Podcasts about parashat va

Parashat Tzav [Leviticus 6:1-8:36] picks up where Parashat Va-yiqra leaves off, with a presentation of the principal individual sacrifices, only this time from the priest's point ot view. Chapter 8 begins the inauguration cermeony of the priests, with its tragic denouement next week, with the deaths of Nadav and Avihu. We decided to leave Tzav for a future year's discussion and discuss Passover [beginning Saturday night, April 12, 2025], and in particular the Haggadah. What is the story we tell? As has been the case since 10/07/24, we are ever mindful of the hostages, dead and alive, who remain in Gaza and who need to be returned to their families. We also keep in mind the soldiers defending Israel as part of Israel's Defense Forces, may they be removed from harms way. In this month of historic redemption may we witness the redemption of the captives. This, too, is a story that must be told this year, and perhaps every year thereafter. Shabbat Shalom v-chag same'ach.

Parashat Va-yiqra [Lev. 1:1-5:26] in a sense takes up where Exodus 40:38 left off. The last passage in Exodus informs us [Exod. 40:35] that “Moses could not enter the Tent of Meeting, because the cloud had settled upon it and the Presence of the Lord filled the Tabernacle.” Leviticus begins, “The Lord called to Moses and spoke to him from the Tent of Meeting, . . . “ We discussed the features of Leviticus which spoke to us [it is my favorite book in the Torah] and what the sacrificial system outlined in the parashah could say to us in 5785/2025. We also considered the nature of the divine-human dialogue: how does it manifest itself? what is it for? and the like. As has been the case since 10/07/23, we are ever mindful of the hostages, dead and alive, who remain in Gaza and who need to be returned to their families. We also keep in mind the soldiers defending Israel as part of Israel's Defense Forces, may they be removed from harm's way. In this month of historic redemption may we witness the redemption of the captives. Shabbat Shalom.

In this week's parasha , Va'era , we read about the makot that Hashem sent upon the Egyptians. These upcoming parshiyot describing Yetziat Mitzrayim form the foundation of our emunah in Hashem. It is here that Hashem demonstrated to the world that He is actively involved in every aspect of life. On Pesach, we drink four cups of wine corresponding to the four leshonot of geulah mentioned in the parasha- והוצאתי, והצלתי, וגאלתי, ולקחתי . There is, however, one more lashon , והבאתי , which refers to Hashem bringing the Jewish people into Eretz Yisrael. The Seforno asks why this lashon was not fulfilled with the generation that left Mitzrayim. He explains, based on what is written later in Parashat Ki Tisa , that this generation did not fully believe that Hashem could conquer the mighty kings inhabiting the land. While they witnessed Hashem defeat Pharaoh, they doubted His ability to defeat the 31 kings in Canaan. The pasuk says, " ויאמן העם " —the people believed Hashem could take them out of Mitzrayim, and because of this belief, they merited to see the exodus. But since they lacked belief in והבאתי , they did not experience its fulfillment. It was the next generation, which fully believed, that merited entering the Promised Land. When we believe in Hashem's limitless abilities, it creates a zechut that brings us divine assistance and enables us to witness Hashem's salvations. The Sefer Sas B'Imratecha shares a story of a taxi driver in Israel who had recently begun drawing closer to Torah and mitzvot . He attended classes regularly and was diligently practicing what he learned. One day, he drove a passenger from the center of the city all the way to Hadassah Ein Kerem Hospital at the edge of the city. Not wanting to return with an empty cab, he waited outside the hospital, hoping to find another fare. Ten minutes passed, then 20, then 30—no one approached his cab. People were leaving the hospital either by bus or private car. After 45 minutes, another taxi pulled up, dropped off a passenger, and parked nearby. A few minutes later, someone exited the hospital, walked directly to the other taxi, got in, and left. This driver was frustrated. He had waited 45 minutes with no customers, while the other driver, who had just arrived, immediately got a fare. Where was the fairness? Then he remembered a lesson from one of his classes: All of a person's income comes solely from Hashem. Whatever is meant for a person will reach them, one way or another. With this thought, he calmed down and let go of his frustration. Moments later, a man who appeared to be a high-ranking official approached his cab and asked in English if he could take him to the north of Israel. The driver agreed. The man asked for the fare, and the driver replied, "A thousand." The man got into the taxi, and when they arrived at their destination, he handed the driver ten folded bills. As the driver counted the money, he realized they were hundred-dollar bills. He had meant to charge 1,000 shekels, but the passenger had paid him 1,000 dollars instead. Feeling it was wrong to keep the money, the driver looked for the man to return the overpayment. However, the man was nowhere in sight. The driver then thanked Hashem for this unexpected gift. Just moments after reaffirming his belief in Hashem's hashgacha over his parnasa , he had earned the largest fare he had ever received from a single ride. When we fully believe in Hashem, it creates a zechut that brings about salvation. Shabbat Shalom.

Parashat Va'era

Parashat Va'eira: Understanding "Vayitzaku" Should One Daven Loud Or Quietly

Parashat Va'era [Exodus 6:2-9:35] is filled with rich material, almost too much to enumerate. At the heart of the parashah is the description of the first 7 plagues, culminating with that of hail. Its position as the 7th in a list of 10 underscores its significance. Our conversation, as is perhaps typical, meandered through the parashah. We talked about the first two verses where God is identified by three different names, the verses in Exodus 6 [6-8], which provide the rabbis with their basis for the 4 cups of wine at the seder and the cup of Elijah, the plagues, and so much more. Almost before we knew it, we had gone over our usual time allotment! We hope you enjoy it. Words cannot capture the emotions unleashed by the return of the first hostages as they returned home. We continue to be mindful of those still in captivity, may they be speedily returned to their families, both the living and the dead, and the soldiers who defend Israel as part of the Israel Defense Forces. Shabbat Shalom.

