13-03-2025 Synopsis The idea that the entire world runs for the sake of a small group of Jews who observe Torah and mitzvos can be understood by first explaining two puzzling aspects of the Megillah reading: (1) The halacha is that the Megillah must be read from the beginning – “It happened in the days of Achashverosh…” – which seemingly is not essential to the core of the story? (2) Our Sages state: “All the books of the Prophets will be nullified in the times of Moshiach, except for Megillas Esther and Halachos,” but what is so unique about the Megillah that it alone will not be nullified when Moshiach comes? The answer is that reading the Megillah from the beginning reveals that Hashem orchestrated the world in such a way that Achashverosh would be king, and rule over 127 provinces, and that he would make a royal feast etc., and all for the sole purpose that, years later, the Jewish people would experience the miracle that “it was reversed.” And this unique quality will be relevant even in the times of Moshiach: Although in the future era other nations will exist, as well as animals, plants, and inanimate objects – all of them will be secondary to the ultimate purpose – the existence of the Jewish people who will be engaged in Torah study. (To be continued.)2 excerpts from sichah of Purim 5725 For a transcript in English of the Sicha: https://thedailysicha.com/?date=13-03-2025 לזכות אהרן דוד הלוי בן הדרה שי' ליום ההולדת שלו י"ג אדרלשנת ברכה והצלחה, ואריכות ימים ושנים טובות‏*לזכות הת' חיים שי' יוניק ליום ההולדת שלו י"ג אדר - לשנת ברכה והצלחה, ואריכות ימים ושנים טובותנדבת הוריו ר' דוד וזוגתו מרת חנה שיחיו יוניק

What's the connection between Shema and Teruma? Our Sages tell us that one fiftieth is the average tithe that a farmer should give to the kohen from his grain and produce. The Vilna Gaon explains that the word 'terumah' is an allusion to 'trei m'meah', meaning two out of one hundred, which is one fiftieth. But if the word ‘teruma' is hinting at a fiftieth, why use a word that hints to two parts in a hundred? In 1972, Rabbi Yaakov Asher Sinclair opened SARM Studios the first 24-track recording studio in Europe where Queen mixed “Bohemian Rhapsody”. His music publishing company, Druidcrest Music published the music for The Rocky Horror Picture Show (1973) and as a record producer, he co-produced the quadruple-platinum debut album by American band “Foreigner” (1976). American Top ten singles from this album included, “Feels Like The First Time”, “Cold as Ice” and “Long, Long Way from Home”. Other production work included “The Enid – In the Region of the Summer Stars”, “The Curves”, and “Nutz” as well as singles based on The Hitchhiker's Guide To The Galaxy with Douglas Adams and Richard O'Brien. Other artists who used SARM included: ABC, Alison Moyet, Art of Noise, Brian May, The Buggles, The Clash, Dina Carroll, Dollar, Flintlock, Frankie Goes To Hollywood, Grace Jones, It Bites, Malcolm McLaren, Nik Kershaw, Propaganda, Rush, Rik Mayall, Stephen Duffy, and Yes. In 1987, he settled in Jerusalem to immerse himself in the study of Torah. His two Torah books The Color of Heaven, on the weekly Torah portion, and Seasons of the Moon met with great critical acclaim. Seasons of the Moon, a unique fine-art black-and-white photography book combining poetry and Torah essays, has now sold out and is much sought as a collector's item fetching up to $250 for a mint copy. He is much in demand as an inspirational speaker both in Israel, Great Britain and the United States. He was Plenary Keynote Speaker at the Agudas Yisrael Convention, and Keynote Speaker at Project Inspire in 2018. Rabbi Sinclair lectures in Talmud and Jewish Philosophy at Ohr Somayach/Tannenbaum College of Judaic studies in Jerusalem and is a senior staff writer of the Torah internet publications Ohrnet and Torah Weekly. His articles have been published in The Jewish Observer, American Jewish Spirit, AJOP Newsletter, Zurich's Die Jüdische Zeitung, South African Jewish Report and many others. Rabbi Sinclair was born in London, and lives with his family in Jerusalem. He was educated at St. Anthony's Preparatory School in Hampstead, Clifton College, and Bristol University. A Project Of Ohr.Edu Questions? Comments? We'd Love To Hear From You At: Podcasts@Ohr.Edu https://podcasts.ohr.edu/

The Rama (Rabbi Moshe Isserles of Cracow, Poland, 1525-1572), in Orah Haim (242), records a custom to eat on Shabbat a type of food called "Muliyata," or "Pashtida," which is dough filled with a stuffing of meat or other food, what we would call sambusak. The reason for this custom, the Rama explains, is to commemorate the manna which fell from the heavens to feed Beneh Yisrael during their travels through the desert. This food consists of meat covered with dough on top and on bottom, resembling the manna which was covered by a layer of dew on top and another layer on the bottom. The Be'ur Halacha (Rav Yisrael Meir Kagan of Radin, 1839-1933) raised the question of why we commemorate the manna specifically on Shabbat – the one day during the week when manna did not fall from the heavens. Why would there be a custom to eat a type of food that resembles the manna on the one day when the manna did not fall? One answer that is given is that specifically because there was no manna on this day, it is necessary to make a commemoration to celebrate this miracle. However, the Be'ur Halacha cites a different answer from a work entitled Torat Haim, an explanation which he describes as a "Ta'am Hagun" ("proper explanation"). He writes that Shabbat represents the "Yom She'kulo Shabbat" – the next world, Olam Ha'ba, which will be a perfect world, kind of like an everlasting Shabbat. The Shabbat we observe each week is a kind of window into the next world, a glimpse of the delights and serenity of Olam Ha'ba, and for this reason we observe several customs that bring to mind the future world. Thus, for example, we eat meat and fish, commemorating the meat of the "Shor Ha'bar" animal and of the "Livyatan" fish which will be fed to the righteous in the next world. Likewise, we make Kiddush on wine to commemorate the special wine that G-d has prepared already at the time of creation to give to the righteous in Olam Ha'ba. The commemoration of the manna may similarly be seen in this light. Our Sages teach that there is a section of the heavens called "Shehakim," which comes from the verb "Sh.h.k." – "grind." It is so named, we are taught, because manna is ground in that section of the heavens, and is prepared to be fed to the Sadikim in the next world. Accordingly, it is possible that we eat food symbolizing manna not to commemorate the manna eaten by our ancestors in the desert, but rather to commemorate the manna that will be fed to the righteous in the future. On Shabbat, when we are given a glimpse into the everlasting Shabbat of the next world, we eat food resembling the manna that will be fed to those deserving of basking in the glory and enjoying the delights of the "Yom She'kulo Shabbat."

