Podcasts about parashat

Question on Onkelos and Parashat Shekalim. Machlokets of Raby Yochanan and Resh lakish. by Rabbi Benjamin Lavian

Parashat Misphatim - The Ups & The Downs by Rabbi Avi Harari

Ran Gvili's funeral was a moment unique among all others, but the collective need to rise to the next chapter is a feeling familiar to the Jewish people. It is on full display in the Torah portion we read this week. At the core of Parashat Beshalach are two songs, sung not when Pharaoh first freed the people from Egypt, but after they crossed the sea and the waters closed in on the Egyptian armies that had been pursuing them. Finally, they were on the other side. Finally, after a long and tortuous nightmare, they were free, and that in that moment, their new-found freedom was all consuming. Each week, a member of the clergy offers their personal perspective on a topic of their choice, such as the week's Torah portion, a Jewish holiday, ritual, custom, or history. Facebook: Wilshire Boulevard TempleWebsite: wbtla.orgYoutube: Wilshire Boulevard TempleInstagram: wilshireboulevardtemple

Lo limitado e ilimitado

Rav Segal ensina uma parashá do Rav Kook.

Aula minitrada 05/02/2026 para os alunos da Yeshiva.

Join us for a riveting study on the continuation of the story of Exodus.

Send us a textPastor Joshua Reads Exodus 13:17 through 17:16

The Rebbe acknowledges receipt of the letter amid many distractions and emphasizes the spiritual significance of 19 Kislev and Chanukah as sources of light throughout the year. He provides detailed guidance regarding reading Parashat Hanesi'im in the Sefer Torah, advising against adding readings before Musaf to avoid extra handling of the Sefer Torah and disruption of communal practice, while preserving the sanctity and proper order of Torah observance. https://www.torahrecordings.com/rebbe/igroskodesh/016/004/5966

Parashat Beshalach Commentary of ben ish chai on Pasuk by Rabbi Benjamin Lavian

Los huesos de Yosef

REM-SS85-08 The Torah tells that as Beneh Yisrael stood at the shores of the sea, and they saw the Egyptian army pursuing them, they cried out to G-d – "Va'yis'aku Beneh Yisrael El Hashem" (14:10). Rashi comments: "Tafesu Umanut Abotam" – "They took hold of their forefathers' craft." Meaning, Beneh Yisrael here followed the example set for them by the patriarchs, who likewise prayed to G-d. Rashi then proceeds to cite verses from the Book of Bereshit showing that the three patriarchs – Abraham, Yishak and Yaakob – prayed. When reading Rashi's brief remark, we must wonder what point he wishes to make, which difficulty in the text he is trying to resolve. Why must we be informed that Beneh Yisrael's prayers at the shores of the sea followed the patriarchs' example? How does this enhance our understanding of the text? Probing a bit deeper, Rashi's comments become even more perplexing. As mentioned, Rashi cites verses that speak of the patriarchs praying. Surprisingly, however, Rashi specifically does not cite the more obvious sources of the patriarchs' prayers. Instead of pointing to Abraham's prayer on behalf of the city of Sedom, Rashi instead brings the verse that tells of Abraham returning the next day to the spot where he had prayed for Sedom (Bereshit 19:27). Instead of noting Yishak's prayer for a child, Rashi instead cites the Torah's vague description of Yishak "conversing" in the field (Bereshit 24:63), which the Sages interpret as a reference to prayer. And instead of mentioning Yaakob's plea for help when Esav was approaching with an army, Rashi brings the verse that tells of Yaakob's evening "encounter" ("Va'yifga" – 28:11), which is understood to mean that he prayed. Why did Rashi not cite the clearest references to the patriarchs' prayers? More generally, why did Rashi need to bring textual proof to the fact that our righteous Abot (patriarchs) prayed? Do we not already know this? The Lubavitcher Rebbe (Rav Menachem Mendel Schneerson, 1902-1994) answered all these questions by establishing that Beneh Yisrael's cries were not actual cries for help. We must remember that these events transpired after G-d had brought the powerful Egyptian Empire to its knees with ten miraculous plagues, after Moshe had informed the people that G-d was bringing them to their homeland, and after they had taken the Egyptians' possessions with them to bring to the Holy Land. They knew that G-d would help them and save them from the pursuing Egyptian army. They did not have a doubt. (Although the Torah relates that the people turned to Moshe in panic, asking why he had taken them out of Egypt to perish, Rashi explains that this was a different group than the group who responded by praying.) They had complete faith in G-d. This was the point that Rashi wished to clarify – that the people prayed even though they were confident that they would be saved. These prayers were not a prayer for help, for rather "Umanut Abotam" – the "craft" taught to them by their forebears. A person with a profession goes to work every day. He doesn't show up only when he runs out of money; he knows that he needs to tend to his profession consistently. The same is true of our connection to Hashem. We cannot build this connection only by turning to him when we face some kind of problem. We need to practice the "craft," or "profession," of prayer each and every day, even when we have no particular, pressing issue that concerns us. This is what Rashi is teaching us. Beneh Yisrael turned to Hashem in prayer not because they were frightened, but rather because prayer was an "Umanut" – a "profession," something that they knew they must consistently do. And they learned this "profession" from the patriarchs. Abraham prayed even after Sedom was destroyed, when he could no longer save the city. Yishak prayed in the field regularly. And Yaakob prayed before going to sleep. These weren't prayers for help, but rather part of the Abot's ongoing, persistent efforts to build their relationship with Hashem. This is the "profession" that they taught us, and that we must follow. The Lubavitcher Rebbe applied this idea to the Misva of Torah study. This obligation is not limited to practical knowledge. It goes without saying that in order to practice Judaism properly, we must learn and familiarize ourselves with Halacha, and practical Halacha must certainly take priority in our Torah curricula. However, this is not the sole objective of Torah study. We are required to learn as much as we can even about subjects that are not practically applicable. Torah learning is not only about knowledge, but also about our connection to Hashem who gave us the Torah. When we pray and learn Torah not only in moments of need, but with constancy and devotion, we cultivate a living, daily bond with Hashem – and this is the lifelong, sacred "profession" which we've inherited from our righteous forebears.