Parashat Va-yehi [Genesis 40:28–50:26] is the twelfth and concluding parashah of Sefer B'reshit [The Book of Genesis]. Ephraim and Manasseh, Joseph's two sons born in Egypt while Jacob was still in Canaan, are blessed by their grandfather, with Jacob reversing his hands so that the younger Ephraim receives the primary blessing. Jacob “blesses” his sons, though not all the sons will probably feel themselves blessed by the words Jacob addresses to them. Jacob dies and, at his request, he actually makes Joseph swear to it, he is buried in the ancestral resting place, the Cave of Machpelah; and, Joseph dies and is embalmed and placed in a coffin, but not before adjuring his brothers to take his bones up from Egypt when God takes notice of them. Most of our conversation explored the oath Jacob makes Joseph take to bury Jacob in Canaan. Joseph asks Pharaoh if he can go perform this act of filial piety, and Pharaoh allows him. We delve into the various details of this scene: why does Jacob insist that he not be buried in Egypt? why make Joseph take an oath? what does it tell us about Pharaoh? We also talk a bit about the difference with Joseph when no one will ask Pharaoh if Joseph's remains can be taken up to Canaan and he is left with the promise for his bones to one day be returned to Canaan. Finally, what kind of book is Genesis? Does it end with bleakness or with hope? It is customary to conclude the Torah reading when we finish a book of the Torah in the synagogue with the words חזק חזק ונתחזק [hazak, hazak, ve-nit'hazek, be strong, be strong, and let us be strengthened]. We continue to be mindful of the hostages, may they be returned speedily to their families, and the soldiers serving in the Israel Defense Forces, may they be removed from harm's way. Shabbat Shalom.

Parashat Va-yiggash [Genesis 44:17-47:27] provides the denouement to the Joseph story, which formally comes to a conclusion next week with parashat Va-yehi tidying up the loose ends and concluding the book of Genesis. This week opens with Judah's appeal to Joseph and Joseph's disclosure of his true identity to his brothers. The family makes its way to Egypt ostensibly to sit out the rest of the years of famine in closer proximity to the food supply. We, as long-time readers of the Torah, know that this relatively short period of time becomes an extended period of indeterminate length. Once again, we pay attention to the character of Joseph, this time in comparison and contrast with the other major characters: Judah, Jacob, and Pharaoh. We recorded on the last day of the secular year, 2024, coinciding with the 1st day of Rosh Hodesh Tevet and the 6th day of Hanukkah. May the New Year of 2025 become a year of peace. We continue to be mindful of the hostages, may they be returned speedily to their families, and the soldiers serving in the Israel Defense Forces, may they be removed from harm's way. Shabbat Shalom.

Parashat Va-yeshev [Genesis 37:1-40:23] begins the longest extended narrative in the Book of Genesis, the Joseph story. The parashah begins with a 17-year-old Joseph relating to his family two dreams he has had, which infuriate his brothers. When his father asks Joseph to go see how his brothers are doing pasturing the sheep, Joseph ends up being sold into slavrey. Chapter 38 is an interlude of sorts, the story of Judah and Tamar. It is perhaps intended to provide a comeuppance for Judah's role in the sale of Joseph. Chapter 39 resumes the Joseph story. Joseph is now in Egypt. Everything he does works out well until he runs afoul of his master's wife, who is intent on seducing him. He is sent to prison. There he interprets the dreams of Pharaoh's butler and baker, who have been imprisoned. The parashah ends with the note that the butler, who had promised to mention Joseph to Pharaoh so he could be released from prison, did not remember Joseph, but forgot him. Most of our conversation focused on chapter 37 as we looked for a deeper understanding of Joseph. Is he a spoiled brat? Is he a bullied younger brother who only wants to hand out with the big boys and is rejected. We touched on some other parts of the parashah as well, so listen to find out! We continue to be mindful of the hostages, may they be returned speedily to their families, and the soldiers defending Israel as members of the Israel Defense Forces, may they be removed from harm's way. Shabbat Shalom.

Parashat Va-yishlach [Genesis 32:4–36:43] features the actions Jacob takes in preparation for his meeting with Esau after 20 years, the mysterious wrestling match with the מלאך [malakh, understood as a divine messenger or a human messenger], the actual meeting, the ravishing of Dinah [as Nahum Sarna entitles the episode], a theophany at Beth El, and the genealogy of Esau. It represents the concluding chapter for Isaac and Esau, as well as Deborah, the nurse of Rebecca, and Rachel, who dies shortly after giving birth to Benjamin, as he is renamed by his father. It was just Eliot and me this week. Jeremy is in Israel for the Rabbinical Assembly convention this week, but was under the weather, and thus unable to join us. We wish him a refu'ah sh'lemah, a speedy recovery, and look forward to next week when we hope that Jeremy is at full strength, as are we! Our conversation focused on the opening chapter of the parashah, as we sought out the meaning in Jacob's preparation, and struggled to understand the significance of Jacob's nocturnal encounter. We hope you enjoy it! We continue to be mindful of the hostages, may they be returned speedily to their families, and the soldiers defending Israel as members of the Israel Defense Forces, may they be removed from harm's way. Shabbat Shalom.

Parsha Talk, with Rabbis Eliot Malomet, Barry Chesler and Jeremy Kalmanofsky. Parashat Va-yetze [Genesis 28:10-32:3] was my Bar Mitzvah parashah many, many years ago! It opens with Jacob leaving Be'ersheva for Haran, fleeing for his life or looking for a wife. It ends with Jacob on his way back to the land of his birth. A lot happens between those two events, including his marriage to the sisters Leah and Rachel, and the birth of his first 11 sons and his daughter. Our conversation focused mostly on the beginning scene and the scene at the well, though we touched upon some other matters as well as the well. Please let us know what you think. This week's show is dedicated to the memory of Omer Neutra z”l, my former student, whose death on October 7, 2023 was announced earlier in the week. His body has been held hostage in Gaza since then. We continue to be mindful of the other hostages, may they be speedily returned to their families, and the soldiers serving in the Israel Defense Forces, may they be removed from harm's way. Shabbat Shalom.