The Song of Haazinu, the third of three Songs on the Torah, tells the story of the Jewish people, past, present, and future. It speaks of high points and nadirs, this world and the next, devastation and reclamation. In this podcast we examined the Song's beginning. Moshe compares his words and his speech to rain, dew, stormy, windy, showers, and soft droplets. Our Sages explained that Torah is comparable to the many varieties of rain and precipitation. What is Torah all about? How do we benefit from it? Why can't we always see it's impact? What is at stake as we approach Torah study? This sweeping episode we survey the many ways in which Torah is related to the many varieties of precipitation.– – – – – – – – – – – – – – – – – – – – – –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 ★

Understanding the Torah offers an incredible advantage above all other mitzvot: the Torah we study literally becomes part of our very being, which is why it is called "bread." Firstly, it integrates into us; secondly, it provides nourishment and life energy to our soul. In this way, Torah is like food for the soul, while mitzvot are the garments that clothe it. Our Sages teach that Torah is equivalent to all the mitzvot because it not only sustains the soul but also acts as a garment as we strive to understand it. And when we articulate the words of Torah out loud, it envelops us in an encompassing Divine light.

There is a time-honored practice – dating back many centuries – to read Shir Hashirim on Friday night. Some communities read it before Minha on Friday afternoon, others between Minha and Arbit, and some after Arbit. The text of Shir Hashirim is, essentially, a love story between a man and a woman. The Seror Ha'mor (Rav Abraham Saba, 1440-1508), in his introduction to Shir Hashirim, bemoans the fact that the Apikorsim (heretics) interpret Shir Hashirim literally, as describing an actual relationship between a man and a woman, Heaven forbid. This profanes Shir Hashirim, which our Sages describe as "Kodesh Kodashim" – the most sacred of all the texts in the Tanach. This book allegorizes the close relationship between Am Yisrael and the Almighty, describing the deep love He feels for us and we feel for Him. One verse in Shir Hashirim says, "Shehora Ani Ve'na'ava" – "I am black but beloved," referring to the fact that Beneh Yisrael are beloved to Hashem even when we're "black," darkened by sin. The simplest explanation for why we read Shir Hashirim at the beginning of Shabbat is because Shabbat is like the "wedding" between the Jewish People and G-d. This is why we sing, "Bo'i Kalla" ("Come, O bride") when Shabbat begins, and we dress up in our finest clothing and have an elaborate meal, just like at a wedding. Furthermore, in our Friday night prayer, we refer to Shabbat in the feminine form – "Ve'yanuhu Bah," whereas on Shabbat morning, we use the masculine form – "Ve'yanuhu Bo," and at Minha some have the custom to recite the plural form – "Ve'yanuhu Bam." Some explain these passages as allusions to the bride and groom, who come together on Shabbat afternoon, the time of the "Yihud," the culmination of the "wedding," the height of love and closeness between G-d and His special nation. Appropriately, then, as we celebrate this "wedding," we read Shir Hashirim which tells of the unique feelings of love between G-d and Am Yisrael. The Hida (Rav Haim Yosef David Azulai, 1724-1806), in his work Kiseh Rahamim, brings another reason. He cites the Seder Ha'dorot as stating that although Beneh Yisrael spent 210 years in Egypt, they worked as slaves for only 117 years. The number 117, then, is associated with the end of exile and suffering, and the onset of redemption, as it was after 117 years of labor that Beneh Yisrael were freed. Our Sages teach us that if we all observe Shabbat properly, then we become worthy of redemption. So, on this day we read Shir Hashirim, which contains 117 verses, as though telling the Almighty that the merit of our observance of Shabbat should bring the end of our exile. Just as G-d redeemed our ancestors from Egypt after 117 years of slave labor, we, too, hope for our redemption in the merit of Shabbat observance, alluded to by the 117 verses in Shir Hashirim. (This is likely the reason why it is customary to read Shir Hashirim after the Seder on Pesach, because of the association between the 117 verses of this book and the Exodus from Egypt.) Another explanation is based on a teaching of the Roke'ah (Rav Elazar of Worms, Germany, 1176-1238). The Zohar comments that the wicked who suffer in Gehinam are granted a reprieve during the 24 hours of Shabbat. (Our lighting of a candle on Mosa'eh Shabbat signifies the rekindling of the fires of Gehinam.) But in addition, the Zohar writes, the fires of Gehinam cease to burn also when Am Yisrael recites each of the three daily prayers – Shaharit, Minha and Arbit. Specifically, the Zohar says that when Am Yisrael recites one of these prayers, the fires of Gehinam stop burning for an hour and a half – or 4.5 hours each day. Now the six workdays have a total of 144 hours (24 * 6), and among those, the fires of Gehinam are not burning for 27 hours (4.5 * 6). It turns out, then, that the fires of Gehinam burn for a total of 117 hours (144-27). The Roke'ah teaches that King Shlomo composed the 117 verses of Shir Hashirim as a prayer that the merit of this sacred text should save people from the punishment of Gehinam. We therefore recite Shir Hashirim at the end of the week so that the merit of our recitation will save us from the 117 weekly hours of suffering in Gehinam. Summary: It is customary to read Shir Hashirim on Friday night, either before Minha, after Minha, or after Arbit. The simplest reason is because Shir Hashirim talks of the special love between G-d and Am Yisrael, and Shabbat is the "wedding" between us and Hashem. There are also Kabbalistic reasons for this practice.

