Podcasts about Ramban

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.

Qu'est-ce qui a entraîné l'exil grec ? Sous quelle forme existe-t-il encore aujourd'hui ? En quoi est-il si fondamental de servir Hachem avec enthousiasme ? Comment y arriver ? En quoi est-ce lié à 'Hanouka ? Réponse à travers des propos du Bakh, du Ramban, de la Guemara et de Rav Dessler.

The opening verse of Parashat Vayesheb introduces the story of Yosef by saying, "Vayesheb Yaakob Be'eretz Megureh Abib, Be'eretz Kena'an" – "Yaakob dwelled in the land when his father had lived, in the land of Canaan." The question arises as to why the Torah found it necessary to inform us that Yaakob lived in the Land of Israel (known then as Canaan). While it is true that Yaakob had spent twenty years outside the land, with his uncle in Haran, we already read in last week's Parasha, Parashat Vayishlah, of Yaakob's return to the Land of Israel, and of his experiences there. Why, then, do we need to be told again that he lived in Canaan? Moreover, we must ask why the Torah emphasizes here that this is the land where Yaakob's father, Yishak, had lived. We are well aware of the fact that Yishak had lived in Israel, and we know that even when famine struck the land, and he began journeying toward Egypt – just as his father, Abraham Abinu, had done in a time of famine – G-d appeared to him and commanded him to remain in the land and not to go to Egypt (Bereshit 26:2-3). Why, then, does the Torah find it necessary to mention that the Land of Israel was "Eretz Megureh Abib" – the land where Yishak had lived? The Ramban answers these questions by explaining that the word "Megureh" stems from the word "Ger" – "foreigner." The Torah isn't telling us that Yaakob lived in Canaan – but rather that he lived as a "Ger," as a foreigner, under the rule of the Canaanite tribes, just as his father had. This reality fulfilled G-d's prophecy to Abraham Abinu that his descendants would live as foreigners, in a land governed by others – "Ki Ger Yiheyeh Zar'acha Ba'aretz Lo Lahem" (Bereshit 15:13). Abraham's descendants would live as foreigners for 210 years in Egypt – but this prophecy actually began immediately with the birth of Yishak, who lived as a foreigner in the land of Canaan, as Yaakob did, until going to Egypt at the very end of his life. The reason this is emphasized here, the Ramban explains, is for the sake of contrasting Yaakob with his brother, Esav. The previous section – the end of Parashat Vayishlah – elaborates at great length on Esav's progeny, how he settled in the region of Edom and established there a large empire. Esav enjoyed all the comforts of freedom and sovereignty, establishing a kingdom swiftly and easily. Yaakob, meanwhile, remained in his homeland, in the Land of Israel, where he lived as a foreigner. It would be centuries later that Yaakob's descendants, Beneh Yisrael, would – after many difficult battles – establish their kingdom in their homeland. The Ramban writes that the Torah mentions this "to tell that they [Yishak and Yaakob] chose to live in the chosen land, and that through them [the prophecy of] 'for your offspring shall be foreigners in a land not theirs' was fulfilled." As opposed to Esav, Yaakob – like his father – preferred living in the Promised Land, in the sacred Land of Israel, even under less-than-ideal conditions, rather than enjoy the comforts and conveniences that were available elsewhere. Yaakob chose a life of meaning and purpose over a life of comfort and convenience. He understood that we are brought here to this world to live meaningfully, to pursue meaningful goals and achievements, and not to enjoy vain pleasures. And so he preferred basking in the sanctity of the Land of Israel over an easier life elsewhere. Life as a Torah Jew isn't always easy – because the goal is to live with meaning and purpose, which takes hard work and sacrifice. We, the descendants of Yaakob Abinu, must follow his example of choosing a life of Kedusha and purpose over a life of comfort and convenience.