Parsha Talk with Rabbis Eliot Malomet, Barry Chesler and Jeremy Kalmanofsky. Parashat Va-yera [Genesis 18:1-22:24] is filled with interesting material: the announcement of the birth of Isaac, Abraham's conversation with God about the fate of Sodom & Gomorrah, the second wife-sister story, the banishment of Ishmael and Hagar, and the Binding of Isaac [these latter two which we read on Rosh Hashanah]. Our focus this week was on the opening scene and what we can discover about the relationship between Abraham and Sarah. We did not move far from this topic and hope you will find that we had interesting things to say! On the 404th day of the war, we continue to be mindful of the hostages, may they be returned speedily to their families, and the soldiers defending Israel as members of the Israel Defense Forces, may they be removed from harm's way. Shabbat Shalom.

Parashat Va'etchanan (Deuteronomy 3:23-7:11) explores the idea that true revelation occurs not only in grand moments, but also within the depths of our own hearts. Moses recounts the giving of the Ten Commandments, a pivotal event of divine revelation. Yet, this parasha invites us to consider that the most profound revelations often happen internally, through introspection and spiritual growth. The Shema, central to this portion, calls for us to "listen" and internalize God's oneness, emphasizing an ongoing, personal connection with the Divine. This connection requires us to be attuned to our inner voice, where revelation can unfold in moments of quiet reflection and personal insight. The commandments, while given at Sinai, are meant to be inscribed on our hearts, guiding us toward a life of integrity and purpose. "The Inner Revelation" reminds us that spiritual awakening often begins within, as we align our inner lives with divine wisdom.

At the end of parashat Devarim, when the Jewish people were getting ready to conquer Eretz Yisrael, Moshe Rabbenu told them, לא תיראום כי כי ה' אלוקיכם הוא הנילחם לכם - Don't be afraid of the opposing nations, because Hashem your God will be the One fighting for you. Immediately after that, the pasuk says, ואתחנן אל ה' בעת ההיא לאמר - Moshe prayed 515 tefilot , begging Hashem to allow him to enter Eretz Yisrael. The Baal HaTurim writes, Moshe Rabbeinu knew the value of giving chizuk to others, and so he used that et ratzon , to pray to break the decree of not being allowed to go into Israel. It was only after he gave chizuk to the Jewish people, calming them down regarding their upcoming battle, that he then prayed for himself. This is the value of giving chizuk to others. This Sunday night is Tu B'av, a day that is synonymous with shidduchim . It is a day that our Rabbis tell us, that we are alone with Hashem, and our tefilot have so much power. What a zechut it would be for someone who is waiting for a shidduch , to first give chizuk to someone else waiting for a shidduch . The person can say, "I know what you're feeling, I also am going through this," and then share words of chizuk that have helped him or her in the past. And then, after giving the chizuk , the person can pray for others, and then pray for himself. Every effort counts. We don't know which zechut we need to bring our yeshua , but we do know that every one of them gets us closer to it. I read a story of a man who couldn't bear to see the pain of his daughter, being in shidduchim for so long, without any ray of hope. He traveled to go see one of the Gadoleh H aDor , to seek counsel and ask what he could do as a zechut for his daughter. The Gadol asked him which minyan he attended for Shacharit each day. The man replied that he prays at seven o'clock in his local shul. The Gadol then asked him what time he usually arrives to shul. The man said, "Just about seven o'clock." The Gadol told him to accept upon himself to arrive at least five minutes prior to the minyan, and be'ezrat Hashem, in that zechut , his daughter would find a shidduch . The father left the Gadol on cloud nine. He was so excited from that meeting, and he indeed began to go to shul, every day, five minutes earlier. Just two weeks later, the call came in for a shidduch , which Baruch Hashem proved to be this girl's zivug . Many people may hear this story and say, what? "I have done so many more things than that, and I still haven't gotten married." That is definitely a natural reaction. But the proper reaction would be to say, "Look at the value of one small deed. We don't know which one of them will put us over the top. I'm sure that father had already done multiple other things in the zechut that his daughter get married. That was just the icing on top." Everything we do is valuable. Moshe Rabbenu did not just pray once to enter Eretz Yisrael, and then say, "Well, if Hashem didn't answer me, that means the prayers aren't doing anything." He knew sometimes a person needs dozens of tefilot , sometimes hundreds, and sometimes thousands. Every single one of them contributes to getting what he's asking for. And anyway, the main gain in any prayer or any kabalah is not the salvation that it brings, but rather the prayer itself or the kabalah itself. We are in this world to grow spiritually, and every bit of growth that we make is what enables us to fulfill our jobs in this world. Getting the yeshua we're looking for is an added bonus. And therefore, we must never let up. If we accepted three things upon ourselves, it's time to add a fourth, and so on. B'ezrat Hashem, all of those looking for their zivug should find them b'karov . And more importantly, they should continue growing higher and higher in the service of Hashem. Shabbat Shalom.

