Podcasts about Ramban

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.

Que représente le peuple juif dans le monde ? Qu'est-il censé apporter à l'humanité ? Pourquoi Ya'akov Avinou a-t-il été tellement respecté par les non-juifs ? Pourquoi Hachem a-t-Il voulu que la Torah soit traduite en 70 langues ? Réponse à travers des propos du Ram'hal, du Ramban et du Arizal.

7 takeaways from this study Invite honest spiritual diagnosis. Like the priest examining skin, ask trusted, mature believers to help you “see between” (i.e., discern) surface symptoms and deeper heart issues. Treat words as covenant weighty. Refuse gossip, venting, and subtle character attacks. Before speaking, ask: “Will this build this person's name, or damage it?” Watch for “spreading marks.” Pay attention when a small compromise, habit or resentment begins to spread into more areas of your life. Act early; don't wait for “raw flesh.” Guard your environments. Examine your “house” and “garments” — your home culture, media intake, and closest relationships. Remove influences that repeatedly pull you toward uncleanness. Pursue restoration, not disposal. When someone falls, think in terms of Leviticus 14 and Matthew 18 — clear, sometimes firm steps whose goal is reconciliation and return, not humiliation. Practice confession in safe spaces. Cultivate relationships where sins can be confessed without fear of public exposure, yet with a commitment to real change and mutual prayer (James 5:16). Come to Yeshua as the Leper-Bearer. Do not try to “clean up” first. Bring your visible failures and hidden rot to the Messiah who bears our plagues and alone declares us clean. Leviticus 13–14 presents צָרַעַת tzara'at (“leprosy”) as a covenantal condition rather than a simple medical diagnosis. The text treats skin, garments, and houses as potential carriers of impurity. It assigns priests the task of careful observation and verdict. These chapters sit within a broader biblical pattern that links visible affliction to inner and communal realities, and they anticipate a figure who bears the community's plagues and restores access to God. Key terms and covenant framework To begin, let’s recap some several foundational Hebrew terms in Leviticus. קָרְבָּן korban/qorban (“offering” or “gift”) denotes what is brought near to God. It derives from קָרַב karav (“to approach”). קָדוֹשׁ kadosh (“holy”) describes what is set apart for God. Its opposite on the broader spectrum is חוֹל khol (“common,” “profane”). Within that spectrum, another axis appears: טָהוֹר tahor (“clean”) versus טָמֵא tamé/tamei (“unclean”). These categories answer a central question: may a person, object, or place approach the divine presence. Alongside these stand terms related to the condition itself. צָרַעַת tzara'at refers to the condition often translated “leprosy.” הַמְּצֹרָע ha‑metzora (“the leper”) denotes the afflicted person. The Greek Old Testament (Septuagint/LXX) uses λέπρα lepra (“leprosy”) from λέπις lepis (“scale”), which influenced traditional English renderings. Within this framework, Leviticus does not primarily ask whether a condition is dangerous to public health. It asks whether a person or object is fit to approach the holy. The priest as observer and discerner Next, the text defines a specific role for the priest. Priests do not prescribe remedies. They look, examine, and declare. Leviticus 13 repeatedly uses verbs of seeing. It commands that a person with a suspicious mark “shall be brought to Aaron the priest or to one of his sons the priests” (Leviticus 13:2 NASB95). The priest then looks and pronounces the person clean (tahor) or unclean (tamei) (Leviticus 13:3). This activity reflects the idea of discernment expressed by the Hebrew word בֵּין bein (“between”). Discernment involves seeing between options, not merely reacting to appearances. In this context, the priest discerns between temporary, harmless eruptions and conditions that indicate deeper defilement. The verdict has immediate communal consequences. An unclean person must live outside the camp and cry “Unclean! Unclean!” (Leviticus 13:45–46 NASB95). Signs, criteria, and the logic of examination From here, the text lays out detailed criteria. Leviticus 13:3–8 describes a swelling, scab, or bright spot on the skin. If the hair in the infection has turned white and the infection appears deeper than the skin, the priest declares it tzara’at and pronounces the person unclean (Leviticus 13:3). If the spot is not deeper than the skin and the hair has not turned white, the priest isolates the person for seven days and then re‑examines (Leviticus 13:4–5). As the chapter continues, it applies similar logic to other situations: spreading versus non‑spreading rashes raw (living) flesh inside a white area conditions on the scalp or beard eruptions after boils or burns total whiteness of the body ordinary baldness In each case, depth, color, and spread determine the verdict. Some severe‑looking conditions, such as total whiteness, may be declared clean (Leviticus 13:12–13). Other less conspicuous signs, such as raw flesh appearing within whiteness, result in an unclean verdict (Leviticus 13:14–15). The text requires time, repetition, and attention to change over time. The priest does not rush. He isolates, observes, and only then pronounces. ConditionResultDeep lesion with white hairTameiSpreading lesionTameiRaw/living fleshTameiYellow-haired scalp diseaseTameiStable non-spreading eruptionTahorEntire body turned whiteTahorHealed lesion turned whiteTahorBaldnessTahorWhite spots (bohaq)Tahor Garments and houses under inspection Furthermore, the same pattern extends beyond human skin. Leviticus 13:47–59 addresses “a mark of leprosy” (נֶגַע צָרָעַת nega tzara'at) in garments of wool or linen, or in leather items. If the mark is greenish or reddish and appears deeper than the material, the priest isolates the item for seven days (Leviticus 13:49–50). After washing and further observation, persistent or spreading marks result in burning; disappearing marks allow the garment to be used again (Leviticus 13:53–58). ConditionVerdictGreen/red mark under investigationIsolateMark spreadsTameiMark unchanged after washingTameiMark reappearsTameiMark disappears after treatmentTahor Leviticus 14 then moves to houses in the land. If a “mark of leprosy” appears as greenish or reddish depressions that seem deeper than the wall surface, the priest orders the house emptied and examined (Leviticus 14:33–36). He shuts it up for seven days. If the mark spreads, he commands that affected stones be torn out and thrown into an unclean place. He has other stones and plaster used to repair the house. If the mark returns after repair, the house is condemned and demolished (Leviticus 14:43–45). If the mark does not spread and fades after replastering, the priest declares the house clean (Leviticus 14:48). ConditionVerdictGreen/red depressionsIsolateMark spreadsTameiStones removed and repairedReevaluateMark returns after repairsTameiMark does not returnTahor In this way, Leviticus treats garments and houses almost like extensions of the body. The same logic of observation, isolation, treatment, and re‑evaluation governs all three. Symbolic movement from surface to core At this point, a pattern emerges. Tzara'at affects skin, clothing, and structures. Rabbinic literature often notes a progression: first the house, then the garments, then the body. This order suggests a movement from environment to personal sphere to the person himself. The biblical text does not explicitly state this sequence. However, the parallel procedures support the idea that impurity can permeate all layers of life. This perspective also clarifies why the total whiteness of the body in Leviticus 13:12–13 can result in a “clean” verdict. In that case, nothing remains hidden. The condition has reached full exposure. Some commentators take this as evidence that the text addresses a covenantal sign, not an ordinary communicable disease. The priest evaluates the meaning of the mark in relation to God's covenant with Israel, rather than functioning as a physician. Inner origin of defilement When the wider canon comes into view, this ritual logic links to broader moral teaching. Mark 7:20–23 records Yeshua's statement that “that which proceeds out of the man, that is what defiles the man” (Mark 7:20 NASB95). He lists evil thoughts, immoral behavior, thefts, murders, adulteries, greed, wickedness, deceit, sensuality, envy, slander, pride, and foolishness as originating within and defiling a person (Mark 7:21–23). In this light, the outward mark of tzara’at can be read as a visible sign of inner disorder. The priest's task then resembles spiritual discernment. He recognizes when something has moved from superficial irritation to deep‑seated corruption. This reading does not require that every case of tzara'at derive from a specific sin. It does, however, align the ritual legislation with the larger scriptural theme that the heart is the true source of uncleanness. The ‘plague’ of the tongue Building on this, a long‑standing Jewish association links tzara'at with לָשׁוֹן הָרַע lashon hara (“evil tongue,” i.e., slander). Leviticus 19:16 commands, “You shall not go about as a slanderer among your people, and you are not to act against the life of your neighbor; I am the LORD” (NASB95). Psalm 34:13 similarly urges, “Keep your tongue from evil and your lips from speaking deceit” (NASB95). Rabbinic works such as the חפץ חיים Chafetz Chaim systematize this connection. They describe lashon hara as spreading “plague” through a community. In that framework, tzara'at becomes a physical counterpart to social and moral rot. It functions as a divine alarm that something in the speech life of the covenant people has turned destructive. At the same time, these traditions also draw careful boundaries. They exclude from lashon hara necessary testimony about abuse or wrongdoing that must be exposed to protect others or correct grave injustice. Thus, Scripture's concern for truth and protection of the vulnerable remains intact. Summary: What is and isn't lashon ha-ra It is derogatory information: Describes a person's negative characteristics. Spreads potentially harmful information. Embarrasses the person discussed. Garners ill-will against the subject. What it isn't: Helping the person in question. Discussing with a trustworthy person — not a tale-bearer — whether correction is needed and how to do it. Helping a victim or preventing victimization. Resolving a major dispute: peacemaking. Discipline, exclusion and restoration Turning now to the New Testament, similar patterns of exclusion and restoration appear. Matthew 18:15–17 outlines a process for dealing with sin within the community. First comes private confrontation. If that fails, the offended person brings one or two witnesses who practice discretion. If the sinner still refuses to listen, the matter goes before the congregation. Persistent refusal leads to treating the person “as a Gentile and a tax collector” (Matthew 18:17 NASB95). Paul applies a similar process in the morally challenged Greek port city of Corinth. In 1Corinthians 5, the apostle commands the congregation to remove a man engaged in flagrant immorality “so that his spirit may be saved in the day of the Lord Jesus” (1 Corinthians 5:5 NASB95). In 2Corinthians 2:6–8, Paul then urges the congregation to forgive and comfort the now‑repentant man, to prevent overwhelming sorrow. Thus, exclusion serves a restorative aim, like the temporary isolation of the metzora. This parallel underscores a key principle. The goal is not permanent banishment. The objective is cleansing, healing, and reintegration into the people of