Podcasts about parashat b

In this week's parasha , B'shalach , we read about monumental events, including Kriyat Yam Suf and the battle against Amalek. Yet this Shabbat is called Shabbat Shira —the Shabbat of Song—named after the song of gratitude that Bnei Yisrael sang upon being saved from the Egyptians. This highlights the immense power of expressing sincere gratitude to Hashem. The Sefer Sas B'Imratecha points out that when the shira describes how the Egyptians sank like stones, the pasuk says, " ידמו כאבן " —rather than the more common term, " יפלו כאבן ." He explains that ידמו is related to דממה —silence. At Kriyat Yam Suf , the Egyptians witnessed Hashem's greatness, and some were even moved to praise Him. Had they done so, they would have been saved. However, they were not worthy of this zechut , and so ידמו כאבן —they were silenced along to bring their downfall. A person has so much to be grateful for, yet it is human nature to focus on what is missing rather than appreciating the thousands of blessings already present. Even when we have every reason to sing to Hashem, the yetzer hara tricks us into complaining instead. When this happens, we must take a step back, see the bigger picture, and counter his tactics with gratitude. A woman in Israel gave birth to a child after waiting more than 13 years. The baby boy was born on Shabbat, and she and her husband were overjoyed. Her mother, who had stood by her side for all those difficult years, shared in their immense happiness. However, very quickly, she became deeply concerned about the logistics of the berit mila . The berit mila would be held the following Shabbat, and she realized that she lived in a small home, far from all her relatives. How could they celebrate the berit without their family present? She became so consumed by this worry that she was on the verge of tears. Then she stopped herself. "We waited 13 years for this miracle," she thought. "Now I'm going to cry over something so trivial?" She shifted her focus and instead spent her time thanking Hashem for the incredible chesed He had done for her family. The very next day, she was informed that one of her trust funds had matured and was available for withdrawal. The amount was more than enough to rent a hall in a hotel and book rooms for their entire extended family to stay for Shabbat and attend the berit mila . Gratitude brings yeshuot . Another woman was desperately trying to reach someone. She called the person nine times in a row, but there was no answer. Frustrated, she stopped, took a deep breath, and recited Mizmor L'Toda , sincerely thanking Hashem for always doing what was best for her. Then, she dialed the number once more—and this time, the person picked up right away. She said, " Whenever I have a problem, instead of complaining or getting upset, I choose to thank Hashem instead—and time after time, I see yeshuot unfold before my eyes." A fourth-grade rebbe shared with me: One morning, he woke up and realized he had lost his voice. He wasn't sick. He had no sore throat. But he simply couldn't speak. Assuming it would pass, he waited. But three days went by, and nothing changed. He went to his doctor, who was baffled—there was no clear medical explanation. Later, while driving, the rebbe was listening to a shiur in which the speaker told a story about a man who was at risk of losing his hearing. His rabbi asked him if he had ever thanked Hashem for the ability to hear. The man admitted that he had never given it much thought. Following his rabbi's advice, he spent the next few days sincerely thanking Hashem for the gift of hearing. Shortly after, his hearing was miraculously restored. Hearing this, the rebbe thought to himself, "I've never once truly appreciated my ability to speak." So he began thanking Hashem—silently, in his mind—for the wondrous gift of speech. He did this for three consecutive days. By the third day, without any medication, his voice returned completely. This Shabbat is called Shabbat Shira —the Shabbat of Song. Let us take this lesson to heart: to always focus on Hashem's blessings, thank Him for them, and even sing to Him for them. Shabbat Shalom.

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

Parashat B'shallach [Exodus 13:16-17:16] includes the Song of the Sea [15:1-19], which has been incorporated in the daily morning liturgy. It concludes with the original battle with Amalek [Exodus 17:9-16], which will be read again on Purim [March 14, 2025]. Our conversation divided into two, the first part dedicated to a discussion about Joseph's bones and the second to a conversation about the liturgical dimension of the Song of the Sea and what that might mean for the partipants in the singing. We remain ever mindful of the hostages still in captivity, may they be returned speedily to their families, and to the soldiers defending Israel as part of the Israel Defense Forces, may they be removed from harm's way. Shabbat Shalom