Parashat Va'etchanan

Parsha Talk with Rabbis Eliot Malomet, Barry Chesler and Jeremy Kalmanofsky. Parashat Va-etchanan [Deuteronomy 3:23-7:11] contains, among other passages, the second version of the 10 Commandments, as remembered by Moshe 40 years after they were given at Sinai [Exodus 20], and the first paragraph of the Shema, the great credal statement of Judaism, together with a pssage from next week [Deuteronomy 11:13-21, the 2nd paragraph], and a passage from Numbers [15:37-41, the 3rd paragraph]. In addition, there are a number of verses which have entered the Jewish liturgy, two in the Torah service, one in the special service of Simchat Torah, and one in the Aleinu, which for hundreds of years has been the concluding prayer of the 3 daily prayer services, and a passage which makes it into the 4 Questions of the Haggadah at the Passover Seder. Our conversation took up the pathos of Moshe, who is told in no uncertain terms he is to stop asking God to let him into the Promised Land. What is Moshe thinking about as he fashions and delivers this address? What is he trying to get across to the Jewish people, who, unlike him, will soon enter the land. Along the way, we discuss memory and reenactment, and the difference between an imaginaitve approach and an historical approach to religion, and in particular, Judaism. We continue to be mindful of the hostage 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.

n Parashat Va'et'hanan, Moshe Rabbenu recalls the event of Ma'amad Har Sinai , when Hashem spoke to Beneh Yisrael at Mount Sinai, and pronounced the Aseret Ha'dibberot (Ten Commandments). The final of these ten commands is לא תחמוד – "You shall not covet." This mitzvah forbids us from wanting what our fellow has and trying to obtain it. Let us, then, take a moment to talk about jealousy, particularly in today's day and age. There has never been a generation that saw so many pictures as our generation. And the vast majority of these pictures are fake, or give a fake impression. One Rabbi compared this phenomenon to artificial grass. Every "blade" is the perfect size, and the perfect color. Real grass, however, is never perfectly green, and never the perfect size. People today are like artificial grass. They project an image of perfection. They want everybody to see them as having the perfect life. We all, to one extent or another, "photoshop" our lives, both on social media and in real-life interactions. We make it seem like our marriage is perfect, our kids are perfect, our home is perfect, our portfolio is perfect, and our mental health is perfect. But we know the truth – that our lives aren't perfect, that we have our share of problems and struggles, that things aren't exactly the way we want them to be. We know that we're just putting on a show. And if we're putting on a show, that means that the people we're jealous of are also putting on a show. They make their lives look perfect just like we do – but the truth is that their lives aren't so perfect, just like ours isn't so perfect. This is true also about the way we tend to judge other people. We see people act a certain way, and we reach conclusions about them, as though we know the whole story. I was once giving a talk, and ten minutes into the talk, three women in the audience stood up and left. In my mind, as I was speaking, I thought to myself that they left because the introduction to this talk was the same as the introduction to a speech I had given around a month before, and these women heard that speech online, and thus assumed that I was giving the same talk now. I then realized that I had just done something very silly. I concocted an entire story about three people whom I know absolutely nothing about. I didn't have any idea who these women were, what they were doing there and why they left, but I created a narrative in my mind about them. And we do this so often. We see only the "tip of the iceberg" of a person's life, and then decide that we know all about the "iceberg," we know everything about the person, why he does what he does. And then we feel we can criticize him and look down on him. Not only do we see only the "tip of the iceberg," but even that "tip" which we see is fake. What we see isn't real. Why do we think we can judge other people, and why do we feel jealous of other people, if we know so little, if anything, about their lives? One Rabbi taught: "Judging favorably is the worst-case scenario. The best-case scenario is – it's none of your business." We have our lives, other people have their lives; they don't know about our lives, and we don't know about their lives. So there's no reason to feel jealous, and there's no reason to judge.

Why does Moshe mix harsh rebuke with a profound sense of hope in his final speech? In this episode, Tzvi Hirschfield and Tovah Leah Nachmani delve into Parashat Va’etchanan and into the complex layers of Moshe's final message, where deep … Read the rest The post V'etchanan 5784: A Legacy of Fire and Hope first appeared on Elmad Online Learning. Continue reading V’etchanan 5784: A Legacy of Fire and Hope at Elmad Online Learning.

Parsha Talk with Rabbis Eliot Malomet, Barry Chesler and Jeremy Kalmanofsky. Parashat Va-yiqra [Leviticus 1:1–5:26] coincides this year with Shabbat Zakhor [maftir, Deuteronomy 25:17-19; haftarah 1 Samuel 15:2–34] in anticipation of the holiday of Purim, which begins Saturday night, upon the conclusion of Shabbat. Parashat Va-yiqra, the opening parashat of Sefer Va-yiqra [Book of Leviticus], introduces the principal sacrifices of the Israelite Temple cult. We ourselves made a sacrifice this week, by devoting our conversation to the Book of Esther, read as part of the Purim observance on Saturday night and Sunday morning. Many have noted that the story of Esther reads very differently this year, given the particular course of Jewish and Israeli history since the war began on October 7th. Our heartfelt wishes for a freiliche Purim [a joyous Purim], perhaps more important this year in a world where Israel is at war and hostages continue to be held captive. Sometimes we have to take what the calendar gives us, and make of it what we will. In that spirit, חג פורים שמח! [Hag Purim Same'ah, Happy Purim]! 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. Shabbat Shalom.

Parsha Talk with Rabbis Eliot Malomet, Barry Chesler and Jeremy Kalmanofsky. Parashat Va-yaqhel [Exodus 35:1-38:20] coincides with Shabbat Sheqalim [special maftir (Exosdus 30:11-16) and haftarah (I Kings 12:1-17)], the first of the four special shabbatot preceding Passover. Whereas the previous three parashiyot concern the plans for the mishkan [tabernacle], Va-yaqhel and P'qudai [next week] concern themselves with the execution. There seems to be a lot of repetition. Our conversation focused primarily on the opening passaged, the intriguing opening word, va-yaqkel [and he (Moshe) gathered], the specification of kol edah [the entire congregation], and the connection of the mishkan with Shabbat. 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. Shabbat Shalom.

