Podcasts about Ramban

After Yom Kippur is over and a person's judgment has been sealed, he may find it a little more difficult to pray with the same intensity. He may think, whatever is going to happen this year has already been decided. In the past, we've spoken about how even after the judgment has been sealed, tefillah is still necessary. Even the berachot that Hashem has already decreed for a person require tefillah to bring them down. Furthermore, tefillah is powerful all year long. Even decrees that have already been made can be changed through tefillah. But there's another aspect of tefillah that's even more important. Tefillah is not just a means to get what we need. Tefillah is a great avodah that elevates us. The Me'iri writes that through deep, heartfelt tefillah, a person can achieve טהרת הלב , purification of his heart. In fact, the Torah describes tefillah as an avodah of the heart: " וּלְעָבְדוֹ בְּכָל לְבַבְכֶם — to serve Hashem with all your heart." Rabbi Menashe Reizman asked, how does asking Hashem for our needs purify our hearts? If I need parnassah and I ask Hashem for it, or I need a refuah and I ask Hashem for it, why should that make my heart pure? He brings from the Rishonim that one of the main aspects of the avodah of tefillah is coming to the clear recognition that everything we need is completely dependent upon Hashem. I cannot help myself without Hashem, and nobody else can help me without Hashem. Whatever I need—my health, my parnassah, my family, my success, my protection—is entirely in His hands. When a person stands before Hashem with that recognition and truly humbles himself, that tefillah becomes a tremendous avodah shebalev, and that purifies his heart. The Torah tells us regarding the widow and orphan that when they cry out to Hashem, He listens to their cry. The Ramban asks why Hashem specifically pays such careful attention to the cries of the widow and orphan. He answers that they He answers that the widow and orphan have no reliance upon themselves and therefore they truly turn to Hashem when they pray. Furthermore, when someone is being hurt, he may feel that perhaps his father will help him or another relative will come to his aid. But the widow and orphan know they have no one else to turn to, and therefore when they cry out to Hashem, it is with complete reliance upon Him. Hashem says, so to speak, that cry I pay very careful attention to. A person doesn't have to be a widow or orphan to pray that way. Everyone can recognize how completely dependent he is upon Hashem. A person may have family, money, connections, intelligence and all different kinds of abilities, but none of those things can do anything for him unless Hashem enables them to. David HaMelech was a king. He had wealth, armies and power, yet he said to Hashem, " כִּי עָנִי וְאֶבְיוֹן אָנִי — I am poor and destitute." David HaMelech understood that all of his power meant nothing without Hashem. When he stood in tefillah, he stood like a pauper who had nothing of his own and needed everything from Hashem. That is an avodah that we can perform every single day of the year, before Yom Kippur and after Yom Kippur. Every time we stand before Hashem, we have another opportunity to ingrain in our hearts: I need You. I can't do anything without You. Everything I have comes from You, and everything I will ever need will only come from You. That kind of tefillah does much more than just bring us what we are asking for. It brings us closer to Hashem. It humbles us before Hashem. It strengthens our bitachon, and it purifies our hearts.

What exactly must the yavam and yevamah have in mind when performing chalitzah?The sugya on Yevamos 106a says that chalitzah requires the kavanah of both parties—but the Acharonim debate what kind of kavanah this actually is.The Chacham Tzvi and Minchas Chinuch explore whether chalitzah requires the type of da'as needed to create a kinyan and a halachic chalos. The Beis Meir, Sho'el U'Meishiv, and Ketzos challenge that approach and raise the possibility that the requirement is one of kavanat hamitzvah and lishmah.Rav Chaim Brisker and the Shaarei Yosher develop a fundamentally different understanding: the yavam and yevamah do not themselves create the heter. Rather, their kavanah gives the physical act its halachic identity as a ma'aseh chalitzah, and once that act exists, the Torah itself creates the resulting heter.Along the way, we examine the Rambam, Ramban, Rashba, Tosafos, the cases of a katan and cheresh, the role of גדול עומד על גביו, and why removing a shoe can be either an ordinary physical act—or a halachic act powerful enough to release a yevamah to the shuk.

The Gemara teaches that even when the verbal recitation of Chalitzah is not essential, the Yavam and Yevamah still have to be capable of saying it. But what happens when someone can speak perfectly well — and simply cannot hear?A fascinating discussion in the Rashash and Ramban may reveal two very different reasons why this is a problem. Is the issue that the person is not considered capable of performing the Kriah, or is there a separate requirement for Beis Din to teach them what to say?An interesting case — where Beis Din teaches the person first and only afterward they lose their hearing — brings the distinction into sharp focus.

Qui est Ichma'ël ? Quels sont les 4 exils traversés par le peuple juif ? Pourquoi l'exil de Ichma'ël n'en fait pas partie ? De qui descendent les Perses ? Réponse à travers des propos du Ramban et du Maharal.

Rabbi Shulman explains the Gemara's practice of eating symbolic foods on Rosh Hashanah and addresses the obvious concern: isn't this superstition and therefore a form of **דרכי האמורי**? He develops two approaches—first, that the effectiveness of **simanim** depends on **תשובה** and inner intention expressed through **יהי רצון**; second, that physical symbols can serve as an “anchor” for spiritual ideas, following the Ramban's principle seen throughout prophetic actions. Rabbi Shulman then presents the Maharal's deeper framing: the simanim are meant to awaken **זכות אבות**, and each food corresponds to a distinct quality associated with Avraham, Yitzchak, and Yaakov. Outline: https://danielggordon.github.io/ateresami/rosh-hashanah-simanim-leavos-20260911-030331-outline-20260911-030358.pdf

Ramban, a Sephardi, spars with his Ashkenazic audience

Bava Kamma Shiur #16 Daf 26b- Ramban Rambam

Bava Kamma Shiur #15 Daf 26b- Ramban Rambam Mazik and Retzichah

Bava Kamma Shiur #17 Daf 26b- Ramban Rambam Tosfos

Zoom summary: The meeting focused on understanding the meaning and context of the Vidui Maaser prayer, particularly the phrase "look out from Your holy abode from the heavens." Elie explored the anthropomorphic language and its implications, referencing Rashi and Ramban to discuss the nature of Hashem's providence and how it relates to the mitzvot performed by the Jewish people. The group examined the structure of the three-year cycle of tithing and the significance of the confession at its conclusion, questioning why it is called a "Vidui" and what it means to ask Hashem to "look out" and bless the nation and the land. Elie suggested that the prayer reflects a request for Hashem's specific attention and blessing, based on the completion of a multifaceted system of mitzvot, rather than just individual actions. The discussion also touched on the uniqueness of this prayer in asking for justice rather than mercy.