Rav Segal com um ensinamento do Rav Kook sobre a parashá.

Aula ministrada 29/01/2026 para os alunos da Yeshiva.

Saying Parashat Ha-Man by Rabbi Avi Harari

Source Sheet

Send us a textPastor Joshua reads the first parashat of the book of Exodus, Shemot(Exodus 1:1 - 6:1)

Parashat VaEra 1 by Rabbi Benjamin Lavian

In our Torah portion this week, Parashat Vaeira, we see an important moment for Moses to speak the truth. God has told Moses that he will be the savior of the Jewish people, the prophet directly communicating God's words to Pharaoh to let the Israelites go and bring them back to the land of Israel. But Moses hesitates to take on the task, and he tells God that he is unable and unprepared. Moses says that he cannot possibly communicate this message because he has a speech impediment, or literally “unprepared lips.” In response, God tells Moses to rely on his brother, Aaron, to do the talking for him. So now, God will communicate with Moses, Moses will communicate with Aaron, and Aaron will communicate to Pharaoh and the Israelites.Each week, a member of the clergy offers their personal perspective on a topic of their choice, such as the week's Torah portion, a Jewish holiday, ritual, custom, or history. Facebook: Wilshire Boulevard TempleWebsite: wbtla.orgYoutube: Wilshire Boulevard TempleInstagram: wilshireboulevardtemple