In this week's parasha , Va'era , we read about the makot that Hashem sent upon the Mitzrim and Mitzrayim . One of the reasons Hashem brought so many makot , rather than just wiping out the Mitzrim in an instant, was to teach us about how much control He has over the world. He is involved in the finest details of every person's life. Things that may seem insignificant, Hashem has already been planning and setting up days before we even think about them. The Admor of Lelov had a minhag , on the night of Tisha B'Av, to go look at the place where the Bet HaMikdash used to be and try to feel the loss. One year, he went with his son to Yeshivat Bet Avraham of Slonim, because at that time you were able to see the makom of the Mikdash from the Yeshivah's roof. By the time they got there, it was very late at night and all the boys in the Yeshivah were already sleeping. There was a man in the hallway of the dormitory and they asked him if he knew who had the keys to the roof. He said he wasn't exactly sure and he wasn't going to wake up the entire Yeshivah to find out either. Just at that moment, one of the dorm room doors opened and a boy walked out. They asked this boy if he perhaps knew who had the key to the roof. He put his hand in his pocket and pulled out the key. He said, the boy who normally takes care of the key was not in the Yeshivah that night. Just the other day, he was unloading his pockets because they became so heavy upon him with so many things that he put in them. “I was standing next to him and he asked me if I could take his key ring for a couple of days. Tonight I couldn't fall asleep, so I decided to get dressed and walk around a little.” With that, the Rabbi and his son were able to go to the roof. Look at what Hashem did to enable this Rabbi to continue his minhag of looking at the place of the Bet HaMikdash on Tisha B'Av. He prepared the keys from days before and put them in the hands of the boy whose room they would be right next to. And then made sure this boy would get up and go out to see them when they arrived. Rabbi Shlomo Zalman Friedman, the author of the popular weekly gilyon Noam Siach , told me he went, around Yom Kippur time this year, to get a beracha from the Vizhnitzer Rebbe in Yerushalayim for a good year. When he arrived, he gave the Rebbe a copy of the latest gilyon that he just printed for Shabbat Shuvah. The Rebbe thanked him and asked him if he had a copy of the special Peninim Yikarim edition that he prints once a year. He told the Rebbe he recently printed it, but he only brought a limited amount to distribute in Eretz Yisrael and he had none left. Knowing the Rebbe was planning a trip to America, he told him he would be sure to drop one off when he came. The Rebbe said it would have been so nice to have one to read on the plane to America. When Rabbi Friedman left the Rebbe's office, there were a few people in the waiting room waiting to get in. One of them caught his eye. It was an elderly man reading the Peninim Yikarim edition of that year. Apparently this man printed it out for himself. The Rabbi went over to him and when the man noticed him his eyes lit up. He said, are you Rabbi Friedman? The Rabbi said yes. The elderly man told him he prints out every edition that he writes the moment it comes out. The Rabbi then asked him if he would part with his copy of the Peninim Yikarim to give to the Rebbe of Vizhnitz. “Of course,” the man replied. He then said he actually spoke to the Rebbe the day before but then he remembered he forgot to tell him one detail. He wasn't going to come back for it, but for some reason, at the last second, he changed his mind and came. Now, he said, he knows why he came. He was a piece of a larger picture with Hashem guiding him to give the Rebbe what he wanted to read on his plane ride to America. Even the smallest details of our lives are carefully planned and orchestrated by Hashem. Shabbat Shalom.

Parsha Talk with Rabbis Eliot Malomet, Barry Chesler and Jeremy Kalmanofsky. Parashat Va-era [Exodus 6:2–9:35] is the 2nd parashah of Exodus. Unlike many of the parashiyot, it takes its name from the first word of the 2nd sentence, in which God declares that He appeared to the patriarchs as El-Shaddai, but did not make known to them the 4-letter name, YHVH. In modern critical scholarship this verse looms large, but alas, that is the subject of another conversation. We focused our attention on the phrase sh'lakh et ammi v'-ya'avduni, a trope in this chapter in its manifold iterations. It translates as “send forth My people, they might worship Me”. We spent most of our conversation trying to unpack this enigmatic phrase. Near the end we took up Moses' description of himself as aral-s'fata'im, of uncircumcised lips. What did Moses intend to say about himself in describing himself so? There is much we did not get to, including the 7 plagues and the verses of redemption [6:6–8], which are the foundation of the 4 cups of wine at the Pesach Seder. We hope you enjoy what we did talk about! Please let us know, here on Facebook or 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. Shabbat Shalom.

Parashat Va'era 202310 Plagues in Mitzrayim - The first seven of 10 plagues are covered. Freedom of Will Names of Hashem Thanks for listening! Please subscribe to the podcast and the YouTube channel for more content:https://www.youtube.com/@adamstorah

Parashat Va'eira - Shevet by Rabbi Benjamin Lavian

Parsha Talk with Rabbis Eliot Malomet, Barry Chesler and Jeremy Kalmanofsky. Parashat Va-yehi [Genesis 47:28–50:26] is the twelfth and final parashah of Genesis. We address the overall theme/direction of the book, and how it fits into the Torah. We also discuss the burial of Jacob: why does he insist on being buried in the ancestral grave? As always [we hope] the conversation is spirited, and we hope you enjoy it! As daylight increases now that we have passed the winter solstice, may light again increase in the world as well. Again this week, our thoughts and prayers are with the hostages, may they be returned to their homes safely, the soldiers fighting in defense of Israel, may they be removed from harm's way, and all those affected by this war, both near and far. May the One Who brings peace in the heavens, bestow it upon us on earth as well. Shabbat Shalom

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.