God. Leviticus 14 will make this explicit in its detailed restoration rites. The suffering servant and the bearing of plagues Isaiah 52–53 is a key passage for understanding the true solution to tzara’at foreshadowed in Torah. Isaiah 53:4–5 states, “Surely our griefs He Himself bore, and our sorrows He carried; yet we ourselves esteemed Him stricken, smitten of God, and afflicted. But He was pierced through for our transgressions, He was crushed for our iniquities” (Isaiah 53:4–5 NASB95). “Stricken” is translated from נָגַע naga (“to strike, to plague”), the same root behind נֶגַע nega (“mark,” “plague”) in Leviticus and for the 10 plagues during the Exodus. Isaiah 53:6 adds, “the LORD has caused the iniquity of us all to fall on Him” (Isaiah 53:6 NASB95). It continues, “My Servant, will justify the many, as He will bear their iniquities” (Isaiah 53:11 NASB95). Here, one righteous figure bears both the guilt and the afflictions of many. Earlier Jewish sources sometimes refer to this figure as a “leper” or afflicted Messiah, drawing on the association between being “stricken” and the imagery of tzara'at. In this context, the servant takes the role of ultimate bearer of uncleanness and sin. He functions as the one on whom the community's nega falls, so that others may be cleansed and restored. Jewish commentators wrestle with Isaiah 53 Within this framework, it is helpful to note how different Jewish streams interpret Isaiah 52:13–53:12 and then compare those readings to the text itself. To begin with, many modern rabbinic commentators identify the “Servant” with Israel as a nation or with a righteous remnant. On this view, the plural language elsewhere in Isaiah about Israel as “My servant” (e.g., Isaiah 41:8–9; 49:3 NASB 1995) governs the reading of Isaiah 53. Israel suffers in exile, is “despised and forsaken” (Isaiah 53:3 NASB 1995), and bears the hostility of the nations. The nation's suffering then has a redemptive dimension for the world. However, this approach must handle details such as the Servant's innocence (“He had done no violence, nor was there any deceit in His mouth,” Isaiah 53:9 NASB 1995) and vicarious language (“the LORD has caused the iniquity of us all to fall on Him,” Isaiah 53:6 NASB 1995). National Israel in the book of Isaiah is repeatedly rebuked for sin (e.g., Isaiah 1:2–4 NASB 1995), so applying the Servant's consistent righteousness to the same corporate entity requires either restricting the Servant to a purified subset of Israel or treating the description as idealized. By contrast, Karaite interpreters, who reject the binding authority of the Talmud, tend to read Isaiah 53 more straightforwardly. Some Karaite exegesis identifies the Servant as a singular, future, righteous figure closely tied to messianic expectation, though not associated with the New Testament. Others still apply the passage corporately to Israel. Where they see an individual, they emphasize the Servant's innocence, his unjust suffering “for our transgressions” (Isaiah 53:5 NASB 1995), his death (“cut off out of the land of the living,” Isaiah 53:8 NASB 1995), and subsequent exaltation (“He will be high and lifted up and greatly exalted,” Isaiah 52:13 NASB 1995). In doing so, they align more directly with the plain singular grammar of the chapter, while differing sharply in identifying who that righteous sufferer is. At the same time, classical Talmudic sources preserve yet another line of interpretation. In Babylonian tractate Sanhedrin 98b, one opinion names the Messiah as “the leper scholar,” and then cites Isaiah 53:4: “Surely our griefs He Himself bore, and our sorrows He carried” (Isaiah 53:4 NASB95), inserting the word “leper” into the paraphrase. Other midrashic materials occasionally apply parts of Isaiah 53 to righteous individuals or to the Messiah son of Joseph, a suffering messianic figure distinct from the royal Messiah son of David. These readings treat the Servant as an individual who bears sufferings and reproach on behalf of Israel and sometimes of the nations. In this way, they track closely with the passage's singular subject, his innocence, his bearing of others' sins, and his death followed by seeing “offspring” and prolonging his days (Isaiah 53:10–11). When these approaches are set alongside the text, several features stand out. The Servant is consistently singular: Suffers willingly and unjustly. Bears the sins and iniquities of “many” (Isaiah 53:11–12 NASB95). Dies as “cut off” and yet afterward sees offspring and days prolonged. Corporate-identity interpretations must explain how a sinful nation can be described as entirely righteous and substituting for others, while individual‑messianic interpretations must explain how one person's suffering can rightly stand in for the guilt of many. The passage itself keeps these tensions in view and holds together vicarious suffering, innocence, death, and exaltation in a single Servant figure. More ancient witnesses weigh in Within this same line of comparison, medieval Jewish commentators provide two influential and contrasting approaches to Isaiah 52:13–53:12. To begin with, Rashi (11th century) reads the Servant almost entirely as Israel. He anchors his interpretation in earlier “servant” passages where Israel is explicitly named: “But you, Israel, My servant, Jacob whom I have chosen” (Isaiah 41:8 NASB95; cf. Isaiah 44:1–2; 49:3). For Rashi, the “despised and forsaken” figure (Isaiah 53:3 NASB95) fits the persecuted, exilic nation. The nations, having misjudged Israel as cursed, will one day recognize that Israel's suffering has brought them blessing. On this reading, “He was pierced through for our transgressions” (Isaiah 53:5 NASB95) means that Israel is pierced because of the sins of the Gentile nations, not as a substitute bearing Israel's own guilt. However, when this interpretation is measured against the chapter's details, certain tensions appear. The Servant is described as wholly innocent: “He had done no violence, nor was there any deceit in His mouth” (Isaiah 53:9 NASB95). Yet earlier in Isaiah, Israel is repeatedly indicted: “Alas, sinful nation, people weighed down with iniquity” (Isaiah 1:4 NASB95). To address this, national‑Servant readings must either treat the Servant as the ideal righteous Israel within Israel, or as a future purified Israel no longer marked by sin. In addition, the text repeatedly sets the Servant over against “we” and “our”: “All of us like sheep have gone astray… but the LORD has caused the iniquity of us all to fall on Him” (Isaiah 53:6 NASB95). A strictly corporate view must explain how the same entity can be both the guilty “we” and the innocent “He” who bears their iniquity. By contrast, Ramban (Nachmanides, 13th century) offers a more individual, often implicitly messianic reading. While he acknowledges that “servant” can sometimes refer to Israel, he argues that the specific language in Isaiah 53 goes beyond the nation. He highlights the Servant's spotless righteousness, his voluntary acceptance of suffering, and the clearly substitutionary statements: “He was pierced through for our transgressions … the chastening for our well‑being fell upon Him” (Isaiah 53:5 NASB95). Ramban notes that Israel's own sins are heavy and frequent in the book; therefore, Israel cannot coherently be both the guilty party and the innocent substitute. Ramban also draws attention to the Servant's death and subsequent exaltation. Isaiah 53:8 speaks of Him being “cut off out of the land of the living” (NASB95), while Isaiah 53:10–11 states that after making “His soul a guilt offering,” “He will see His offspring, He will prolong His days, and the good pleasure of the LORD will prosper in His hand” (Isaiah 53:10–11 NASB95). For Ramban, this pattern — suffering, death, then seeing offspring and prolonged days — points to a particular righteous sufferer whose story does not end in defeat. He stops short of identifying this figure with Yeshua, but he preserves the text's singular, personal shape and its vicarious logic. Set alongside the passage itself, these two medieval readings frame the main options. A corporate-national reading underscores Israel's role in redemptive history, but must re‑configure clear “He/We” contrasts and absolute declarations of innocence. An individual‑servant reading preserves the straightforward grammar, the Servant's blamelessness, and the repeated emphasis on bearing others' iniquities, but must then explain how one righteous sufferer can justly carry the guilt of “many” (Isaiah 53:11–12 NASB95). Isaiah 53 itself holds together a singular Servant, perfect righteousness, substitutionary suffering, real death, and subsequent exaltation, and it invites every interpreter — medieval and modern — to reckon carefully with that full portrait. Yeshua's ministry: healing and priestly declaration In the Gospels, this pattern converges in the ministry of Yeshua. Luke 5:12–14 records a man “covered with leprosy” who falls on his face and begs, “Lord, if You are willing, You can make me clean” (Luke 5:12 NASB 1995). Yeshua touches him, saying, “I am willing; be cleansed.” Immediately the leprosy leaves him. Then Yeshua commands him, “Go and show yourself to the priest and make an offering for your cleansing, just as Moses commanded, as a testimony to them” (Luke 5:13–14 NASB95). This episode unites divine authority and Torah observance. Yeshua both heals and sends the man into the priestly system for formal recognition of restoration. The priest confirms what the Messiah has already accomplished. Luke 17:11–19 narrates the healing of 10 lepers. All cry out from a distance. All are cleansed as they go to show themselves to the priests. Yet only one, a Samaritan, returns to give glory to God and falls at Yeshua's feet in gratitude. Yeshua notes that only this foreigner came back and tells him, “Your faith has made you well” (Luke 17:19 NASB95). Here faith, gratitude, and cross‑boundary mercy stand beside physical cleansing and priestly verification. Holiness, community, and ongoing application Taken together, these texts present a coherent picture. Holiness (kadosh) requires separation from defilement. Clean and unclean (tahor and tamei) categories govern approach to God and participation in the covenant community. Outward signs, whether on skin, garments, or houses, reveal deeper realities and require careful discernment. Speech can function as a plague. Communities must deal with sin and abuse honestly yet with a view to restoration. At the same time, the prophetic witness and the Gospel narratives direct attention to a central figure who bears iniquity and affliction for many. Through Him, ultimate cleansing and restoration become possible. He both fulfills the priestly discernment and surpasses it by providing effective atonement. In daily practice, these themes invite self‑examination, responsible speech, wise pastoral care, and hope. They call communities to resist both careless toleration of evil and harsh, hopeless rejection of the fallen. They also summon individuals to bring their visible and hidden uncleanness to the One who discerns truly and cleanses completely. Step beyond diagnosis into restoration. In Leviticus 13 we watched tzara'at expose what is wrong. In Leviticus 14 we'll see how God makes a way back. Next Shabbat, we'll explore the cleansing rites for the metzora, the strange use of birds, cedar, scarlet, and hyssop, and how these ceremonies whisper of resurrection, new beginnings, and a Messiah who not only declares us clean but brings us home to the community. The post Can spiritual issues cause physical problems? A biblical look at ‘leprosy’ (Leviticus 13; 2Kings 5; Isaiah 53) appeared first on Hallel Fellowship.