La plaga del agua y la frialdad para la santidad

The Torah in Parashat Vaera traces the lineage of Moshe Rabbenu, informing us that he was son of Amram and Yochebed. Amram was a grandson of Yakaob Abinu's third son, Levi – specifically, he was the son of Levi's son, Kehat. Astonishingly, the Torah relates, Yochebed was Amram's aunt – she was the daughter of Levi, the sister of Kehat. The commentaries explain that Yochebed and Kehat had different mothers, and thus they were half-siblings. As such, the marriage between Amram and Yochebed was not forbidden by the Noachide laws, which apply to all mankind. These laws forbid marrying one's parent's full sister, but not a parent's half-sister. This union would, however, be proscribed by the Torah given to Beneh Yisrael. It turns out, then, that Moshe – the greatest leader and prophet in our nation's history, who brought us the Torah – was the product of a marriage that Torah law forbids. Moshe is not the only great leader with less-than-pristine origins. The Davidic line, which began with David and Shlomo and will – we pray very soon – culminate with Mashiah, also has its origins in problematic relationships. David descended from Peretz – the product of the relationship between Yehuda and his daughter-in-law, Tamar. David's great-grandmother was Rut, a convert from the nation of Moab, and although it was ultimately concluded that this marriage was permissible, there was considerable controversy as to whether a man may marry a woman from Moab. And the founder of the nation of Moab, Rut's ancestor, was conceived when Lot's daughter gave her father wine and had a relationship with him, thinking they this was needed in order to maintain the earth's population. Rav Menahem Recanti (Italy, 1223-1290) offers an explanation for this phenomenon, for why the great leaders emerged from less-than-ideal origins. The Satan, he writes, is always seeking to sabotage the rise of these righteous figures, to block these holy souls from descending into the world. Moshe brought us the Torah, which is the "antidote" to the Yeser Ha'ra (evil inclination), the greatest weapon we have in our struggle to overcome the Satan's efforts to lure us away from the service of G-d. And the Gemara teaches that when Mashiah arrives, he will destroy the Satan so it could no longer hurt the Jewish People. Therefore, the Satan will do everything in its power to obstruct the transmission of Torah, and to prevent the arrival of Mashiah. For this reason, Hashem arranged that Moshe and David would be produced from unions that the Satan would never bother to disrupt. The Satan welcomes problematic relationships such as those of Lot and his daughters, Yehuda and Tamar, and Amram and Yochebed. He would never try to interfere with them, because this is precisely what he wants – relationships that are from the Torah's ideal marriage. Moshe and David needed to be produced this way for the purpose of avoiding the Satan's interference. This reminds us never to be discouraged by the challenges that we face in the pursuit of greatness. Whenever we try to achieve something significant, we are going to confront obstacles. Whether it's in the process of finding a spouse and raising a family, the process of learning Torah and spiritual growth, starting a new organization or project – the Satan is always going to try to interfere. Rather than be surprised and discouraged by the problems that arise, we should expect them, stay strong, and proceed with confidence, trusting that Hashem is always helping us in our efforts to defeat the Satan and achieve to the very best of our ability.

Parashat Shemot. Not questioning Hashem's plans by Rabbi Benjamin Lavian

Parashat Shemot. Your mission is in your name by Rabbi Benjamin Lavian

פרשת וארא..1)توضیحاتی در پیرامون پاسوکهای پاراشای هفته 2)فهمیدن اعمال هشم از قدرت ما خارج است Parashat VaEra

Parashat VaEra by Rabbi Benjamin Lavian

Parashat VaEra - Looking For The Relationship by Rabbi Avi Harari

These recordings are a bit deeper and more in depth than the chapter by chapter readings:). Let's dive in!

Join us for a riveting Bible study--recorded from our live Zoom Bible study.

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

Parashat Shemot - Putting your trust in Hashem...and stories of BITACHON by Rabbi Benjamin Lavian