Parsha Talk with Rabbis Eliot Maomet, Barry Chesler and Jeremy Kalmanofsky. Special Guest Rabbi Eliezer Diamond sitting in for Rabbi Kalmanofsky who is travelling to Israel. Parashat B'ha'alot'kha [Numbers 8-11] is particularly rich, featuring, among other items: the menorah [8:1-4] and the trumpets [10:1-10]; the Second Passover [9:1-14], for those who were unable to observe the First Passover; the bracketed verses [10:35-36],which have become part of the Torah service in synagogue worship; various complaints of the people [chapter 11], and the complaints of Aaron and Miriam about Moses [12]. We focused on the bracketed verses, and chapter 12, in particular the prayer offered by Moses in v. 13. We were fortunate to have with us this week Rabbi Eliezer Diamond, the Rabbi Judah Nadich Professor of Talmud and Rabbinics at The Jewish Theological Seminary, who filled in for Rabbi Kalmanofsky, who is in Israel this week. It was a real treat for Eliot and me, who were students of Rabbi Diamond at the Seminary, and spent several summers with him at Camp Ramah in the Berkshires. We hope you enjoy hearing a different voice! We are ever mindful of the hostages and their families, and the men and women who defend Israel as soldiers in the Israel Defense Force. May the hostages be speedily returned to their homes; may the soldiers be removed from harm's way. Shabbat Shalom.

Parsha Talk with Rabbis Eliot Malomet, Barry Chesler and Jeremy Kalmanofsky. Parashat B'midbar [Numbers 1:1-4:20] is the first parashah in the Book of Numbers, which deals in episodic form with the 40-year wilderness wanderings. As Jacob Milgrom notes in his JPS Commentary to Numbers, the book's treatment of this time frame is uneven. The first section [1:1-10:11] takes place over 19 days in the second month of the second year, while the third and final section [21:10-36:15] occurs “within five months of the fortieth year”, leaving the middle section to take place sometime during the intervening 38 years. As befits a book which we call in English Numbers, we spent most of our conversation talking about numbers and how we might make sense of them. We hope you enjoy it! We are ever mindful of the hostages and their families, and the men and women who defend Israel as soldiers in the Israel Defense Force. May the hostages be speedily returned to their homes; may the soldiers be removed from harm's way. Shabbat Shalom.

Parashat Bé'houkotaï 5784 (2024) - Message du Rav avant Shabbat by Rav David Touitou

Parashat B'har [Leviticus 25:1–26:2], at 57 verses, is one of the shortest in the Torah. In his JPS Torah Commentary, Baruch Levine entitles it “Principles of Land Tenure”. The first section deals with the sabbatical year and jubilee year, and the second section deals with laws regarding people in straitened circumstances. We more or less followed this order as well in our conversation. We hope you enjoy it! We are ever mindful of the hostages and their families, and the men and women who defend Israel as soldiers in the Israel Defense Force. May the hostages be speedily returned to their homes; may the soldiers be removed from harm's way. Shabbat Shalom.

Parashat B'chukotai is the tenth and last parashah of Sefer Va-yiqra [Book of Leviticus]. Its main section is the תוכחה [tokhekhah, “rebuke”; Baruch Levine labels it “The Execration” (26:14-45)]. Preceded by the blessings (26:3-13) that will come to Israel, both the people and the land provided the people observe the mitzvot [commandments], the far larger part is devoted to the details of the punishments which will ensue should the people not observe the commandments. It can be difficult in 2024, given the nature of the text itself as well as all that is going on in the world and the Jewish world today, to make sense of this passage, and it is to this task that we devote most of our conversation. We also discuss chapter 27, which Baruch Levine entitles “Funding the Sanctuary”. It is customary when we finish a Book of the Torah to conclude the reading in the synagogue with the words חזק חזק ונתחזק, chazak chazak v-nitchazek, let us be strong, let us be strong, let us be strengthened. May it be so for the community of Israel, whether they be in the Land or outside of it. We are ever mindful of the hostages and their families, and the men and women who defend Israel as soldiers in the Israel Defense Force. May the hostages be speedily returned to their homes; may the soldiers be removed from harm's way. Shabbat Shalom.

Why is the struggle to study the Torah so deeply embedded in Jewish tradition? Join us as we tackle this bold question and explore Parashat B'chukosai, where the Jewish people face a profound ultimatum: adhere to God's commandments for immense blessings or suffer dire consequences. The Tochecha, or admonitions, are read quietly due to their grave nature, but we bring them to the forefront to understand their significance. With insights from Rashi's commentary on "I'm bechukosai teyleichu," we uncover the concept of Ameilos BaTorah and the immense value of toiling in Torah study—even when its full impact remains beyond our grasp.We'll journey through historical and biblical examples, from Moshe Rabbeinu's struggles to Yaakov's early yearning for Torah study, and reflect on the Vilna Gaon's rejection of angelic help. These stories illustrate the indispensable role of hard work in spiritual growth and purity. In a world where modern trends often emphasize effortless success, this episode reaffirms the timeless truth: meaningful achievement requires relentless effort and dedication, whether in Torah study or life. Discover how this unwavering commitment leads to both profound blessings and inner peace.Support the Show.------------------Check out our other Torah Podcasts and content! SUBSCRIBE to The Motivation Congregation Podcast for daily motivational mussar! Listen on Spotify or the new Jewish music and Podcast streaming platform 24six! Find all Torah talks and listen to featured episodes on our new website, themotivationcongregation.org Questions or Comments? Please email me @ michaelbrooke97@gmail.com

