Podcasts about parashat re

Pastor Joshua reads Deuteronomy 11:26-16:17, Parashat re-eh (meaning "see").

In this week's teaching on Parashat Re'eh, we explore how Moses sets clear distinctions between clean and unclean foods in Deuteronomy 14, and why these instructions remain vital for Messianic believers today. We then turn to Romans 14, a chapter often misunderstood as abolishing food laws. Instead, Paul is addressing a very specific cultural issue: the prevalence of sacred meat sacrificed to Roman gods and sold in the marketplace. By understanding the Roman world—where nearly all meat passed through pagan temples—we see that Paul's words are not about negating Torah's dietary instructions, but about avoiding judgment and division in the community when believers wrestled with questions of conscience regarding idol-sacrificed food. Rather than dismissing Deuteronomy's food laws, Paul affirms them by pointing his audience back to love, unity, and holiness in the Messiah. This episode challenges us to re-read Romans 14 in its historical and cultural context, recognizing that Paul was dealing with idolatry and community tension—not overturning God's eternal standards of clean and unclean foods.  

The Pasuk says in Parashat Re'eh: "וברכך ה' אלוקיך בכל אשר תעשה"-Hashem your G-d will bless you in everything you do. Our Rabbis learn from here our obligation to put in our Hishtadlut, our effort, to accomplish what we want. Along with this obligation comes a very big test that everyone faces on a daily basis- to be able to put in the effort, yet realize the whole time that Hashem is really the One getting everything done. Hashem wants the world to run בדרך הטבע , through nature, so in order to camouflage His presence, He makes it look like we are the ones accomplishing. But in truth, it is all Hashem. The Mesilat Yesharim calls our Hishtadlut a tax to pay. Once we have fulfilled the quota, Hashem sends His blessing down. Shlomo Hamelech summed it up in a Pasuk in Mishle: "סוס מוכן ליום מלחמה" We have to get the horse ready to go out and fight in battle. An army cannot go out to war expecting a miracle. Rabbenu Bachya says that if they do, they will lose. They have to make all of the necessary preparations to fight. But the Pasuk concludes: "לה' התשועה" The victory of the war is entirely in the hands of Hashem. The'בוטח בה- one who trusts in Hashem, knows that once he puts in his effort he can feel comfortable with the knowledge that he did his part. Then, whatever happens is the will of Hashem for his best. A person should never feel that his efforts were wasted , even if he didn't see his desired results. For example, a man worked on a sale for six weeks, and then it all fell through. His time was not wasted, he paid six weeks' worth of tax, and that opened the pipeline for Hashem to send blessing when He sees fit. If a person went to three doctors and didn't yet come up with a solution for his health issue, he didn't waste his time. He did his Hishtadlut, he paid his tax, and now he should feel great knowing that he did his part. If there is ever a situation where a reasonable Hishtadlut is not possible, then the person becomes exempt from Hishtadlut, and he can totally rely on Hashem. For example, if a person had an ailment, and tried one method to cure it, yet it didn't work, and then tried another, and a third, and still no results, and the doctors say that there is nothing else to try. At that moment, the person becomes exempt from Hishtadlut, and he can totally rely on Hashem for a cure. Rabbi Yechezkel Abramsky, זכר צדיק לברכה, used to tell over the following story which happened to him. He was taken to Siberia against his will along with a group of people. They were told to remove their shoes, their jackets and their shirts. They had to walk on snow and ice for miles. The Rabbi had a condition from a very young age that he was very sensitive to the cold, and he would frequently get sick from being exposed to even moderately cold temperatures. His mother, he recalls, used to send him to school in many layers of clothing to protect him. He still had this condition now, and he knew that many people had died in Siberia from being exposed to the frigid temperatures. On his first walk on the ice, he turned to Hashem and said, "The Gemara tells us: '-הכל בידי שמים חוץ מצינים ופחים"Everything is in the hands of Heaven except for cold and hot," which means that if a person goes outside in the winter without a jacket and gets sick, he brought that upon himself. Hashem commanded us to guard our health; we are not allowed to act recklessly. The Rabbi continued. "When I had extra layers and jackets I put them on to protect myself. But now, I don't have that ability, so I am exempt from that obligation. All that is left is the בידי שמים part. Now Hashem, it is only in Your hands. Please, save me from getting cold here." The Rabbi testified, that for over a year and a half in Siberia, he never felt cold even once. It is not the clothing that warms us up, it is Hashem. When we have the ability to help ourselves, we are obligated to. But when there is nothing for us to do, we can totally rely on Hashem. Those who are able to see through nature and recognize that everything is really Hashem, will not only pass this very big test, but they will reap the rewards both in this world and in the next.

In this episode of The Neshamah Project Podcast, we explore two teachings from the Maor VaShemesh on Parashat Re'eh. The first reminds us that the fullness of any mitzvah is revealed when practiced in humility and within community, where the “whole commandment” is lived through collective intention. The second turns our attention to longing itself as a sacred practice: even when commandments tied to the land or Temple cannot be fulfilled, we are called to yearn, to hope, and to hold them in our hearts. Together, these teachings guide the modern seeker toward belonging, humility, and holy yearning.

Parashat Re'eh by Rabbi Benjamin Lavian

Parashat Re'eh [Deuteronomy 11:26-16:17] begins the lengthy section [11:31-26:15] which Jeffrey Tigay entitles “The Laws Given in Moab” in his JPS Torah Commentary: Deuteronomy. We were so taken by the first verse that we devoted our entire conversation to it. You will have to read on your own to find out about the rest of the parashah! We continue to be keep in mind the hostages, both the living and the dead, who remain in Gaza, may they be returned speedily to their families. We are also mindful of the soldiers defending Israel as part of the Israel Defense Forces, may they be removed from harm's way. Shabbat Shalom.

Close your eyes and breathe. Parashat Re'eh dreams: “There shall be no needy among you.” The Talmud (Shabbat 54b) teaches: we are responsible for wrongs in our household, our town, our nation, our world. Begin with your heart: feel compassion arising within you. Extend it to your household—family, loved ones—asking, how might I help create a home without lack? Widen to your community—neighbors, coworkers, strangers—how can I help relieve need? Broaden to the nation, holding the Torah's vision of a society without poverty. Finally, imagine the whole world, billions of lives, precious and beloved. Each circle calls for your care. Each breath strengthens your responsibility. May your compassion ripple outward, helping to bring the Torah's promise closer to reality.