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.

Welcome to Daily Bitachon in our Shaar Habechina series. We are now going to share a miracle with you because Hashem's hidden miracles are the same as his open miracles, and hashgacha pratis is one of those concepts. We're doing Shaar Habechina for 94 lessons. This is lesson number 95. And coincidentally, the next topic that the Chovot HaLevavot says we're supposed to contemplate, and I say the words coincidentally obviously in jest, the greatest benefit that God gave us is the Torah. And on top of that, he gave us ways to demonstrate the validity of our traditions of the Torah. Now, what are the odds that on the week of Shavuot, when I was contemplating should I continue talking about Shaar Habechina or maybe I should switch to a more timely topic like Shavuot? And this is what showed up as our next lesson. So here we go. Hashem showed miracles. He changed nature. He showed us wonders so that we will rely and believe in him. It says, וירא ישראל את היד הגדולה at Kriat Yam Suf, he saw his great hand אשר עשה ה' במצרים and because of that miracle וייראו העם את ה ' we feared him ויאמינו בה' ובמשה עבדו . So not only do we say thank you for what God gave us, but we say thank you and recognize that he gave us miracles to strengthen that belief. Furthermore, and this refers to Matan Torah, ata horeta ladaat, you showed us to know כי ה' הוא האלהים that Hashem is the God, ein od milvado, there's no one but him. Famous ein od milvado, where we have bumper stickers and there's none but him. We can give classes on that as a separate topic, and we have. But when did God show that? When he gave us the Torah, he opened up all the heavens and he opened up to the depths of the ground, and he said there's... we saw there was nothing else but him. We saw there was nothing else but him. So God gave us that great benefit that he showed us with our senses ein od milvado. Another pasuk, מן השמים השמיעך את קולו , you heard his voice from the heavens. And he showed you his great fire, and you heard his words from the fire. So the part of Shavuot, or the main part of Shavuot, is not just that we received the Torah, because we didn't receive the whole Torah, it was the ten commandments. It's we call Maamad Har Sinai. That's the great event, that event of being given the Torah, because that not only did we get the Torah, but with the Torah came the emunah that we realized that it's true. Rav Chatzkel Levenstein in his sefer Torah veDaat talks about this Chovot HaLevavot, that without the Torah we would also not be able to have the whole Shaar Habechina. We'd not be able to recognize godliness just with our sechel and just with our intellect and contemplating creation. With the Torah and Har Sinai, everything now became emunah b'chush, we could sense everything. So that emunah that we got with the Torah and Har Sinai enabled us to see God in all creation. As it says in Devarim, פנים בפנים דבר ה' עמכם בהר , he spoke to you face to face at the mountain. And he quotes Ramban that says Maamad Har Sinai annulled all of our doubts in emunah because everything became clear. And that's why, according to Ramban, one of the ten things you have to remember every single day is Maamad Har Sinai. Rav Wolbe used to say how it's important to use our imagination to create our emunah. And he said Rav Chatzkel Levenstein was known for that. When it was the night of Az Yashir of Shvii shel Pesach, he was once seen with buckets of water on both sides walking through like he was walking through the ocean. And Rav Wolbe said he once overheard him talking about Har Sinai, imagining the thunder and the light, and he says, 'Ooh, the bombs are loud like the ones that we heard in Shanghai.' He was living through Har Sinai and making it real to him and causing him emunah. And this is an important principle that the Ramban talks about, how we have to know that a father doesn't lie to his son. And the fact that generation after generation we talk about Har Sinai, that's the biggest proof. And was Har Sinai just wasn't an event with one person standing there? It wasn't one person alone like all other religions started with one man with no witnesses. There was 600,000 people there. You can't make up a hoax with 600,000 people claiming that 600,000 people saw it. Imagine someone says that there was a UFO, unidentified flying object, that landed in Yankee Stadium when there was a full crowd during the World Series. You can't say that because there's too many people to deny it. There's thousands of people in the crowd. You can't make a claim that 600,000 people saw an event. I want to say me and my friend were at the river when we saw the Loch Ness monster. When I was a kid that was a thing that we spoke about. I don't know if anyone here knows about it. It's about somewhere in Scotland where they saw this monster head coming out of a river. And there was a picture that was taken of it and that became roots for this monster that was in this river. And it was revealed later on there was a hoax made with a toy submarine and some wood paste or whatever else it may be. Modern technology they searched this river and didn't find any possible DNA or any signs of anything like it. It was a hoax. Now if 600,000 people said that they saw this monster, that would give it a little bit more credibility. So Hakadosh Baruch Hu gave us not just the Torah, but he gave us miracles, and not just miracles, but 600,000 witnesses so that we could know that it's true. As we said, one of the fundamentals is that we believe that God spoke to Moshe Rabbeinu, that's one of the Yud Gimmel Ikarim. And he was the Navi and the greatest Navi and we saw that again at Har Sinai. So you have to thank Hashem, A for what he gave us and B for the built-in emuna that comes with it. And as we said, you're supposed to work on that every day, but especially as we come to Shavuot this is something definitely to have on our minds.

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.

Why was Shevet Levi so much smaller than the other Shevatim?The Ramban explains that Levi was not enslaved in Mitzrayim. The rest of Klal Yisrael suffered under Pharaoh's crushing labor and precisely through that suffering, they multiplied beyond nature. Levi grew naturally. Klal Yisrael grew redemptively.In this shiur, delivered in Sharfmans, Rav Burg explores two kinds of growth: the calm, steady growth of the part of us that remains clear and connected and the explosive growth that emerges from the parts of us that feel pressured, trapped, and broken.Levi represents the inner point that Mitzrayim cannot touch. But the rest of Klal Yisrael reveals something even deeper: that even the Jew covered in mud and bricks carries an unstoppable Divine life-force.Pain does not make us great. It reveals whether we are connected to something greater than pain.This is a shiur about pressure, dignity, hidden strength, and the part of the neshamah Pharaoh can never control.

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.

Following the rules should be enough—or is it? In this sharp and timely reflection on Parshat Kedoshim, Rabbi Dunner explores how a modern political scandal exposes a timeless Torah truth: process alone cannot guarantee integrity. Drawing on Ramban's powerful insight, he shows why real holiness demands judgment, responsibility, and the courage to go beyond what is merely allowed.