Questions are arguably the most potent tool by which to open up a complex subject. Asking questions on a given matter; asking many, diverse questions, analyzing and probing the issue from all angles, helps open portals of understanding that can deepen your appreciation and your perception of the matter. Our Sages were masters of the art of the question. If we want to deepen our connection with the Almighty's Torah, it is imperative that we learn to ask sharp questions and to keep them on point.– – – – – – – – – – – – – – – – – – – – – –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 ★

Questions are arguably the most potent tool by which to open up a complex subject. Asking questions on a given matter; asking many, diverse questions, analyzing and probing the issue from all angles, helps open portals of understanding that can deepen your appreciation and your perception of the matter. Our Sages were masters of the […]

התוכן בחמישי פ' חוקת מסופר שקודם כניסת בנ"י לארץ אירע מאורעות בלתי-רצויים וכו' והעצה לזה היתה "והביט אל נחש הנחושת וחי", ומבואר במדרז"ל "וכי נחש ממית או מחי', אלא בזמן שהיו ישראל מסתכלין כלפי מעלה ומשעבדין את לבן לאביהן שבשמים, היו מתרפאים". והיינו, אע"פ שהיו עדיין במדבר וקשורים עם ענינים בלתי-רצויים וכו', מ"מ "כאשר מסתכלין כלפי מעלה" ובקשו מהקב"ה שיעזור להם, הנה תיכף ומיד פעלו "וחי"! וההוראה: מבלי הבט שעדיין נמצאים בנ"י בגלות ועדיין צריכים לבקש ולתבוע "ווי וואָנט משיח נאו" ‏–‏ הנה גם קודם ביאת משיח צדקנו צריכים בנ"י להיות במעמד ומצב של "וחי" בנוגע לעניני תומ"צ ש"הם חיינו ואורך ימינו", וגם בזמם הגלות יכול עבודתו להיות מתוך חיות ושמחה.משיחת יום ה' פ' חוקת, ל' סיון, אדר"ח תמוז ה'תשמ"א להתלמידים ולהתלמידות שיחיו ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=11-07-2024 Synopsis Chamishi of Parashas Chukas relates how before the Jewish people entered Eretz Yisrael, certain undesirable events occurred, the solution to which was that “he would gaze upon the coper snake and live.” Our Sages explain; “Now, does a snake cause death or life? Rather, when the Jewish people looked upward and subjected their hearts to their Father in Heaven, they would be healed.” Meaning, even though they were still in the desert and associated with undesirable matters etc., nonetheless, “when they looked upward” and asked Hashem to help them, immediately, “they would live”! The lesson is that although we are still in exile and must still daven and demand that “We want Mashiach now” – even before Moshiach comes, the Jewish people must be “alive” in their Torah and mitzvos, which are “our life and the length of our days”; even during exile one's divine service can be done with vitality and joy.Excerpt from sichah of Thursday Parashas Chukas, 30 Sivan, first day of Rosh Chodesh Tammuz 5741 to the members of Tzivos Hashem For a transcript in English of the Sicha: https://thedailysicha.com/?date=11-07-2024

התוכן מ"ש באבות פ"ה "עשרה נסים נעשו לאבותינו במצרים" אי"ז בגדר "מאי דהוה הוה" אלא נוגע בכל יום, ככל דבר משנה שענינה הוא לכל לראש פס"ד בפשטות: אחז"ל "כל המלכיות נקראו ע"ש מצרים ע"ש שהם מצירות לישראל", והרי מצב זה גופא שיש מלכויות אחרות ו"עיר האלקים מושפלת וכו'" ויהודי מתפלל שיהי' "ונבנתה העיר על תלה" – הוא ענין של "מצרים" ו"מצירות לישראל" הגדול ביותר. וע"ז אומרים ליהודי שעליו לעמוד באותו מצב של "אבותינו במצרים" – ש"עשרה נסים נעשו לאבותנו במצרים"! שהרגילות שלהם עוד במצרים הוא נסים – "עשרה נסים"! (אלא שלאחרי היציאה ממצרים נעשו עוד "עשרה נסים על הים"). ועד"ז [ובמכ"ש] ב"מצרים" היום [לאחרי יצי"מ כפשוטו ומ"ת], הנה בכל מצב שיהודי רק פונה בא' מעשר כחותיו המלובשות בג' הלבושים מחשבה דבור ומעשה – הרי הוא רגיל ומלומד ב"עשרה נסים"! [המשך יבוא]משיחת מוצאי ש"פ נצבים ה'תשל"ח ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=29-05-2024 Synopsis When it says in chapter 5 Pirkei Avos, “Ten miracles were performed for our ancestors in Egypt,” it's not just something that happened in the past (“what was, was”), rather, it is relevant practically for every day (like every Mishna – a halachic ruling). Our Sages said, “All the kingdoms are called by the name Egypt (Mitzrayim), because they oppress (metzirim) the Jewish people”; the very fact that “the city of G-d is demeaned etc.” and that a Jew prays that “the city be rebuilt on its former site,” is the greatest “Egypt” and “oppression of the Jewish people.” To this a Jew is told that he must be like “our ancestors in Egypt” – where “Ten miracles were performed for our ancestors in Egypt”! The norm for them, even while still in Egypt, was miracles – “ten miracles”! (And then after they left Egypt, there were another “ten at the sea” – miracles above miracles.) Similarly (and all the more so) in “Egypt” today (after the literal Exodus from Egypt and the giving of the Torah): in every situation, wherever a Jew turns and exercises any of his ten faculties, clothed in the three garments of thought, speech, and action – he is accustomed to and used to “ten miracles”! [To be continued.]Excerpt from sichah of Motza'ei Shabbos Parashas Netzavim 5738 For a transcript in English of the Sicha: https://thedailysicha.com/?date=29-05-2024