Parsha Talk with Rabbis Eliot Malomet, Barry Chesler and Jeremy Kalmanofsky. Parashat Va-yigash [Genesis 44:18–47:27] is the penultimate parashah of the Book of Genesis. It opens with Judah's plea to Joseph to take him as captive instead of Benjamin. The events unfold quickly which lead to the reconciliation of the brothers, the descent of Jacob and his family into Egypt, a genealogy [interesting enough on its own, but which we leave for another time], the reunion of Jacob and Joseph, the meeting between Jacob and Pharaoh, and concluding with what Nahum Saran in his JPS Commentary, calls “Joseph's Agrarian Policies”. We focused on what seems to us a few of the key verses of the parashah. As becomes abundantly clear, biblical stories are never quite how they appear to us even the last time we encountered them. We hope you enjoy our conversation! Again this week, our thoughts and prayers are with the hostages, may they be returned to their homes safely, the soldiers fighting in defense of Israel, may they be removed from harm's way, and all those affected by this war, both near and far. May the One Who brings peace in the heavens, bestow it upon us on earth as well. Shabbat Shalom.

Parsha Talk with Rabbis Eliot Malomet, Barry Chesler and Jeremy Kalmanofsky. Parashat Va-yishlah [Genesis 32:4–36:43] features, among other things, Jacob's wrestling match with an angel, the meeting with Esau after a twenty-year absence, the disconcerting story of Dinah, the genealogy of Esau, and a list of kings of Edom. We spent a fair amount of time on the story of Dinah, discussing it in a way that is unlike any previous conversations we have had on this story, at least if memory serves correctly! Comments and criticisms are welcome below or at parshatalk@gmail.com. As always our thoughts are with Israel, both עם [am, people] and מדינה [m'dinah, political entity or state]. May those held hostage be returned to their families, may the soldiers defending Israel be removed from harm's way. Shabbat Shalom.

Parsha Talk with Rabbis Eliot Malomet, Barry Chesler and Jeremy Kalmanofsky. Parashat Va-yetze [Genesis 28:10–32:3] is a personal favorite, in that it is my Bar Mitzvah portion. Coincidentally [or not] it is the Bat Mitzvah portion of my wife, Carol. And, my Hebrew name is יעקב [ya'aqov, Jacob], who is the main character. The parashah begins with Jacob heading northeast, to the land of his uncle Lavan, as he flees from his brother Esau. The parashah ends with Jacob on his way back to Canaan, with two wives and two handmaidens s, in tow, with 12 children [11 boys and a girl], and much flocks, preparing to meet his brother after 20 years.. The parashah begins with a divine encounter, the angels going up and down the ladder, and ends with one, after Jacob concludes his treaty with Lavan. This parashah seems particularly rich, though we say that almost every week. We confine our conversation to the scene at the well, and how that shapes our understanding of the characters involved and the events that subsequently unfold. Our thoughts and prayers continue to be with the hostages, the soldiers who defend Israel, and the people Israel [both of the מדינה (m'dinah, state) and of the עם [am, nation or people we call Jews). May all who are separated from their families and homes be returned to them speedily and in peace. Shabbat Shalom.

Parsha Talk with Rabbis Eliot Malomet, Barry Chesler and Jeremy Kalmanofsky. Parashat Va-yera [Genesis 18-22] is the 4th weekly parashah in the Book of Genesis. It primarily consists of a series of events in the life of Abraham: the visitation of the angels/messengers of God with the news that Sarah will give birth to a son, Avraham's discussion with God over the fate of Sodom and Gomorrah, a second iteration of the wife-sister story, this time featuring Avimelekh instead of Pharaoh, and the binding of Isaac. There are also stories about the fate of Lot and his family who had been living in Sodom and Gomorrah, and the expulsion of Hagar and Ishmael, a story to which Avraham is only tangentially connected. Any one of these is worthy of an extended discussion; we chose to focus on the discussion between God and Avraham over the fate of Sodom and Gomorrah, going verse by verse until we ran out of time. The story resonates with the political situation today; while we do not necessarily look to the Torah for the solutions to today's problems, we do use it to help us frame our discussion of modern issues. Please let us know what you think either here or at parshatalk@gmail.com. With continued prayers that all hostages are returned to their families and that soldiers are removed from harms' way. Shabbat Shalom!

Parashat Va'etchanan 2023

Parsha Talk with Rabbis Eliot Malomet, BArry Chesler and Jeremy Kalmanofsky. The shabbat when we read Parashat Va-etchanan [Deuteronomy 3:23–7:11] is known as Shabbat Nachamu, after the opening words of the special haftarah [prophetic portion, this week Isaiah 40:1–26] recited on the shabbat after Tisha B'Av [this year observed Wednesday night/Thursday, July 26–27]. Each haftarah for the 7 shabbatot following Tisha B'Av comes from the last 27 chapters of Isaiah, the section known to most biblical scholars as Second Isaiah, a 6th century B.C.E. prophet, which is distinguished from First Isaiah, an 8th century B.C.E. prophet whose prophecies appear in the first 39 chapters of the Book Isaiah. These haftarot of consolation will provide material for our conversation in the coming weeks. The Torah reading itself is one of the great highlights reels of the weekly Torah reading, containing the 2nd version of the 10 Commandments, the first paragraph of the Sh'ma, and a number of verses which have become part of the liturgy for prayer services during the week and on shabbat and holidays. So, there is a lot to talk about, though, as seems inevitable for us lately, we keep coming back to Moshe and his not being allowed to enter the Land of Israel. Listen to the end for a special bonus - 2009 Makhela rendition of Nachamu! Shabbat Shalom!