Debate between Rambam and Ramban regarding potential reasons for the prohibitions of relations with the arayot

Analysis of the debate between Rambam and Ramban regarding the potential reasons for the prohibitions of the forbidden relationships

Debate between Rashi and Ramban in the way of becoming "holy"

In this episode, we continue to look at the challenge of Emuna in the contemporary world. We also look at the classic response and how well that works in our times. We also carefully examine the order of the steps in building Emuna in our times and how to synthesize this with the classic approach of the Ramban in the end of Bo.  This is a link to the structural outline of  Shir HaShirim : https://docs.google.com/document/d/1iH6H1yOGHvrvHcRLLIiHsuzU1jVO7Fgxj-Uty79rmps/edit?usp=drivesdk This is a link to the Shir HaShirim and Yeshaya  shiurim : Shir HaShirim: https://drive.google.com/drive/folders/1q-LN-gpWabdd6p6Ldlcg8EuPH2Y8jygP Yeshaya : https://drive.google.com/drive/folders/1-SquqaGfaikZnwjWB60ncjwF9j1UOEWX You can now help Rabbi Wittenstien  create new and original content via our non profit  'The Jewish History and Tanach Foundation'.  Your support and partnership is greatly appreciated. Zelle : jewishhistorytnchfoundation@gmail.com Credit Card : https://thechesedfund.com/thejewishhistoryandtanachfoundation/support-r-wittenstein-s-tanach-and-jewish-history-project The Jewish History and Tanach Foundation is a registered 501-3c.  EIN : 33-485 5627 Donor's Fund account number: 2642025 Nach Yomi: Join R' Wittenstein's Nach Yomi on WhatsApp. We learn a perek a day five days a week, with a nine minute shiur covering the key issues. Click here to join!  For tours, speaking engagements, or sponsorships contact us at jewishhistoryuncensored@gmail.com PRODUCED BY: CEDAR MEDIA STUDIOS

Le Machia'h peut-il venir aujourd'hui ? Quelles sont les trois Mitsvot qu'il devra accomplir lorsqu'il sera là ? Pourquoi viendra-t-il, au plus tard, dans environ 210 ans ? Sait-on comment fonctionnera le monde à ce moment-là ? Pourquoi est-il important de profiter que le Machia'h ne soit pas encore venu pour faire un maximum de Mitsvot ? Réponse à travers des propos du Rambam, du Ramban, de Rabbénou Bé'hayé et de Rav Its'hak Yossef.

Bereishit Rabba (Vayera) 48:9, Ramban on Shemot 12:2- significance of the names of the months in the Torah and the later names of Persian origin

The pasuk says at the beginning of this week's parshiot , ויקהל משה את כל עדת בני ישראל – Moshe gathered the entire nation, men women and children, and repeated the commandments that Hashem gave him regarding the building of the mishkan . The Ramban explains, this gathering took place after they got the second set of luchot and Hashem made a new covenant with them that He would rest His presence amongst them and His love for them returned like it was before they did the sin of the egel . The sefer Imrei Yitzchak asked, if all that took place was that everything was going to go back to the way it was before they did the egel , why did they need a new gathering just to repeat all the details of the commandments again? Why couldn't Moshe just tell the Jewish People we're continuing with the project as originally planned. The Rabbi answered based on the Gemara in Masechet Shabbat which says, when the Jewish People sinned with the egel , it was like a bride being unfaithful to her husband at their own wedding ceremony. In such a situation, it would be impossible for this husband to ever view that bride the same as he did before. Hashem, on the other hand, did something beyond nature. Even after the treacherous sin that His nation committed, once they had made teshuva , He loved them the same, just like he loved them before they committed that sin. And for that, Hashem wanted everyone gathered to publicize that He was going to reside amongst them just like He was going to before. As well,every single detail needed to be reaffirmed that it was going to take place with the same love. It is true that sin distances a person from Hashem, but fortunately for us, Hashem gives us ways to return to Him and have an even greater relationship with Him than we had before the sin. But we have to believe in Hashem's mercy to take us back and we have to believe in our potential to get close to Him, despite our past deeds. Rabbi Nachman Seltzer related a story that Rabbi Roseman told him about himself. Rabbi Roseman was walking home one night from the yeshiva in which he taught and came across two boys standing on the sidewalk talking to each other. One of them, whose name was Shmuli, he knew, but as for the other one, who had long hair and was wearing clothing designed to draw attention, as were the assorted accessories that were on him, he did not know. Shmuli called the Rabbi to come over, mentioning that they were involved in a very important conversation regarding reward and punishment and free will. The Rabbi came and added whatever insights he could on that topic for the next 20 minutes. And then, as he was about to leave, he recalled how a few years earlier he gave a boy off the derech some encouraging words that made a huge impact on his life. And so, he did not want to let this opportunity go by without trying the same. He said to that other boy, Jake, "Before I go, could you please do me a favor?" Jake looked surprised and asked what the Rabbi needed. The Rabbi said, "Can you give me a beracha ? I see that you are going through a challenging time in your life and yet, you are still working very hard to figure out the proper direction to take. The value of this is tremendous. I really want a beracha from you." Jake then rested his hands gently on the Rabbi's head and gave him whatever beracha he could think of, and then they parted ways. Two years later, Shmuli got engaged and invited Rabbi Roseman to the engagement party. At that party, Shmuli was so excited to show Rabbi Roseman a good friend of his. He pointed to Jake, who was then wearing a crisp, white shirt and nice pants and a velvet kippah on his head. Shmuli told the Rabbi, the time that he asked Jake to give him a beracha changed his life. He was able to tap into the holiness of his neshama afterward and he made a complete turn around. Every Jew has endless potential for greatness. Hashem is yearning for everyone to get close to Him. Even if people have fallen in the past, they can still reach levels that are even higher than they could have had they not fallen in the first place. And therefore, everyone is encouraged, no matter what they have done, to come back and be close to Hashem. Shabbat Shalom.

A five-word phrase repeats eighteen times at the climax of Sefer Shemos, and we think it is Torah's way of grabbing us by the shoulders. “Kasher Tziva Hashem Es Moshe” is written so often in Parashas Pekudei that it stops sounding like narration and starts sounding like a demand: Do you actually mean what you are doing, and can you finish what you started?We walk through why the Mishkan narrative keeps circling back to that same line through the lens of the Shulchan Aruch. One path is about depth: every mitzvah has layers, including hidden dimensions of Torah that most of us never see, yet we can still honor them through careful, faithful execution. Another path is about kavanah, the intention that turns an action from a shell into avodas Hashem. We connect it to mitzvos tzrichos kavanah, the halachic question of whether intention is required, and the simple practice of saying, even in your head, “I'm doing this because Hashem commanded.”From there, we bring it into real life: a small moment that sparked this whole rant, a story about Rav Eliyahu Lopian noticing workers stacking up mitzvos while missing the mindset, and a Chovos HaLevavos-based reminder that parnasa can be a mitzvah when it is done with awareness. We end with a bigger arc, using the Ramban on Sefer Shemos to reframe the “finish line” as Hashra'as HaShechinah, and we challenge ourselves to crave one approval more than any other: the quiet joy of a job well done.If this hit a nerve, subscribe, share it with a friend, and leave a review with one sentence about where you want more kavanah in your day.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.org Questions or Comments? Please email me @ michaelbrooke97@gmail.com

Is Bilaam a saintly prophet or a greedy, pride-driven antisemite?That is the debate between Ramban and Rashi.What do we think from reading the text?And if God forbids Bilaam from making his way to Moab, then why does he reverse his pronouncement and allow him to go?

En quoi la fête de Pourim est-elle celle des villageois ? Comment comprendre qu'on puisse commencer à la célébrer dès le 11 Adar ? Pourquoi, à Jérusalem, Pourim est-il fêté le 15 Adar ? À l'époque du miracle de Pourim, tous les Juifs étaient-ils favorables à l'institution d'une fête pour s'en rappeler ? Pourquoi ? Réponse à travers des propos du Ran et du Ramban.

What if the real battle isn't choosing the right path—but staying on it once the ground shakes? We take a hard look at Zachor and the charge to remember Amalek, not as ancient trivia but as a living pattern: predators circle when conviction thins. The thread winds through Shekalim, Parah, and Hachodesh, yet lands here with urgency—miss even a word of this reading, say the sages, and you miss the heartbeat of the mitzvah.We connect the dots the Torah lays out: Amalek appears right after the people wonder, “Is God among us or not?” That same unease surfaces in Devarim, where the law about honest weights sits beside the command to remember. Why? Because cheating at the scale is theology in disguise; it says tomorrow's bread requires my deceit. From Rafidim's laxity to the Ramban's portrait of anxious believers at the sea, the pattern holds—doubt is not ignorance, it's the erosion that starts after you already know the truth.So we make it practical. Faith becomes a craft: choose with clarity, then refuse the daily re-vote on your values. Keep clean measures to declare trust in enough. When the work of building a holy home feels uphill, read “hard” as a sign of meaning, not a signal to quit. Quiet the panic, steady your breath, and act on what you know is right. That is how you drain the blood from the water and keep the sharks away.If this conversation helped you name where doubt sneaks in—and how to push back with conviction—subscribe, share the episode with a friend who needs resolve today, and leave a review with the one place you're choosing to stay the course.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.org Questions or Comments? Please email me @ michaelbrooke97@gmail.com