It is hard enough for us to keep track of what happens to us in our lifetime; what happens after we die is truly a mystery. But there are timelines that are even murkier: what happens after Messiah? How does the Resurrection unfold? Is Resurrection a one-time thing or are there many different resurrections? What happens to this world when the clock hits the year 6000? Our Sages just tell us that this world can only endure for 6,000 years. That is the endpoint. What happens next? In this very interesting podcast we explore the timeline of Resurrection: we learn about how the era of Messiah leads to the era of Resurrection, we discover the idea of the Great and Awesome day of judgment, and we venture a little bit into the mysterious notion of the seventh millennium, and the 8th, and the 9th, and the 10th.– – – – – – – – – – – – – – – – – – – – – –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 ★

התוכן בסיום מסכת מגילה, לאחרי שמביאה הגמ' את דברי המשנה "וידבר משה את מועדי ה' אל בני ישראל, מצותן שיהיו קורין אותן כל אחד ואחד בזמנו", מסיימת הגמ': "ת"ר משה תיקן לישראל שיהיו שואלין ודורשין בענינו של יום, הלכות פסח בפסח, הלכות עצרת בעצרת, הלכות חג בחג" (שנוסף שבכל יו"ט צריכים לקרוא פסוקים בתושב"כ מעניני המועד, צריכים גם לדרוש בהלכות המועד בתושבע"פ). זה שלא נזכר כאן ר"ה ויוהכ"פ (שנימנו בפרשה שבסיומה הפסוק "וידבר משה וגו'") יובן עפ"י המובן משו"ע אדה"ז שהענין ד"שואלין ודורשין בהלכות הפסח קודם הפסח ל' יום וכו'" הוא כדי ללמוד את דיני החג, הן של ההכנות להחג והן של החג עצמו, משא"כ הענין ד"שואלין ודורשין . . הלכות פסח בפסח וכו'" הוא "בענינו של יום נס הנעשה בו ביום". אלא שמכיון שאוספים כבר את הציבור בשביל זה, מנצלים את ההזדמנות גם כדי לדרוש ולחזור עוה"פ על דיני החג. אבל בר"ה ויוהכ"פ אין ענין של נס שבשבילו יש לאסוף את הציבור (ואת דיני החג כבר למדו לפנ"ז). ב' חלקים משיחת פורים ה'תשכ"ה ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=17-05-2024 Synopsis The Mishna states, “‘And Moshe told the Jewish people the appointed festivals of Hashem' – the mitzvah is that they should read each one in its time.” On this the Gemara says: “Our Sages taught, Moshe enacted for the Jewish people that they should inquire and expound upon the laws of Pesach on Pesach, the laws of Shavuos on Shavuos, and the laws of Sukkos on Sukkos” (that is, in addition to the requirement to read from the Torah on each Yom Tov the verses in the Written Torah about that day, they must also expound upon the laws in the Oral Torah). The reason it doesn't mention Rosh Hashana and Yom Kippur here (although they, too, are mentioned in the passage upon which the law is based, “And Moshe told…”) can be understood from the Alter Rebbe's Shulchan Aruch, where he writes the requirement of “inquiring and expounding upon the laws of Pesach before Pesach for thirty days” etc. is in order to learn the laws of the holiday (including the preparations for the holiday as well as the laws of the holiday itself), in contrast to the requirement of “inquiring and expounding on Pesach” itself., which is about “the theme of the day—the miracle that happened on that day.” Just that since the community is already being gathered to expound upon the miracles (on Yom Tov itself), the opportunity is used to once again review the laws. But on Rosh Hashana and Yom Kippur there is no requirement to gather the community because there is no miracle of the day upon which to expound (and there is no need to gather the community to discuss the laws, which they have already learned during the previous thirty days).Two excerpts from sichah of Purim 5725 For a transcript in English of the Sicha: https://thedailysicha.com/?date=17-05-2024 לע"נ מרת מלכה רייזל בת הרה"ח ר' מרדכי דובער ע"ה ראזענפעלד ליום היארצייט שלה ט' אייר. ת.נ.צ.ב.ה.נדבת בנה הרב מנחם מענדל הכהן שי' ראזענפעלדלע”נ הרה"ח הרה"ת ר' דובער ע"ה יוניק ליום היארצייט שלו ט' אייר. ת.נ.צ.ב.ה.נדבת בנו ר' דוד שי' יוניק