We read in Parashat Va'et'hanan the first of the three paragraphs that comprise the Shema text which we recite each morning and evening. This first paragraph contains the command, “Ve'ahabta Et Hashem Elokecha Be'chol Lebabecha U'b'chol Nafshecha U'b'chol Me'odecha”- “You shall love Hashem your G-d with all your heart, with all your soul, and with all your means” (6:5). Rashi explains the precise meaning of this command, to love Hashem with all our “heart,” “soul,” and “means.” Loving Hashem “with all our heart” requires us to devote ourselves to Him with both “sides” of our heart – with our Yeser Tob (good inclination) and our Yeser Ha'ra (evil inclination). We serve Hashem with our Yeser Tob, of course, by acting upon our desire for goodness, and performing the Misvot. We serve Hashem with our Yeser Ha'ra by subduing our negative tendencies, overpowering our sinful inclinations in faithful obedience to G-d. The command to love Hashem “with all your soul,” Rashi explains, means that, if necessary, we are to be prepared to surrender our lives for Hashem. Under certain circumstances, we are required to sacrifice our lives rather than abandon our faith, as, unfortunately, many Jews have been forced to do throughout the ages. Finally, Rashi explains the command to love Hashem “Be'chol Me'odecha” to mean that we must be willing to part with our money for Hashem's sake. We must avoid violating His laws even at great financial expense. The Ba'al Ha'turim (Rabbenu Yaakob Ben Asher, Germany-Spain, 1269-1340) comments that these three commands correspond to the three Abot (patriarchs). The command to love Hashem with all our heart, he explains, is associated with Abraham Abinu, about whom it is said, “U'masata Et Lebabo Ne'eman Lefanecha” – Hashem “found His heart faithful” (Nehemya 9:8). Abraham was the paragon of unconditional and unwavering faith in Hashem, a man whose heart was pure and unquestioning in its devotion to G-d. He sets the example we must follow in fulfilling the command to serve Hashem “Be'chol Lebabecha.” Yishak Abinu, of course, was prepared to surrender his life to Hashem at the Akeda, when G-d commanded Abraham to sacrifice his son upon an altar, rescinding the command only at the final moment, just as Abraham lifted the knife. Thus, Yishak is the exemplar of “U'b'chol Nafshecha,” the willingness to sacrifice one's life for Hashem. Finally, Yaakob Abinu pledged to G-d as he fled from his brother that he would donate one-tenth of all his earnings (Bereshit 28:22). In fact, Yaakob ended up giving to his brother all the money he earned during his years outside Eretz Yisrael, in exchange for Me'arat Ha'machpela, the burial site of the patriarchs. Yaakob exemplifies the willingness to part with one's money for the sake of Hashem, and so he is associated with the command, “U'b'chol Me'odecha.” The Ba'al Ha'turim adds that the word “Ve'ahabta” (“You shall love”), with which this verse begins, has the same letters as the word “Ha'abot” – “the patriarchs.” Why is this important? What significance is there is to this connection between the command of “Ve'ahabta” and the three patriarchs? Very often, religious life can appear very difficult, and even intimidating. The numerous restrictions and obligations can make us feel discouraged, and many people feel they simply lack the inner strength, the resolve, the discipline or the skills to observe the Torah. The requirement to subdue our Yeser Ha'ra, and to make the considerable sacrifices entailed in serving Hashem, can be daunting. The Torah therefore alludes in this verse to the example set for us by our Abot, to remind us of our origins and roots. We have outstanding “spiritual genes.” As the descendants of Abraham, Yishak and Yaakob, we have inherited their faith and their strength. They set for us the precedent of overcoming difficult challenges in the service of Hashem, of steadfast devotion to Him even in times of hardship. We must not feel discouraged or intimidated by the Torah's obligations, but should instead feel confident in the “genes” we have received, in the power that we have as the heirs of our righteous forebears, which enables us to fully commit ourselves to the divine will.

Parsha Talk; with Rabbis Eliot Malomet, Barry Chesler and Jeremy Kalmanofsky. Parashat Va-yiqra [Leviticus 1–5] begins the Book of Levitcus. However, it is quite possible, as we discuss, to read Leviticus as a seamless continuation of the end of Exodus. These first 5 chapters take up the description of the 5 principal sacrifices in ancient Israel. While sacrifice is quite foreign to most of us, and I suspect not many among us are eager to see the building of the Third Temple in our lifetime so we can reinstitute animal sacrifice, the chapters can still be read for profit in our own day. We spend sometime on the opening verses, and not just the first verse, and discuss the meaning of sacrifice both then and now. We hope you enjoy! Shabbat Shalom!!

Parsha Talk with Rabbis Eliot Malomet, Barry Chesler and Jeremy Kalmanofsky. Parashat Va-yaqhel-P'qudai [Exodus 35–40], a double portion, concludes the reading of the Book of Exodus in the synagogue. This year it coincides with Shabbat Ha-Hodesh, observed on Shabbat Rosh Hodesh Nisan, or on the Shabbat when the new month of Nisan is announced, as is the case this year. The month of Nisan officially begins on Wednesday night, March 22, so that Passover, and the first seder, begins two weeks later on April 5. Shabbat Ha-Hodesh has a special maftir [Exodus 12:1–20] and haftarah [Ezekiel 45:16–46:18]. The Torah reading primarily concerns itself with the execution of the mishkan, or Tabernacle. Whereas T'rumah and T'tzavveh concern themselves with the description of how the mishkan will be built, this week's parashiyot concern themselves with the actual building. Last week's parashah, Ki Tissa, features the tragedy of the Golden Calf. In our conversation this week we seek to understand the precise nature of the tragedy, and what it might mean to be placed, quite deliberately, between the description of how to build the mishkan and its actual building. We also discuss the significance of the maftir, a description of Pesach mitzrayim, the observance on that fateful night in Egypt, as opposed to Pesach le-dorot, Pesach as it is supposed to be observed in subsequent years. As always, comments, critiques, and questions are welcome here and at parshatalk@gmail.com. Shabbat Shalom!