A single pasuk sparks a revolution: “Build Me a sanctuary so I may dwell among them.” We take that line seriously and ask sharper questions. What does it mean to build a house for the unhousable? Why did the Torah devote so much space to the Mishkan, the Beis HaMikdash, and the avodah? And most importantly, what does the mitzvah do to us?We explore the bigger picture with clear steps. First, the mandate and its scope: an unexpected portion of the 613 mitzvos revolves around the Temple, from offerings to purity laws to vessels. Then, the two main purposes highlighted by the Sefer HaChinuch: centralizing korbanos and uniting the nation through Aliyah L'Regel. We trace the story from Betzalel's portable Mishkan to Solomon's grandeur and the rebuilt Second Temple, anchoring it all in Jerusalem's permanent location. We also examine the classic debate on the future: Rambam's human-led construction under Mashiach versus Rashi and Tosafot's vision of a heavenly structure descending in fire.But the core of our discussion is the why. Using the Sefer HaChinuch and Ramban, we consider the Temple as a training ground where action shapes the soul. Pilgrimage becomes a form of education: long journeys, guarded gates, rising smoke, and hands on the offering—all designed to transform regret into renewal. We challenge a countercultural idea: mitzvos are the workout of the spirit, a precise regimen you can't outsource. Replace, don't repair, in a house of dignity; do, don't just study, when growth needs effort; and embrace the friction that shapes you—yes, even in the humble choice to hand-wrap mishloach manos rather than swipe a card.If you've ever wondered when we can rebuild, who must be present in the Land, what counts as “building,” or how the Ark fits into it all, this episode guides you through sources, history, and lived practice in one clear path. Listen, reflect, and then choose one mitzvah to “lift” with intention this week. If this resonated, subscribe, share with a friend, and leave a review—what part of the Temple's purpose most surprised you?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.org Questions or Comments? Please email me @ michaelbrooke97@gmail.com

Het onderscheid tussen lo tit'aveh en lo tachmod vormt een van de meest subtiele morele structuren in de Thora. De rabbijnse traditie leest deze twee termen niet als synoniemen, maar als twee stadia in een psychologische keten: het innerlijke verlangen en het daaropvolgende plan om het object van dat verlangen te verwerven. De Sefer HaChinuch maakt dit onderscheid scherp: lo tit'aveh (Deut. 5:18) verbiedt het koesteren van verlangen in het hart, terwijl lo tachmod (Ex. 20:14) het uitvoeren van een plan verbiedt om het begeerde object te verkrijgen, zelfs wanneer dat via ogenschijnlijk legitieme middelen gebeurt.Het laatste gebod van de Decaloog vormt een opmerkelijke verschuiving van het uiterlijke naar het innerlijke. Waar de voorafgaande geboden handelen over daden die zichtbaar zijn voor de wereld, richt het verbod op begeren zich op een beweging van het hart. De Sefer HaChinuch maakt van deze verschuiving een verfijnde juridische en morele architectuur door lo tachmod en lo tit'aveh niet als één, maar als twee afzonderlijke verboden te tellen. Daarmee wordt het innerlijke leven van de mens niet slechts moreel beoordeeld, maar halachisch gearticuleerd.Exodus spreekt over lo tachmod, het begeren van het huis, de vrouw, de dienaren en de dieren van de naaste. Deuteronomium herhaalt het gebod, maar met een andere term: lo tit'aveh, het verlangen. De rabbijnse traditie heeft deze dubbele formulering nooit als stilistische variatie gelezen, maar als een intentionele differentiatie. De Sefer HaChinuch volgt deze lijn en stelt dat lo tit'aveh het koesteren van verlangen in het hart verbiedt, terwijl lo tachmod het uitvoeren van een plan verbiedt om het object van dat verlangen te verwerven. Het innerlijke verlangen en de uiterlijke daad zijn dus niet twee graden van hetzelfde kwaad, maar twee afzonderlijke overtredingen die elk op zichzelf staan. Het verlangen leidt tot het begeren, maar de Thora verbiedt beide stadia onafhankelijk van elkaar.De klassieke commentaren ondersteunen deze tweedeling, maar elk vanuit een eigen hermeneutische gevoeligheid. Rashi leest lo tachmod als een verbod dat pas wordt overtreden wanneer men daadwerkelijk handelt om het begeerde object te verkrijgen. Voor hem is het niet de gedachte die verboden is, maar de poging om het object te verwerven, zelfs wanneer men daarvoor betaalt, zolang de eigenaar onder druk werd gezet. Rashi's lezing sluit nauw aan bij de halachische traditie die Deuteronomium 7:25 als bewijs gebruikt: begeren wordt pas overtreden wanneer men het object “neemt”, zelfs wanneer men het via een schijnbaar legitieme transactie verkrijgt.Sforno legt de nadruk op de innerlijke gerichtheid van het verlangen. Voor hem is lo tit'aveh geen verbod op spontane impulsen, maar op het cultiveren van een verlangen dat zich richt op wat niet toebehoort. Verlangen is voor Sforno geen reflex, maar een keuze: een mens kan zijn hart richten op wat hem toekomt, of op wat hem niet toebehoort. Lo tit'aveh is in zijn lezing een oproep tot innerlijke vrijheid, een discipline van het hart die voorkomt dat de mens zich laat meeslepen door de aantrekkingskracht van het bezit van de ander.Ramban biedt een synthese die zowel psychologisch als theologisch is. Hij stelt dat lo tachmod niet slechts een verbod is op het nemen van bezit, maar op het ontwikkelen van een verlangen dat zo sterk is dat het tot actie leidt. Voor Ramban is het verboden verlangen niet de vluchtige gedachte, maar het verlangen dat men vasthoudt, cultiveert en omzet in een plan. Zijn lezing maakt duidelijk waarom de Thora beide stadia afzonderlijk verbiedt: het verlangen is de wortel, de daad de vrucht. Door beide te verbieden, snijdt de Thora het kwaad af bij de bron én bij de uitwerking.Ibn Ezra gaat nog verder en stelt de vraag die elke moderne lezer stelt: hoe kan de Thora verlangen verbieden? Verlangen lijkt immers een spontane beweging van de menselijke psyche. Zijn antwoord is even eenvoudig als diepzinnig: een mens begeert slechts wat hij als bereikbaar beschouwt. Een boer kan de vrouw van zijn buurman begeren, maar nooit de prinses van het koninkrijk. De Thora gebiedt daarom niet het onmogelijk maken van verlangen, maar het herstructureren van de perceptie van wat “bereikbaar” is. Wanneer men werkelijk gelooft dat God de bezittingen van ieder mens heeft toegewezen, wordt het bezit van de ander even ver verwijderd als de prinses van de boer. Het verbod is dus niet een onderdrukking van verlangen, maar een heroriëntatie van het bewustzijn.Wanneer men deze rabbijnse inzichten toepast op Jezus' uitspraak in Mattheüs 5:28 — “Wie een vrouw aanziet om haar te begeren, heeft in zijn hart al overspel met haar gepleegd” — wordt duidelijk dat hij niet spreekt over een vluchtige gedachte, maar over een intentionele blik. De structuur van zijn uitspraak is identiek aan de structuur van lo tit'aveh: het gaat om het richten van het verlangen op een object dat jou niet toebehoort. Jezus radicaliseert de Thora niet; hij internaliseert haar op precies dezelfde manier als de rabbijnen, vooral Ramban, dat doen. Hij spreekt niet over de spontane impuls, maar over de intentionele blik die het verlangen activeert. De mens die een vrouw ziet en een gedachte voelt opkomen, overtreedt niets; de mens die haar “aanziet om haar te begeren” — die zijn blik richt, zijn verlangen vormt en zijn hart op een ander richt — overschrijdt de grens die de Thora stelt.De Sefer HaChinuch verbindt beide verboden aan het bredere verbod op diefstal in Leviticus 19:13. Niet omdat verlangen of begeren zelf diefstal zijn, maar omdat zij de psychologische wortel vormen van diefstal. De Thora kiest er daarom voor om niet het verbod op eigendomsdiefstal in de Tien Geboden op te nemen — dat gebod verwijst immers naar ontvoering — maar het verbod op begeren. Daarmee wordt de morele afstand die men moet bewaren tot het bezit van een ander radicaal vergroot: niet alleen de daad is verboden, maar zelfs de gedachte die tot de daad kan leiden.De discussie tussen Rambam en Ra'avad over de reikwijdte van lo tachmod illustreert deze spanning tussen innerlijk en uiterlijk. Rambam stelt dat zelfs wanneer de eigenaar uiteindelijk instemt met de verkoop, de koper het verbod overtreedt als hij hem onder druk heeft gezet. Ra'avad daarentegen beperkt het verbod tot gevallen waarin de eigenaar niet instemt en het object wordt genomen alsof het diefstal betreft. Rambam legt de nadruk op de intentie en de psychologische dynamiek van dwang; Ra'avad op de juridische status van de handeling. Beide posities tonen dat lo tachmod zich op het grensvlak bevindt van ethiek en recht, van innerlijk en uiterlijk, van verlangen en daad.Het verbod op verlangen en begeren is daarmee geen ascetische oproep tot emotionele onderdrukking, maar een verfijnde morele pedagogie. De Thora erkent dat verlangen de motor is van menselijke actie, maar zij eist dat deze motor niet gericht wordt op het bezit van de ander. De mens wordt opgeroepen om zijn verlangens te richten op wat hem toekomt, niet op wat hem niet toebehoort. In deze zin is lo tit'aveh de innerlijke discipline die lo tachmod mogelijk maakt, en lo tachmod de uiterlijke grens die lo tit'aveh beschermt.Het laatste gebod van de Decaloog is dus geen randverschijnsel, maar de voltooiing van de morele orde. Het verbiedt niet slechts de overtreding van de grens van de ander, maar zelfs de eerste beweging van het hart die die grens zou kunnen overschrijden. Het is een gebod dat de mens niet klein maakt, maar groot: het veronderstelt dat hij in staat is zijn verlangens te richten, zijn gedachten te ordenen en zijn hart te vormen naar een hogere maatstaf. In die zin is lo tachmod niet het einde van de Tien Geboden, maar hun kroon.Become a supporter of this podcast: https://www.spreaker.com/podcast/koinonia-bijbelstudie-live--595091/support.