Estar en llamas

Parashat Shemot tells about the enslavement of Beneh Yisrael in Egypt, a policy enacted by the king about whom the Torah writes: "A new king arose in Egypt, who did not know Yosef" (1:8). Rashi brings a debate among the Amoraim regarding this verse. One view accepts the simple meaning, that a new king came to power. According to the other view, however, this Pharaoh who decided to persecute Beneh Yisrael was the same king who ruled Egypt previously, but he is called "new" because "Nit'hadeshu Gezerotav" – he issued new decrees. This second opinion cited by Rashi requires some explanation. The phrase "Nit'hadeshu Gezerotav" does not actually denote "new" decrees. Its precise translation is "his decrees were renewed." There is, of course, a significant difference between a "new" decree and a "renewed" decree. A "new" decree is one which never existed before, whereas a "renewed decree" is a policy that was once in place and is now restored. We must ask, then, which old policy did Pharaoh "renew" in Egypt? Rav Yosef Salant (Jerusalem, 1885-1981), in his Be'er Yosef, answers this question by examining Onkelos' translation of this verse, which concludes: "De'la Mekayem Gezerat Yosef" – "who did not uphold Yosef's decree." According to Onkelos, Pharaoh annulled the policy that Yosef had put into place. This likely refers to the measures Yosef had enacted in order to feed the population of Egypt during the famine. As we read toward the end of Parashat Vayigash, once the famine struck, Yosef began selling the vast quantities of grain that had been stored during the seven years of surplus. At first, he sold grain to the people in exchange for money, and then, after they had spent all their money, he sold them grain in exchange for their animals and their land. Eventually, the people were left with nothing with which to purchase grain. Yosef therefore turned the entire population into Pharaoh's servants, giving them land to till, in exchange for which they gave Pharaoh a percentage of their crops. The Torah writes that the Egyptians were happy with this arrangement, as it ensured their survival during the devastating famine that ravaged the country. Many years later, Rav Salant explains, Pharaoh changed this policy and brought back the conditions that had been in place before Yosef came along. And thus he "renewed" the old decrees. Rav Salant writes that once the famine ended, Pharaoh used the arrangement established by Yosef as a means of provoking resentment and hostility toward Beneh Yisrael. As politicians often do, Pharaoh sought to win the people's support by convincing them that they were victims of an evil scheme from which he would heroically rescue them. He thus charged that Beneh Yisrael – who were living comfortably in the Goshen region – were responsible for the Egyptian people's lack of freedom, for their status as Pharaoh's servants, because it was Yosef who enacted this policy. And thus the arrangement that saved Egypt from widespread starvation was turned into an evil, malicious scheme to subjugate the people. The Egyptians who were previously grateful for this arrangement now resented it, blaming Yosef – and, by extension, all Beneh Yisrael – for the injustice that they were told they now experienced. One contemporary Rabbi added that this might shed light on Rav Yosef's comment in the Gemara (Pesahim 68b) expressing the great importance of the holiday of Shabuot. Rav Yosef remarked that if not for the event of Matan Torah, which is celebrated on Shabuot, "Kama Yosef Ika Be'shuka" – "There are several 'Yosef's' in the marketplace. Meaning, it is only because of the Torah that Rav Yosef was able to achieve and to distinguish himself through his outstanding scholarship. On a deeper level, however, Rav Yosef was perhaps lamenting the fact that the phenomenon of Yosef, of a Jew who was unfairly maligned and scapegoated after having helped and contributed to a country – has recurred many times. There are, unfortunately, many examples of "Yosef," occasions when Jews were viewed with suspicion and treated with hostility despite their having been hard-working, law-abiding, contributing members of society. This observation is, on the one hand, sobering, but on the other hand, it should give us hope and encouragement at this time of rising antisemitism. This phenomenon is upsetting, but not new. It has happened before – and, each time, we've prevailed. Hashem has always helped us in the past, and he will help us now, as well. We will continue to proudly carry the legacy of Yosef Ha'sadik, passionately adhering to our values and traditions while contributing to the society around us, and placing our trust in Hashem at all times.

Parashat Shemot. Remembering your name by Rabbi Benjamin Lavian

Source Sheet

Parashat Shemot - Unity by Rabbi Avi Harari

Send us a textPastor Joshua reads Parashat Miketz, Genesis 41:1-44:17

Send us a textPastor Joshua reads Parashat Vayigash, Genesis 44:18-47:27

Send us a textPastor Joshua read the final Parashat in Genesis, Vayechi, chapter 47:28-50:26

Parashat Vayechi. Years of Yakov Avinu's life and Tehilim by Rabbi Benjamin Lavian

Parashat Vayechi. Yakov Avinu's burial لازمه قسم خوردن یوسف برای خاکسپاری یعقوب آوینو ע"ה by Rabbi Benjamin Lavian