Bava Kamma Shiur #13 Daf 26b- Bosor Me'ikoro Ramban, Rashba

Today on Daily Bitachon, we continue our directives on how to make a proper kabbalah . We have spent a lot of time on this because it is not an easy concept. Our next rule is that we need to be mindful and add meaning to our kabbalah . A small action should not be purely mechanical; performing an action on autopilot causes it to lose its transformative power. External Additions vs. Internal Transformation To illustrate this important distinction, let us look at an example. Suppose someone's kabbalah is to purchase a pair of Rabbenu Tam tefillin. That is certainly a commendable practice, a genuine chumra , just like deciding to begin consuming only chalav Yisrael . These are worthy practices, and they should not be diminished. At the same time, such actions may not create friction or demand internal resistance. It costs money, you put them on, and it requires a few extra minutes. There are two primary categories of kabbalot : one represents an added enhancement in religious observance, while the other centers on working on oneself and undergoing internal transformation. The Inherent Power of Action Even so, external additions should not be underrated; taking on an action does generate change. A relative once asked Rav Ben Tzion in his younger years, "Should I wear Rabbenu Tam tefillin?" The Rav answered affirmatively. When the man replied, "But I am not a Chassid," the Rav responded, "Put them on, and you will become a Chassid." Similarly, the Shulchan Aruch states that a Yarei Shamayim (God-fearing person) should review the Chumash with Rashi and Targum. What should one do if they do not yet feel like a Yarei Shamayim ? Perform the practice, and through the action, you become one. Performing an action holds power, and we should not dismiss that. Full Presence in Our Actions Returning to the necessity of internal connection, consider a personal experience involving Rav Yerucham Levovitz, the Mashgiach of the Mir Yeshiva. Rav Yerucham's son, Rav Simcha Zissel Levovitz, lived in Monsey and published Rav Yerucham's sefarim , including Da'at Chochma U'Musar and Da'at Torah . On Erev Rosh Chodesh Elul in Monsey, upon entering a basement with Rav Simcha Zissel, he did not kiss the mezuzah at the door. Noticing the observation, he explained: "You are probably wondering why I did not kiss the mezuzah. My father, Rav Yerucham, did not kiss the mezuzah because his Rebbe, the Alter of Kelm, did not kiss the mezuzah." They were individuals of absolute truth ( Emet ). They maintained that if one kisses a mezuzah, one must be fully present and filled with genuine intent at that exact moment; if they did not experience that internal reality at that second, they avoided an insincere motion. Rav Simcha Zissel clarified that this was their unique standard—if everyone lived by that measure, many mitzvot might be neglected, so ordinary practice should certainly include kissing the mezuzah. The essential takeaway remains: to let an action truly affect you, you must be mentally present. Infusing Action with Intent When someone adopts a new practice—such as a stricter standard of kashrut—merely checking off the box is only a baseline. Genuine internal growth demands reflection. Ask yourself why you are doing it and what deeper meaning it holds. That intent transforms a routine action into a catalyst for character refinement. The Rambam on the Awakening of the Mezuzah The Rambam ( Yad HaChazakah, Hilchot Mezuzah 6:13) emphasizes that a person must exercise great care regarding the mezuzah because it is a constant obligation upon everyone. Walking in and out of the home, one encounters the oneness of God ( Hashem Echad ) and recalls His love ( V'ahavta ). This reflection rouses a person from spiritual slumber and the pursuit of transient vanities, bringing the realization that nothing endures eternally except the knowledge of Tzur Ha'olam , the Rock of the world. The Rambam notes that having tefillin on the head and arm, tzitzit on the garment, and a mezuzah on the door provides ongoing reminders that protect a person from sin—functioning like guardian angels, as expressed in the verse, "The angel of Hashem encamps around those who fear Him and delivers them" (Tehillim 34:8). This protection is not merely physical, but spiritual. A Call to Awakening Rav Wolbe points out that the Rambam uses the phrasing "wake up from your sleep" in three specific contexts: regarding the mezuzah, the sounding of the shofar, and during communal distress. The mezuzah carries the transformative wake-up power of the shofar. When a kabbalah is approached with that level of conscious awareness, it creates lasting personal change. The Ramban and the Fundamentals of Faith The Ramban (Shemot 13:16) explains that the mezuzah serves as a testimony to the miracles of the Exodus ( Yetziat Mitzrayim ). When one affixes a mezuzah with proper intent ( v'nitkaven b'inyana ), one actively affirms three foundational principles: Creation from Nothing ( Chiddush Olam ): God created the world. Divine Providence ( Hashgachah ): God knows and supervises all occurrences. Prophecy ( Nevuah ): God communicates His will to humanity. Connecting the Mezuzah to Yetziat Mitzrayim The Mezuzah and the Exodus Pause for a moment and consider what just transpired: you kiss the mezuzah, and it immediately connects you to Yetziat Mitzrayim (the Exodus from Egypt). This raises an interesting question: why does a mezuzah evoke the memory of the Exodus when the text of the mezuzah does not explicitly mention Yetziat Mitzrayim at all? While the Exodus is explicitly written in our tefillin, it is absent from the mezuzah. The Mechilta explains that placing a mezuzah on the doorpost commemorates the blood placed upon the doorposts during the Exodus. When you kiss the mezuzah, you recall the blood placed on the doors in Egypt—a moment when the Jewish people demonstrated total reliance on God, displaying fearlessness in the face of danger by openly confronting Egyptian idolatry. Thus, kissing the mezuzah directly connects back to that supreme act of faith in Yetziat Mitzrayim . Others suggest that the declaration "Hashem Elokeinu, Hashem Echad" is itself the core message of the Exodus. In either case, Yetziat Mitzrayim is intrinsically tied to Kriat Shema , as its third passage explicitly concludes with the remembrance of the Exodus ( Zecher Yetziat Mitzrayim ), which serves as our daily affirmation. There is an unmistakable bond between Shema Yisrael , V'haya Im Shamoa , and the message inscribed within the mezuzah. The Three Pillars of Faith How do we derive the core fundamentals of faith from the Exodus? Yetziat Mitzrayim establishes three central truths: Creation: When God altered the laws of nature, it demonstrated that He created the world, as only the Creator possesses the power to change nature. Divine Providence: God's direct intervention and punishment of the Egyptians proved that He is fully aware of all occurrences and actively supervises them. Prophecy: God speaking directly to Moshe Rabbeinu established the reality of divine prophecy ( nevuah ). These three principles form the bedrock of our faith: God created the universe, He exercises ongoing providence through reward and punishment, and He communicates through prophecy. Echoes in the Rosh Hashanah Musaf These exact three principles form the core structure of the Musaf prayers on Rosh Hashanah—the most pivotal Musaf of the year: Malchuyot: God is the King of the universe who created all existence. Zichronot: He remembers all deeds, overseeing reward and punishment. Shofrot: The shofar of Har Sinai, demonstrating prophecy and divine revelation. Reflect on what occurs in that single instant: by kissing the mezuzah with proper focus, you tap into the essence of the Rosh Hashanah prayers, the message of the shofar, and the foundational lessons of Yetziat Mitzrayim . That is the transformative force of an action performed with genuine kavanah (intention). It is vastly different from merely kissing the doorpost on autopilot as you enter and leave. Levels of Kabbalah and Personal Transformation External additions and stringencies ( chumrot ) are inherently valuable, and adopting positive practices—whether buying an extra pair of tefillin, consuming chalav Yisrael , acquiring special matzot, or seeking the finest lulav and etrog—is certainly praiseworthy and adds sanctity ( kedushah ) to one's life. However, there are distinct levels of commitment. A kabbalah designed to create true internal growth operates on the level of avodat Hashem (inner service of God). It is not merely an external checkmark, but a mindful commitment that actively elevates and transforms the person from within.

Bava Kamma Shiur #12 Daf 26b- Ramban, Bosor Me'ikara-Bosor Basof

The Rebbe addresses a question about the well-known dispute between the Rambam and Ramban regarding whether the World to Come involves only the soul or also the body. He clarifies that Chassidus agrees with the Ramban, emphasizing that since the body participated in mitzvos, it too receives reward. https://www.torahrecordings.com/rebbe/igroskodesh/017/012/6488

  Questions? Comments? We love feedback! Email us at info@baishavaad.org Rav Baruch FriedQuestion: Someone lost an item, which was worth a significant amount of money. His neighbor later revealed to him that he had seen the item on the street but didn't bother to pick it up. This individual wants to take his neighbor to a din Torah for causing him a loss by not performing the mitzvah of hashavas aveidah. Does he have a case?Answer: The Shulchan Aruch (OC 443) says that if someone is a shomer on his friend's chometz, he should sell it before Pesach so that his friend doesn't suffer a loss. The Mishnah Berurah says that the obligation to sell the chometz is based on the mitzvah of hashavas aveidah. He says that if the shomer doesn't sell it, he is not liable because there is no source in halacha that someone is obligated to pay for not performing this mitzvah. Accordingly, a beis din would not take this case and make someone liable for not fulfilling the mitzvah of hashavas aveidah.We do, however, find in the Ramban's Dinah D'Garmi that he gives hashavas aveidah as an example of something that is not a din mamon, so it does not fall under the category of garmi. This seems to indicate that although it is not garmi, it is a grama, which bears a chiyuv b'yedei shomayim. Accordingly, in such a case it would seem that the neighbor should offer his friend something to make amends for having caused him the loss, even though he is not liable in dinei odom.  

Have any questions, insights, or feedback? Send me a text!Synopsis: This is the audio version of the 5-page article I wrote and published on rabbischneeweiss.substack.com/ on 8/21/26 titled: Ki Teitzei – Sanitation and Shechinah. I had a radical reading of these two obscure mitzvos and was delighted to discover that Ho'il Moshe took the same approach. Once I started writing, I couldn't NOT include Shadal, Ralbag, and Ramban.-----The Torah content for the month of Elul has not yet been sponsored. If you're interested in sponsoring, let me know!-----If you've gained from what you've learned here, please consider supporting my work via Patreon, Venmo, Zelle, or PayPal — links below. Even a small contribution helps cover production costs and gives me the freedom to create more Torah content. To sponsor a day's or week's worth of content, or to inquire about tutoring or teaching, reach me at rabbischneeweiss at gmail. Thank you for listening, reading, and supporting my efforts to make Torah ideas available and accessible to everyone.Patreon | [Venmo: @Matt-Schneeweiss] | [Zelle/PayPal: mattschneeweiss at gmail]Substack | YouTube | YUTorah | InstagramPodcasts: The Stoic Jew | Machshavah Lab | The Mishlei Podcast | Rambam Bekius | The Tefilah PodcastWhatsApp Content Hub | Old Blog | Amazon Wishlist