The Torah in Parashat Re'eh commands us to give charity. It instructs that when there is a person in need, "you shall surely give to him, and your heart shall not feel bad when you give to him, because on account of this matter G-d shall bless you…" (15:10). The plain meaning of the word "Biglal" ("on account of") in this verse is that Hashem rewards those who generously give charity with great material blessings. The Gemara (Shabbat 151b), however, teaches that this word can be read as an allusion to a "Galgal" – "wheel." The "wheel of fortune," the Gemara states, is always turning. Those who enjoy financial success today can lose their fortunes in an instant, and those who currently struggle can suddenly see great blessing. The Torah therefore urges us to show compassion to the needy and lend them the assistance that they so desperately need, because we never know when the tables might be turned and we will come to them for assistance. The Kabbalists add yet another interpretation of this verse, reading the word "Biglal" as an allusion to "Gilgul" – the reincarnation of souls. As we saw, this verse begins by urging us to not only give charity, but to do so wholeheartedly, with pure intentions – "and your heart shall not feel bad when you give to him." We should give not begrudgingly, because of pressure, or for the sake of our reputations, but rather because we sincerely wish to help our fellow Jew in need. The Torah thus warns that if we give with the wrong intentions, then "Biglal Ha'dabar Ha'zeh" – we will be forced to return to the world in a different "Gilgul." The Kabbalists develop this concept further based on the Mishna's teaching in Pirkeh Abot (4:11) that each Misva that a person performs creates for him a "Praklit" – an angel that advocates for him before the Heavenly Tribunal. The best thing we can do to earn G-d's protection is perform more Misvot. However, just as a human being has both a body and a soul, angels likewise have two components – a physical component and an inner, spiritual component. Kabbalah teaches that the Misva act that we perform creates the angel's physical being, whereas our pure intentions when performing the Misva create its "soul." In order for our Misva to have the effect of creating a "Praklit," it must be complete; the action must be performed properly, and with the right intention. When we perform a Misva for ulterior motives, although we are credited with the fulfillment of a Misva, it does not create a "Praklit" that can advocate on our behalf. The Kabbalists thus teach that if a person gives charity for the wrong reasons, he will return to the world in another life as a pauper. Poor people genuinely wish they had the ability to give charity and help those in need. And thus in this second "Gilgul," the person will have the thought and the desire to give Sedaka. This yearning to give charity will supply the sincere intention that was lacking during his first sojourn in this world, and will combine with the charity he gave to comprise a complete Misva that will create a complete angel who will advocate on his behalf. We now begin the month of Elul, when we prepare for the judgment of Rosh Hashanah and Yom Kippur. As we know, charity is one of the most effective means we have to ensure a favorable judgment, and it is therefore customary to increase our charitable contributions during Elul and during the days in between Rosh Hashanah and Yom Kippur. This is among the best things we can do to bring "Praklitim" – "defense lawyers" – with us to the "trial" so they could plead on our behalf. However, in order for this to work, our motives must be sincere. We need to put aside our ego, our preoccupation with fame and prestige, our concern for our reputation, our obsession with the way other people see us – and do the right thing precisely because it is the right thing. When we give Sedaka for impure motives, we fulfill a Misva – but a deficient Misva. For our charity to be whole, we need to give with sincerity, without trying to impress or be noticed. Our Sedaka will then create perfect angels who will stand before G-d and plead our case, so that we will be blessed with a year filled with joy, happiness, peace and good fortune, Amen.

RE'EH: Be Happy | STUMP THE RABBI (243) https://youtu.be/M5DNrFhQpr4We grew up hearing the famous statement "Don't Worry Be Happy," without realizing that this is also an important part of the Torah. While one may be perplexed how this has anything to do with Parashat Re'eh that starts off and is full of warnings about the curse upon the wicked, a closer look into the holy text opens our eyes to a world of happiness. Tune in and find out who is happy and why you can be too. This will be followed by the questions/answers from the live online audience. Learn, Enjoy and Be Happy.

RE'EH: Be Happy | STUMP THE RABBI (243) https://youtu.be/M5DNrFhQpr4We grew up hearing the famous statement "Don't Worry Be Happy," without realizing that this is also an important part of the Torah. While one may be perplexed how this has anything to do with Parashat Re'eh that starts off and is full of warnings about the curse upon the wicked, a closer look into the holy text opens our eyes to a world of happiness. Tune in and find out who is happy and why you can be too. This will be followed by the questions/answers from the live online audience. Learn, Enjoy and Be Happy.

The first pasuk of Parashat Re'eh teaches us how to look at each day of our lives: ראה אנוכי נותן לפניכם היום ברכה וקללה. See that I am placing before you today a blessing and a curse. The Torah here urges us to see every day as an opportunity, as a path to either ברכה , blessing, or the opposite, Heaven forbid. Whatever situation we find ourselves in at any time, no matter how happy or difficult, is an opportunity, and it is up to us to seize this opportunity to grow, to draw closer to Hashem, and to make the most of the limited time we have been given here in this world. It is worth noting the particular significance of the word לפניהם – "before you" – in this pasuk . This word draws our focus onto what's in front of us, onto the future, onto the possibilities that are before us right now, at every moment. Too many people give up on themselves, figuring, "This is who I am"; "This is my life, there's nothing I can do about it at this point"; "This is the way I do things, and I'm not going to start changing now"; "I tried so many times already, I give up"; or "It's too late now." The Torah here is telling is that this is not true at all. As long as we are alive, every day that we wake up in the morning, we have a choice lying there in front of us, the opportunity to turn the future into a wonderful ברכה . It's never too late to change, to turn our lives around, to experience the ultimate ברכה of a happy, fulfilling life. I once saw the following saying: "It's never too late to become the person you could have been." We are all carrying around lots of baggage. We all live with regrets of one kind or another. We all wish we hadn't done this and had instead done that. We all carry around the angst of missed opportunities. And we all occasionally hear in our head that nagging voice of "What if" we had done things differently. The Torah's response to this voice is ראה אנוכי נותן לפניכם היום . Even today, we have a whole life before us. We have control over our future. We can still become the people we could have been. We begin each day by declaring מודה אני , by thanking Hashem for giving us another day – another day full of opportunities for greatness, for achievement, for meaningful contributions to the world. When we recite מודה אני , we are, essentially, saying, "It's not too late. The past doesn't matter. What happened or didn't happen yesterday doesn't have to stifle me today. My baggage does not have to weigh me down. There is still so much I can do, and so much that I can become." Let us never give up on ourselves, and instead always fully believe in the vast potential that lies before us.

The first word of our parasha, re'eh, is conjugated in an imperative form, meaning that it is a command to do, to pay attention to, and “to see to” all the instructions God is setting forth. Moshe does not just present Israel with a choice between blessings and curses. Moshe actually opens with a prophetic blessing to the Jewish people.

Parashat Re'eh connects us to the cognitive tools that allow a person to see the picture of reality that leads to finding safety and success. Mind control is the most important weapon in the 3rd world war we are at the beginning of. What gives us victory and what gives us protection? How do you see the real picture behind the distraction, disruption and confusion created by terrorism? Who produces the most effective terrorism, the armed organizations? Probably not. For a short reading about this Parashah: https://livekabbalah.org/reeh Join our course program: https://livekabbalah.org/live-kabbalah-courses Join our Zoom Program: https://livekabbalah.org/weekly-zohar-study-live Support our efforts to provide you with more materials, donate to Live Kabbalah: https://livekabbalah.org/donations

The Torah in Parashat Vaet'hanan (4:2) introduces the prohibitions known as "Bal Tosif" and "Bal Tigra" – adding onto the Torah's laws, and detracting from the Torah's laws. Rashi explains that this refers to adding onto or detracting from a particular Misva. He gives the examples of wearing Tefillin with parchment containing more or fewer Parashiyot (sections of text) than the Torah requires. There are four Parashiyot which are to be inserted in the Tefillin, and if a person adds a fifth Parasha, then he transgresses the prohibition of "Bal Tosif," and if he includes only three Parashiyot, then he violates "Bal Tigra." Another example given by Rashi is waving more than four species on Sukkot, or fewer than four. The Ramban comments that the prohibition of "Bal Tosif" includes also introducing a new Misva to the Torah. If a person comes along and makes up a new law, claiming that this should be part of the Torah, he violates the prohibition of "Bal Tosif." Conversely, one who decides that a certain Biblical command is no longer part of the Torah transgresses "Bal Tigra." The Ramban clarifies that this applies only to one who introduces a new law and claims that it is obligatory as a Biblical imperative. The Sages enacted numerous obligations and prohibitions, but they made it very clear that these are not included in Torah, but are rather provisions that they saw fit to legislate to meet a particular need. And, they stipulated that the laws they enacted are treated differently than the laws of the Torah, with greater leniency. Thus, they do not violate the prohibition of "Bal Tosif." The Gaon of Vilna (1720-1797) brilliantly noted that both interpretations are correct, and rooted in the text of the Torah. The prohibition of "Bal Tosif" appears not only here, in Parashat Vaet'hanan, but also later, in Parashat Re'eh (13:1). However, the contexts of these verses reveals that they address two different commands. Here in Parashat Vaet'hanan, the command of "Bal Tosif" appears after Moshe tells the people, "Listen to the statutes and laws which I am teaching you to observe" (4:1). Moshe is telling Beneh Yisrael that he was going to present to them the Misvot, and he then warns them not to add more laws or to reject any of the laws that he was teaching them. In Parashat Re'eh, however, Moshe says, "Each thing that I am commanding you – you shall ensure to observe; do not add onto it, and do not detract from it." It seems clear that in this verse, Moshe speaks of each particular Misva, urging the people to observe every Misva precisely as he commands, without adding onto the Misva or taking anything away from it. The Ha'ketab Ve'ha'kabbala (Rav Yaakov Tzvi Mecklenberg, 1785-1865) follows this general approach of the Vilna Gaon, but he notes a different distinction between the two verses. The command here in Parashat Vaet'hanan is formulated in the plural form – "Lo Tosifu…Ve'lo Tigre'u" – whereas the command in Parashat Re'ei appears in the singular form – "Lo Tosef…Ve'lo Tigra." The Ha'ketab Ve'ha'kabbala thus suggests that here in Parashat Vaet'hanan, the Torah is addressing not an individual, but rather the Sanhedrin, the highest rabbinic body, which represents the entire nation. These scholars, the leading Sages of Israel, are the ones who need the warning not to change the Torah by introducing new laws or doing away with existing laws. In Parashat Re'eh, by contrast, the Torah is addressing the individual, who has no authority and would thus never think to introduce a new Misva, or eliminate a Misva. He needs the warning not to add onto or detract from specific Misvot, such as by adding an additional Parasha to the Tefillin or removing a Parasha. This command reminds us of the timelessness of the Torah, that at no point does it become "outdated" or in need of modification. Already from the outset, when the Torah was given, we are told that it and all its commands are eternal and eternally binding. Today's world is, of course, very different from the world at the time of Matan Torah, and the changing circumstances may affect the practical application of certain Misvot, based on the details of each Misva's requirements as determined by our oral halachic tradition. But never can we say that a Misva is no longer binding simply by virtue of the fact that many centuries have passed since the Torah was given. Each and every Misva is eternally relevant, and we are bound to all the Misvot no less now than our ancestors were millennia ago.