Parsha Talk with Rabbis Eliot Malomet, Barry Chesler and Jeremy Kalmanofsky. Parashat B'shallach [Exodus 13:17–17:16], the fourth parashah in Sefer Sh'mot [the Book of Exodus] features the Song of the Sea [Exodus 15:1–19], which has become part of the morning prayer service. In introducing the show, Eliot framed our discussion as Anatomy of a Scene. We examined the four main figures [God, Moshe, Pharaoh, B'nai Yisrael], seeking to understand their motivations, evaluating their words and actions. This is a rather different approach for us, so we want to know how you liked it! Feel free to leave comments below, or write us at parshatalk@gmail.com. Our thoughts and prayers continue to be with the hostages, may they be returned to their homes safely, and the soldiers defending Israel, may they be removed from harm's way.

Recording Available Via Telephone Dial: (605) 475-4799 | Access ID: 840886# | Reference #: 2378 Sponsored By Morris Ashear in honor of his wife Diane The pasuk says in this week's parasha, B'ha'alotecha, אשר הראה ה' את משה כן עשה את המנורה, and the Midrash with the mefarshim explain, Moshe couldn't figure out how to make the Menorah from one solid piece of gold until Hashem showed him exactly how to do it. However, Moshe kept forgetting, until Hashem himself made it for him. The sefer Imreh Yitzchak asks, it seems like initially it was the will of Hashem that Moshe be the one to make the Menorah and it was only due to the difficulty involved that Hashem had to do it Himself. And so, the Rabbi asked, if Hashem really wanted Moshe to do it, He could have made him not forget, He is unlimited. So why, in the end, did Hashem make the Menorah Himself. The Rabbi quoted a principle that he learned from Rav Yosef Zalman Bloch and used it to explain. The way that it appears to us is that Hashem gives certain powers for things to work in a natural way and that's why they work, but in reality, everything that takes place is a hidden miracle. It is not the item working because Hashem gave it power, it is Hashem actively making it work right at this moment. When a person does even the smallest chore like pick up a phone to make a phone call, countless things have to go on in the brain to send the messages to move the fingers and for the buttons on the phone to work and for the call to go through, it all needs siyata d'Shamaya. Hashem is involved every step of the way and it is only because of Him that a simple thing like a phone call could be made. Says the Imreh Yitzckak, it is this message that Hashem wanted to hint to us in the making of the Menorah. Even though Moshe was shown exactly what to do to make it. And even though he had a very strong brain that could comprehend anything, and even though he tried his hardest to get it done, Hashem wanted to teach us, it is not a person's mind that is able to think and it is not a person's hishtadlut that is able to get things done; it is all Hashem from beginning to end. And when He says the mind shouldn't process something, it will not. And when He says an effort shouldn't be successful, it doesn't matter how strong a person is, it will not be. And whenever someone does accomplish with his hishtadlut, he is supposed to feel as though it happened without him, by the doing of Hashem. And this lesson was specifically taught to us through the making of the Menorah because it is the Menorah that was the testimony that the Shechina was amongst us, like the Gemara says in Masechet Menachot, daf 86b. When a person knows that Hashem is in complete control of everything, he is able to live his life with much more peace of mind. A young woman in shidduchim said she suffers from a hair loss condition. She found very expensive hair extensions that were perfect for her. She needed to use adhesives each day to stick them down to her head. After a few months, her hair started growing back, baruch Hashem, but in the meantime it was getting tough to get the adhesives to stick. It was very challenging on Shabbat to do it without violating halacha and when she asked her rabbi about it, he told her it was forbidden. Although they were very expensive, she immediately said, “I learned Hashem completely pays for Shabbat expenses, so I am totally fine getting brand new ones.” With this thought process, she became much calmer. She searched for the new ones and found the perfect ones but they were going to cost $2400, which was an enormous amount of money for her. She, however, was confident that Hashem would be paying. At this time, she just began paying for medical insurance with her new employer. She had to pay $200 a month. Before she even paid for the extensions, she received an email from her old medical coverage saying that, due to the fact that Covid emergency was still in effect, they were going to keep her on for one additional year at no cost. Exactly the value of $2400. Hashem controls everything. Our efforts are only meant to camouflage Him. However, we must never get fooled by the camouflage. Even when our efforts are successful, we are to know it was only because of Hashem. Shabbat Shalom.