Bava Kamma Shiur #7 Daf 26b- Even Munachas B'cheiko, Ramban, Tosfos, Rambam

Bava Kamma Shiur #4 Daf 26a- Odom Hamazik, Nemukei Yosef, Rambam, Tosfos, Ramban

003 Bava Kamma 26b- Tos 27b and Ramban

Bava Kamma Shiur #5 Daf 26a-b- Tosfos, Ramban, Misasek

Also, Rambam vs. Ramban re: whether the Canaanites must be exterminated or not

The Torah says about the mitzvah of teshuva , according to the Ramban,כי קרוב אליך הדבר מאד בפיך ובלבבך לעשותו – teshuva is very close to us, it's in our mouths and it's in our hearts. When it comes to sins between us and Hashem, this is understandable. But what about when it comes to sins between man and man? If someone took money from someone else but can't find him to return it, how will he achieve teshuva just with his heart and his mouth. Or what if he wronged another person who refuses to forgive him? How will he achieve teshuva with his heart and his mouth? When Rav Zalman of Volozhin was trying to find somebody who he insulted in his youth, he couldn't locate him and he began to cry, thinking that he wasn't going to get forgiven. The Vilna Gaon found out about it and told him, when a person does all that he can to fix a sin, Hashem will send him help from above to fix it, even if that sin is bein adam lechavero. The Chovot HaLevavot writes in the Shaar HaTeshuva , perek 10, if someone stole money but he honestly feels remorse and wants to pay it back, but he doesn't have the money to pay, Hashem will give him the money just so he could achieve teshuva . The Chovot HaLevavot writes as well, if a person wronged another but he has a real desire to make teshuva , Hashem will put feelings of mercy in the other person's heart to forgive him. As long as we have a real ratzon in our hearts, Hashem will help us make the teshuva we need to be forgiven. Rabbi Shmuel Travis told a personal story which took place about 20 years ago. An older man in his 90's named Mr. Leib prayed in his shul. Mr. Leib moved to his area, Rishon Letzion, 15 years prior and he prayed in his shul every day. One day, Mr. Leib asked the Rabbi if he could speak to him in private. He told the Rabbi he wasn't always religious and growing up in Russia was very difficult for him. He had gone into business selling leather with his brother, but the taxes were extremely high. They formed a corporation of ten people which exempted them from the taxes. But, under that corporation they did some shady things and one of the men there was extremely corrupt. The brothers had to fire him but, in an act of revenge, this man told the KGB about their shady practices. They were punished mercilessly for their crimes. They then took revenge on this man and told the KGB about what he did when he was with their company. They came down very hard on this man and took a lot of money away from him. Mr Leib then told the Rabbi, "I can't live with myself. I informed on another Jew in an act of revenge and I never got forgiveness from him. Please, Rabbi, I'll do whatever it takes, I just need to be forgiven. The Rabbi asked Mr. Leib if he knew anything about that man and his family now. Mr. Leib replied he had heard the man passed away over ten years ago. The Rabbi then said, technically, he could ask forgiveness by the man's grave with a minyan, but he would need to find the man's heirs to pay back the money for the loss that he caused him. Mr. Leib then began to cry and said he would do anything to get forgiven. The Rabbi told him he would discuss the matter with other Rabbis and that Mr. Leib should come back to him the following week on a Wednesday. That next week, Mr. Leib came back to the Rabbi on Tuesday and his face was glowing. He told the Rabbi he didn't need any rulings, his issue was solved and he explained. On Sunday night he felt feverish and he decided to go to the doctor on Monday morning. He prayed in the first minyan, as usual, and went right afterward to the doctor. The doctor's office was still closed as it was very early in the morning. Mr. Leib was waiting outside and saw another man waiting by the bus stop next door. They made conversation with each other. Turned out, this man was from the old neighborhood that Mr. Leib was from in Russia. Not only that, he discovered that this man's wife was the daughter of the man he was trying to get forgiveness from. He then went back with this man to his home and told his wife all that happened. She said she remembered the episode and exactly how much money the KGB took from her father. She then told him she had three siblings back in Russia, three brothers who were her father's heirs, and she gave him their contact information. Mr. Leib had a bank account in Russia with money that he was not able to bring over with him but was able to transfer it to people in Russia. It had just the amount he needed to make full restitution to those heirs. He contacted them and made the bank transfer, dividing up the money in three ways. Later on, they each sent him a receipt to show that he paid. Mr. Leib then went to the Rabbi and showed him the receipts. He said, "Here, this is my proof that I have received teshuva ." He asked the Rabbi that when the time came he wanted to be buried with those receipts. This man had a strong desire to make teshuva and he even shed tears to show it. Hashem gave him the siyata d'Shamaya he needed to find the people he was looking for. Teshuva is very close to us, it's in our hearts and our mouths. All we need is a strong desire to do it.

Parashat Shofetim begins with the command, "Shofetim Ve'shoterim Titen Lecha Be'chol She'arecha" – "You shall place for yourselves judges and enforcers in all your gates." This establishes the Biblical obligation to appoint in every city ("in all your gates") courts to determine the laws, and officials to enforce them. The verse later adds, "LI'shbatecha" – "for your tribes," which the Sages understood as a requirement to appoint a higher court for each tribe (see Rashi and Ramban). Surprisingly, this command is presented in the singular form – "Lecha," "She'arecha." Although the Torah here addresses itself to the entire nation, commanding the appointment of judges in every city, and over every tribe, this imperative is formulated such that it is directed toward every individual. Rav Haim Vital (1543-1620) explained that the Torah is alluding here to the obligation upon each and every individual to appoint "judges" and "enforcers" for all "She'arecha" – all the "gates" to his being. This means exercising care and discretion when deciding what we allow ourselves to see, to hear and to eat. It meant "judging" and scrutinizing ourselves, and "enforcing" our own compliance with the Torah's laws and the Torah's principles. Rav Haim Vital here is making a crucial point that cannot be overemphasized – that we must judge and govern ourselves before we try to judge and govern others. Many people happily volunteer for the position of "judge" over their city, and over their community, to criticize this person or that person, this institution or that institution, this policy or that policy. They also happily volunteer for the person of "enforcer," to tell people what they're doing wrong. Rav Haim Vital is teaching us to criticize ourselves before we criticize others, to put our own lives in order before we try to fix all the world's problems, or even all the community's problems. In the next verse, the Torah turns to the appointed judge and commands, "Lo Tateh Mishpat" – "Do not distort the judgment." In reference to judges sitting on the court, this means that a judge may not rule with favoritism, applying distorted logic in order to reach a decision in favor of the litigant of his preference. But this is true also of our "judgment" of ourselves. We are naturally inclined to find fault in others but not in ourselves. When it comes to our own behavior, we have a tendency to "distort" our reasoning, to find excuses for ourselves, to come up with justifications for things we should not have done. About this judgment, too, the Torah commands, "Lo Tateh Mishpat" – that we must judge ourselves objectively and honestly, uncomfortable as this can sometimes be. Returning to this Parasha's opening verse, the first letters of the word "Lecha Li'shbatecha Ve'shafetu Et" (Lamed, Lamed, Vav, Alef) are the letters of the word "Elul." And, sure enough, Parashat Shofetim is always read at the beginning of the month of Elul. The message being conveyed is that this month is about judging and scrutinizing ourselves, with brutal honesty. Elul is the time to stop trying to change the world, to point out all the problems other people are making, and to redirect our attention to ourselves, to the things that we need to improve.

Rabbi Menachem Shach once told a young man who had lost his way a remarkable story from his own life. Something that seemed terribly wrong at the time ultimately saved his life. R. Shach had learned what it means to place yourself wholeheartedly in God's hands - even when you cannot understand where God is leading you. That is one understanding of the Torah's command, Tamim Tihyeh Im Hashem Elokecha - "Be wholehearted with the Lord your God." Ramban understands it as wholehearted trust in God. But R. Aharon Lichtenstein points to two very different interpretations, from Ibn Ezra and Rambam, revealing more than one authentic way to fulfill this extraordinary command. And perhaps that is precisely what some of us need to hear. There is more than one way to come close to God. We do not all need the same religious personality or the same spiritual path. But we do need to find and cultivate the paths that allow us to reach toward God - with trust, commitment, and our whole heart. Michael Whitman is the senior rabbi of ADATH Congregation in Hampstead, Quebec, and an adjunct professor at McGill University Faculty of Law. ADATH is a modern orthodox synagogue community in suburban Montreal, providing Judaism for the next generation. We take great pleasure in welcoming everyone with a warm smile, while sharing inspiration through prayer, study, and friendship. Rabbi Whitman shares his thoughts and inspirations through online lectures and shiurim, which are available on: YouTube: https://www.youtube.com/channel/UC5FLcsC6xz5TmkirT1qObkA Instagram: https://www.instagram.com/adathmichael/ Podcast - Mining the Riches of the Parsha: Apple Podcasts: https://podcasts.apple.com/ca/podcast/mining-the-riches-of-the-parsha/id1479615142?fbclid=IwAR1c6YygRR6pvAKFvEmMGCcs0Y6hpmK8tXzPinbum8drqw2zLIo7c9SR-jc Spotify: https://open.spotify.com/show/3hWYhCG5GR8zygw4ZNsSmO Please contact Rabbi Whitman (michael@adath.ca) with any questions or feedback, or to receive a daily email, "Study with Rabbi Whitman Today," with current and past insights for that day, video, and audio, all in one short email sent directly to your inbox.