Welcome to Daily Bitachon . We're on our final pasuk of Bikurim quoted in the Haggadah shel Pesach , "ויוציאנו ה׳ ממצרים" . Finally, God took us out of Egypt . "ביד חזקה" – with a strong hand, " בזרוע נטויה" – with an outstretched arm, " במורא גדול" – with great fear, " באותות" – with signs, and " ובמופתים" – with wonders. The Ba'al Haggadah explains " ויוציאנו ה׳ ממצרים ," with a very long description before proving it. He tells us there was no other force—not an angel, not a "fiery" angel, nor a messenger. Rather, it was " הקדוש ברוך הוא בכבודו ובעצמו" – God Himself took us out of Egypt. This refers specifically to Makat Bechorot , as the pasuk says, " And I passed in the land of Mitzrayim on this night, and I hit every firstborn in Mitzrayim , from man to animal, and with all of the gods of Egypt, I judged, Ani Hashem." This pasuk definitely requires explanation and understanding, as we have to remember Yetziat Mitzrayim every single day. God took us out of Egypt at midnight on that night. Why does it say midnight? There is a discussion about when the main Yetziat Mitzrayim was. Was it at night or by day? The reason we say Kriat Shema both at night and during the day is because there was an aspect of Yetziat Mitzrayim both at night and by day. There are two important lessons based on what happened at that moment. As mentioned previously, the Egyptians worshipped the sheep. The reason they worshipped the sheep was because the sheep was called Bechor Lamazalot . It was the firstborn of all the symbols of the horoscope. Sheep, or Aries as it's referred to in Latin, is why the month of Aviv, springtime when we got out, is called Aviv. It's a contraction of two words, " אב י"ב," the father of 12. The ram symbolizes the father, the first of the 12 symbols. Therefore, the Egyptians worshipped the ram and the sheep, due to their belief that this was the mazal that was in charge of the world. Furthermore, they respected the firstborn children because they were also connected to the horoscope of the sheep. The reason for Yetziat Mitzrayim was to take the Jewish people out from under mazal and have us deal directly with Hashem. This originated with Avraham Avinu. When he didn't have any children, God said, " צא החוצה" / " Go outside". Rashi says this meant, "Go out of the horoscope". We are above the horoscope. In order to portray this concept that God is the only force in nature and all other seeming forces do not have independent power, it was God Himself that wiped out the Egyptian gods and showed the world that the Egyptian horoscope symbol had no force. The reason it happened on the 15th of the month is because that is when the moon is fullest, which is the most powerful time. And Chatzot Laila , midnight, is the "power of the power". So at the point when the sheep was most powerful in the month of Nissan, its own month, we were going to bring her to her knees. And that's what happened. We have to always remember Yetziat Mitzrayim . There is a famous Nefesh HaChaim ( Shaar Gimmel, Perek Yud-Bet ), where he cites the Gemara of a certain witch that was trying to cast a spell on Rav Chanina ben Dosa, and he said, "You're wasting your time. אין עוד מלבדו" – " There is nothing else but Him". The Gemara says, "What do you mean? Kishuf / witchcraft, is able to undo things that seemingly are against God's decree!". To which the Gemara says, Rav Chanina ben Dosa had great zechut . The Nefesh HaChaim says that doesn't mean he had a lot of mitzvot . It means he had the clarity that there's nothing else but HaKadosh Baruch Hu , and he realized that this kishuf was created from God, and nothing exists other than God, and everything here comes from God. With that, he was able to undo any kishuf powers. That's the same Rav Chanina ben Dosa who said, "No problem," when his daughter complained that they had no oil to light the candles, only vinegar. "What's the difference? The One that said oil should light, [can also say] vinegar should light". That means it wasn't a miracle for him; he didn't see a difference between oil and vinegar. It was all Hashem. There are many such stories about Rav Chanina ben Dosa. The Nefesh HaChaim applies this to us and says, "This is inyan gadol v'segulah nifla'ah " – A wondrous segulah to remove all judgments and negative wills of others against you, so that they can't affect you, won't impact you, and won't make an indent at all. If a person says in his heart, "I know Hashem is in charge, and He's the only true force, there's nothing else but Him, and everything in the world only comes from Him," and he annuls in his heart a total annulment and does not pay attention to anything else in the world but God's will, and subjugates himself and connects the purity of his thoughts to God, insofar as he does that, God will annul all those negative forces so they can't impact him at all. This is easier said than done. But the point is that this revelation of " אין עוד מלבדו" ) Ein Od Milevado ) happened at the time of Makat Bechorot . It was totally revealed later on at Har Sinai, where it says, " אתה הראת לדעת כי ה׳ הוא האלקים אין עוד מלבדו" . There they actually saw it. God , it says, split open the heavens and showed them that there's nothing in the world but God. But the beginning, so to say, of God showing us this was at Makat Bechorot at Chatzot Laila . Furthermore, the Nefesh HaChaim in Shaar Gimmel, Perek Gimmel , tells us that it says, " ה׳ הוא מקומו של עולם" – " God is the place of the world," and " ואין העולם מקומו" – " and the world doesn't hold Him". One of God's names is Makom , which means that nothing else exists without Him. He's the place ; everything is within Him. It's interesting that the term Makom is used in the Haggadah shel Pesach , possibly more than any other place, when talking about God. ברוך המקום ברוך הוא. ברוך שנתן תורה לעמו ישראל ברוך הוא". "ברוך המקום ". "ועכשיו קרבנו המקום לעבודתו" – " And now the Makom (God) brought us close to His service" . "כמה מעלות טובות למקום עלינו" – " How many great qualities is it to God," referred to as Makom . "על אחת כמה וכמה טובה כפולה ומכופלת למקום עלינו" – four times it says Makom . Because this is the night that we understood this important lesson. Rav Shimshon Pinkus, in his book Tiferet Shimshon on Devarim , in Parashat Re'eh where it says " בנים אתם לה׳", says that's why, heaven forbid, when someone passes away, the custom in many communities is to say, " המקום ינחם אתכם" / God, who is called Makom , should bring you comfort" . But why is the term Makom used here? Because of this concept that God is Mekomo shel Olam , God holds everything , there's nothing there but Him. And therefore, Lo Alenu , with a problem or without a problem, with a parent or without a parent, HaKadosh Baruch Hu is the constant in their lives, and that concept should bring nechama . May we all hear nechamot from all the tzarot that we go through, and have the ultimate revelation of Makom in the future.