Parsha Talk with Rabbis Eliot Malomet, Barry Chesler and Jeremy Kalmanofsky. Parashat B'ha'alot'kha [Numbers 8-12], the third parashah in Numbers, covers a lot of ground. To name just a few topics, there is the lighting of the menorah [Numbers 8:1-4]; the ritual purification of the Levites so they might perform their duties with the Tabernacle [Numbers 8:5-22]; the Second Passover [9:1-14], which allows those who are in a state of ritual impurity or too far from the Temple at the time of the First Passover to participate in this great national celebration; the guidance in the wilderness [Numbers 10:29-36] provided by Hobab, the name given here for the figure known elsewhere as Jethro (father-in-law of Moses), and the Ark, including the two verses separated by the inverted nuns [the 14th letter of the Hebrew alphabet], the complaints at Taberah [11:1-3] and Kibbroth-Hattaavah [4-35], which includes Moses complaining to God about his burden, God providing for 70 elders to assist Moses, and God providing a month's worth of quail to satisfy the people's demand for meat; and the passage about Aaron and Miriam challenging the authority of Moses [chapter 12]. Even though this list seems exhaustive, there are things left out! Our conversation is perhaps not so wide-ranging, but worth a listen nevertheless. Shabbat Shalom!

As human beings, we all have a natural tendency towards sin and disobedience because of our sinful nature.  However, by continually walking in the Spirit, we can have protection, forgiveness, and the peace of God. Listen to Rabbi Toby's sermon from Parashat B'har-B'chukotai this past Shabbat.

Parsha Talk; with Rabbis Eliot Malomet, Barry Chesler and Jeremy Kalmanofsky. Parashat B'har-B'chukotai [Leviticus 25-27] concludes the Book of Leviticus. Leviticus is the shortest book in terms of chapters [27], and the fewest in parashiyot [10, tied with Numbers], but takes as few as 7 weeks to read when all of its potentially doubled parashiyot are in fact doubled, as is the case this year. B'har opens with a description of the sabbatical year and the jubilee year, which led to a discussion of time and how we mark it and find meaning in its passage. Our discussion, as is so often the case, meandered: we mentioned the Rebuke [Leviticus 26:14-45] and the double ending of the book, since the last verse in chapters 26 and 27 are virtually identical. Sinai looms large in the book and the parashah, as does, in at least one reading, the relationship between time and space. In the synagogue, when we conclude a book of the Torah, we say chazzak, chazzak, ve-nitchazzek. Let us be strong, let us be strong, and we shall be strengthened!

Rabbis Eliot Malomet, Barry Chesler and Jeremy Kalmanofsky with Parsha Talk. Parashat B'shallach [Exodus 13:17–17:16] features the Song of the Sea [15:1–19], the magnificent poem the Torah records as the Israselites' response to their successful crossing of the Sea of Reeds, allowing them to put their Egyptian experience behind them once and for all. But, there is so much more in the parashah, including the actual splitting of the sea, given both a natural and miraculous explanation, the introduction of manna as the staple of the Israelites' diet for the next forty years, various complaints, the 1st hitting of the Rock [17:1–7] and the attack of Amalek. 17:8–16]. While we do not cover everything, we hope we do the parashah justice, and that everyone finds something worth hearing. Shabbat Shalom!

Parsha Talk with Rabbis Eliot Malomet, Barry Chesler and Jeremy Kalmanofsky. Parashat B'reshit [Genesis 1:1–6:8] begins the annual reading of the Torah once again. We spend some time discussing the phenomenon of reading and rereading the Torah, and how we might approach it with new eyes, with freshness, year after year. We discuss Creation, as it appears in chapter 1 and in chapter 2, we discuss Adam & Eve, Cain & Abel; we talk about Noah, who makes his appearance at the end of the parashah. There is no end to what we could talk about other than the one imposed by time! We welcome you to our new year of conversation about the Torah, and we look forward to hearing from you, by e-mail at parshatalk@gmail.com, facebook, or some other medium. Shabbat Shalom!