Explore Parshas Vayeshev weekly Torah portion through Reb Chaim Shmulevitz's powerful insights on spiritual tests, temptation, and the surprising wisdom of knowing when to run. This episode examines Yosef's encounter with Potiphar's wife and why his escape earned the miraculous reward of splitting the Red Sea.Why does Jewish wisdom suggest fleeing a challenge rather than fighting it? Drawing from Bereishis Rabbah, Midrash, the Ramban, and Talmudic teachings, discover how the yetzer hara (evil inclination) actually operates - and why avoidance requires more strength than resistance. Practical Torah wisdom connects ancient biblical stories to modern life decisions.Perfect for Orthodox Jews, Torah learners, and anyone seeking Jewish spirituality and personal growth. This dvar Torah offers actionable insights on temptation, self-control, and spiritual development from classical Jewish sources. Weekly parsha podcast exploring faith, character development (middos), and Torah living.

Harav Moshe Makovoz discusses Rashi and Ramban's approaches to “katonti mikol hachassadim”, explains how we may “devalue” mitzvos, and shares two practical lessons for our tefillah.

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 ★

Chullin Shiur #41 Daf 9a- Ikur: Rashi, Tosfos, Rambam, Ramban, Rashba

The Masechta opens by listing close relatives with whom yibum is not allowed — including cases of eishes ach (a brother's wife) outside the mitzvah of yibum.This immediately raises the core question: How can yibum ever work? Yibum is, by definition, marrying an eishes ach, which is normally an issur punishable by kares.Tosfos based on Kovetz He'aros 9Yibum works through the rule of aseh docheh lo sa'aseh — a positive mitzvah overriding a prohibition.The issur of eishes ach remains fully in place; it is simply overridden in this scenario.Tosafos asks: If yibum overrides ervah, why not apply it to other forbidden relatives, like a wife's sister?Tosafos answers: Yibum is allowed only because the Torah explicitly commands it. The override applies only here, nowhere else.Yad Ramah's Approach (Sanhedrin 53a):Yibum is not based on aseh docheh lo sa'aseh.Rather, the Torah's prohibition of eishes ach never applied to a case where yibum is possible.The issur applies only when the woman has children and yibum is off the table.Ramban's View (Toras Ha'adam):Agrees with the Yad Ramah.Compares it to a kohen becoming tamei for a mes mitzvah: it's not an exception — that case simply wasn't included in the original prohibition.So too, eishes ach simply doesn't apply in a scenario of yibum.Nafka Minas (Practical Differences Between the Views):Kiddushin with a Yevama:Rashi says kiddushin cannot take effect, because the issur of eishes ach still exists (fits with Tosafos/Rav Elchonon).According to Ramban/Yad Ramah, kiddushin might work, since eishes ach isn't present at all in a yibum case.Yibum for the Wrong Reasons:The Gemara warns it's like living with an ervah.Rambam says it's not actually an ervah at all — once the brother dies, the issur disappears.Rambam fits with Ramban: the issur is simply gone in a yibum case.Tosafos/Rashi fit the stricter language of the Gemara — the issur exists but is overridden.This sugya sets up a major theme of Yevamos:Is yibum an override of eishes ach, or is eishes ach simply not present when the Torah commands yibum?

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.

The Ramban that this includes Kodesh Hakodashim.Source Sheet: https://drive.google.com/file/d/1QXe2vLf6F1zIvj8VW3o1e6uMHFCkpuB-/view?usp=share_link

Chullin Shiur #33 Daf 8a-b- Heteira Bala, Hechsher Keilim Ramban

The Machlokes of the Rambam against Tosfos and the Ramban.Source Sheet: https://drive.google.com/file/d/1FixTf-62bRrBMnXVWgVJQDeKC2HIZWS0/view?usp=share_link

This episode surveys various writing of the Ramban to elucidate his theory on nisyonos—tests.