Pourquoi vaut-il bien mieux essayer d'améliorer notre futur, plutôt que de chercher uniquement à le connaître ? Qu'est-ce qui pourrait changer notre vie en mieux ? Réponse à travers des propos du Targoum Onkélos, de Rachi et du Ramban.

Parshas Re'eh: Following His Will Season 8 Episode 39 | #370 Can we become holier by adding to the Torah? If our intentions are sincere, why would the Torah forbid adding mitzvos alongside subtracting from them? In this episode, we explore the insights of the Ramban, Rambam, and Sforno, discovering that true spiritual growth is not about creating new paths, but deepening our commitment to the one G-d has already given us. The greatest transformation comes not from doing more, but from doing what already matters with greater purpose. The deepest connection to G-d begins when we let His Torah shape us.

In this lesson from the Gate of Torah (Shaar HaTorah), Rabbi Aryeh Wolbe teaches that true Torah study begins with mastering the fundamentals before chasing complexity. A student who rushes into intricate analyses without first understanding the simple flow of the Talmud misses the very foundation upon which Torah is built. Every word of the Talmud is rooted in the Mishnah, and every Mishnah is rooted in the Written Torah. The deeper insights become meaningful only after the basic structure is firmly established.Rabbi Wolbe emphasizes that Torah is meant to be lived, not merely admired. Every learning session should conclude with the question: How does this change my life today? Quoting the Ramban's famous letter, he encourages listeners to transform every Torah lesson into practical action. Torah is not an academic discipline reserved for intellectual exercise—it is Hashem's guidebook for everyday living, shaping our choices, character, and relationship with the Creator.The lesson then contrasts Torah study with every other profession. In the business world, people are rewarded for results, but in Torah, Hashem rewards sincere effort. Even when understanding is incomplete, every moment spent striving to comprehend Hashem's wisdom carries eternal value. Rabbi Wolbe illustrates this with the analogy of a plumber who is paid only for a successful repair, while a Torah student is rewarded for every honest attempt to learn, regardless of the outcome.Finally, Rabbi Wolbe highlights one of the defining features of authentic Torah learning: respectful disagreement in pursuit of truth. The debates of Hillel and Shammai, the passionate discussions of the sages, and the give-and-take of every study partnership all teach that Torah grows through listening, questioning, and refining ideas—not through ego or victory. The goal is never to prove oneself right, but to discover the truth of Hashem's Torah. He concludes with a powerful reminder that Torah is not simply another subject to study—it is the very life force of the Jewish people, nourishing the soul just as food nourishes the body._____________This Podcast Series is Generously Underwritten by Peter & Becky BotvinRecorded at TORCH Centre in the Levin Family Studios (B) to a live audience on February 9, 2026, in Houston, Texas.Released as Podcast on August 4, 2026_____________This series on Orchos Tzadikim/Ways of the Righteous is produced in partnership with Hachzek.Join the revolution of daily Mussar study at hachzek.com.We are using the Treasure of Life edition of the Orchos Tzadikkim (Published by Feldheim)_____________Listen, Subscribe & Share: Apple Podcasts: https://podcasts.apple.com/us/podcast/jewish-inspiration-podcast-rabbi-aryeh-wolbe/id1476610783Spotify: https://open.spotify.com/show/4r0KfjMzmCNQbiNaZBCSU7) to stay inspired! Share your questions at aw@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback, please email: awolbe@torchweb.org_____________Support Our Mission:Our Mission is Connecting Jews & Judaism. Help us spread Judaism globally by sponsoring an episode at torchweb.org.Your support makes a HUGE difference!_____________Listen MoreOther podcasts by Rabbi Aryeh Wolbe: NEW!! Hey Rabbi! Podcast: https://heyrabbi.transistor.fm/episodesPrayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.orgv_____________Keywords:#JewishInspiration, #Mussar, #MasterClass, #GateOfTorah, #TalmudTorah, #TorahStudy, #CrownOfTorah, #JewishLearning, #DailyTorah, #TorahLife, #EffortMatters, #NeverStopLearning, #LearningEveryDay, #ChooseTorah, #TorahFirst ★ Support this podcast ★

In this lesson from the Gate of Torah (Shaar HaTorah), Rabbi Aryeh Wolbe teaches that true Torah study begins with mastering the fundamentals before chasing complexity. A student who rushes into intricate analyses without first understanding the simple flow of the Talmud misses the very foundation upon which Torah is built. Every word of the Talmud is rooted in the Mishnah, and every Mishnah is rooted in the Written Torah. The deeper insights become meaningful only after the basic structure is firmly established.Rabbi Wolbe emphasizes that Torah is meant to be lived, not merely admired. Every learning session should conclude with the question: How does this change my life today? Quoting the Ramban's famous letter, he encourages listeners to transform every Torah lesson into practical action. Torah is not an academic discipline reserved for intellectual exercise—it is Hashem's guidebook for everyday living, shaping our choices, character, and relationship with the Creator.The lesson then contrasts Torah study with every other profession. In the business world, people are rewarded for results, but in Torah, Hashem rewards sincere effort. Even when understanding is incomplete, every moment spent striving to comprehend Hashem's wisdom carries eternal value. Rabbi Wolbe illustrates this with the analogy of a plumber who is paid only for a successful repair, while a Torah student is rewarded for every honest attempt to learn, regardless of the outcome.Finally, Rabbi Wolbe highlights one of the defining features of authentic Torah learning: respectful disagreement in pursuit of truth. The debates of Hillel and Shammai, the passionate discussions of the sages, and the give-and-take of every study partnership all teach that Torah grows through listening, questioning, and refining ideas—not through ego or victory. The goal is never to prove oneself right, but to discover the truth of Hashem's Torah. He concludes with a powerful reminder that Torah is not simply another subject to study—it is the very life force of the Jewish people, nourishing the soul just as food nourishes the body._____________This Podcast Series is Generously Underwritten by Peter & Becky BotvinRecorded at TORCH Centre in the Levin Family Studios (B) to a live audience on February 9, 2026, in Houston, Texas.Released as Podcast on August 4, 2026_____________This series on Orchos Tzadikim/Ways of the Righteous is produced in partnership with Hachzek.Join the revolution of daily Mussar study at hachzek.com.We are using the Treasure of Life edition of the Orchos Tzadikkim (Published by Feldheim)_____________Listen, Subscribe & Share: Apple Podcasts: https://podcasts.apple.com/us/podcast/jewish-inspiration-podcast-rabbi-aryeh-wolbe/id1476610783Spotify: https://open.spotify.com/show/4r0KfjMzmCNQbiNaZBCSU7) to stay inspired! Share your questions at aw@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback, please email: awolbe@torchweb.org_____________Support Our Mission:Our Mission is Connecting Jews & Judaism. Help us spread Judaism globally by sponsoring an episode at torchweb.org.Your support makes a HUGE difference!_____________Listen MoreOther podcasts by Rabbi Aryeh Wolbe: NEW!! Hey Rabbi! Podcast: https://heyrabbi.transistor.fm/episodesPrayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.orgv_____________Keywords:#JewishInspiration, #Mussar, #MasterClass, #GateOfTorah, #TalmudTorah, #TorahStudy, #CrownOfTorah, #JewishLearning, #DailyTorah, #TorahLife, #EffortMatters, #NeverStopLearning, #LearningEveryDay, #ChooseTorah, #TorahFirst ★ Support this podcast ★