Parsha Talk, with Rabbis Eliot Malomet, Barry Chesler and Jeremy Kalmanofsky. We often refer to the Torah as the Chumash, a shortening of the Hebrew phrase for the 5 Books of Moses or 5 Books of the Torah. But there is a rabbinic tradition that there are actually 7 books, based on a scribal anomaly where the two verses 10:35-36 are bracketed by inverted nuns [the 14th letter of the Hebrew alphabet] in the Torah scroll.. Our book of Numbers would then comprise 3 books: 1:1-10:34, 10:35-36, and 11:1-12:16. There is no clear consensus why these verses are so bracketed, but the two verses in question are most familiar to us from the Torah service in the synagogue, where verse 10:35 begins the Torah service with the opening of the ark and 10:36 begins the last paragraph before we return the Torah and close the ark. We discuss the significance of these verses as part our conversation for Parashat B'ha'alo'tkha [Numbers 8-12]. There are a myriad of other topics this week, some of which capture our attention, including Pesach Sheni, the 2nd Passover [9:1-14]., and the incident of Miriam and Aaron apparently defaming Moses [12:1-16]. Give a listen! Shabbat Shalom!!

In the words of this week's guest, “The role of an educator is to facilitate other's learning,” and we loved learning with Cantor Josh Rosenberg, educator extraordinaire! Josh talked with us about music, learning, and a love of community, all in light of Parashat B'haalot'cha. How do we balance structure and silliness, formality and freedom? How do we harness the energy of our communities to best bring joy and learning to our work? To continue the conversation: Temple Beth Elohim: TBEWellesley.org Our Discord Server: https://discord.gg/xeeghhpSy3 Show the love with some Drinking and Drashing: Torah with a Twist merchandise at store.drinkinganddrashing.com, and don't forget to subscribe and give us a rating on Apple Podcasts—it's a great way to help our show grow! Edited by Kate Griffin

Sermon by Rabbi Dan Ross, “Parashat B'haalot'cha: The Torah of Travel” June 10, 2022

Rabbis Eliot Malomet, Barry Chesler and Jeremy Kalmanofsky. Parashat B'chukotai [Leviticus 26:3-27:34] concludes the reading from the Book of Leviticus. Chapter 26 contains the tochechah, the lengthy passage of rebuke for failure to live up to God's commands, which finds an echo in parashat Ki Tavo, near the end of Deuteronomy. Chapter 27 discusses votive offerings to the tabernacle, where a person's donation is determined by gender and age. This finds an echo in the Book of Numbers, which we begin reading next week, and the redemption of the first-born. This topic of valuations forms the basis of the mishnaic tractate of Arakhin, and provides a contrast between the monetary worth of a human being here with the infinite value of a human being embedded in the idea that each of us is created in the image of God. Shabbat Shalom!

Parsha Talk; with Rabbis Eliot Malomet, Barry Chesler and Jeremy Kalmanofsky. Parashat B'har [Leviticus 25:1–26:2], at 57 verses, is one of the shortest of the weekly readings. It is concerned with the shmittah [sabbatical] year and yovel [jubilee] year, as well as other legislation designed to remediate poverty which leads to the selling of ancestral land. Of particular note for Americans [of the United States variety] is 25:10, which provides the Hebrew source for the inscription on the Liberty Bell, “you shall proclaim liberty throughout the land, unto all the inhabitants thereof”. We discussed a little bit what liberty or freedom might have meant in its biblical context, but spent most of our time discussing a rabbinic take on the trolley problem, which is found in the Talmud [Bava Metzia 62a], and quotes from our parashah as a proof-text [25:36] As always, comments and criticisms are welcome at parshatalk.com. Shabbat Shalom!

Rabbis Eliot Malomet, Barry Chesler and Jeremy Kalmanofsky - Parashah Talk is back for another season! After a couple of weeks to talk about the holidays, we are back to the weekly parashah. This week, the first Shabbat after Simchat Torah, we begin all over again with Parashat B'reshit [Genesis 1:1-6:8]. While the text remains the same, we are a year older, and hopefully wiser, so we look at the text from a slightly different, perhaps more elevated, perspective. We are grateful for the opportunity to talk Torah, and hope you enjoy listening and/or watching! Shabbat Shalom!!