Reasons of Mitzvos

In this episode of the Parsha Review Podcast, Rabbi Aryeh Wolbe explores Parshas Vayeira, the fourth portion in Genesis, focusing on Abraham's experiences and virtues. He highlights Abraham's revolutionary monotheism and his open-tent hospitality, exemplified by welcoming guests even while recovering from circumcision at age 99. God mercifully makes the day extremely hot to deter travelers, allowing Abraham rest, yet he eagerly runs to greet three angels disguised as men. These angels deliver missions: healing Abraham, announcing Sarah's impending pregnancy, and preparing to destroy Sodom and Gomorrah. Rabbi Wolbe emphasizes humility as essential for true kindness, drawing from the Ramban's letter advising to view others as greater, fostering respect and empathy.The discussion delves into the necessity of truth (Emes) for humility and self-improvement, quoting the Chida on avoiding arrogance by honestly assessing one's flaws and gifts from God. Rabbi Wolbe explains that truth demands no compromise, unlike modern courts or even halacha (except for mezuzah placement symbolizing household peace). He stresses accepting personal shortcomings—such as overindulgence or arrogance—as the first step to repair, noting that denial prevents growth. Abraham's plea for Sodom, despite its wickedness, reflects his humble recognition of potential in others and reliance on divine gifts like persuasion.Ultimately, Rabbi Wolbe teaches that success lies in effort, not results, as per the Mishnah in Ethics of Our Fathers: one must strive without expecting to complete the task. He shares personal anecdotes, like his father's focus on best effort over grades, and urges listeners to build individual closeness to God, like the patriarchs, through daily mitzvot and truth. The episode ends with a call to sponsor content via TORCH in Houston._____________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 4, 2025, in Houston, Texas.Released as Podcast on November 5, 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, #Abraham, #Kindness, #Humility, #Hospitality, #Truth, #Compromise, #Effort, #Striving, #Perfection, #Dedication, #Vayera, #Mezuzah ★ Support this podcast ★

In this episode of the Parsha Review Podcast, Rabbi Aryeh Wolbe explores Parshas Vayeira, the fourth portion in Genesis, focusing on Abraham's experiences and virtues. He highlights Abraham's revolutionary monotheism and his open-tent hospitality, exemplified by welcoming guests even while recovering from circumcision at age 99. God mercifully makes the day extremely hot to deter travelers, allowing Abraham rest, yet he eagerly runs to greet three angels disguised as men. These angels deliver missions: healing Abraham, announcing Sarah's impending pregnancy, and preparing to destroy Sodom and Gomorrah. Rabbi Wolbe emphasizes humility as essential for true kindness, drawing from the Ramban's letter advising to view others as greater, fostering respect and empathy.The discussion delves into the necessity of truth (Emes) for humility and self-improvement, quoting the Chida on avoiding arrogance by honestly assessing one's flaws and gifts from God. Rabbi Wolbe explains that truth demands no compromise, unlike modern courts or even halacha (except for mezuzah placement symbolizing household peace). He stresses accepting personal shortcomings—such as overindulgence or arrogance—as the first step to repair, noting that denial prevents growth. Abraham's plea for Sodom, despite its wickedness, reflects his humble recognition of potential in others and reliance on divine gifts like persuasion.Ultimately, Rabbi Wolbe teaches that success lies in effort, not results, as per the Mishnah in Ethics of Our Fathers: one must strive without expecting to complete the task. He shares personal anecdotes, like his father's focus on best effort over grades, and urges listeners to build individual closeness to God, like the patriarchs, through daily mitzvot and truth. The episode ends with a call to sponsor content via TORCH in Houston._____________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 4, 2025, in Houston, Texas.Released as Podcast on November 5, 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, #Abraham, #Kindness, #Humility, #Hospitality, #Truth, #Compromise, #Effort, #Striving, #Perfection, #Dedication, #Vayera, #Mezuzah ★ Support this podcast ★

This episode discusses various ideas about Avraham's Milah: (1) How and why Hashem helped Avraham do Milah? (2) The purpose of Milah acc to the Ramban; (3) How Milah completed the perfection of the remaining five of Avraham's 248 limbs.