Welcome to our new Haggada series. We started with Ha Lachma Ania and the second stanza is כל דכפין ייתי ויכול, כל דצריך ייתי ויפסח let all those who are hungry come and eat, all those who are in need, come and partake That's a strange statement. We're inviting everyone in to eat. It's a nice, open house, if someone gets stuck last minute. But, how real is this? How honest and sincere are we? If someone were to actually knock at your door, would you let them in? If a family comes, will you let them in? The sefer Hochmat Shlomo by Rav Shlomo Kluger, in his commentary on Shulchan Aruch, siman 429, discusses Minhag L'K'not Hitim / the custom of buying wheat to distribute to the poor for Pesach . It's called kimcha D'Pischa , which literally means kemach/flour for Pesach, flour for the Matzot on Pesach. Why is this more relevant to Pesach than Shavuot or Succot? Succot is an expensive holiday. What's special about this holiday? Rav Shlomo Kluger says that on the night of the Seder, we are going to say Ha Lachma Ania, and we're going to invite in all those who are poor, and say anyone that wants to come in can come in, but will we really take them in? If not, it's like we're lying in front of God. Therefore, he says, the rabbis established to give out Maot Hittim. That way, if someone knocks at the door, you say can " Look, I said anyone that's hungry, anyone that's needy, but you shouldn't be hungry and needy. We have a community pot. If you were aware of it, and we gave you the money, and you spent it, then technically you caused it. I'm ready to take in anybody that didn't do it themselves, " so to say. We want to make sure that we're clean, so we give Kimcha D'Pischa so that the statement shouldn't be a false statement, but we have to go a step further. Why don't we make the same statement on Succot and invite everyone into our Succahs? And if we did that, we'd have to say Ha Lachma then as well. So we shifted the question a little further. We have Kimcha D'Pischa , we're raising funds for the wheat because we don't want to make a false statement when we invite the guests. Well, why don't we invite the guests on Succot also? The answer goes a little further. We go to the שער Shaar Hatziyun, also known as the Mishna Berurah Chafetz Chaim, in the same chapter in letter 10. He says, Pesach is special in that is we call it Zman Herut/ A time of freedom . And everybody sits by their table, הוא וביתו ברוב שמחה, he's there with his household full of happiness. אין זה כבוד לה׳, it's a lack of respect to God that His children, the poor, are hungry and thirsty. And therefore we give them flour, not just day by day, but for the כל ימי פסח, all the days of Pesach , enough to last them through the holiday, that he can also tell the story of Yetziat Mitzrayim B'Simcha. This is important. Not only do I want to be happy at the Seder , but it's my responsibility to make others happy as well. It's interesting that the concept of giving the Kimcha D'Pischa/wheat or flour for the poor, is not necessarily a Sedaka concept. It's not about charity, but it has to do with your responsibility to make people happy. And the Rambam in the laws of Yom Tov , chapter 6, Halacha 18, tells us that when you're eating and happy on the holiday, you also have to make the convert, the widow and the orphan happy along with other poor, unprivileged people. He says that if a person doesn't do that, then his simcha is not truly the simcha of a holiday. It's a simcha of his own stomach. So it ends up that in order for your holiday simcha to be a proper simcha , you have to make the poor people happy as well. Thhat's why the Rambam doesn't mention this in the laws of charity. It's in the laws of the holiday. To properly fulfill your holiday and have the true Simchat Chag, you have to make other people happy. That's why the sefer Mishneh Yaavetz says, an explanation why, if you look at Mishna Berurah, letter 6 this concept of קמחא Kimcha D'Pischa, says that even someone that's exempt from other types of charities has to give this charity . Because this is not a charity law, it's a happiness law. Literally one of the first laws, if you go through volume 5 of Mishna Berurah one of the first laws is this law of making sure to give קמחא דפסחא Kimcha D'Pischa. How does one fulfill this? There are different customs. Kemach means flour . Why flour? Why not money? Why not give them actual Matzot ? I saw an explanation once that it's because in those days it was considered normal and respectable to go to the Matzah bakery, like today you have חבורה מצה. Getting a box of finished matzot was not the way respectable people acted. We want to give him his provisions in a respectable fashion and let him go like everyone else (not stand out) and be able to actually bake his own I matzot . Fascinating. With this, we go a step further. What do we fulfill this mitzva with? Rav Shlomo Zalman Auerbach in sefer Arichat Shlomo Letter 2 in the laws of Nissan says that it's not only food. He says, כל צרכי החג, all needs, including clothing. Why? Because that's what he needs. And again, דרך חרות, if everyone is sitting around the table with their new clothing, shouldn't he also have new clothing? So when it says anything you need , that doesn't just mean, as we said, whoever's hungry, come and eat. כל דצריך, means whoever has needs , Rav Dovid Feinstein ztl says it means, any Pesach need. That means if you need clothing, come now. But what if I don't have any clothing to give? You can give out clothing cards before the holiday? And with that, we switch gears into our annual Lev Chana appeal. We do this every single year at this time of the year, where we reach out to you to give out clothing cards for families in need. The families receive a card that works like a gift card for multiple stores, so they can shop like everybody else. Not, " Oh, we're going to send you some clothing and see if it fits your children." They can be a person and walk into a clothing store like anybody else, shop in dignity and be happy. And as always, we end off with powerful words of רש״י in Parashat Re'eh , where Hashem says, , אם אתה משמח את שלי, אני משמח את שלך/ If you make My children happy, I'll make your children happy. And that's what we're doing. We're selling happiness insurance. If you want to be insured that you're going to have happiness over the holiday. Rav Chaim Pilaggi says he knows many people who spent a lot of money and the house is full of arguments and contention, because they didn't follow this Rashi. So we're giving you that opportunity to buy happiness insurance. It's very easy. You can: Send an email to Rabbisutton@gmail.com with a pledge and I'll bill you, or send a donation via Zelle to Rabbisutton@gmail.com , or go to https://www.rayze.it/levchanazm/ If you're a JCF person, search CON506. Lastly, if you're a person that likes to write checks, you can send a check to Rabbi David Sutton 1059 East 10th Street, Brooklyn, New York, 11230 and make the check out to Lev Chana Tizke Lemitzvot

Parshat Re'eh:  Choosing The Path of Blessing -  Spanish and English.  Yahweh has commanded us to go the way of blessing, but even so, He allows us to choose between blessings and curses. Let us seek Yeshua, who is the way, the truth, and the life.  Recorded August 31, 2024. Parshat Re'eh:   Escogiendo el camino de la bendición -  Español e inglés.  Yahweh nos ha ordenado a ir por el camino de la bendición,  pero aun asi, nos da la oportunidad de escoger las bendicións o la maldiciones. Busquemos a Yeshua que es el camino, la verdad y la vida.  Grabado el 31 de agosto de 2024.

Parashat Re'eh (Deuteronomy 11:26-16:17) invites us to redefine wealth not just in terms of material possessions, but as an abundance of spirit. The Torah emphasizes that true riches lie in the generosity, creativity, and compassion we share with the world. The mitzvah of tzedakah (charity) teaches us that our resources, whether time, talent, or treasure, are meant to uplift others. For artists, this is a call to use our creativity as a force for good—to express and expand the beauty, truth, and justice we seek in the world. By sharing our unique gifts, we cultivate a wealth of spirit that transcends the physical and touches the soul. This portion challenges us to see our artistic work as a form of spiritual wealth, one that can inspire, heal, and transform both ourselves and our communities.