Los años de la vida de Yaacov

Rashi opens his commentary to Parashat Vayehi with an observation about the "formatting" of this text in the Torah scroll. He notes that the text of Parashat Vayehi begins immediately after the text of the previous Parasha, with no space in between. Normally, the Torah indicates the beginning of a new section with empty space. Sometimes a new section begins on the next line ("Parasha Petuha"), and sometimes a new section begins nine empty spaces (meaning, the space needed to write nine letters) after the end of the previous section ("Parasha Setuma"). Parashat Vayehi, however, begins with no empty space at all separating it from the previous Parasha, appearing as though this is not actually a new Parasha at all. We know that the division of the Torah into Parashiyot was established by Ezra based on an oral tradition. The question thus arises as to why Parashat Vayehi is written immediately after the previous Parasha, without any empty space to indicate that a new Parasha begins. Rashi explains that this "closed" formatting symbolizes the fact that "once Yaakob died, the eyes and hearts of Israel were 'closed' from the distress of bondage, as they [the Egyptians] began to enslave them." The "closed" Parasha expresses the "closing" that occurred due to the slavery that began to unfold after Yaakob Abinu's passing, which the Torah tells about in this Parasha. We must ask, what exactly does Rashi mean when he speaks of the people's eyes and hearts "closing"? Additionally, tradition teaches that the Egyptians did not enslave Beneh Yisrael until all of Yaakob's sons passed away. As long as even one of the Yaakob's sons was alive, the period of slavery did not begin. How, then, can Rashi say that the Egyptians began enslaving Beneh Yisrael after Yaakob Abinu's death? One explanation I saw is that Rashi refers not to the bondage itself, but rather to the early warning signs. Even before Beneh Yisrael were enslaved, there were indications of hostility toward them. Unfortunately, the people's "eyes and hearts" were "closed," they were blinded, and failed to see what was happening before to was too late. When we learn Jewish history, and hear about the tragically numerous incidents of persecution that our nation has suffered, we often find ourselves wondering why the Jews did not just leave, why they did not see the proverbial "writing on the wall" ahead of time and escape before it was too late. The answer is found in Rashi's comments. The Jews' eyes were often closed, unable – or unwilling – to objectively assess the situation, to see where developments were leading. They dismissed hostility as a limited phenomenon, the attitudes of a negligible fringe element. Or, they would see it as a passing phase that would soon end. If a discriminatory law was passed, or a discriminatory policy decision was made, the Jews would assure themselves that it could be repealed, that a different politician will soon come in and implement a different policy, or that they would just lobby government officials. Rashi is telling us that our ancestors in Egypt made this same mistake. Their eyes and minds were "closed," unable to see what was really happening. We must always keep our eyes and minds open, and honestly acknowledge what is happening even when these truths are uncomfortable. And we must never delude ourselves into assuming that the kind of hostility that our nation has experienced in other countries cannot surface here, too. As we continue hoping and praying to Hashem to protect us wherever we are, we must, at the same time, keep our hand on the pulse of the society in which we live and keep our eyes open to potential threats to our future.

Parashat Vayhi - Family Focus by Rabbi Avi Harari

A baal emunah is able to stay calm and composed no matter what type of adversity he is facing. The reason is because he knows for a fact that Hashem was the cause of it, and it is for his best. This attitude is much harder to have when it appears that he is in the difficult position due to other people. There, the yetzer hara tries to convince him that if it wasn't for that other person, he would not be in the position that he is in now. Yosef HaTzaddik, who was a master ma'amin, exemplified the great mida of this type of emunah, when he finally revealed himself to his brothers in this week's parasha, Vayigash . His brothers had planned to kill him, then sold him as a slave, taking him away from his father for years. He had been through so much hardship. And then he told his brothers not to feel bad about any of it because it was Hashem who used them as His messenger to bring him to the place He wanted him to be in. Yosef then hugged and kissed every one of his brothers. This is a tremendous level to reach. There are people who are able to accept the difficulties caused to them by others, but only after they see the benefits that came about as a result of them. The greatest rewards are reserved for those who are able to be calm and accepting even during the darkness when there are no benefits apparent. Rabbi Zilberstein told a story that he witnessed first-hand when he took his father to a clinic for a small procedure. There was a lot of commotion going on in one particular area and everyone realized it. When Rabbi Zilberstein inquired about it, he was told what happened. A man was there to get a couple of his teeth pulled. During the procedure, the doctor accidentally knocked one of his teeth and it went to the back of the man's throat. It was a sharp tooth which could have caused considerable damage to his lungs. The man's children, who accompanied him there, were horrified at what was happening. Specialists were called in and, eventually, they got the tooth out. Afterward, they did an x-ray on that area to make sure there was no damage and they found in the x-ray a very small, cancerous growth which was in its infant stages. They immediately took it out. The doctor said that type of growth is extremely dangerous and doesn't take too long to start doing damage. The fact that they caught it then saved this man's life. After we see the good in that doctor's "mistake" it's very easy to have emunah that it was Hashem who caused that tooth to be knocked out. But who would be able to stay calm and have full emunah that Hashem was the one behind it during the dark time, before they found the growth, when it looked like the patient was going to be negatively affected to no fault of his own? It's not good enough to believe it was Hashem only after the fact. We have to work on ourselves to believe it's Hashem the entire time. In the future, Hashem is going to show us why every single event that happened to every single individual was only because of Him for the best reasons possible. But then it will be too late to have emunah. Then it will be called ידיעה – not faith but knowledge. Now is our time to shine. We are never in any particular circumstance because of what somebody else did. We are only there because of Hashem. The more we are able to internalize this, the more peace of mind we'll have and the greater heights we'll reach. Shabbat Shalom.