Parashat B’midbar [Num. 1:1-4:20] opens Sefer B’midbar [Book of Numbers] with a census of the Israelite men aged 20 and over, suitable for military service. And if that were not dry enough, the census information is repeated, given as the 4 camps [one for each direction (east-south-west-north)]. Eliot could not quite bring himself to say it was an amazing parashah, but I think we did it, and ourselves, credit. We found meaning in the details of the census, discussed the exchange of Levites and first-born as religious functionaries, and discussed Shavuot, the two-day holiday celebrating the Giving of Torah which begins Sunday night. At the beginning and end we expressed our concern for the situation in Israel, and to her people and those who are there, which includes our children, extended family, and friends. May God grant our request for peace for Israel, her people, and all who dwell on earth. Shabbat Shalom! Chag Sameach! (Image by Cole Keister)

Parashah Talk, the Pesach Edition: Rabbis Eliot Malomet, Jeremy Kalmanofsky and Barry Chester. This Shabbat is the 7th day of Passover, when we read the beginning of Parashat B'shallach [Exodus 13:17-15:27, last read on January 30], featuring the Song of the Sea [Exodus 15:1-21]. On Sunday, the Torah reading is the same as the 2nd day of Shavuot and Sh'mini Atzeret [Deuteronomy 15:19-16:17]. There is a longstanding tradition to read the Song of Songs on the Shabbat of Pesach [unless Shabbat is both 1st and 8th day, when it is read on the 8th day]. Our discussion focuses first on the Song of the Sea, and then on Song of Songs. Shabbat Shalom & Chag Sameach!

Parashat B'shallach [Exodus 13:17-17:16] features the Song of the Sea, the triumphant poem of redemption sung by the Israelites when they have crossed the Sea of Reeds and turn around to see the Egyptians dead on the opposite shore. Rather than poetry, our conversation is more about prose: the character and leadership of Moses, the character of the Israelites as they cross over, ostensibly into freedom, the institution of Shabbat, and the battle with the Amalekites. Give a listen to Rabbis Eliot Malomet, Jeremy Kalmonofsky and Barry Chesler on Parsha Talk! Comments and criticisms are welcome at parshatalk@gmail.com. While we read the mail and intend to answer questions on the next show, we are not always successful. Do not despair! Send the question again! There is, for the forseeable future, always next week!

Parashat B'shalach: Walking Through the Sea Towards Our Eternal Destiny With Pharaoh and the Egyptian army in hot pursuit, the Children of Israel face the Sea of Reeds in this week's Torah portion of B'shalach. Walking through the water that had miraculously split before them, the Israelites experienced the great saving of Hashem, and collectively rose – man, woman and (even the as-yet unborn) child, to the highest level of revelation. This prophetic illumination resulted in the entire nation bursting forth with the very special ‘Song of the Sea.' This song sums up their experience as a clear vision of the true nature of reality…they understood that this event was not an exception to the rule, not the temporary suspension of reality—but the suspension of the illusion of this world. This week's episode of the Jerusalem Lights podcast explores the depth and beauty of this seminal event in history as described in this week' Torah portion and in the teachings of the Sages of Israel. Jim Long and Rabbi Chaim Richman also connect the portion's theme of faith in G-d to the events transpiring currently in our tumultuous world. -- Rabbi Chaim Richman Jerusalem Lights |Torah for Everyone Donate to help support the work of Jerusalem Lights at infojerusalemlights@gmail.com or: https://paypal.me/JerusalemLights?locale.x=en_US Subscribe to our newsletter at www.rabbirichman.com Subscribe to our YouTube channel: https://www.youtube.com/channel/UCUpVZ_6uuXGnknp2dJD6pSA/featured Facebook: https://www.facebook.com/RabbiChaimRichman/ In the USA: Jerusalem Lights Inc. Post Office Box 16886 Lubbock Texas 79490. In Israel: Tel 972 54 7000395 Mail: PO Box 23808, Jerusalem Israel

La Haftara semanal - Parashat Bó

Parashat Bó - La primera Mitzvá: ¿Porque se necesita testigos para santificar el mes?  El valor del tiempo

The Halacha prohibits Borer (selecting) the P’solet (waste) from the desired Ochel (food). Rather, one must select the "good" from the "bad." This is the basic of the conditions necessary to permit selecting from a mixture. The Poskim discuss whether taking the entire mixture in one’s hand and shaking out the P’solet is permitted. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat B’shalach (Halacha 7), considers this Ochel from P’solet, since the desired item remains in his grasp. He brings the classic example of shaking pits off a slice of watermelon before eating it. Even though the P’solet is leaving the Ochel, it is still considered Ochel from P’solet, since he retains his hold on the Ochel (the watermelon) at all times. The Ben Ish Hai even permits removing the pits while engaged in the act of eating. That is also not considered P’solet from Ochel, since, as the Menuhat Ahaba explains, this is "Derech Achila"-the usual way to eat. The Hachamim did not require one to put the pits in his mouth and then spit them out. That would be tantamount to requiring one to insert the nut with its shell into the mouth and only then spitting out the shell. Nevertheless, he does say that it is praiseworthy to be stringent.Another application of this principle is pouring out the liquid that settles on top of a yogurt. Hacham Ovadia permits doing so immediately prior to consumption, because it is still considered removing the Ochel from the P’solet, since the yogurt remains in his hand. It seems that Hacham Bension (Vol. 1) also subscribes to this opinion. There appears to be a contradiction in the Mishna Berura between his ruling in his introduction to Siman 319 and his later ruling in 319:58.SUMMARYIt is permitted to shake pits off a slice of watermelon or to pour the liquid off the surface of a yogurt, before eating it.