Parashat Re'eh

Parsha Talk with Rabbis Eliot Malomet, Barry Chesler and Jeremy Kalmanofsky. Parashat Re'eh [Deuteronomy 11:26–16:17] is the fourth parashah in Deuteronomy. After a few introductory verses, the parashah begins the lengthy section Jeffrey Tigay entitles “The Laws Given in Moab”, which continues through the next few weeks to parashat Ki Tavo, read on September 21. Deuteronomy is perhaps best known for its commandment to centralize the cult in the Temple in Jerusalem, with the concomitant destruction of all the local sanctuaries. This centralization requires the reformulation of the holidays among other spheres of law. We spent some time discussing this, and the commandment to ושמחת, understood as to rejoice or to celebrate. This is the third of the third of the seven weeks of consolation following Tisha B'Av. Each of the haftarot for these seven shabbatot come from the book scholars call Second Isaiah. This week's haftarah [Isaiah 54:11–55:5] includes the verse which is the basis for the midrash which concludes the first talmudic tractate, Berakhot. It is so popular that it concludes other tractates as well. We discuss both the verse and the midrash as well. We continue to be 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 loved ones; may the soldiers defending Israel be removed from harm's way. Shabbat Shalom..

arashat Re'eh concludes with the command to celebrate the festival of Sukkot. The Torah instructs: "You shall rejoice on your festival… For seven days, you shall celebrate for Hashem your G-d…for Hashem your G-d will bless you with all your grain, and in all your endeavors; and you shall only be joyous" (16:14-15). Twice in these verses the Torah appears to command us to rejoice on Sukkot. It first commands, "Ve'samahta Be'hagecha" ("You shall rejoice on your festival"), and then says, "Ve'hayita Ach Samei'ah" ("you shall only be joyous"). What is the meaning of this dual imperative? Rashi brings two interpretations of these verse. First, he suggests, the Torah adds "Ve'hayita Ach Same'ah" not as a command, but rather as a promise. If we properly fulfill the Misva of Simha (rejoicing) on Sukkot, then we will be assured to experience genuine happiness and joy throughout the coming year. Secondly, Rashi cites the Gemara's understanding of the phrase "Ve'hayita Ach Same'ah," as extending this obligation to the eighth day, the day of Shemini Aseret. The Torah first introduces the Misva to rejoice during the seven days of Sukkot, and then adds that we must joyously celebrate also on the eighth day. Rav Meir Simha of Dvinsk, in his Meshech Hochma, suggests a different explanation of "Ve'hayita Ach Same'ah." He notes that in the first verse, the Torah commands celebrating the year's crop, which is gathered into the warehouses around the time of Sukkot – "You shall rejoice…for Hashem your G-d will bless you with all your grain…" The celebration of Sukkot is integrally linked to the harvest, to the farmer's joy upon completing that year's agricultural cycle, having just now brought all his produce into storage for the winter. However, Rav Meir Simha notes, there are some years when no produce is collected. Every seven years, farmers must observe Shemita, refraining from agricultural work for an entire year, and granting all people free access to their fields. At the end of the Shemita year, the farmer does not harvest anything, because he had not worked the fields, and anything that grew was taken by other people. Rav Meir Simha thus suggests that the additional command "Ve'hayita Ach Same'ah" refers to Sukkot after the Shemita year. The Torah emphasizes that even during this year, when there is no harvest to be thankful for, the farmer must still observe a festive Yom Tob, and celebrate his relationship with Hashem. Baruch Hashem, most of us have "filled warehouses" for which to be grateful to Hashem. The vast majority of us have an income, a home, and the ability to purchase all that we need, and much more. But the Torah here teaches us that even when our "warehouses" are not "filled," even in times of financial uncertainty, we can and must still retain our joy. We must be able to celebrate our relationship with Hashem, and the privilege we have to serve Him, under all conditions, even in times of hardship. No matter what we are going through, we can find comfort and joy in the knowledge that we are Hashem's beloved children, and that He has chosen us as His servants. The command "Ve'hayita Ach Same'ah" calls upon us to experience joy in our connection to Hashem at all times and under all circumstances, even during life's more challenging moments.

In Deuteronomy 11:26-16:17 (Parashat Re'eh), we are called to discern between what we need, what we want, and what we can give. Kashrut, the dietary laws, teaches us mindfulness in consumption—urging us to be conscious of our needs and disciplined in our wants. It's a spiritual practice that elevates the act of eating, transforming a basic need into an opportunity for holiness. When we consider poverty, we are reminded that some struggle even to meet their most basic needs. The Torah commands us to open our hands to those in need, highlighting our responsibility to give. This balance—between self-discipline and generosity—is the heart of a just society. As we navigate our desires, let us remember that true fulfillment comes not just from what we acquire but from what we share, creating a community where everyone has enough.

Parashat Re'eh connects us to the cognitive tools that allow a person to see the picture of reality that leads to success. Mind control is the most important weapon in the 3rd world war we are at the beginning of. What gives us victory and what gives us protection? How do you see the real picture behind the distraction, disruption and confusion created by terrorism? Who produces the most effective terrorism, the armed organizations? Probably not. For a short reading about this Parashah: https://livekabbalah.org/reeh Join our course program: https://livekabbalah.org/live-kabbalah-courses Join our Zoom Program: https://livekabbalah.org/weekly-zohar-tree-of-life-study-live Support our efforts to provide you with more materials, donate to Live Kabbalah: https://livekabbalah.org/donations

The Torah in Parashat Vayelech (Debarim 31:12) commands that the entire nation – men, women and children – must assemble in Jerusalem for a special ceremony, called “Hakhel” (“assemble”), every seven years. This ceremony, which featured the public reading of certain sections of the Torah by the king, would take place after the conclusion of the Shemita year, on the first day of Hol Ha'moed Sukkot. The Gemara in Masechet Kiddushin (34) comments that as Hakhel constitutes a Misvat Aseh She'ha'zman Gerama – an affirmative command which applies at a particular time – it should, in principle, apply only to men. As a general rule, women are exempt from these kinds of Misvot. However, Hakhel marks an exception to this rule, as the Torah explicitly commands assembling the men, women and children. In explaining the reason behind this Misva, the Sefer Ha'hinuch writes that the entire essence of the Jewish Nation lies in the Torah. It is the Torah that distinguishes us from all other peoples. Other nations perform acts of kindness, and have houses of prayer, but the Torah is unique to Am Yisrael. And, it is the Torah that enables us to earn eternal life and the unprecedented delights of the next world. Therefore, the Sefer Ha'hinuch explains, it is worthwhile for the nation to come together at certain times in order to reaffirm its identity, to be reminded that the core essence of Am Yisrael is our commitment to the Torah. Once in seven years, a major assembly is held, and everybody will know that this assembly is being held for the purpose of conducting a public Torah reading. This will leave a profound impression on the people, reminding them of the primary importance of Torah in our lives. This awareness will arouse within the people a fierce desire to learn the Torah, and as a result of this desire, they will commit to learn the Torah intensively, thus becoming worthy of Hashem's blessings. The king would read the Torah at Hakhel in the Ezrat Nashim section of the courtyard of the Bet Ha'mikdash. He was permitted to read the Torah while sitting, though he was deemed praiseworthy if he stood for the reading. He would read from the beginning of the Book of Debarim through the first paragraph of Shema, in Parashat Va'et'hanan, and then skip to the second paragraph of Shema, in Parashat Ekeb. He would then read from the section of “Aser Te'aser” in Parashat Re'eh through the end of the sections of the blessings and curses. Trumpets would be sounded throughout the city of Jerusalem announcing the event of Hakhel, and a large wooden stage would be erected in the middle of the Ezrat Nashim. The king would step up onto the stage, where he would be visible to the entire crowd, and everyone would assemble around the stage. The Sefer Torah would be passed around the nation's leaders (from the “Hazan Ha'kenesset,” to the “Rosh Ha'kenesset,” to the deputy Kohen Gadol, and then to the Kohen Gadol), until it was finally handed to the king. This was done as an expression of honor for the king. The king opens the Sefer Torah, recites the Berachot, and reads the aforementioned sections. After the reading, he recites seven additional Berachot. A man or woman who was able to attend Hakhel and failed to do so, or a king who refuses to read the Torah at Hakhel, transgresses this affirmative command. The Sefer Ha'hinuch writes that those who neglect this Misva are liable to grave punishment, because Hakhel constitutes a “strong pillar” that upholds our religion, and thus failing to fulfill this Misva threatens the perpetuation of our faith. The Misva of Hakhel, as mentioned, is linked to the Misva of Shemita, as it is conducted during Sukkot after the conclusion of the Shemita year. As such, it applies only when the Misva of Shemita applies, meaning, when the majority of the Jewish Nation resides in the Land of Israel. A number of writers raised the question of why the Sages did not enact any commemoration of the Misva of Hakhel. Many other laws that apply during times of the Bet Ha'mikdash are required even nowadays, at least in some form, in commemoration of the Misva that was observed in the times of the Bet Ha'mikdash. Hakhel is an exception, as the Sages did not require any form of ceremony for us to conduct to commemorate this Misva. The Aderet (Rav Eliyahu David Rabinowitz-Teomim, 1845-1905) suggested that the Rabbis instituted commemorations for Misvot that applied during the times of both the first and second Bateh Mikdash. The Misva of Hakhel, however, requires a king, and thus it was not observed in the latter part of the Second Commonwealth, after the Jews lost sovereignty and they did not have a king. Therefore, the Sages did not enact a commemoration of Hakhel. Another explanation is that the custom observed in some communities to remain awake on the last night of Sukkot (Hoshana Rabba) reading the Book of Debarim commemorates Hakhel, the king's reading of Debarim during Sukkot. Yet a third theory is that the custom of “Hatan Torah,” calling a distinguished member of the congregation for the reading of the final section of the Torah on Simhat Torah, commemorates Hakhel. We might add that in a certain sense, the concept of Hakhel is commemorated each and every Shabbat, when Jews congregate in the synagogue and hear the Torah reading and the Rabbi's speech. Like during Hakhel, a large assembly gathers for the purpose of hearing and learning Torah, which reinforces our appreciation of the importance of Torah, and its centrality in our lives. The children see the tumult and excitement, as everyone has come together in the synagogue, and they understand that all this is done for the purpose of learning the Torah. They thus grow up recognizing and appreciating the singular significance of Torah, which is the core essence of Jewish identity.