Explanation of events and order of Parshiyot based on the debate between Rashi and Ramban

In this week's episode Rabbi Kohn discusses the Torah's lesson on how we all must take when approriate. If someone refuses help when he needs it he is showing a sense of cruelty to himself. He also discusses the Ramban on this week's Parsha which connects the revelation at Sinai to the building of the Mishkan(Tabernacle). Another idea which is discussed is the wording the Torah uses when describing the building of the Menorah. Was it built by Moshe and the Jewish craftsmen or did something miraculous happen. Subscribe to The Practical Parsha Podcast. For questions or comments please email RabbiShlomoKohn@gmail.com. To listen to Rabbi Kohn's other podcast use this link- the-pirkei-avos-podcast.castos.com/  If you would like to support this podcast please use this secure link to donate: SUPPORT THE PODCAST  Chapters (00:00:00) - Practical Parsha Podcast(00:00:50) - Rabbi Shlomo Cohen(00:01:22) - The Mishkan(00:13:33) - Two Wrongs Don't Make a Right(00:20:41) - How the Jews Made a Menorah

Chullin Shiur #73 Daf 12a- Smoch Miuta L'chazoko, Ri, Rabbeinu Tam, Ramban

Chullin Shiur #74 Daf 12a- Smoch Miuta L'chazoko, Ramban, Rashba

1:35 Introduction 2:36 Sefer HaYashar and R' Avraham ben HaGra 7:02 The Ramban on Sefer HaYashar 9:20 Torah Shelemah of R' Menachem Kasher and R' Chaim 11:00 R' Shlomo Buber 11:56 Why This Topic Matters 13:07 Names According to R' Chaim 16:20 R' Moshe Feinstein's Haskamah on Works About Names 17:47 Tzavaas R' Yehudah HaChassid 27:50 The Name Noach 29:14 Naming After a Rasha 33:26 Quoting from Problematic Seforim 37:20 Naming After Figures Mentioned Before Avraham Avinu in the Chumash 39:50 Naming a Man After a Woman and Vice Versa 44:07 Pronunciation of the Name Yissachar 46:20 Naming After One's Father and Bar Kappara

Ramban's three great works on the subject: a.) סֵפֶר הַוִּכּוּחַ b.) סֵפֶר הַגְּאֻלָּה c.) שַׁעַר הַגְּמוּלhttps://thechesedfund.com/rabbikatz/support-rabbi-katzz-podcast

A quiet “thank you” in Tzfas sparked a movement. From that simple beginning, "Thank You Hashem" evolved into a chorus of songs, hoodies, and heartbeats that you see on street corners and in shul hallways alike. We approached with curiosity and caution—questioning whether catchy slogans and lively concerts can genuinely convey Emunah—or if, amid all the hype, we risk reducing God from Master of the universe to a mascot on a sweatshirt.Our journey takes a pivotal turn with the Ramban on Parshas Bo. He explains why miracles occur, why mitzvos exist, and what they point to every day: living evidence that God exists, knows, and cares. The Ramban's bold statement shifts everything—the core intention of all mitzvos is to believe in God and acknowledge that He formed us. If the world's purpose is human recognition and gratitude, then public reminders can support private devotion—provided they inspire intention and avoid shortcuts.We discuss origins with the Bloomstein brothers, how music and merchandise spread the message, and the critiques: commercialization, pop aesthetics, and concerns about spiritual fast food. Then we find harmony. Gratitude isn't just a feeling; it's a form of service. A hoodie isn't holiness, but it can serve as a nudge toward it. When songs motivate us to say “I see You” more often—in joy, in struggle, in the everyday—they become tools, not toys. The true test is whether our practices deepen awareness, humility, and thankfulness.Join us as we shift from skepticism to a stronger embrace of radical gratitude. If you're wrestling with faith in a noisy world, this conversation offers both caution and encouragement: maintain reverence, hold onto thought, and let reminders draw you back to the purpose of creation. If this resonated, subscribe, share with a friend, and leave a review sharing where you stand on TYH and the work of gratitude.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.org Questions or Comments? Please email me @ michaelbrooke97@gmail.com

A visit to Hiroshima's Peace Memorial Museum prompts a painful moral reckoning. Using Parshat Bo as his anchor, Rabbi Dunner examines whether decisive, devastating force is sometimes necessary to end evil. Drawing on Ramban, the Maharal, and Hiroshima itself, he challenges modern discomfort with the horrors of war—and the unsettling truth that ending evil can require unbearable, irreversible decisions, guided by moral clarity.

The Exodus was not one-and-done. It remains an ever-present, indispensable part of our religion. We are commanded to recall the Exodus every single day. There are many festivals and days of note dedicated to remembering and reliving the Exodus. There are many mitzvos that orient around the exodus. The prominent centrality of the Exodus needs an explanation. Why would the event of our nation's freedom from bondage more than 3330 years ago play such a prominent role for all time? In a seminal essay that addresses many foundational elements of our religion, Ramban (Nachmanides) addresses this question. This essay is his most famous comment in his entire magisterial commentary on the Torah. My grandfather, blessed memory, used to say that every single Jew must study this comment in Ramban until they can recite it by heart. In this very interesting podcast, we read this essay and discover and ponder its gems.– – – – – – – – – – – – – – – – – – – – – –DONATE: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!– – – – – – – – – – – – – – – – – – – – – –NEW TORCH Mailing Address POBox:TORCHPO BOX 310246HOUSTON, TX 77231-0246– – – – – – – – – – – – – – – – – – – – – –Email me with questions, comments, and feedback: rabbiwolbe@gmail.com– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to my Newsletterrabbiwolbe.com/newsletter– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to Rabbi Yaakov Wolbe's PodcastsThe Parsha PodcastThe Jewish History PodcastThe Mitzvah Podcast This Jewish LifeThe Ethics PodcastTORAH 101 ★ Support this podcast ★

In this week's parasha, Va'era , we read about seven of the makot which Hashem brought upon the Mitzrim . The Ramban says one of the lessons we are supposed to learn from the makot is that in the same way it was obvious that Hashem was behind those open miracles, it's also supposed to be obvious that Hashem is controlling the world through nature as well. If a person's roof is leaking, it is Hashem who caused it to happen. If a person's car got dented, it was Hashem who made it happen. If a person made money through a business deal, it was Hashem who made the deal for him. And whenever a person receives any type of help from another individual, it was Hashem who brought it about. Each time a person experiences any situation in life and he attributes what happens to the workings of Hashem, that is included in the mitzvah of אנכי ה' אלוקיך אשר הוצאתיך מארץ מצרים. A woman told, she was going through a lot of hardships. When Chanukah came, she managed to put them out of her mind and was looking forward to spending one of the evenings at her parents' house who were hosting a Chanukah party. That night when her son came home from school, he was very upset about his basketball practice. He made everyone in the house miserable because of it and, in the end, things got so bad, they didn't end up going to her parents' party. This made matters much worse. The next day, she did not want to talk to anyone, especially her son. That evening, her husband reminded her they had a Bar Mitzvah to attend. She wasn't feeling well, she was in a terrible mood and did not want to go, but she forced herself to go because it was the Bar Mitzvah of a close friend of theirs. She sat at a table there feeling sorry for herself, not wanting to talk to anyone. But then, a friend came over to say hello and that friend began talking to her about how difficult it has been raising her children. And then she mentioned, her eldest son, who was a senior in high school, just spent the whole night crying because his basketball team lost the game and it has been a strain on the house. This woman couldn't believe the hashgacha that was taking place. Here, she felt her son's attitude which ruined the previous night was so silly and now a friend, who she hadn't spoken to in a very long time, comes over to tell her the same thing happened in her house. This gave the woman so much chizuk . She felt Hashem talking to her and was able to move on happily, despite all the problems she was having. Her belief that it was Hashem who orchestrated that, and sent that friend to talk to her, is a mitzvah in its own right. So in addition to all of the other benefits that she received from that meeting, she also got a spiritual elevation by fulfilling a mitzvah. A relative of mine told me that for whatever reason, she hadn't made chulent in the past three months. This past Shabbat, she prepared it and, as usual, was planning to plug in the crock pot right before she lit the candles, but it completely slipped her mind. Her housekeeper had polished the tray that her candles are set upon this past week and therefore the tray was a little out of place so she moved the tray back into place and, all of a sudden, a small folded yellow piece of paper came out from underneath and fell right into her hands. She opened the paper and it had just one word on it. " Chulent ." She had written that note three months before to remind herself not to forget to plug in the crock pot. And on this day, it "accidentally" fell into her hands. She was so excited seeing how Hashem reminded her to plug in her crock pot. Although one could look at this and say, "Yeah, that just happened to be," she is fulfilling a mitzvah by believing it was all done by hashgacha peratit . The more we accustom ourselves to seeing the yad Hashem in everything that happens, the more we will be fulfilling the main purposes of Hashem's performances of the makot in Mitzrayim . Shabbat Shalom.