“Our Sages teach: ‘Fire does not ignite in a lone stick of wood, but in a pile of kindling.' American campuses have been drying up for a long time,” says […]

Charity is a big element of religious life. Our Sages tell us that the mitzvah of charity equals all the mitzvos of the Torah combined. But monetary charity is only one type of charity. There are many different types of charity, in the love of charities is a means to acquire higher levels of wisdom. How? In this Ethics podcast you will learn.– – – – – – – – – – – – – – – – – – – – – –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 ★

Charity is a big element of religious life. Our Sages tell us that the mitzvah of charity equals all the mitzvos of the Torah combined. But monetary charity is only one type of charity. There are many different types of charity, in the love of charities is a means to acquire higher levels of wisdom. […]

TORCH Fundraiser — support the This Jewish Life PodcastOur organization, TORCH, does only one fundraiser a year, and that is happening right now at giveTORCH.org. This is a matching campaign and every donation will be DOUBLED.Please support the This Jewish Life Podcast right now at giveTORCH.orgThe website for the Fundraiser is giveTORCH.orgClick and donate to support the This Jewish Life Podcast in 2024We need your help!– – – – – – – – – – – – – – – – –The Bible is written in Hebrew. The language that God communicates with prophets is Hebrew. Hebrew was present the very beginning of the world - Genesis happened with Hebrew. Our Sages tell us that the letters of Hebrew are pregnant with meaning and insight and depth and profound secrets. The words in Hebrew are comprised of those special letters, and the meanings of the words are intricately connected with the secrets of the letters that comprise them. Biblical Hebrew is unique. It is utterly different than any other language. In this fun and interesting podcast, we explore the wonderful world of biblical Hebrew. Fasten up and listen carefully, which was this podcast will inspire you to deepen your knowledge and understanding of biblical Hebrew.– – – – – – – – – – – – – – – – – – – – – –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 ★

Our Sages tell us that each one of us is unique and has a unique mission to fulfill. Humans are not fungible, moist, robots that can be swapped for each other. Each one of us is our own world. We must each say: “the world was created for me.” But how do we discover our […]

Our Sages tell us that each one of us is unique and has a unique mission to fulfill. Humans are not fungible, moist, robots that can be swapped for each other. Each one of us is our own world. We must each say: "the world was created for me." But how do we discover our life mission? How do we know what the Almighty expects of us specifically? In this special edition of the Parsha Podcast, we suggest a new approach to determining what it is that you were placed on this Earth to accomplish.– – – – – – – – – – – – – – – – – – – – – –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 ★

The Exodus from Egypt was the founding event of our people. Our nation had been in Egypt for more than two centuries and we had become acculturated into the Egyptian way of life. Over the year of the Exodus process, our nation was privy to miracles never before seen in history: we saw our masters humbled, we saw our nation elevated, we witnessed Moshe doing incredible miracles, and a spark was awakened within us. With the culmination of the Ten Plagues - the Death of the Firstborn - our nation was ushered out of the land. Our Sages tell us something fascinating: the remarkable transformation of the Exodus is revisited every time our nation experiences redemption. As such, studying the Exodus is more than the study of an ancient event, it is about discovering the formula of all kinds of redemptions. In this podcast we examine the principles of how to unlock an Exodus.– – – – – – – – – – – – – – – – – – – – – –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 ★

התוכן עה"פ בתחילת פ' וישב "וישב יעקב" פרש"י "ביקש יעקב לישב בשלוה קפץ עליו רוגזו של יוסף". והנה מכיון שהקב"ה הבטיח ליעקב "היטב איטיב עמך" הנה בודאי התמלאה בקשתו בפועל. וכמובן מדברי רש"י עצמו, שהרי "רוגזו של יוסף" הי' י"א שנה לערך אחרי חזרת יעקב לארץ כנען, שבתקופה זו ישב בשלוה. ויתירה מזו: בחמישי דפ' וישב מסופר גם אודות הצלחתו של יוסף במצרים וכו' – התחלת ביטול רוגזו של יוסף, ובפרט עפ"י ביאור הצ"צ עה"פ "ויהי (יוסף) איש מצליח" שענין ההצלחה הוא כאשר השפע נמשך מלמעלה מסדר השתלשלות, בלי לעבור את סדר ההשתלשלות, שאז נמשך השפע למטה תיכף ומיד בלי עיכוב. וזהו"ע ד"יפוצו מעיינותיך חוצה", שהמעיינות עצמם מגיעים באופן ישר להחוצה – "הצלחה" בתורה. וההוראה: עפ"י מאחז"ל ש"כל ישראל נק' ע"ש יוסף" מובן שבכח כ"א להצליח בעבודה ד"יפוצו מעיינותיך חוצה", ובפרט שנשיא דורנו נק' "יוסף", ונמשכות ההצלחה והברכות למטה מטה בפועל, עד לגאולה אמיתית והשלימה.משיחת יום ה' פ' וישב, י"ט כסלו ה'תשמ"ח ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=06-12-2023 Synopsis On the pasuk at the beginning of Parashah Vayeshev, “and Yaakov dwelt” Rashi explains, “When Yaakov sought to dwell in tranquility, the trouble of Yosef sprang upon him”. Being that Hashem promised Yaakov that “I will surely do good with you,” we must say that this wish of Yaakov was fulfilled. We can understand this based on Rashi's explanation that the “trouble of Yosef” took place eleven years after Yaakov returned to the land of Canaan – during which he “dwelt in tranquility.” Moreover: the fifth aliyah of Vayeshev discusses Yosef's success in Egypt etc. – which marks the beginning of the nullification of the “trouble of Yosef”. Especially based on the Tzemach Tzedek's explanation on the verse “and he was a successful man” – that “success” is when Hashem's brachos comes down from above seder hishtalshelus, without passing through seder hishtalshelus, in which case they come down below directly without delay. And this is also the idea of “spreading the wellsprings to the outside” – that the wellsprings themselves come straight to the outside. The lesson is: Our Sages taught that “All Jews are called by the name Yosef”; thus it is understood that every Jew has the ability to succeed in the service of spreading the wellsprings to the outside, especially being that the name of the leader of our generation is Yosef. And all the success and brachos will come down below practically, to the point of the true and complete Redemption.Excerpt from sichah of Thursday, Parashas Vayeshev, 19 Kislev 5748 For a transcript in English of the Sicha: https://thedailysicha.com/?date=06-12-2023 לזכות הרב יעקב בן הינדא שי' צירקוס ליום ההולדת שלו כ"ג כסלולשנת ברכה והצלחה ואריכות ימים ושנים טובות