Featuring:Rabbi Avraham HayounBrooklyn, NY Rabbi Avraham Hayoun shares some really powerful thoughts on this weeks Parashat Re'eh.Thank you Rabbi Hayoun for taking the time to carry us through the week! Shabbat Shalom!Show less

Parashat Re'eh 2023Living within Your MeansKosher and Self-DisciplineCharity Refreshing Your SoulThanks for listening! Please subscribe to the podcast and the YouTube channel for more content:https://www.youtube.com/@adamstorah

Parashat Re'eh:  Blessings and Curses  -  English and Spanish.   Recorded August 12, 2023. Parashat Re'eh:  Bendiciones y Maldiciones - Inglés y Español.   Grabado el 12 de agosto de 2023.

Recording Available Via Telephone Dial: (605) 475-4799 | Access ID: 840886# | Reference #: 2203 The pasuk says in this week's parasha Re'eh, עשר תעשר, which the Gemara explains to mean, give ten percent of your earnings to charity and you will become wealthy. Although the pasuk is speaking to a landowner giving ten percent of his crops to charity, Tosafot bring from the Sifreh that the same applies to a businessman giving ten percent of his earnings. The Tur writes in Yoreh De'ah, siman 247, it has been tried and tested, when a person gives tzedaka, he does not lose, rather the opposite happens, he gains wealth and honor from it. Furthermore, it nullifies harsh decrees and saves the person from death. The Rama is posek that giving tzedaka brings a person wealth and this is the only area in which a person is allowed to tell Hashem he is waiting to see the fruits of his labor. The Chafetz Chaim in his sefer Ahavat Chesed writes the halacha is like this Rama. As with all mitzvot, there are exact details on how to perform them and in order to reap their full rewards, they must be done correctly, and therefore, a person must learn all of the halachot of giving maaser to ensure that he is doing it correctly to reap its benefits A woman once sent a question to the Imreh Emet regarding maaser. She wrote, my husband makes a minimal parnasa and he is still careful to separate maaser. That maaser, however, comes at the expense of us being able to buy shoes and clothing for our children. Is my husband still obligated to give maaser under those circumstances? The Rebbe replied, when one gives maaser, he must give it with an open heart and when he knows that the money going to tzedaka is not really his, it's much easier to give it with joy. Strictly speaking, you are not obligated to give but there is a segula if you give with an open and happy heart, with a true desire to give, then you fulfill what it says in the pasuk ‘let your heart not feel bad when you give' and that pasuk continues and says, because of that type of giving, Hashem will bless you in all of your deeds and in every undertaking. We see from here, one of the requirements to merit the blessing is to give with a happy heart. Moreover, if we do find somebody giving maaser and not becoming wealthy, there is for sure a great reason that we are not capable of understanding at this point. But we must trust that Hashem is doing it for the absolute best of the person giving. A wealthy man who started becoming careful in giving maaser began losing his wealth at the same time. He went to Rav Eliashiv, z”l, asking how such a thing could happen. The Rabbi replied, it seems that some of your money was earned in a non-kosher way. So long as you were not giving maaser, you did not have the zechut to become cleansed from that severe sin. But now that you began giving, you have become worthy. Hashem is now giving you kapara for all the dishonesty you had in business and that is the greatest chesed He could possibly do for you. Giving tzedaka is wondrous. It benefits us in both worlds. Let us not only give, but give with a happy heart. Shabbat Shalom.

We've all seen televangelists captivate the world with apparently supernatural abilities. Signs & wonders, miraculous healings or physical manifestations that defy human reasoning. Prophetic utterances that come to pass just as they were spoken. Aren't all of these signs of a true prophet? Maybe… or maybe not. Let's take a look at this concept together in this week's 5 Minute Torah.

Every weekday at 8:00 am, Mishkan Chicago holds a virtual Morning Minyan. Our Thursday sessions are hosted by Mishkan's Founding Rabbi, Lizzi Heydemann. You can join in yourself, or listen to all the prayer, music, and inspiration right here on Contact Chai.In our August 10th  session, Rabbi Lizzi led us through Parashat Re'eh meditating on the theme of choice. The opening song in this episode was "Wonder / Asher Yatzar" by Rabbi Josh Warshawsky. ****For upcoming Shabbat services and programs, check our event calendar, and see our Accessibility & Inclusion page for information about our venues. Follow us on Instagram and like us on Facebook for more updates.Produced by Mishkan Chicago. Music composed, produced, and performed by Kalman Strauss.Transcript