Parashat Vayigash. In Farsi. parental responsibility in chinuch...in parasha by Rabbi Benjamin Lavian

The Torah in Parashat Vayigash lists the names of the members of Yaakob Abinu's family who moved with him from Canaan to Egypt. These include his granddaughter, Serah, the daughter of Asher (46:17). Targum Yonatan Ben Uziel tells us something fascinating about Serah – she was one of the very few people in world history who never died, and instead went into Gan Eden alive. Serah received this special reward because she was the one who informed Yaakob Abinu that Yosef was still alive. Yaakob had mourned and grieved for twenty-two years, thinking that Yosef, his beloved son, was devoured by an animal. When Yosef's brothers returned from Egypt with the news that Yosef was actually alive, and had risen to the position of vizier of Egypt, they were unsure how to communicate this information to Yaakob. He was an elderly, shattered man, and they needed to share with him this news in a gentle, delicate manner that wouldn't cause him shock. They turned to Serah, Asher's daughter, who was a talented musician. She took an instrument and sang beautifully to Yaakob the words that Yosef was alive. In reward for this act, Serah earned eternal life. It is not difficult to see the principle of "Midda Ke'negged Midda" – how actions are repaid "measure for measure" – at work in this story. Serah effectively restored Yaakb Abinu's soul, bringing him back to life. Throughout the twenty-two years of mourning, Yaakob was lifeless – without joy, without vitality. Serah restored Yaakob's life – and so she was rewarded with eternal life. The Zohar teaches that anytime a person shares good news with somebody, the spirit of Eliyahu Ha'nabi enters his being. Eliyahu is the one who will inform us of Mashiah's imminent arrival. In fact, Ashkenazim have the practice of adding a brief prayer to Birkat Ha'mazon asking Hashem to send us Eliyahu Ha'nabi "so that he will bring us good news, salvations and consolations." Eliyahu is the ultimate bearer of good tidings – and he is the most famous person who never died, who lives eternally, who went straight into Gan Eden without experiencing death. By sharing good news with people, we attain an element of Eliyahu Ha'nabi's eternal quality. When we tell good news, we make people happier, we revitalize them, we encourage them, we bring them more "liveliness." We are thus worthy of eternity. I recall that after my first child was born, I went from the hospital to a job I had at the time tutoring a young man in preparation for his Bar-Misva. When I came in, his mother said hello and asked how I was doing. I said I was fine, without informing her that my wife delivered a baby boy. I felt I would come across as self-absorbed by telling her about the birth. Later, the father came in and said hello, and once again I just responded to the greeting without informing him about the birth of my son. Not long after I left, both parents heard that my wife had given birth to a boy. They both called me and asked in bewilderment why I hadn't said anything about it. I acted incorrectly that day. I didn't realize at that time how important it is to share good news, as much and as often as possible. People love hearing good news. It gets them excited, it injects them with optimism and encouragement. It gives them a better feeling about the world. It reminds them that beautiful things are happening all around them, that Hashem does so many wonderful things. Sharing good news has the effect of lifting people's spirits and energizing them. This is especially important in today's day and age. The device we carry in our pocket is constantly bringing us bad news. We are greeted all day by distressing news, by all that is wrong in the world. The news feeds never tell us about couples getting engaged and married, about people working hard, accomplishing, and earning a respectable livelihood, about happy families enjoying dinner or an outing, about people doing Misvot and learning Torah. This is not reported as news because it's uninteresting. News feeds instead tell us as much negative information as it can – crime, corruption, ugly politics, "juicy" gossip about public personalities and celebrities, etc. Every piece of news we consume makes the world seem darker. The cumulative effect of news consumption is chronic negativity, and even anxiety, as we feel that everything about the world is wrong. The antidote to this gloom is positivity. We should be making a point of being as positive and upbeat as possible. We should be seizing every opportunity we have to share happy news, to point out the good things that are happening, to compliment, to praise, to express admiration and gratitude. There is more than enough negativity in our lives – and we must therefore avoid adding further negativity. Instead, let's spread positivity, talking as much as we can about all the good we see around us.