For the third time in the Torah, we read about destruction. Previously, the Flood destroyed the world save Noah and family, and the Dispersal ended the universal civilization, and in our parsha we read about the overturning of Sodom and Gomorrah. The timing of Sodom's destruction is really interesting. Our Sages said that it happened […]

For the third time in the Torah, we read about destruction. Previously, the Flood destroyed the world save Noah and family, and the Dispersal ended the universal civilization, and in our parsha we read about the overturning of Sodom and Gomorrah. The timing of Sodom's destruction is really interesting. Our Sages said that it happened on Passover on the same day that Lot was appointed judge over the city. Why did the city's destruction coincide with the day that its most famous and righteous citizen became its judge? In this sweeping episode we study the destruction of Sodom, Abraham's unsuccessful intercession on their behalf, and the events that led up to its demise, and draw powerful lessons from what we discover.– – – – – – – – – – – – – – – – – – – – – –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 ★

Abraham and Sarah undergo seismic changes in our Parsha. Their names get changed as does their destiny. Originally, they were barren, but in our Parsha, the founding Patriarch and Matriarch are told that they will bear a son, Isaac. The mechanics of how this transformation occurred, however, is a bit of a head scratcher. Our Sages tell us that it was because of their original names and identities, Abram and Sarai, that precluded them from childbearing. The name change itself altered their identities to facilitate their fertility. In this episode, we study the nature of what happened here and reveal the path via which we too can swap identities and reap the rewards of our new selves.– – – – – – – – – – – – – – – – – – – – – –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 ★

The Song of Haazinu is a richly textured tapestry with layered meaning and subtleties. Our Sages tell us that it incorporates all of Jewish History. In its 613 words, it incorporates all of Torah as well. And it is arguably the most difficult Torah portion to decipher and unpack. In this special penultimate podcast of […]

The Song of Haazinu is a richly textured tapestry with layered meaning and subtleties. Our Sages tell us that it incorporates all of Jewish History. In its 613 words, it incorporates all of Torah as well. And it is arguably the most difficult Torah portion to decipher and unpack. In this special penultimate podcast of the fifth cycle of the Parsha Podcast, we examine a striking verse that compares the relationship between God and us to that of an eagle and its young. Upon initial assessment this seems like a strange comparison. W hen we explore the commentaries, however, we discover a life-changing perspective. This episode pairs perfectly with the upcoming holy day of Yom Kippur so give it a swig. Take it for a flight. It will be a joyous and thrilling ride.– – – – – – – – – – – – – – – – – – – – – –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 ★

Our parsha contains perhaps the most difficult Torah portion to read and digest: The Tochacha (Admonition). In it we are told the consequences of our deeds. If obey the Almighty and hearken to His commandments, He will reward us with bountiful blessings. Should we deviate from Him and repudiate His Torah, however, He promises to unleash all manner of suffering upon us. And it is brutal. Our Sages calculated that the Tochacha contains 98 distinct curses and maledictions. What is the message of these ferocious curses? In this special edition of The Parsha Podcast, we suggest a novel approach to understanding what the Torah wants of us.– – – – – – – – – – – – – – – – – – – – – –TORCH Podcasts SurveyTo participate in the TORCH Podcasts Survey, please click here or visit TORCHsurvey.com – – – – – – – – – – – – – – – – – – – – – –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 ★

Life is full of nuisances. For many - maybe all - life inevitably contains some pain, suffering, and affliction. How we approach these situations is a central element of our religion and theology. Our Sages revealed to us that accepting affliction is a means to achieve wisdom. It is one of the 48 ways to acquire Torah. In this Ethics Podcast we explore this weighty subject and propose an approach to rationalize how this can contribute towards the acquisition of Torah.– – – – – – – – – – – – – – – – – – – – – –TORCH Podcasts SurveyTo participate in the TORCH Podcasts Survey, please click here or visit TORCHsurvey.com – – – – – – – – – – – – – – – – – – – – – –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 ★

Life is full of nuisances. For many – maybe all – life inevitably contains some pain, suffering, and affliction. How we approach these situations is a central element of our religion and theology. Our Sages revealed to us that accepting affliction is a means to achieve wisdom. It is one of the 48 ways to […]

SHOFTIM What's Your Horoscope? Many scholars believed that astrology is true. The works of our Sages and even the rulings of Jewish law are filled with references that consider astrological influences. Our Sages argue that reality itself proves the existence of astrological influence, as there are people whose lives seem to go smoothly, while others struggle. Some individuals seem to enjoy success, while others face hardships. According to this perspective, every person has a fate predetermined from the start, and their cards are essentially just to play within this cycle. Yet, here comes the surprise: the Torah strictly forbids consulting astrologers and stargazers. For Jews, astrology is only a recommendation. It's an invitation to work and make changes. It's a starting point and a leap-board from which we begin our personal world rectification. And crucial and inspiring message emerges; we have more power over the heavens, than they do over us. Jews have been handed the keys to act, to strive, and to change their fate for the better. --- Support this podcast: https://podcasters.spotify.com/pod/show/mendy-goldberg/support