Parashat Re'eh begins with Moshe telling Beneh Yisrael, “See that I am presenting you today with a blessing and a curse.” He then proceeds to explain that the people will earn G-d's blessings by fulfilling His commands, and they will be subject to the opposite, Heaven forbid, if they disobey. The Or Ha'haim Ha'kadosh (Rav Haim Ben-Attar, 1696-1743) raises a number of questions regarding this verse. First, he asks why Moshe begins his address with the word “Re'eh” – “See,” instead of telling the people to “listen” to what he was telling them. Secondly, Moshe here uses the word “Anochi” for “I,” instead of the more common word, “Ani.” Normally, the word “Anochi” is used to emphasize exclusion, as though saying, “Specifically I,” or, “I and nobody else.” Why would Moshe use the word “Anochi” in this context? The Or Ha'haim answers that when a person seeks to urge his audience to choose spiritual engagement over indulgence in physical and material pleasures, they will not likely pay attention to him unless he is familiar with both the delights of spiritual achievement, as well as physical enjoyments. It is not enough for him to have acquired spiritual excellence; he must also have experienced worldly delights, so that he can confidently tell his audience that the joy of spiritual engagement exceeds that of worldly pleasures. Otherwise, they will dismiss his words of admonition, claiming that he urges them to forego worldly delights for the sake of spirituality only because he has not had opportunities to indulge in worldly pleasures. Moshe therefore begins his address to the people by telling them to “see” that it is he, Moshe, who is urging them to choose the blessing of spirituality over the curse of exclusive focus on worldly delights. Moshe enjoyed honor, prestige and wealth – but also unparalleled spiritual greatness, even spending forty days and nights atop Mount Sinai without food or water, receiving the Torah. He was well acquainted with both realms – the physical and the spiritual – and so he, more than anybody else, could be trusted to tell us which of the two realms we should choose. The Or Ha'haim adds that this explanation of the verse also answers a third question – why Moshe here uses the singular form, “Re'eh,” even though he was addressing the entire nation. Normally, the Or Ha'haim writes, when somebody speaks to a large audience, each person understands the presenter's words in a different way, or comes away with a different perspective on the words that were spoken. Sometimes, however, the speaker presents an idea so clearly, compellingly and effectively, that there is only one way to understand his words, and everybody walks away with the same message. Moshe's point in this verse was perfectly clear – that he, more than anybody else whoever lived, was in a position to urge us to choose spirituality over excessive indulgence in worldly delights. This message was so compelling that all the people heard and understood it the precise same way. And so Moshe says to them, “Re'eh” – as though they were seeing this message as a single individual. We might find it difficult to sacrifice convenience and comfort for the sake of Torah study, prayer, and Misva observance. The benefits of the physical and material world are clear and obvious, whereas the benefits of Torah and Misvot are not readily discernible. But we must remember that we can take Moshe Rabbenu's word for it. We can trust him that there is no greater or more precious privilege than devoting ourselves to the service of our Creator. The sacrifice of our time, money and convenience for learning and Misvot is well worth it, because the blessings we stand to gain by committing ourselves to Hashem far exceed any benefits that the physical world can possibly offer us.

Parsha Talk, with Rabbis Eliot Malomet, Barry Chesler and Jeremy Kalmanofsky. Parashat Re'eh [Deuteronomy 11:26–16:17] is a family favorite because it was the parashah for both my daughters' synagogue Bat Mitzvahs [albeit 11 years apart; they each also celebrated a camp Bat Mitzvah the year before]. Re'eh, like every other amazing parashah, is chock full of good conversation material. There is the opening scene, setting before the people a blessing and a curse, the beginning of the Deuteornomic core of laws, which goes through 26:15, including the discussion of the false prophet, the dietary laws, the sabbatical year, and the holidays, among other things. I am always surprised that the half hour passes so quickly when so much is left unsaid. But there is always next year! Shabbat Shalom!!

Re'eh | Banim Atem - Why Here, Why Now? by Rav Yitzchak Etshalom The turning point in Parashat Re'eh is at the beginning of Chapter 14. Having completed the presentation of Mitzvot related to idolatry and the special place where "Hashem will choose to cause His Name to reside," Mosheh's speech turns to issues of ritual sanctity, including a prohibition against cutting oneself as a funerary act. This prohibition is introduced with a declaration that "You are children of Hashem, your God." The connection between this powerful statement and the prohibitions which ensure is explored. Five different approaches suggested by the Rishonim are presented, followed by a sixth... What is the immediate implication of the address "You are children of Hashem your God" (בנים אתם לה' אלקיכם) which bisects Parashat Re'eh?  Source sheet >>

To follow along with this study, visit: https://www.sefaria.org/sheets/503845.1?lang=bi&with=all&lang2=en Re'eh, Reeh, R'eih, or Ree (רְאֵה‎—Hebrew for "see", the first word in the parashah) is the 47th weekly Torah portion (פָּרָשָׁה‎, parashah) in the annual Jewish cycle of Torah reading and the fourth in the Book of Deuteronomy. It comprises Deuteronomy 11:26–16:17. In the parashah, Moses set before the Israelites the choice between blessings and curses. Moses instructed the Israelites in laws that they were to observe, including the law of a single centralized place of worship. Moses warned against following other gods and their prophets and set forth the laws of kashrut, tithes, the Sabbatical year, the Hebrew slave, firstborn animals, and the Three Pilgrim Festivals (Shalosh Regalim). The parashah is the longest weekly Torah portion in the Book of Deuteronomy (although not in the Torah),[1] and is made up of 7,442 Hebrew letters, 1,932 Hebrew words, 126 verses, and 258 lines in a Torah Scroll (Sefer Torah). Jews generally read it in August or early September. To support Eliyahu Jian's work, visit https://vitaltransformation.org/donate To join the online community, visit https://vitaltransformation.org Follow Eliyahu Jian: • Instagram: https://www.instagram.com/eliyahujianofficial/ • Twitter: https://twitter.com/eliyahujian • Facebook: https://www.facebook.com/eliyahujian Follow Vital Transformation: • Instagram: https://www.instagram.com/vital_transformation/ • Twitter: https://twitter.com/TransformVital • Facebook: https://www.facebook.com/vitaltransformation.org

** This week's Parasha dedicated L'iluy Nishmat Natan ben Shoshana ** In the Haftara for Parashat Re'eh – the third of the special Haftarot of comfort and consolation – the prophet Yeshayahu (54:17) promises Beneh Yisrael, "Every instrument that will be created to oppose you will not succeed, and every tongue that arises against you in court – you shall expose as evil." Although our enemies persistently lie and spread false accusations against us, we are promised that in the end, we will prevail over our adversaries, and their falsehoods will be exposed. This verse is cited in a passage in the Midrash (Bereshit Rabba 32:10) which tells the fascinating story of Rabbi Yonatan, who was traveling to Jerusalem to pray. Along his journey, he met a Samaritan – a follower of a sect which regards Mount Gerizim in the Samaria region as a sacred site, instead of Jerusalem. The Samaritan asked Rabbi Yonatan where he was headed, and he replied that he was traveling to Jerusalem to pray. The Samaritan argued that Rabbi Yonatan should pray on Mount Gerizim, which, he claimed, was a more sacred site than the Temple Mount in Jerusalem. He proved his contention by stating that during the flood in the times of Noah, the floodwaters didn't cover Mount Gerizim. Rabbi Yonatan had no response to this Samaritan's argument. Then Rabbi Yonatan's donkey rider requested permission to speak and respond to the Samaritan. He pointed to the verse in Parashat Noah (Bereshit 7:19) which tells that "all the high mountains" were covered by the floodwaters – thus disproving the Samaritan's claim. Rabbi Yonatan promptly switched positions with the rider, and had him sit on the donkey as he walked in front, showing him respect. He then proceeded to cite a number of verses relevant to this episode, one of which is the aforementioned verse from Yeshayahu's prophecy: "…and every tongue that arises against you in court – you shall expose as evil." The rider's response to the Samaritan's argument represented the fulfillment of this prophecy – that all arguments which will be brought to challenge our faith will ultimately be refuted and proven wrong. Even the simple, unlearned drivers will be able to refute these arguments. This story should serve to bolster our faith and conviction, reminding us that although there are people who challenge and ridicule our beliefs and lifestyle, these challenges will never succeed, and authentic Torah Judaism will always prevail. But additionally, Rav Avraham Pam (1913-2001) noted that we have much to learn from Rabbi Yonatan's reaction to his driver, which serves as a beautiful example of the Mishna's famous teaching, "Who is wise? He who learns from all people" (Abot 4:1). Although he was an outstanding scholar, Rabbi Yonatan showed respect to a simple, ignorant donkey rider because of a single verse which he – Rabbi Yonatan – had forgotten and the rider recalled for him. True passion for Torah means relishing each and every piece of Torah knowledge, every insight and every thought, regardless of from whom it was heard. Rabbi Yonatan had such respect for this driver because he understood the great value of each and every word of Torah, such that the driver deserved respect for recalling a verse from the Torah. Rav Pam observed that there have been many Torah scholars who did not have an exceptional memory, but they attained vast amounts of knowledge because of their thirst and desire for knowledge. They cherished each and every word of Torah, and so they remembered each and every word they learned. When we truly love something, we never forget it; and so if we truly love Torah, we will remember what we learn. It is told that once, while Rav Mordechai Gifter (1915-2001) was delivering a class in his yeshiva – the Telz Yeshiva in Cleveland – he arrived at a new insight, a new way to explain a certain Halacha. He was so overjoyed that he had all the students stand up and dance with him in the Bet Midrash. Rav Gifter became the outstanding scholar that he became because of this love and passion for each and every word of Torah. When somebody erupts in joyous dancing over a new insight, he never forgets what he learns. Let us appreciate the sanctity and inestimable value of each and every word of Torah, so that the passion for learning will fuel our lifelong quest to acquire Torah's knowledge and a thorough understanding of its eternal teachings.