Parashat VaYigash - Yosef's Subtle Lesson by Rabbi Avi Harari

Parashat Miketz begins with the famous story of Yosef being brought from the Egyptian prison to interpret Pharaoh's unusual dreams. Yosef informed Pharoh that his visions of seven lean cows devouring seven large cows, and seven lean sheaves devouring seven large sheaves, foretold a seven-year period of agricultural surplus that would be immediately followed by seven years of harsh famine. After explaining the meaning of Pharaoh's dreams, Yosef proceeded to urge the king to appoint somebody to oversee the storage of grain during the next seven years to prepare for the drought years which would follow. Pharaoh promptly assigned Yosef to this role. Yosef adds a curious phrase in his remarks to Pharaoh, one which is often overlooked. In urging the king to set up a mechanism for the storage of grain, Yosef says, "Ya'aseh Pharaoh Ve'yafked Pekidim Al Ha'aretz" – "Pharaoh shall act and appoint officers over the land" (41:34). Yosef does not just advise Pharaoh to appoint officials – he says, "Ya'aseh Pharaoh," that "Pharaoh shall act." What is meant by these words? Why did Yosef emphasize that Pharaoh should "act"? Some suggest that Yosef here expressed a fundamental principle of leadership and education – the importance of setting a personal example. Yosef anticipated that there would be opposition among the Egyptian population to his plan to store large amounts of grain. During years of economic prosperity, few people have the foresight to consider the possibility of a shortage down the road. It would be hard for the Egyptians to envision a devastating famine while they were busy harvesting unprecedentedly large amounts of produce. They would not be so quick to put the surplus grain into storage to prepare for something that the government claimed would happen years later. They would need some convincing. This is why Yosef said, "Ya'aseh Pharaoh." The best way for Pharoah to convince the people to store grain was for him to set an example. Before he could appoint officials to enforce a policy of storage, he would have to "act" – he would need to show the people that he, too, was storing his surplus, that he was not overindulging during the years of prosperity. This was critical for the success of this plan. We might add that Yosef learned this concept from his father, Yaakob. At the end of Parashat Vayeseh, we read that Yaakov made a pact with his father-in-law, Laban, and as a formal symbol of their agreement they made a special pile of stones. The Torah tells that Yaakob turned to his sons and instructed them to collect stones to make this large pile ("Liktu Abanim" – 31:46). Despite the grueling labor involved, his sons immediately obeyed, without any protest. The likely reason is because in the preceding verse, we read that Yaakob himself lifted a large stone and erected it as a monument. Before asking his sons to participate in this process, Yaakob first acted himself. He first set an example for his children, and they were then far more receptive to his request that they join. Parents, educators, and anyone looking to have an impact must realize this truism about influence. A person is not likely to inspire others by sitting comfortably and trying to convince them to act. If we want to influence and inspire, we need to act, to set an example, to model the behavior. It is only if our words are accompanied by a personal example that we can hope for them to have an impact.

Parashat Mikess - Perspective by Rabbi Avi Harari

Rabbi Pinchas Allouche, head Rabbi at Congregation Beth Tefillah in Scottsdale, and the host of the Rabbi Allouche podcast, joins Seth for the full hour to talk about this week's Torah portion, Parashat Vayeshev, coming from Genesis, the story of Joseph, and the coming Hebrew holiday of Hanukkah.See omnystudio.com/listener for privacy information.