We've all heard the old cliché that "history repeats itself," but the Torah actually reveals a massive flaw in that idea. The Greeks believed history repeats itself. Enlightenment thinkers believed history marches relentlessly forward. The Torah suggests they're both missing something. In this episode, Geoffrey Stern and Rabbi Adam Mintz begin with a single Hebrew word—eikev—and uncover a uniquely Jewish philosophy of history. Through the insights of Ramban, Giambattista Vico, Johann Gottfried Herder, Isaiah Berlin, and Rabbi Jonathan Sacks, they discover a vision of history that is neither an endless cycle nor a straight line of inevitable progress, but a sometimes crooked, yet ultimately purposeful journey in which the past continually echoes into the present. Along the way, they explore Vico's revolutionary claim that history—and indeed all of the human sciences—is fundamentally different from the physical sciences. Nature may be governed by universal laws, mathematical formulas, and today's algorithms, but history is lived, remembered, recorded, and thereby created by human beings. It can therefore be understood only by entering the language, imagination, memory, and lived experience of a people. From Herder they learn that every nation and culture possesses its own authentic voice, and from the Torah that every generation must reinterpret its inherited story without abandoning it. Discover why Jewish history doesn't simply repeat itself—it rhymes. Key Takeaways History Doesn't Repeat. It Rhymes - The Torah rejects both the Greek idea that history endlessly repeats itself and the Enlightenment belief in inevitable progress. Jewish history moves toward redemption, but along the way the same moral challenges return, inviting each generation to respond anew. Eikev Is More Than a Word - The opening word of the parsha—eikev—means "because," "heel," and "crooked path." Through Ramban, we discover that Jewish history is purposeful without always being direct. God's covenant unfolds through the winding paths of human choices rather than along a straight line. History Is Made by People, Not Formulas - Vico, Herder, Isaiah Berlin, and Rabbi Jonathan Sacks help us appreciate what the Torah has always assumed: unlike the physical sciences, history cannot be reduced to universal laws or algorithms. It is created by people, cultures, language, and memory—and can only be understood by entering their lived experience. Timestamps [00:00] Does History Rhyme [01:21] Eikev Opens the Parsha [02:05] Quid Pro Quo and Chalipin [04:49] Rashi and the Heel [08:07] Ramban on Endings [11:22] Crooked Paths Straightened [16:40] Jewish History Repeats [20:37] Sacks on Covenantal Time [23:28] Vico and Spiral History [24:55] Berlin Herder and Meaning [30:09] Closing Challenge to Viewers Links & Learnings Sign up for free and get more from our weekly newsletter https://madlik.com/ Safaria Source Sheet: https://voices.sefaria.org/sheets/740924 Transcript here: https://madlik.substack.com/  

Vayelech Charana: Machloket Rashi & Ramban - Document for Daf 91 by Simon Wolf

The Shulhan Aruch (Orah Haim 2:6) writes that one must not walk "Be'koma Zekufa" – fully upright, with his head held high. This is based on the Gemara's teaching in Masechet Berachot (43b) that if a person walks in an overly confident, arrogant manner, he "crowds out" the Shechina. Elsewhere (Sota 4b), the Gemara states that an arrogant person is considered like a heretic, and like an idol-worshipper. G-d refuses to live together with an arrogant individual, because the world was created for His honor, not for the honor of human beings, and thus G-d's honor is meant to fill the entire earth. The Gemara later (Sota 5a) comments that a Torah scholar must have "one-eighth of one-eighth" – meaning, a smidgen – of arrogance, but only for the purpose of unyieldingly upholding the Torah's values and principles. Otherwise, arrogance has no place at all in the life and mindset of a Torah Jew. (The Vilna Gaon offered a different interpretation of the Gemara's comment, according to which even a Torah scholar is not permitted to have even a smidgen of arrogance.) The trait of humility must be reflected even in the way a person walks, and thus one should not walk with his head fully upright, appearing overly confident and self-assured. Some have noted that the Gemara's teaching seems to call into question Rashi's comment to a verse toward the end of the Book of Vayikra (26:13). There Hashem tells Beneh Yisrael, "Va'olech Etchem Komemiyut" – "I have led you upright," and Rashi explains, "Be'koma Zekufa" – that they walked tall and proud. How can Rashi's comment be reconciled with the Gemara's stern warning against walking about in such a manner? The Seda La'derech (work on Rashi's Torah commentary by Rav Yissachar Ber Eilenburg, c. 1550–1623) suggests that Rashi used this term figuratively, as a reference to Beneh Yisrael's unique stature. He draws a comparison to the difference between human beings – who walk upright – and animals, which walk on four legs. Animals walk looking toward the ground, because they are incapable of conceiving of lofty, spiritual matters or pursuing spiritual goals, whereas humans walk upright because they are to be focused on the heavens, on spiritual ambitions. We, who received the Torah, are to live with a special degree of "uprightness" in this sense, which our heads directed heavenward. According to the Seda La'derech, this is the meaning of the verse, "Va'olech Etchem Komemiyut" – that Hashem has granted us the privilege of living with a special connection to the heavens and spirituality. The Petah Ha'debir (Rav Binyamin Pontremoli, Turkey, d. 1784) answers differently, explaining that this verse foresees the time when the enemy nations will fear Beneh Yisrael. At that time, it will be permissible for Am Yisrael to walk "Be'koma Zekufa" in order to intimidate those peoples who might otherwise think to attack and persecute the Jewish Nation. The Petah Ha'debir also suggests an additional answer, explaining that we must display humility when we walk because of the sin of Adam and Hava in Gan Eden, which resulted in an inherent spiritual deficiency that we must always be cognizant of and that should bring us humility. In the future, however, when the sin of Adam and Hava will be fully rectified, this will no longer be necessary, and the verse "Va'olech Etchem Komemiyut" refers to that time, when we will, indeed, be allowed to walk with our heads held high. Hacham Ovadia Yosef asserted that this law, requiring one to avoid walking fully upright, applies only as a Midat Hasidut (measure of piety), and not on the level of a strict Halachic obligation. He draws proof to this conclusion from the story told of the time when Rav, the great Amora, passed away, and each of his leading disciples chose to adopt one of his unique religious practices. Rav Yehuda adopted the practice of ensuring not to walk four Amot (cubits) fully upright. This clearly proves that refraining from walking "Be'koma Zekufa" is a measure of piety, for if it constituted an outright Halachic requirement, then Rav Yehuda would have adopted this practice even before Rav's passing. Nevertheless, the Shulhan Aruch writes that this is a practice which everyone should follow. The definition of "Koma Zekufa" is walking with one's head turned upward such that his eyes cannot see the ground, thus requiring him to walk more slowly. The Aruch Ha'shulhan (Rav Yechiel Michel Epstein, 1829-1908) emphasizes that one does not need to walk with his back hunched; he must simply ensure not to walk with his head turned upward. Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995) similarly writes that one should avoid walking in a manner that expresses arrogance, but does not need to lower his head as he walks. A Torah scholar has an obligation to walk with a special degree of dignity. This means not only that he should avoid walking with his head held high, but also that he should not run in public. Some Rabbis would make a point of avoiding conversation in the street, deeming this undignified for a Torah sage. Although it is unbecoming for a Rabbi to run in public, he also should not walk about slowly and leisurely, as though he has nothing to do. He should walk quickly and with a sense of urgency, showing that he is constantly occupied with Torah learning, teaching, and Misvot. One must be especially careful with how he walks about in a synagogue or Bet Midrash, as these are, in a sense, the "houses" of the Almighty, and so one must conduct himself in these buildings with a sense of reverence and humility. One of the commentaries to Pirkeh Abot cites a passage from the Midrash relating that King David was once reprimanded by Ahitofel for walking with his head held upright in the Bet Midrash, in violation of the requirement to carry oneself reverently in the study hall, and David accepted the criticism. Several writers noted the seeming implication of the Midrash that walking upright is improper only in the Bet Midrash, but not in other places – in direct contradiction to the Halacha we have been discussing. Hacham Ovadia Yosef suggested that as a king, David was permitted to walk about with his held up high in order to earn the respect of the people, but in a Bet Midrash this is forbidden even for a king. The Hida (Rav Haim Yosef David Azulai, 1724-1806) explained that David walked about in the Bet Midrash not with his head held high, but rather in a loose, carefree manner which is not proper in a Bet Midrash, and for this was he criticized. Returning to Hacham Ovadia's explanation – that a king is allowed to walk with his head held high – this is the opinion of the Bet Obed, cited by the Petah Ha'debir. Some, however, challenged this view, noting that the Torah requires a king to exercise greater humility than all other people and to avoid all feelings of superiority (Ramban, Debarim 17:20). The answer, it would seem, is that a king must make a special effort to remain in his heart humble and subservient to the Almighty, but outwardly may – and in fact must – carry himself with an aura of authority in order to earn the reverence of his subjects.