Parashat Va'eira by Rabbi Benjamin Lavian

Parsha Talk with Rabbis Eliot Malomet, Barry Chesler and Jeremy Kalmanofsky. Parashat Va-era [Exodus 6:2–9:35] begins with verses [6{2–3] that feature prominently in modern biblical criticism. “Elohim spoke to Moshe, and He said to him, I am YHVH. And I appeared to Abraham, to Isaac, and to Jacob by El Shaddai, and my name YHVH I did not make known to them”. At the very least, God did not appear to the patriarchs in the same way that He appeared to Moshe. For those critically minded, these verses indicate a change in worship. The verses are followed by 3 verses [6–8] which feature in the determination of cups of wine at the Seder. But the parashah is perhaps best known for the 1st seven plagues. Our conversation meandered, sometimes touching on verses, sometimes on comparisons between God and Pharaoh, Moshe and Pharaoh, Moshe and Aaron, sometimes on other topics. We hope you find it rewarding. Shabbat Shalom!

Parashat Va'eira: Making Our Spirituality Limitless

Parashat Ekeb begins by telling of the great rewards which G-d promises to give us if we faithfully observe the Misvot. This includes the blessings of children, material prosperity, and victory over our hostile enemies. These verses become difficult to understand in light of the verse that immediately precedes this section – the final verse of the previous Parasha, Parashat Vaet'hanan. There Moshe exhorts us to fulfill all the laws "that I am commanding you today to perform." Rashi, based on the Gemara, explains the phrase "Hayom La'sotam" ("today to perform") as indicating that we perform them "today," in this world, but the reward will be received only in the future, in the world to come. This final verse of Parashat Vaet'hanan, then, establishes that the reward for Misva observance is paid not here in our world, but rather in the next world. How, then, can the Torah immediately then tell us of the rewards of children, prosperity and military victory? How are we promised these rewards for Torah observance, if Torah observance is rewarded only in the next world? One answer that has been given lies in a distinction between the two basic categories of Misvot – our obligations to G-d ("Ben Adam La'Makom"), and our interpersonal obligations ("Ben Adam La'habero"). The verse in Yeshayahu (3:10) speaks of a "Sadik Ki Tob" – "righteous person who is good," and says that such people will "consume the fruit of their deeds." The Gemara in Masechet Kiddushin (40a) explains that this refers to those Sadikim who are "Tob La'Shamayim Ve'la'beriyot" – "good to G-d and to people," meaning, who fulfill both their obligations to the Almighty, and their obligations to other people. Such a person "consumes the fruit of his deeds" – meaning, he enjoys the "fruit" of his Misvot already in this world. The reward for the Misvot "Ben Adam La'Makom" that we fulfill are given only in the next world, but the rewards for our interpersonal Misvot are paid already in this world. Indeed, the opening Mishna of Masechet Pe'a, which we recite after the Beracha over Torah learning each morning, lists certain Misvot "whose fruits a person eats in this word, while the principal remains intact for the next world." The vast majority of these Misvot are interpersonal Misvot. We consume the "fruits" of these Misvot already here in this world, without diminishing from the "principal," which will be given to us in full in the next world. This resolves the seeming contradiction between the end of Parashat Va'et'hanan and the beginning of Parashat Ekeb. When it comes to our Misvot "Ben Adam La'Makom," the reward is given only in the next world. But the opening verses of Parashat Ekeb speak of the fulfillment of even the Misvot "Ben Adam La'habero," for which we are rewarded already here in this world. We might add that, as already noted by the Ba'al Ha'turim (Rav Yaakob Ben Asher, Germany-Spain, 1269-1343), the word "Ekeb" in Gematria equals 172 – the same number of words as there are in the first version of the Ten Commandments (in Shemot, chapter 20). Perhaps, the word "Ekeb" in this verse alludes to the 172nd word in the Ten Commandments – meaning, the final word, which is "Le're'acha" – "to your fellow." The Torah here is indicating to us that if we ensure to fulfill not only our obligations to G-d, but also our obligations "Le're'acha," to our fellowman, then we will be worthy of all the great rewards described in this Parasha – because when it comes to interpersonal Misvot, we receive the "fruits" already in this world, and not only in the next world.

Rabbi David Wolpe's weekly sermon from 8/13 for Parashat Va'etchanan.

In Parashat Va'Ethanan, Moshe beseeches God. He doesn't get his request. Interestingly, the sages peg this moment of prayer as the entryway to explore the meanings of prayer more widely, jumping off from the word va'ethanan to list ten kinds of prayer connected to different verbs and different figures in the Torah. Taking Moshe's unanswered prayer as the lens, we are invited into an exploration of what prayer is, entirely detached from the question of whether prayer is answered.

In Parashat Va'Ethanan, Moshe beseeches God. He doesn't get his request. Interestingly, the sages peg this moment of prayer as the entryway to explore the meanings of prayer more widely, jumping off from the word va'ethanan to list ten kinds of prayer connected to different verbs and different figures in the Torah. Taking Moshe's unanswered prayer as the lens, we are invited into an exploration of what prayer is, entirely detached from the question of whether prayer is answered.

In this week’s parsha, Moshe recalls several events and presents for us what many consider to be one of the foundational texts of Judaism, the Shema. Join Yiscah Smith as she discusses the parsha and some of the fundamental values … Read the rest The post Parashat Va'etchanan: Striving for Unity first appeared on Elmad Online Learning. Continue reading Parashat Va’etchanan: Striving for Unity at Elmad Online Learning.

Listen up, G_d-Wrestlers! The Lord Our G_d is one, and the Lord Our G_d is having none of Moshe's nonsense today.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