This week, we close out the book of Leviticus with Parashat B’chukotai, and learn about the rewards of following the commandments. Hear Rabbi Rick Jacobs’s take on why it’s important to not just live a virtuous life for ourselves, but also to help make our communities more ethical.

In this week’s Torah portion, Parashat B’har, we learn commandments around economic and environmental justice. In a time where income inequality is growing, Rabbi Rick Jacobs explains how Jewish tradition can inform our response to this modern-day issue.

This week’s Torah portion, Parashat B’shalach, is read on Shabbat Shira, the Shabbat of Song. Music is highlighted on this particular Shabbat: In this portion, the prophetess Miriam leads the other women in playing their timbrels, and the accompanying Haftarah reading features the Song of Deborah. Rabbi Rick Jacobs discusses these texts and remembers Debbie Friedman z”l, the legendary Jewish songwriter, as her yahrzeit approaches. He shares his personal memories of Debbie, paying tribute to her profound gifts and their lasting effect on the Jewish world.

Parashat B’reishit includes the story of Adam and Eve. It’s a problematic story—one that can define women as subservient, with negative qualities. In this episode of On the Other Hand, Rabbi Jacobs discusses the parts of the Torah that don’t teach the best lessons about gender equality, and where we should look instead.

In Chapter 11 of Parashat B’haalot’cha, the Israelites are wandering through the desert, and they’re kvetching. They’re not happy about the cuisine, the amount of water, and everything they need to schlep. Even though most of us today aren’t tasked with wandering through the desert, we still find things to kvetch about. But what if, when we want to kvetch, we instead focus on building up our community? Rabbi Jacobs explores this question in this week’s episode of On the Other Hand.  

Parashat B’midbar is the first parashah in the Book of Numbers, and it’s called the Book of Numbers because it opens with a census. In this episode of On the Other Hand, Rabbi Jacobs uses the occasion to think about contemporary numbers, including a few particular surveys that the Reform Movement has been part of, that give a new and exciting window into Jewish life.

Parashat B’har features an important teaching on environmental justice: that we are to be respectful of our land. Many Reform Jews express their respect for the environment with action, and many Reform congregations have gone zero-waste or are GreenFaith certified. In this episode of On the Other Hand, Rabbi Jacobs discusses why it’s so important that we respect the environment, and shares some easy ways to do so.

As we begin a new cycle of study and learning with Parashat B’reishit, Rabbi Jacobs makes a case for the number seven. Why is the number seven so significant, and what does this significance mean in Judaism? Rabbi Jacobs, president of the Union for Reform Judaism, explains, in this episode of On the Other Hand.

In this episode of On The Other Hand, Rabbi Jacobs is joined by April Baskin, URJ Vice President of Audacious Hospitality, to discuss the provocative text in Parashat B’haalot’cha when Miriam and Aaron talk behind Moses’s back about Moses marrying Tziporah, a Kushite woman.  Listen to Rabbi Jacobs and April Baskin discuss this text, whether Judaism is colorblind, and where the North American Jewish community can do better by Jews of Color.

Do you know which countries have the largest population of Jewish people? What about how many Jews serve in the United States Congress? As we begin the Book of Numbers with Parashat B’midbar, Rabbi Jacobs talks us through the numbers of the Jewish people today, as Parashat B’midbar does with the Israelites wandering the desert after the Exodus. Listen to this episode of On the Other Hand to learn what Rabbi Jacobs thinks about these numbers, and whether they matter.

Did you know that instead of wandering in the desert for 40 years, the Israelites could have used a shortcut that would get them to their destination in only two weeks? But the decision to wander was an intentional one that lead to a deliberate, challenging, and critical journey. Listen to Rabbi Rick Jacobs, president of the Union for Reform Judaism, discuss Parashat B’shalach, and the journey of the Jewish people from Egypt to Canaan.