What will happen in the times of Messiah? For us, that is an unanswerable question. Our Sages tell us that unless you are a prophet, it is not possible for you to know ahead of time how the Messianic transformation will unfold. That said, our Sages do provide us with descriptions and accounts and hints […]

What will happen in the times of Messiah? For us, that is an unanswerable question. Our Sages tell us that unless you are a prophet, it is not possible for you to know ahead of time how the Messianic transformation will unfold. That said, our Sages do provide us with descriptions and accounts and hints and allusions that can give us some insight into what we have to look forward to. In this podcast we focus on the concept that Messiah may be part of a sequence of events that string together to create the Messianic era.– – – – – – – – – – – – – – – – – – – – – –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 ★

1) I realise that my Tallis-Koton is inside out. I take it off and put it on immediately the right way up. Do I need to say a brocho?[1] 2) We have a pre-BarMitzva group. I teach the boys how to bind Tzitzis. Will these Tzitzis be kosher for them once they turn thirteen years old?[2] 3) A novel idea to teach children about the waxing and waning of the moon – to open Sandwich Cookies, and the children scrape away some of the cream, leaving a half-moon or crescent shape. May this activity be done on Shabbos?[3] 4) Is there a problem davening with a picture in front of you, e.g. of the Alter Rebbe on the jacket cover of Lessons in Tanya; of the Rebbe on front of a Lechaim newsletter?[4] 5) Our minyan starts at 6.40am and needs to finish by 7.30am. What should we do when משיכיר gets later than 6:40? (When some calendars allow from 6.45am, Chabad.org time is about 6.52am). Should we rely on earliest opinion? Follow Chabad.org time and put on Tallis and Tefillin after ישתבח? Put them on early without brochos?[5] 6) Is it our minhag to say the verse לישועתך קויתי ה' when one sneezes?[6] 7) Our Sages advocate to have a set place for prayer. Is this compromised when davening in another Shul when there's a Simcha being celebrated there?[7] 8) I'm visiting Eretz Yisroel for my late father's first Yohrzeit. I'm on a tight schedule during the day. Is there any issue with me visiting his grave at night?[8] 9) Are we permitted to eat quail's eggs?[9] 10) These days, with so much vegan stuff around, is there a mar'is ayin issue with something that looks like a cheeseburger? 11) What is the brocho for barley that is cooked and served as a kasha? [10] [1] שיטה זו מובאת בשוע"ר סי' יא סל"ה ובסדור בהלכות ציצית. בתהלה לדוד (שם סק"ח) העלה הסברא משום "על הכנף" ולא "תחת הכנף", ושוב דחה. אך מ"ש שם שבט"ק אין קפידא, הרי אדרבה, שדברי אדה"ז בסדור מתייחסים לט"ק. [2] שוע"ר סי' יד ס"ב. [3] רס' יסודי ישרון על ל"ט מלאכות (ח"ב ע' 24) מביא שלדעת רוב הפוסקים, אין פטור 'חק תוכות' לגבי מלאכת שבת. [4] ראה שוע"ר סי' צ סכ"ב. [5] א) זמן Chabad.org מיוסד על 45 דקות לפני הנץ. בפסקי תשובות (סי' יח אות ה) מובאים דעות להקדים שעה, 52 דקות; ב) המשמעות בשוע"ר סי' יח ס"ו היא שיש להמתין עם הלבישה עד שיוכל לברך; ג) דין משיכיר לענין תפילין הוא משיכיר חבירו (שוע"ר סי' ל), וי"א שהוא לשיעור בין תכלת ללבן. [6] מהרש"ל בקובץ פעמי יעקב גליון כד-כה; משנה ברורה סי' רל סק"ז. [7] שוע"ר סי' צ סי"ח; פסקי תשובות שם אות כד. פירוש נפלא מהאריז"ל בענף יוסף לברכות ו ב. שיחה ק' שהתפרסמה אשתקד על קביעת מקום לתפלה בבית – בנוסף על מקום ללימוד התורה. [8] ראה נטעי גבריאל על אבילות ח"ב פ . [9] לשו"ע יו"ד סי' פב ס"ג די בסימנים, ולרמ"א שם דוקא במסורה. בדרכי תשובה שם ס"ק לו, לז – שיש לסמוך על מסורה של מדינה אחרת. [10] ראה פסקי תשובות סי' רח אות ב. ולענין טשאלענט שיש בו שעורים – ראה שם סי' ריב אות ו.

Joseph is one of the greatest heroes of Jewish history. His greatest deed was when he resisted temptation and rebuffed the seductions of his master, Potiphar's, wife. Our Sages tell us that thanks to this valorous deed, Joseph became the viceroy of Egypt and merited to sustain the entire world! The Midrash tells us that […]

Joseph is one of the greatest heroes of Jewish history. His greatest deed was when he resisted temptation and rebuffed the seductions of his master, Potiphar's, wife. Our Sages tell us that thanks to this valorous deed, Joseph became the viceroy of Egypt and merited to sustain the entire world! The Midrash tells us that […]

Our Sages tell us that Torah begins and ends with kindness. What do these two acts of kindness teach us about when to turn to Hashem for kindness? And what parallel does this have with our journey through the High Holiday season? (Based on Igros Kodesh, vol. 2, Letter #169.)