Most people who struggle with low self esteem are not comparing themselves to a standard they invented. They absorbed it from everyone around them: there is one ideal, and I am not it.In this class, Rabbi Leib Kelemen traces that feeling back to its source and shows why it rests on a mistake that has been passed down since Adam: the belief that one is good and multiplicity is evil.At Mount Sinai, that belief was publicly corrected. 22,000 angels descended, each carrying its own flag, each one unlike any other. The Jewish people saw it and were seized with a desire the sources call a taiva / lust for flags: the longing to finally be themselves.What you will learn:Why low self esteem spreads through a community, not just a personWhere the idea of a single Platonic ideal actually comes fromWhat the 600,000 root souls and 600,000 paths in Torah really meanWhy the manna tasted different to every person who ate itWhy Avraham merited personal hashgacha, and what the Ramban says that costs you if you erase yourselfA once a day practice for living as an individual, not a copyThe core claim of this class is uncomfortable and freeing at the same time: closeness with God requires that He recognize you. If you look exactly like everyone else, there is no one there to be seen.For more free lectures from Rabbi Kelemen, visit lawrencekelleman.com#SelfEsteem #Torah #JewishThought #RabbiKelemen #MountSinai #Individuality #Mussar #OrthodoxJudaism

The Torah in Parashat Va'et'hanan (4:2) introduces the prohibitions known as "Bal Tosif" and "Bal Tigra" – adding to, or diminishing from, the Torah. Rashi explains that this refers to the way we observe the Misvot. If a person adds a fifth piece of parchment to the four pieces of parchment in the Tefillin, or if he adds a fifth species to the Arba Minim on Sukkot, then he violates "Bal Tosif," whereas if he uses only three pieces of parchment in the Tefillin, or only three species on Sukkot, he violates "Bal Tigra." The Ramban writes that "Bal Tosif" refers to adding a new law to the Torah, like a new holiday, whereas "Bal Tigra" means doing away with a Misva. Curiously, immediately after Moshe presents these commands, he recalls the tragedy of Ba'al Pe'or – the time when many members of Beneh Yisrael worshipped Pe'or, the deity of the nation of Moab. Moshe reminds the people that everyone who worshipped Pe'or was killed by a plague sent by G-d, whereas those who did not survived. What might be the connection between Ba'al Pe'or and the prohibitions of "Bal Tosif" and "Bal Tigra"? Why did Moshe bring up the tragic event of Ba'al Pe'or in the context of these commands? Rav Chaim Shmuelevitz (1902-1979) answers this question by noting the very unusual way in which Pe'or was worshipped – its followers would defecate on the idol. We must wonder, what kind of religion would come up with such a peculiar mode of worship? And what made Pe'or so appealing that Beneh Yisrael were lured to this type of idolatry? The answer is that to the contrary – Pe'or was the most appealing of all religions, because it championed the complete lack of restraint and boundaries. Defecating on the idol meant the elimination of all rules and limits on behavior, the belief that one can do whatever he pleases whenever he pleases, that anything goes, that even bodily functions – which humanity has always demanded be performed in private – should be performed freely. What made Pe'or so enticing was its rejection of self-discipline and self-restraint, and encouraging its followers to act upon their instincts without holding back. Rav Shmuelevitz explained that Moshe was warning the people about what happens when the Torah's system of laws is viewed as malleable, as subject to the people's approval. If a person feels entitled to modify the Torah, and introduces even a slight change – that small change is like a small hole in a fence. And a fence with a hole is not a fence. While it might not happen immediately, slight modifications to the Torah can lead to "Pe'or," to a point where anything goes, where there are no longer any iron-clad rules. This danger exists in both directions – when adding or detracting from the Torah. There were movements that began with one small "detraction," by taking away one Misva or one time-honored tradition, and this led to eventually abandoning the entire Torah. Conversely, when Rabbis try to "add" to the Torah, introducing stringencies and customs which the people find too burdensome, the people are likely to just give up observance altogether. Moshe therefore warns against both adding and detracting, insisting that we adhere to the Torah's laws without trying to modify it one way or the other. The Ramban, in his comments to this verse, writes that despite the prohibition of "Bal Tosif," the Sages introduced the holidays of Hanukah and Purim because they found allusions to these celebrations in the Torah itself. They were reluctant to approve of these new holidays, but they eventually did so – only because the Torah makes subtle reference to these two occasions. Rav Yosef Salant ( 1885-1981) added that this might explain the unusual features of these holidays. The Megilla reading, the primary Misva on Purim, does not take place on the same day in all places; the first Mishna in Masechet Megilla teaches that there are several different dates on which the Megilla was read in different locations under different circumstances. And the Misva of Hanukah candles, as we know, has three different gradations. The Gemara establishes that the minimum level requires just a single candle each night, the higher level is lighting a candle for each member of the household, and the highest level – which is what we of course do – is to add a candle each night. Although the Sages eventually approved the establishment of these new holidays, they ensured that they would be observed somewhat unusually, that they would not be as straightforward as the holidays established by the Torah, to make it clear that they were not adding onto the Torah. This shows how careful the Rabbis were when it came to introducing new customs or practices. They understood the danger of making even a slight hole in the fence, in giving the impression that the Torah is subject to modification. We must remain steadfastly loyal to the Torah and to our traditions, and never think that we know better, that we're smart enough to make up our own rules.

De quoi parle le livre de Iyov ? En quoi la souffrance dans ce monde est-elle très précieuse ? Réponse à travers des propos du Ramban, de Rav Zilberstein et de Rachi.

 Questions? Comments? We love feedback! Email us at info@baishavaad.org Rav Dovid JosilowskyQuestion: Reuven asks his associate, Shimon, for a loan of $100k. Shimon only agrees to give the loan if Reuven signs over to him the deed of a property worth $500k that will serve as collateral until the loan is repaid. Reuven agrees to these terms.After a while, Shimon decides that he wants to purchase this property. He tells Reuven that he has two choices – either he legitimately sells him the property for its value, or he will keep it for himself without paying, as the deed has already been signed over to him in any case. Left with no other option, Reuven agrees to sell the property to Shimon.Sometime later, Reuven finds a shtar in which Shimon acknowledges that the property was originally given to him as a mashkon. Can he now use this proof to invalidate the sale?Answer: All of the Rishonim agree that if someone simply takes something and pays for it without doing anything else to force the sale, that is not considered the type of sale under duress that is valid in halacha. On the other hand, if there is a clear duress placed upon the owner until he agrees to sell, it would be valid. But in this case, it is not clear whether it would be the type of forced sale that is valid or not. The reason is that perhaps a forced sale is only considered valid when there is an “outside” duress at play, such as bodily harm. If there is no duress besides the forced sale itself, it could be argued that it is not a valid sale because we have no reason to assume the seller has consented. There appears to be an argument between the Rambam and the Ramban on this point, and consequently, it will be difficult to prove that the sale is invalid unless he declared a Modaah.   

Parshas Chukas & Balak: Hidden By Design Season 8 Episode 33 | #364 One of the Torah's greatest miracles happened without the Jewish people ever knowing it. Why would G-d hide such an extraordinary act of salvation? In this episode, we explore Rashi's explanation and the Ramban's timeless insight that the greatest miracles are often the ones we never see. Discover how G-d's hidden protection shapes our lives, why unanswered questions don't always signal something is wrong, and how faith grows when we trust the unseen. ✨ Sometimes the greatest blessings are the dangers G-d removes before we ever know they existed.

Shoftim 11: Finding an Opening Yiftach is back from exile. The elders who expelled him now need him, and he knows it. Before the battle, he attempts diplomacy, dismantling the Ammonite king's historical revisionism with a careful, point-by-point legal argument rooted in the Exodus narrative. The king ignores him, not because the argument fails, but because he refuses to recognize Yiftach's authority. Then Yiftach makes his vow. This shiur examines the most contested moment in Sefer Shoftim: the neder of Yiftach and what happened to his daughter. We work through the machlokes Rishonim, including the Ramban and Ibn Ezra, on whether the vow demanded death or separation, and why the Gemara in Taanis condemns it in the sharpest terms. The deeper tragedy, however, is institutional. Pinchas could have annulled the vow. Yiftach could have gone to Pinchas. Neither moved. A girl died between their competing pride. The Bereishis Rabbah is unsparing. Includes a striking parallel to Iphigenia in Greek tragedy and the haftorah connection to Parshas Chukas. Part of the ongoing Judges in the Nach series.