We have finally come to the last portion of Vayikra, known as Parashat B’chukkotai (say “b-choo-koh-tie”; the “ch” is as the “ch” in Bach). The root word from which our Torah portion’s title is taken is “choke,” and it means “statute, ordinance, limit, something prescribed. ” This should not be confused with its counterpart “Torah” which is also sometimes translated along these same lines. I understand the word choke to convey something a bit more “wooden” (edict) when compared to Torah (teaching). Because this commentary’s teachings are so pertinent to world Jewry, both past and present, I shall be making many more rabbinic quotes than I normally do. I will ask my non-Jewish audience to bear with me as I reach out to my fellow “Y’hudim” (Jews) through the instructions of the Chazal (Sages of Blessed Memory). This week’s Torah teaching introduces one of the central aspects of the covenant made through Moshe Rabbenu (Moses our teacher): obedience. The Torah clearly teaches here in this parashah that blessing is predicated upon obedience to its chukkim (edicts). What sort of blessing? Physical, social, and financial, to name a few. But not spiritual. First the “Bad News…” The LORD’s reproof to ‘Am Yisra’el, found in chapter 26:14-45, is known in Judaism as the “Tochacha”, a “minor” listing of “curses” brought against the People for their disobedience. A similar yet “major” listing, also referred to as “Tochacha”, can be read in Parashat Ki Tavo at D’varim (Deuteronomy) chapter 28. According to one online Hebrew-English dictionary, the origin word ‘tocheycha’ conveys a “reprimand. ” Browns, Driver, Briggs defines this word as “rebuke, correction, reproof, punishment, chastisement.” By its context, since the source is the Holy One Himself, it conveys the purpose of “divine retribution.” Interesting by comparison, the Hebrew of this current perek (chapter) is written in the plural, addressing collective Isra'el. Its counterpart in D’varim 28, however, is written in the singular. The Gaon of Vilna explains that the difference conveyed by the listing in D’varim is that the Holy One, Blessed Be He, is addressing collective Isra'el, that is, each and every Jew that was present then and each and every Jew that will be born in the future. Indeed a quote from the JPS version of Parashat Nitzavim (D’varim 29:13, 14 [14, 15 in English Bibles]) gives the Gaon this impression: 29:13 But it is not with you alone that I am making this covenant and this dread oath. (V’lo itchem l’vadechem anochi koret et-hab’rit hazot ve'et-ha'alah hazot.) 29:14 I am making it both with those who are standing here with us today before God our Lord, and with those who are not [yet] here with us today. (Ki et-asher yeshno poh imanu omed hayom lifney Adonai Eloheynu ve'et asher eynenu poh imanu hayom.) Rashi explains that the phrase "v’lo itchem l’vadchem" includes even "dorot ho’asidim l’hiyot" - generations that are destined to yet come into existence. Indeed, the Gemara (the commentary on the Mishnah) explains that the principal of communal responsibility - kol Yisroel areivim zeh bozeh - is rooted in Parashat Nitzavim . Thus, the collective nature of the Tochacha in particular, and K’nesset Yisra’el (Assembly of Isra'el) in general, includes any future member of B’nei Yisra’el (Sons of Isra'el) as well. Accordingly, the Gemara derives the concept of arvus (say “ar-voos”), “joint responsibility [of one Jew for another's performance of mitzvot]”, from the tochacha, which emphasizes the collective unit of B’nei Yisra’el. In this sense, Rav Yeruchum Perlow explains the view of the Bahag who counts the Tochacha and its blessings and curses among the 613 mitzvot. He suggests that the Bahag was not referring to the ceremony and ritual of the Tochacha, but rather to the mitzvah of arvus, which is rooted in the Tochacha itself.

Rabbi Knopf’s Saturday message for Parashat B’Shallah (January 31, 2015): How to break free from the fears that hold us back from being the best spouses, parents, friends, community members, and citizens we can be.  

Rabbi Knopf’s Friday message for Parashat B’Shallah (January 30, 2014): A day of rest is all well and good, but means nothing if you don’t prepare for it.  

Rabbi Knopf’s Saturday message for Parashat B’reishit (October 18, 2014): Why being our brothers’ and sisters’ keeper is more important now than ever.  

Rabbi Knopf’s Saturday message for Parashat B’reishit (October 18, 2014): Why being our brothers’ and sisters’ keeper is more important now than ever.  

Rabbi Knopf’s Friday message for Parashat B’reishit (October 17, 2014): The opening chapter of Genesis, teach the rabbis, is an extended metaphor about the nature of the world and the Jewish mission in it. Rabbi Knopf unpacks the metaphor, and charges us with the mission.

Rabbi Knopf’s Friday message for Parashat B’reishit (October 17, 2014): The opening chapter of Genesis, teach the rabbis, is an extended metaphor about the nature of the world and the Jewish mission in it. Rabbi Knopf unpacks the metaphor, and charges us with the mission.