Fire and ice fall from the sky, frogs flood the palace, and yet the most surprising instruction isn't a plague—it's a posture: speak to Pharaoh as Melech Mitzrayim. We dig into Vaera's high drama and ask the hard question: why would Moshe be told to honor a tyrant? Drawing on Rashi's breakdown of Moshe's three objections, a striking Zohar about illegitimate kings, and Rav Moshe Sternbuch's powerful thesis, we explore how public honor reframes Pharaoh's downfall as an unmistakable act of God rather than a political stumble.From there, we pivot to a pragmatic read with everyday stakes. What if that instruction also models a timeless persuasion principle—treat people with dignity and they will hear you? The Ramban's guidance on humility and gentle speech becomes a blueprint for conversations that land. Avraham's hospitality shows how influence is built not with pressure but with honor. And when we bring it home, Rambam's insights on marriage and mutual respect, plus a clear approach to parenting and professional negotiations, turn a biblical moment into a usable playbook: lead with respect, ask with clarity, and watch defenses drop.Expect a fast path from text to life: why honoring the other person doesn't excuse wrong, how to pair conviction with courtesy, and where this approach helps—at home, with kids, at work, and in heated debates. If you're ready to trade volume for influence and friction for traction, press play, subscribe for more source-driven takeaways, and tell us where you'll try this first.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.org Questions or Comments? Please email me @ michaelbrooke97@gmail.com

Understanding the goal of each Torah Commentator

Shemot ends with the assembly of all the constituent parts of the Mishkan and God's "glory-Kavod" resting within the Mishkan.We spend todays podcast discussing the structure of Shemot according to two systems - that of Ramban and that of Rashi. They each teach different messages about the spiritual thrust of the book.

Rabbi Menashe Reizman shared a beautiful idea from the Or HaChaim that we can take with us as the days of Chanukah come to an end. One of the central components of lighting the Nerot Chanukah is pirsumei nisa—publicizing the miracle. But this raises a question. The miracle that the oil lasted for eight days is common knowledge among Jews. Why, then, is there such an emphasis on publicizing it? Usually, the need to publicize something is when the message is not yet well known. The Ramban, at the end of Parashat Bo, explains that when Hashem performs open miracles, the purpose is not only the miracle itself, but what we are meant to learn from it. We are meant to internalize that just as Hashem performs revealed miracles, He is equally behind all the hidden miracles that take place every second of our lives. That is the true message we are meant to publicize. Not merely that oil burned for eight days, but that Hashem is behind everything that happens in this world, at every moment. In this week's Parashah, Vayigash, when Yaakov Avinu hears that Yosef is still alive, the pasuk says וַיָּפָג לִבּוֹ כִּי לֹא הֶאֱמִין - that his heart did not believe them. Rashi explains that although Yaakov physically heard the words, his heart was not yet ready to internalize the reality. This happens to us very often. With our mouths, we say that we believe Hashem is in charge of everything that happens in the world. But when we look honestly at the way we live, it becomes clear that our hearts have not fully internalized that belief. If we truly believed that only Hashem runs everything, why do we get so angry when things don't go our way? Why do we become upset at people when they hurt us? Why don't we invest more effort into tefillah? Why are we late to tefillah? If Hashem is the only One in control, then He is the only One we need to impress. If HaKadosh Baruch Hu alone decides our parnassah, then why do we feel pressured to run out of davening for a business meeting? The Nerot Chanukah are there to remind us that Hashem's presence fills every detail of life. Hashem decided that a small amount of oil would burn for eight days. Oil does not burn on its own—it burns only because Hashem wills it to burn. He also made a small group of Jews defeat the mighty Greek army. The Greeks wanted us to believe that the world runs on autopilot, that everything happens naturally. Unfortunately, this belief still exists today. People see weather patterns and global warming, but they don't see Hashem behind every raindrop, every gust of wind, and every change in temperature. When someone loses a business deal, he sees the person who took it away, not Hashem. When someone gains a good opportunity, he credits the person who gave it, not Hashem. We must know with absolute clarity that no human being has any power to help or harm us. No one can use their free will to affect our lives unless Hashem decrees it. But because we are constantly involved in hishtadlut—searching for the best doctor, the best shadchan, the best deal—we easily become absorbed in the effort itself. We begin to believe that success comes from our actions or from the people we rely on, and we forget Who is truly running everything. The message of the Nerot Chanukah is that Hashem alone is behind it all. Someone who has not yet married off his children may still believe that shidduchim depend on shadchanim and networking. But someone who has already married off his children knows with absolute clarity and without the slightest doubt that HaKadosh Baruch Hu alone does everything. There are people who send their children to one yeshivah instead of another out of fear that it might, quote-unquote, "damage shidduchim." But what does that really mean? Hashem brings the shidduch, and He would never want us to do something that is not truly beneficial for our child. One of the clearest indicators of whether we truly believe in Hashem's control is the way we engage in hishtadlut. May we be zocheh to take the light of the Nerot Chanukah with us throughout the year—to move our emunah from our lips into our hearts—and to live with a deep, internalized belief in Hashem's absolute control over everything that happens.

Is Yosef testing his brothers—or struggling to reclaim his own identity? In this episode, Zvi Hirschfield and Rabbi Dr. Meesh Hammer-Kossoy explore Parshat Miketz through Yosef's puzzling treatment of his brothers and the deeper questions it raises about anger, revenge, and responsibility. They trace classic interpretations—from Ramban and Abarbanel to the Zohar and Rav Yoel Bin-Nun—to ask what motivates Yosef's actions. Framed by Hanukkah, the conversation culminates in Yosef's moment of teshuvah: reclaiming his place in his family and choosing Jewish destiny over forgetting.

In the beginning of this week's parashah, Vayetzei, Yaakov dreamed of angels going up and down a ladder. The Ramban explains that Hashem was teaching Yaakov about His absolute involvement in everything that takes place in this world. Even when Hashem sends His messengers, the angels, to act in this world, they first go up to Him after seeing their mission and ask exactly what He wants done. Only afterward do they come back down and carry out His will. Nothing happens on its own. Even what people do to us is never truly in their hands. It is only what Hashem wants that can come to pass. A man complained to me that someone had stolen his customer in business, and he could not stop thinking about it. I told him that no human being has the power to take away a customer from another person. If it happened, it was only because Hashem willed it. Even though people have free will, they cannot use that free will to harm another person unless it is decreed by Hashem. When Lavan chased Yaakov and caught up with him, he said, "I have the power to harm you, but the G-d of your father came to me last night and warned me not to touch you." His words contradict themselves. On the one hand, he claims he has the power to harm Yaakov. In the same breath, he admits that Hashem is the One who controls what he can and cannot do. The Be'er HaParashah brings an explanation from Rav Shalom Schwadron on this pasuk, based on a story told by the Alter of Novardok about his own youth. As a young boy, he was learning in an out-of-town yeshivah when his parents sent word that he must come home urgently. He did not have enough money to buy a train ticket. Still, he believed with complete bitachon that Hashem would help him. He traveled for several days until he reached the train station. There, he sat down on a bench, opened his Gemara, and waited for Hashem's salvation. There were still a few hours before the train was scheduled to depart. At one point, a religious Jew arrived and saw the boy sitting and learning. He was thrilled to find another Jew immersed in Torah. He struck up a conversation and invited the boy to sit next to him on the train so they could learn together during the journey. The boy replied that he would love to, but he did not have a ticket. The man told him he had better buy one quickly, because the train would be leaving in a short time. The boy calmly explained that he had no money, but he had complete trust that Hashem would help him. The man was stunned. "You traveled all this way without money for a ticket?" he said. "That's not bitachon, that's foolishness. You can't buy a ticket with faith. You need money." With that, the man shook his head and boarded the train. Time passed. The train was now only minutes from departure. A final boarding call was announced. The boy continued sitting and learning, calm and unshaken. Then, just moments before the train was about to leave, another Jew came running into the station, out of breath and afraid he had missed it. He noticed the yeshivah boy still sitting on the bench and asked him why he was not boarding. When he heard that the boy had no money for a ticket, the man immediately said, "If you need a ticket, I'll gladly buy you one." He rushed to the counter, purchased the ticket, and handed it to the boy. Together, they boarded the train just as the doors closed. The boy thanked the kind Jew for the ticket, and he thanked Hashem for sending him at the final moment. As he looked for a seat, he suddenly saw that first religious man staring at him in disbelief. "How did you get a ticket?" the man asked. The boy told him what had happened and quoted the Midrash that says, "Whoever trusts in Hashem, Hashem will save him." The man shook his head. "If that fellow hadn't come at the last second, you'd still be sitting there. Don't tell me your bitachon helped you. It was that man who saved you." But the truth was the opposite. It was precisely because of the boy's bitachon that Hashem sent that man at the final moment to help him. So too with Lavan. He told Yaakov, "I could have harmed you, but there was just one small problem. At the last second, Hashem told me not to." That means he never had any control. No human being in this world has any power on his own. No one can hurt us, and no one can help us, unless Hashem decrees it. The more clearly we internalize this truth, the more peaceful and tranquil our lives will become. Shabbat Shalom