Our Sages enumerates a list of seven things that preceded the world. Included in this list is repentance. Why was it necessary to create repentance before the creation of the world? In this podcast we speculate an answer: repentance is a supernatural miracle that thoroughly violates the rules of this world, and therefore once the […]

Our Sages enumerates a list of seven things that preceded the world. Included in this list is repentance. Why was it necessary to create repentance before the creation of the world? In this podcast we speculate an answer: repentance is a supernatural miracle that thoroughly violates the rules of this world, and therefore once the […]

The Jewish holiday calendar is not evenly distributed. Mush of our Festivals are clumped together in one month, followed by a long winter with few special days, none of them of Biblical origin. Our Sages explain that the clustering of the High Holidays and the Festival of Sukkot is no coincidence. These days constitute one, […]

The Jewish holiday calendar is not evenly distributed. Mush of our Festivals are clumped together in one month, followed by a long winter with few special days, none of them of Biblical origin. Our Sages explain that the clustering of the High Holidays and the Festival of Sukkot is no coincidence. These days constitute one, […]

How do you keep your blessings flowing? The answer is through Peace. Our Sages teach that Peace is the greatest vessel to hold onto blessings. In this week's talk, we learn how this works and how we can bring down more and more blessing into our lives and into this world. See acast.com/privacy for privacy and opt-out information.

The Red Heifer. Supposedly the greatest mystery of the Torah. Our Sages have puzzled over it for centuries. But isn't this just a distraction from the main events of Parshat Hukat: the deaths of Miriam and Aaron!

The Rishonim (Medieval Halachic scholars) address the question regarding the status of a commitment to charity made in one's mind, without being verbalized. If a person made a decision to give a certain amount of money to charity, but he did not verbally express this commitment, does this non-verbal pledge have the status of a Neder (vow), such that one is obligated to fulfill the pledge?The Rosh (Rabbenu Asher Ben Yehiel, Germany-Spain, 1250-1327), in one of his responsa, writes that a pledge to charity is binding only if it is verbalized. A commitment made in one's mind, without being stated verbally, is not binding. However, in his commentary to the Talmud, the Rosh takes the opposite view, stating that even non-verbal pledges are binding and must be fulfilled. The Rosh cites a verse in Dibreh Hayamim – "Kol Nedib Leb Olot" – referring to a voluntary commitment made in one's heart to bring Olot (burnt offerings) to the Bet Ha'mikdash. Based on this verse, the Rosh rules that if a person resolves in his mind to give money to charity, this commitment is Halachically binding and he must fulfill the pledge.The Rama (Rabbi Moshe Isserles of Cracow, 1525-1572), in Hoshen Mishpat (212:8), follows the stringent ruling, and thus for Ashkenazim, it is clear that if one makes even a non-verbal pledge, it is binding. It should be noted that we refer only to a resolute decision to give charity. If one merely contemplated in his mind giving charity, or considered the possibility, this is certainly not a binding pledge. We deal here only with a firm, unambiguous decision to give charity.Maran, however, in Shulhan Aruch, cites both views. He first writes, "Yesh Omerim" ("There are those who say") that a non-verbal pledge is binding, and then writes, "Yesh Mi She'omer" ("There is someone who says") that it is not binding. There is a well-known rule that in a case of "Yesh Va'yesh," where Maran cites two different opinions as "Yesh Omerim," we follow the second opinion cited. Seemingly, then, in this instance, we should follow the lenient position, that a vow taken in one's mind is not Halachically binding. However, Hacham Ben Sion Abba Shaul (Israel, 1923-1998) claimed that this rule applies only if Maran uses the precise phrase "Yesh Omerim" in reference to both views. However, if he cites one view as "Yesh Omerim" and the other with the phrase "Yesh Mi She'omer," then he sides with the "Yesh Omerim," which is the majority position. Hence, with regard to the Halacha of a non-verbal pledge, Maran follows the stringent view, which he introduces as the "Yesh Omerim." Hacham Ben Sion further notes that given the especially grave consequences of violating vows, one who makes a non-verbal pledge should ensure to fulfill the pledge, in accordance with the stringent opinion.Our Sages teach that as a general rule it is preferable not to make formal pledges, in order to avoid the risk of violating a Neder. And thus certainly when it comes to non-verbal pledges, the status of which is subject to dispute, one should preferably not make formal pledges in his mind in order to avoid this Halachic uncertainty.Summary: Formal pledges to give charity are binding even if they are made in one's mind, without being verbalized.

The Soul is perhaps the loftiest creation of God. Our Sages tell us that the Soul is even loftier than Angels. What does that mean? What is the nature of the relationship of the Soul to its Creator? What are the properties of the Soul? In this fundamental podcast you will learn about the origin […]

The Soul is perhaps the loftiest creation of God. Our Sages tell us that the Soul is even loftier than Angels. What does that mean? What is the nature of the relationship of the Soul to its Creator? What are the properties of the Soul? In this fundamental podcast you will learn about the origin […]

The human Soul is the most ethereal of God's creations. Our Sages tell us that it is spiritually loftier than Angels. Before we continue our discussions related to what happens to the Soul in the Afterlife, it is important to gain a basic understanding of the nature of the Soul: What is it? Where does […]

The human Soul is the most ethereal of God's creations. Our Sages tell us that it is spiritually loftier than Angels. Before we continue our discussions related to what happens to the Soul in the Afterlife, it is important to gain a basic understanding of the nature of the Soul: What is it? Where does […]