Teddy Berman grew up in the Syrian community in Flatbush, went to college, worked in finance — and then got the itch. Almost ten years of learning later, he's back in the driver's seat, building a family in Yerushalayim and trying to figure out what comes next.In this bonus episode, Teddy reaches out with the questions a lot of guys have but don't always get to ask directly: How do I balance parnasa with a serious morning seder? Is the dream of American hours realistic? Does it matter if I'm a working person or a mashpia by the bima? And how do I even figure out what I'm cut out for?We get into all of it — including the recruiter who laughed in my face, why Rav Yonasan Sacks's career advice puzzled me as a bochur in KBY, and why knowing yourself is the most underrated job search tool there is.Also: what Aliyah really means for your community, your nusach, and your kids — and why "choosing a box" might be the wrong frame entirely.If you're somewhere between the beis medrash and the boardroom, this one's for you.Topics covered:Hishtadlus, bitachon, and the Ramban on going to warAhavat melacha — what Chazal actually say about loving your workSoft skills vs. marketable skills: the honest breakdownUsing AI for career self-reflection (Teddy's been doing it)Building community in Eretz Yisrael as an Anglo olehDati Leumi vs. Haredi — more nuance than you think

Join us in Jerusalem for Ohr Samayach's 3rd Yarchei Kallah event from July 6th to 8th, 2026! Featuring HaRav Yitzchak Breitowitz shlit"a & HaRav Asher Weiss shlit"a and more Click here for more information.   Dont miss this one of a kind experience! ---------------------------------------------------- Dedication opportunities are available for episodes and series at  https://ohr.edu/donate/qa   Questions? Comments? podcasts@ohr.edu   Yeshivat Ohr Somayach located in the heart of Jerusalem, is an educational institution for young Jewish English-speaking men. We have a range of classes and programs designed for the intellectually curious and academically inclined - for those with no background in Jewish learning to those who are proficient in Gemara and other original source material. To find the perfect program for you, please visit our website https://ohr.edu/study_in_israel​whatsapp us at https://bit.ly/OSREGISTER or call our placement specialist at 1-254-981-0133 today! Q&A 0:00 What is source of the prohibition not to cause self harm and to what extent does this apply?  4:45 The Mishnah Berurah fowns upon the custom of not wearing a tallit gadol. What should a person do regarding this halacha?  8:55 Should we pronounce hebrew according to a different a minhag if believe that minhag is more authentic?  14:15 Can you rent out glass plates for venues with the intention of kashering them before each use?  15:10 Why can we make the bracha on shabbat candles today if the main pleasure of illumination come from electric lights?  19:14 Who are the Gedolim and what qualifies a Gadol? 22:45 Did Rashi's daughters wear tefillin?  33:25 What is the purpose of the resurrection of the dead if the dead are receiving their  reward now in olam haba?  37:45 If limud of Torah is the main way to connect to Hashem why are women not chiyav to learn Torah?  45:05 Is there an inyan to grow peyot and a beard?  51:15 Why is a secular education frowned upon by religious communities?  55:15 Rav Elchanan says emunah in Hashem should be so obvious because a person can clearly see that Hashem is evident everywhere. Is this a universally accept hashkafa?  1:05:15 How does the Ramban define olam haba and how does that differ from the Rambam? Subscribe to the Rabbi Breitowitz Q&A Podcast at https://plnk.to/rbq&a   Submit questions for the Q&A with Rabbi Breitowitz https://forms.gle/VCZSK3wQJJ4fSd3Q7   Subscribe to our YouTube Channel at https://www.youtube.com/c/OhrSomayach/videos   You can listen to this and many other Ohr Somayach programs by downloading our app, on Apple and Google Play, ohr.edu and all major podcast platforms. Visit us @ https://ohr.edu  PRODUCED BY: CEDAR MEDIA STUDIOS  

Parshas Shelach: The Missed Opportunity The spies feared entering Israel. Later, the Ma'apilim rushed in when G-d told them not to. How could two opposite mistakes share the same root? In this episode, we explore the Ramban and the Lubavitcher Rebbe's powerful insight into faith, timing, and the challenge of following G-d's direction instead of our own assumptions.

#485> To purchase the Sefer: https://alehzayis.com/product/%d7%a7%d7%a8%d7%9f-%d7%a4%d7%a0%d7%99-%d7%9e%d7%a9%d7%94/> To purchase "Memories of Two Generations: A Yiddish Life in Russia and Texas": https://amzn.to/4xh2IoL> To join the SeforimChatter WhatsApp community: https://chat.whatsapp.com/DZ3C2CjUeD9AGJvXeEODtK> To join the SeforimChatter WhatsApp status: https://wa.me/message/TI343XQHHMHPN1>  To support the podcast or to sponsor an episode follow this link: https://seforimchatter.com/support-seforimchatter/or email seforimchatter@gmail.com (Zelle/QP this email address)Support the show

Living Emunah 2951 The Place Meant for You The Gemara tells us that when it came time to choose the seventy elders who would assist Moshe Rabbeinu, six men were selected from each shevet, making a total of seventy-two candidates. A lottery was then held to determine which seventy would be chosen. Seventy slips of paper had the word "Zaken" written on them, while two slips were left blank. Whoever drew a blank slip would not be selected. The Gemara says that Moshe told the two men who drew the blank slips, "HaMakom lo chafetz becha." This is usually translated to mean, "Hashem did not want you." That is difficult to understand. It was painful enough that these two individuals were publicly excluded while everyone else was chosen. Why would they also need to hear that Hashem did not want them? Furthermore, according to some opinions, those two men were Eldad and Medad. Yet immediately afterward, the Torah tells us that they received prophecy. If Hashem did not want them, how could they have merited prophecy? Rabbi Menashe Reizman brings from the Sifrei Kabbalah that the word Makom is one of Hashem's holy Names. It has the same numerical value as the Name of Hashem represented by Yud-Keh-Vav-Keh when each letter is multiplied by itself. This teaches that in every makom—in every place in the world—the Shechinah is present with all of Hashem's mercy. Every person has a unique place from which he is meant to serve Hashem and connect to Him. Hashem already determined where a person would be born, into which family he would be born, how he would look, how intelligent he would be, how strong he would be, and every other detail of his life. Everything was arranged specifically for him to fulfill his mission. Moshe was not telling these men that Hashem did not want them. Hashem wants every one of His children. Rather, he was telling them, "This makom is not where you are meant to be. This is not the place through which you will achieve your greatness and connect to Hashem." When a person desperately wants something and does not receive it, it can be very painful. When the rejection is public, it can even be humiliating. Yet a person can become extraordinarily great when he accepts with love that Hashem's plan for him is different. The sefer Meshivat Nefesh, written by Rabbi Yochanan Luria, the uncle of the Maharshal, explains that when Eldad and Medad realized they had not been chosen, they accepted it with love. Hashem was so pleased with their reaction that He immediately granted them prophecy—prophecy that surpassed that of the other seventy elders. The Midrash tells us that Eldad and Medad received more than the seventy elders in five different ways. When a person rises above disappointment and trusts that Hashem is doing what is best for him and for his purpose in this world, despite how difficult that may be, he elevates himself to remarkable heights. Hashem was similarly proud of the Jewish people when they followed Him into the desert after Yetziat Mitzrayim, not knowing how they would survive. The pasuk says: זָ כַרְתִּי לָךְ חֶסֶד נְעוּרַיִךְ אַהֲבַת כְּלוּלֹתָיִךְ לֶכְתֵּךְ אַחֲרַי בַּמִּדְבָּר בְּאֶרֶץ לֹא זְרוּעָה "I remember for you the kindness of your youth, the love of your bridal days, when you followed Me into the wilderness, into a land that was not sown. ." The Ramban explains that this praise was not limited to the moment they entered the desert. It referred to the entire forty years that they followed the Cloud of Glory wherever Hashem directed them. Sometimes they remained in places they did not want to be for extended periods of time, yet they accepted it. At other times they were settled comfortably in places they liked, only to have the cloud suddenly rise and signal that it was time to move. Once again, they followed with trust. That unwavering acceptance is what made Hashem so proud of them. The same opportunity exists for every one of us. Sometimes Hashem places us in situations that are embarrassing. Sometimes they are painful. Sometimes they seem unfair. But the harder it is to accept, the more precious that acceptance becomes. Eldad and Medad could have become depressed. They could have felt humiliated. No one would have blamed them. But they were not interested in mediocrity. They wanted greatness. By accepting Hashem's decision with happiness, they achieved it. A prophet can only receive prophecy when he is in a state of joy. The very fact that Eldad and Medad received prophecy demonstrated that they remained happy despite their rejection. Every person has a different place that Hashem wants him to be in. That place is not an accident. It is the exact place from which he can best fulfill his mission and connect to Hashem. When we learn to be happy with the places Hashem chooses for us, we too can rise to the greatest heights.