The pasuk says in this week's parasha Re'eh , עשר תעשר , which the Gemara explains to mean, give ten percent of your earnings to charity and you will become wealthy. Although the pasuk is speaking to a landowner giving ten percent of his crops to charity, Tosafot bring from the Sifreh that the same applies to a businessman giving ten percent of his earnings. The Tur writes in Yoreh De'ah , siman 247, it has been tried and tested, when a person gives tzedaka , he does not lose, rather the opposite happens, he gains wealth and honor from it. Furthermore, it nullifies harsh decrees and saves the person from death. The Rama is posek that giving tzedaka brings a person wealth and this is the only area in which a person is allowed to tell Hashem he is waiting to see the fruits of his labor. The Chafetz Chaim in his sefer Ahavat Chesed writes the halacha is like this Rama . As with all mitzvot , there are exact details on how to perform them and in order to reap their full rewards, they must be done correctly, and therefore, a person must learn all of the halachot of giving maaser to ensure that he is doing it correctly to reap its benefits A woman once sent a question to the Imreh Emet regarding maaser . She wrote, my husband makes a minimal parnasa and he is still careful to separate maaser . That maaser , however, comes at the expense of us being able to buy shoes and clothing for our children. Is my husband still obligated to give maaser under those circumstances? The Rebbe replied, when one gives maaser , he must give it with an open heart and when he knows that the money going to tzedaka is not really his, it's much easier to give it with joy. Strictly speaking, you are not obligated to give but there is a segula if you give with an open and happy heart, with a true desire to give, then you fulfill what it says in the pasuk ‘let your heart not feel bad when you give' and that pasuk continues and says, because of that type of giving, Hashem will bless you in all of your deeds and in every undertaking. We see from here, one of the requirements to merit the blessing is to give with a happy heart. Moreover, if we do find somebody giving maaser and not becoming wealthy, there is for sure a great reason that we are not capable of understanding at this point. But we must trust that Hashem is doing it for the absolute best of the person giving. A wealthy man who started becoming careful in giving maaser began losing his wealth at the same time. He went to Rav Eliashiv, z”l , asking how such a thing could happen. The Rabbi replied, it seems that some of your money was earned in a non-kosher way. So long as you were not giving maaser , you did not have the zechut to become cleansed from that severe sin. But now that you began giving, you have become worthy. Hashem is now giving you kapara for all the dishonesty you had in business and that is the greatest chesed He could possibly do for you. Giving tzedaka is wondrous. It benefits us in both worlds. Let us not only give, but give with a happy heart. Shabbat Shalom.

"...Anyone who says they are a prophet with further instructions from God is to be treated as a liar and put to death, no matter how many tricks they perform." Magicians — you're on notice. Produced by Mishkan Chicago.  Music composed, produced, and performed by Kalman Strauss. See our upcoming Shabbat services and programs here, and follow us on Instagram and like us on Facebook for more updates. Check out Shabbat Replay on Contact Chai for more from Rabbi Deena.Transcript

Sermon by Rabbi Dan Ross, "Parashat Re'eh: A Blessing for Y'all"August 26, 2022

Valerie and Shoshana (and cat Sumi) discuss both the Netflix and Hulu documentaries featuring Billy McFarland and Fyre Festival in comparison with Parashat Re'eh. Don't worry, they don't think Moshe scammed us... Or do they? Also, Valerie weighs in on festival experiences in general and Shoshana claims that Glee created COVID to avoid a plot hole.

Parashat Re'eh speaks of “desire” multiple times. From a religious perspective, we often think of desire in terms of how we may control it, or even completely suppress it. But actually religious life without desire is flat and one-dimensional. Ultimately, the richness and depth of our religious experience hinges on appreciating, valuing, and even cultivating desire.In Parashat Re'eh, we can trace an approach that embraces human craving and desire as a powerful mechanism to fully live a life of mitzvot, meaning and integrity.

Parashat Re'eh - Jerusalem Lights Podcast # 130: Lost Generation This week's Torah portion of parashat Re'eh calls upon Israel to develop a deep sensitivity to all of creation. But what about the Divine image of man and woman in which we were all created? What about the Creator's purpose for humanity? This week's Jerusalem Lights podcast examines our generation's unprecedented obsession with Gender Dysphoria and the growing demand for gender reassignment surgery…even for little children. What is a Torah perspective, and a proper Torah response? _ Rabbi Chaim Richman Jerusalem Lights | Torah for Everyone Please support the work of Jerusalem Lights, a USA recognized 501 ( c ) 3 non-profit organization to enable these productions to continue and grow: Paypal: infojerusalemlights@gmail.com or: https://paypal.me/JerusalemLights?loc... 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 Subscribe to our newsletter at https://www.rabbirichman.com

In this week’s Pardes Parsha Podcast, Aviva Lauer joins Rabbi Michael Hattin to discuss parashat Re’eh. As the people of Israel prepare for their entry into the land of Israel, Moses teaches them that God will choose the place for … Read the rest The post Parashat Re'eh: The Place that Good Will Choose first appeared on Elmad Online Learning. Continue reading Parashat Re’eh: The Place that Good Will Choose at Elmad Online Learning.

The Misva of Birkat Kohanim requires the Kohanim to bless the congregation each morning, raising their hands toward the congregation and reciting the special blessing text dictated by God to Moshe (Bamidbar 6:24-26).The Gemara establishes in Masechet Ketubot (24b) that if somebody who is not a Kohen participates in Birkat Kohanim, giving the blessing like a Kohen, he is in violation of an affirmative Biblical command. The question thus arises as to whether it is permissible for somebody to bless somebody privately with this special Beracha. Many parents have the custom every Friday night to place their hands on the head of each child and bless him with Birkat Kohanim, and it is also customary at weddings for parents and grandparents to bless the bride and groom with Birkat Kohanim. Some Rabbis bless their students with this blessing, as well. Is this permissible if the person giving the blessing is not a Kohen?The Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939) writes (Orah Haim 128:8) that the prohibition applies only when a non-Kohen grants this blessing with the intention of blessing the people like the Kohanim. If his intention is simply to bless someone with these words, without usurping the role of a Kohen, then it is entirely permissible to bless with Birkat Kohanim. Likewise, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Re'eh (17), notes that in Baghdad, it was customary for the leading Rabbis to place their hands on a boy's head at his Bar-Misva and recite Birkat Kohanim. This was done even by Rabbis who were not Kohanim.Indeed, the Pahad Yishak (by Rav Yishak Lampronti, Italy, 1679-1756), in the "Beracha" section, emphatically supports the practice of blessing one's children or students with Birkat Kohanim while placing both hands on their head. He adds that this is a proper practice according to the Sod (Kabbalistic teaching). The Yabetz (Rav Yaakob Emden, Germany, 1697-1776), in his commentary to the Siddur, also supports this practice, emphasizing that parents should bless their children with both hands, and adding that this was the custom of his father, the Hacham Sevi (Rav Sevi Ashkenazi, 1656-1718).It is thus entirely permissible, and appropriate, for even a non-Kohen to bless someone with Birkat Kohanim, so long as he does not intend to bless like a Kohen.Summary: It is forbidden for a non-Kohen to participate in the Birkat Kohanim in the synagogue. However, a non-Kohen is allowed to privately bless somebody – such as a student, a child or a grandchild – with the text of Birkat Kohanim, while placing both hands on the person's head.