In this week's Parsha Review Podcast on Parshas Vayeitzei, Rabbi Aryeh Wolbe zooms in on one powerful verse from Yaakov's dream at Bethel: “Your offspring shall be like the dust of the earth… and you shall burst forth westward, eastward, northward, and southward.” At first glance it sounds like a promise of vast numbers and conquest, but the sages reveal the exact opposite: the key to Jewish success and blessing is being “like the dust of the earth” — radical humility.Rabbi Wolbe contrasts Jewish greatness with the arrogance of the nations: when Hashem elevated Avraham, Moshe, and David, each responded, “I am dust, I am nothing, I am a worm.” When power was given to Nimrod, Pharaoh, Nebuchadnezzar, and Hiram of Tyre, they immediately declared themselves gods. The Talmud teaches that Hashem loves the Jewish people precisely because we are “the fewest of all nations” and, even when blessed with greatness, we shrink ourselves in awe and gratitude.Leah's naming of her first four sons (Reuven, Shimon, Levi, Yehudah) all reflect the same theme: every blessing is met with deeper humility and thanks to Hashem rather than self-congratulation. Even Yaakov, after 24 uninterrupted years of Torah study and receiving the promise of the Land, wakes up exclaiming, “How awesome is this place!” — not “Look what I earned.”The message is clear and counter-cultural: the moment we take personal credit for our accomplishments, the blessings stop growing. Only when we genuinely feel “I am nothing without Hashem; everything is an undeserved gift” do the gates of heaven open wider and the promise of “u'faratzta” (you shall burst forth in all directions) become reality. True Jewish greatness is achieved by choosing to remain small._____________This episode of the Parsha Review Podcast is dedicated in honor of Lenny & Teresa FriedmanDownload & Print the Parsha Review Notes:https://drive.google.com/drive/folders/1ncaRyoH5iJmGGoMZs9y82Hz2ofViVouv?usp=sharingRecorded at TORCH Meyerland in the Levin Family Studios (B) to a live audience on November 25, 2025, in Houston, Texas.Released as Podcast on November 28, 2025_____________Subscribe: Apple Podcasts (https://podcasts.apple.com/us/podcast/parsha-review-podcast-rabbi-aryeh-wolbe/id1651930083)Spotify (https://open.spotify.com/show/22lv1kXJob5ZNLaAl6CHTQ) to stay inspired! Share your questions at awolbe@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: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Subscribe and Listen to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer 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.org_____________Keywords:#Torah, #Parsha, #Genesis, #Humility, #Leadership, #Abraham, #Moses, #Aaron, #David, #Ramban, #Gratitude, #Success, #Humble, #Wealth, #Intelligence, #Blessings, #Solomon, #PersonalGrowth ★ Support this podcast ★

In this week's Parsha Review Podcast on Parshas Vayeitzei, Rabbi Aryeh Wolbe zooms in on one powerful verse from Yaakov's dream at Bethel: “Your offspring shall be like the dust of the earth… and you shall burst forth westward, eastward, northward, and southward.” At first glance it sounds like a promise of vast numbers and conquest, but the sages reveal the exact opposite: the key to Jewish success and blessing is being “like the dust of the earth” — radical humility.Rabbi Wolbe contrasts Jewish greatness with the arrogance of the nations: when Hashem elevated Avraham, Moshe, and David, each responded, “I am dust, I am nothing, I am a worm.” When power was given to Nimrod, Pharaoh, Nebuchadnezzar, and Hiram of Tyre, they immediately declared themselves gods. The Talmud teaches that Hashem loves the Jewish people precisely because we are “the fewest of all nations” and, even when blessed with greatness, we shrink ourselves in awe and gratitude.Leah's naming of her first four sons (Reuven, Shimon, Levi, Yehudah) all reflect the same theme: every blessing is met with deeper humility and thanks to Hashem rather than self-congratulation. Even Yaakov, after 24 uninterrupted years of Torah study and receiving the promise of the Land, wakes up exclaiming, “How awesome is this place!” — not “Look what I earned.”The message is clear and counter-cultural: the moment we take personal credit for our accomplishments, the blessings stop growing. Only when we genuinely feel “I am nothing without Hashem; everything is an undeserved gift” do the gates of heaven open wider and the promise of “u'faratzta” (you shall burst forth in all directions) become reality. True Jewish greatness is achieved by choosing to remain small._____________This episode of the Parsha Review Podcast is dedicated in honor of Lenny & Teresa FriedmanDownload & Print the Parsha Review Notes:https://drive.google.com/drive/folders/1ncaRyoH5iJmGGoMZs9y82Hz2ofViVouv?usp=sharingRecorded at TORCH Meyerland in the Levin Family Studios (B) to a live audience on November 25, 2025, in Houston, Texas.Released as Podcast on November 28, 2025_____________Subscribe: Apple Podcasts (https://podcasts.apple.com/us/podcast/parsha-review-podcast-rabbi-aryeh-wolbe/id1651930083)Spotify (https://open.spotify.com/show/22lv1kXJob5ZNLaAl6CHTQ) to stay inspired! Share your questions at awolbe@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: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Subscribe and Listen to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer 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.org_____________Keywords:#Torah, #Parsha, #Genesis, #Humility, #Leadership, #Abraham, #Moses, #Aaron, #David, #Ramban, #Gratitude, #Success, #Humble, #Wealth, #Intelligence, #Blessings, #Solomon, #PersonalGrowth ★ Support this podcast ★

At the beginning of Parashat Chayei Sarah, the Torah goes into great detail regarding Avraham Avinu's purchase of the Me'arat HaMachpelah. The Ramban writes that this story is told at length because it represents one of the greatest tests of Avraham's life. Chazal tell us that when Moshe Rabbeinu questioned Hashem about making the work harder for Benei Yisrael in Miẓrayim, Hashem replied that He missed Avraham and gave an example of Avraham's steadfast emunah. Hashem had promised Avraham the entire land of Eretz Yisrael, yet when he needed a place to bury Sarah Imeinu, he could not find one until he was forced to pay an exorbitant sum — and still, he did not question Hashem. The Mefarshim are bothered, because from the pesukim it seems Avraham easily found a burial site, and the Benei Chet offered it to him free of charge. The Alshich HaKadosh explains that Avraham requested an "Achuzat Kever", a permanent burial place — one in which Sarah would rest until Tichiat HaMetim. However, the Benei Chet were only willing to offer a temporary plot; they did not want Avraham to hold a permanent stake in the land. Avraham then asked to speak directly with Efron Hachiti, offering to purchase the entire property where the Me'arah stood. Efron hinted that it would cost an enormous amount, and Avraham paid it in full, without the slightest complaint or question of Hashem's promise. Think about what Avraham was experiencing at that moment. He had just passed what may have been the greatest test in history — the Akeidat Yitzchak — and upon returning, he learned that his beloved Sarah had suddenly passed away. Wanting only to perform the mitzvah of k'vurah as quickly as possible, he found himself dealing with the most difficult, dishonest people imaginable. He was denied a place to bury his wife in a land that the Creator Himself had promised him as an eternal inheritance. When a person suffers loss and grief, it is natural to be emotionally fragile; to then face new frustration can easily cause one to lose patience or become angry. Yet Avraham Avinu maintained the same calm, pleasant demeanor throughout. He treated the Benei Chet and Efron with the utmost respect and paid an outrageous price — all while knowing that Hashem had already granted him this very land as a gift. This unwavering composure and acceptance were what impressed Hashem so deeply. Hashem was showing Moshe Rabbeinu the greatness of Avraham: that no matter how far Hashem pushed him, he never lost himself; he never let the test diminish his emunah. Whenever a person faces a situation in which he could easily lose control or complain, he must remember: Hashem put him there. Hashem is watching to see if he will rise above it. Avraham accepted everything that came his way with joy, knowing it was the Ratzon Hashem — the will of HaKadosh Baruch Hu. That was what Hashem "bragged" about to Moshe Rabbeinu. A man told me about his daughter who lives in Lakewood. Her brother-in-law asked to borrow her car for a night. She gladly agreed, but he unfortunately totaled it. Just a few days later, her brother asked if he could borrow her other car for the night. After what had just happened, she easily could have refused, saying she needed a break from lending her car. But Hashem was testing the depth of her middat hachesed. She smiled and handed him the keys. That night, he too got into an accident and caused major damage to the second car. She could have become upset, blaming them for carelessness — yet she accepted everything from Hashem with understanding and calmness. A few days later, their name was drawn in a local yeshivah raffle, and they won a brand-new Toyota Sienna worth $40,000. If a person worries about damage to his car, he must remember that Hashem can give him ten cars if He wishes. Our concern should not be about possessions — but about our character, our response to challenges, and how we accept Hashem's will. The harder the test, the greater the potential for growth.