The Parsha has the story of Pesach Sheini, where those who were tamei mes on Pesach complained that they missed the chance to bring the Korban, and Moshe asked Hashem and was told they could make it up on 14 Iyaar. Rav Chaim Shmuelevitz asked why Hashem made them ask first, why not just teach it to Moshe initially? Some ideas from the Ramban and the Ramchal about Tefilah and why we need to ask in order to receive.Have a good Shabbos

Parshas Naso: Holiness in the Ordinary Why does the Nazir, a person the Torah calls “holy unto G-d,” bring a sin offering at the end of their vow? In this episode, we explore the fascinating contrast between the Sotah and the Nazir, and uncover a profound lesson from the Ramban and the Lubavitcher Rebbe. While holiness often feels strongest in moments of inspiration and separation, Judaism asks something even greater: bringing that holiness back into everyday life. Coming on the heels of Shavuos, this episode reveals that true spiritual growth is not measured on the mountain, but in how we live once we come down from it. ✨ The goal is not to escape the world, but to elevate it.

Have any questions, insights, or feedback? Send me a text!Synopsis: This is the audio version of the 5-page article I wrote and published on rabbischneeweiss.substack.com/ on 5/29/26 titled: Naso: Three Explanations of the Chatas ha'Nazir (Nazrite's Sin-Offering). Why must every nazir bring a chatas? I knew about the diametrically opposed answers given by the Rambam and Ramban, but I recently found a third and intermediate explanation in the Sefer ha'Chinuch.-----The Torah content for the month of Iyyar is sponsored by Naomi Schwartz Rothschild in memory of her mother, Breindel Bracha bas Mordechai z”l, whose yahrzeit falls on the 8th of Iyyar. She learned and lived Torah, and was a tremendous baalas chesed.-----If you've gained from what you've learned here, please consider supporting my work via Patreon, Venmo, Zelle, or PayPal — links below. Even a small contribution helps cover production costs and gives me the freedom to create more Torah content. To sponsor a day's or week's worth of content, or to inquire about tutoring or teaching, reach me at rabbischneeweiss at gmail. Thank you for listening, reading, and supporting my efforts to make Torah ideas available and accessible to everyone.Patreon | [Venmo: @Matt-Schneeweiss] | [Zelle/PayPal: mattschneeweiss at gmail]Substack | YouTube | YUTorah | InstagramPodcasts: The Stoic Jew | Machshavah Lab | The Mishlei Podcast | Rambam Bekius | The Tefilah PodcastWhatsApp Content Hub | Old Blog | Amazon Wishlist

Parashat Naso is famous for being the longest Parasha in the entire Torah, as it consists of 176 verses. Not coincidentally, this is also the number of verses in the longest chapter of Tehillim (119), and the number of pages in the longest Masechet in the Talmud, Masechet Baba Batra. The unique significance of this number is revealed to us by the Maharal of Prague (Rav Yehuda Loew, d. 1609). He begins by establishing what has become a well-known principle regarding the number 8 – namely, that it signifies the notion of extending beyond the confines of nature. The world was created in seven days – and, in the teachings of Kabbalah, through the process of the seven Sefirot, spiritual energies – and so the number 7 represents the natural order. The number 8, then, alludes to that which is beyond the limits of nature. Thus, for example, the Berit Mila is performed on a child's eighth day, indicating that we are expected to restrain our natural impulses, to live on a higher plane, where our sacred soul controls our natural body. Likewise, the Maharal explains, the seven lamps of the Menorah in the Bet Ha'mikdash symbolize the natural world – and behind the curtain in the Mikdash there was the eighth "light," the Torah. The sacred Aron (ark) contained the Torah, and it was thus called "Aron," a derivative of the word "Or" – "light." The Torah shines its own form of light – not a natural light that enables us to see with our eyes, but a spiritual light that reaches our souls, and uplifts and inspires us. The Torah is written with the 22 letters of the Hebrew alphabet, the Maharal writes, and when we multiply 22 by 8, we arrive at 176. This number, then, is associated with Torah's supernatural quality, its having originated outside our world, reminding us that it is through the study of Torah that we can extend beyond the confines of our world and connect ourselves to Hashem and to all the powers that lie outside our world. For this reason, the longest Parasha, the longest chapter of Tehillim, and the long section of the Gemara are all connected with this number, as they embody the great power of Torah. This unique power, which is associated with the number 176, also enables us to overcome our foes. Kabbalah teaches that the greatest spiritual force that threatens Beneh Yisrael is represented by one of the grandsons of Esav, a man named Sefo (Tzadi, Peh, Vav), whose name is listed among the twelve chieftains of Edom, the nation that descended from Esav (Bereshit 36:15). The Ramban cites the historian Josephus as relating that Sefo was a fierce enemy of Yaakob Abinu and his family, and when Yaakob's sons brought his remains from Egypt to Hebron for burial in Me'arat Ha'machpela, Sefo and his men waged war against them. However, Yaakob's sons prevailed, captured Sefo, and brought him as a prisoner to Egypt. Sefo would later escape and make his way to what would become Rome, and he is thus the founder of the kingdom of Rome, the bitter enemy of the Jewish People. According to the wisdom of Kabbalah, Sefo represents the spiritual force of our wicked enemies who wage war against us and seek our demise. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) taught that the way we defeat the power of Sefo is through the power of Torah. Indeed, the name "Sefo" in Gematria equals 176 – and we thus overcome his force through the power of Torah, which is represented by that same number. This is why Sefo waged war at that time of Yaakob Abinu's funeral – because he knew that the greatest power Beneh Yisrael possess is the power of Torah, which was embodied by Yaakob. Sefo sought to fight Beneh Yisrael at that time to neutralize this power so he could defeat them – but the power of Yaakob, the power of Torah, prevailed. The Shabbat when we read Parashat Naso – especially coming on the heels of Shabuot, when we renewed our acceptance of the Torah – is an appropriate occasion to remind ourselves of the unique power of Torah learning. As we see the alarming rise of antisemitism around the world, and as the Jewish State finds itself in the midst of a difficult war against its fierce, evil enemies, let us recommit ourselves to Torah learning. Let us all ensure that we are devoting the time and effort that we should to learn, so that we can harness the great power of Torah with which to overcome our nation's bitter foes.

Parshas Bamidbar: Beyond the Numbers Why was the tribe of Levi counted separately from the rest of the Jewish people, and why does the Torah emphasize it twice? In this episode, we explore the deeper meaning behind the census in Parshas Bamidbar through the insights of the Ramban and the Lubavitcher Rebbe.  As we prepare for Shavuos and receiving the Torah anew, this episode uncovers a powerful lesson about purpose, responsibility, and the danger of measuring our worth through the standards of others. ✨ Real greatness begins when you stop counting everyone else and start strengthening what you were chosen to carry.

Shabbos can be the best day of the week and still feel strangely… normal. If we're honest, routine can flatten holiness, and “been there, done that” can sneak into a mitzvah that is supposed to reshape our entire week. We want to bring Shabbos back, not as a vague self-care day, but as a Mikra Kodesh: a day that stands out so clearly you can't confuse it with the other six.We start with a provocative contrast from Parshas Emor: the Jewish calendar and the festivals are sanctified through Beis Din and witnesses, a breathtaking partnership where humans help set sacred time. But Shabbos is different. Shabbos is fixed by Hashem from creation. That raises the real question: if we don't “declare” Shabbos into existence, what does the Torah mean when it calls Shabbos a Mikra Kodesh?From there we dig into Onkelos and the Ramban. Onkelos frames Mikra Kodesh as ma'ora kadesh, a holy happening that befalls you. The Ramban explains mikra as a summons, a calling forward to assemble yourself for holiness. Then we bring it down to earth with halacha and practical Shabbos preparation: changing clothing, upgrading food and drink, setting the table, building a clean and calm home, marking the day with songs, meals, learning, and Havdalah. We also share a powerful story about a father whose joy at the Shabbos table becomes the definition of what a “remarkable” home can look like.If you've been craving a more meaningful Shabbos experience, press play and choose one change to try this week. Subscribe for more Torah-rich conversations, share this with a friend who loves Shabbos, and leave a review with your best Shabbos upgrade idea.Support the showJoin The Motivation Congregation WhatsApp community for daily motivational Torah content!------------------Check out our other Torah Podcasts and content!SUBSCRIBE to The Motivation Congregation Podcast for daily motivational Mussar!Listen on Spotify or 24six!Find all Torah talks and listen to featured episodes on our website, themotivationcongregation.orgQuestions or Comments? Please email me @ michaelbrooke97@gmail.com

Parshas Acharei Mos & Kedoshim: Freedom Through Order What if true freedom isn't the absence of limits, but the presence of structure? In Parshas Acharei Mos & Kedoshim, the Torah moves from the holiest moment of the year, the Yom Kippur service, into a powerful command: all offerings must be brought to one place. Through the Ramban and the Lubavitcher Rebbe, this episode reveals a deeper truth, that even the highest spiritual connection must be grounded in clarity, discipline, and order. If you're exploring Jewish growth, personal discipline, and the balance between freedom and structure, this episode will challenge how you define progress and connection. ✨ True freedom is not random, it is built to last.