This morning, Rabbi Bernath explored a fascinating question raised by the great medieval sage Nachmanides (the Ramban): Why does the Torah introduce every major biblical figure with their background—except Abraham?Why does G-d suddenly appear and tell him, “Lech Lecha — Go to yourself”, without any explanation of why him?The Ramban and later Chassidic masters reveal something extraordinary: G-d didn't just speak to Abraham. He speaks to everyone. The difference is — Abraham heard it.“Lech Lecha” is not a one-time command; it's a timeless call to every soul to move forward, step out of fear, and become the person G-d created us to be.Rabbi Bernath illustrated this with the story of Avraham Vetzler, a 90-year-old Holocaust survivor who, after eight decades of silence, suddenly felt the call to return—to light, to Torah, to G-d. His story reminds us that it's never too late to hear our own Lech Lecha.Key Takeaways:G-d is always speaking. The question is: am I listening?“Lech Lecha” is a call to every human being — to leave behind fear, comfort, and old patterns and journey toward our truest self.Growth begins when we notice that inner whisper and take one brave step forward.You're never too old, too far, or too lost to hear the call again.#Kabbalah #Judaism #Jewish #LechLecha #Abraham #purpose #Faith #mysticism #spiritualgrowth #BibleStudy #Bible #Parsha #ParshatLechLecha #chassidus #chassidut Sign up for "The Forgiveness Lab" HERE: theloverabbi.com/eventsSupport the showGot your own question for Rabbi Bernath? He can be reached at rabbi@jewishndg.com or http://www.theloverabbi.comSingle? You can make a profile on www.JMontreal.com and Rabbi Bernath will help you find that special someone.Donate and support Rabbi Bernath's work http://www.jewishndg.com/donateFollow Rabbi Bernath's YouTube Channel https://www.youtube.com/user/ybernathAccess Rabbi Bernath's Articles on Relationships https://medium.com/@loverabbi

Send us a textThis morning, Rabbi Bernath explored a fascinating question raised by the great medieval sage Nachmanides (the Ramban): Why does the Torah introduce every major biblical figure with their background—except Abraham?Why does G-d suddenly appear and tell him, “Lech Lecha — Go to yourself”, without any explanation of why him?The Ramban and later Chassidic masters reveal something extraordinary: G-d didn't just speak to Abraham. He speaks to everyone. The difference is — Abraham heard it.“Lech Lecha” is not a one-time command; it's a timeless call to every soul to move forward, step out of fear, and become the person G-d created us to be.Rabbi Bernath illustrated this with the story of Avraham Vetzler, a 90-year-old Holocaust survivor who, after eight decades of silence, suddenly felt the call to return—to light, to Torah, to G-d. His story reminds us that it's never too late to hear our own Lech Lecha.Key Takeaways:G-d is always speaking. The question is: am I listening?“Lech Lecha” is a call to every human being — to leave behind fear, comfort, and old patterns and journey toward our truest self.Growth begins when we notice that inner whisper and take one brave step forward.You're never too old, too far, or too lost to hear the call again.#Kabbalah #Judaism #Jewish #LechLecha #Abraham #purpose #Faith #mysticism #spiritualgrowth #BibleStudy #Bible #Parsha #ParshatLechLecha #chassidus #chassidut Sign up for "The Forgiveness Lab" HERE: theloverabbi.com/eventsSupport the showGot your own question for Rabbi Bernath? He can be reached at rabbi@jewishndg.com or http://www.theloverabbi.comSingle? You can make a profile on www.JMontreal.com and Rabbi Bernath will help you find that special someone.Donate and support Rabbi Bernath's work http://www.jewishndg.com/donateFollow Rabbi Bernath's YouTube Channel https://www.youtube.com/user/ybernathAccess Rabbi Bernath's Articles on Relationships https://medium.com/@loverabbi

What was Adam thinking? Of course, eating the fruit from the forbidden tree was wrong, and he – along with all humankind – was punished as a result. But we would certainly expect that he had some rationale, some thgouht process that justified this action in his mind. What might have led him to eat fruit which G-d had explicitly commanded him not to eat? The Arizal explains the spiritual effects of Adam's sin, how it fundamentally transformed the human being. Before his sin, the Yeser Ha'ra (evil inclination) was external to the person, not part and parcel of his being. Adam was pure and pristine, with a natural inclination to act the right way and do the right thing. Although temptation existed, it could be avoided. A person could keep a distance from sources of temptation, and serve G-d easily, without any inner resistance or inner struggle. After the sin, however, everything became a struggle. As we all know, virtually every good deed we do requires some degree of effort, a "tug-of-war" between our desire to do the right thing and the desire to do the wrong thing. This ongoing struggle was introduced once Adam and Havah partook of the forbidden fruit. This explains Adam's rationale when he decided to eat the fruit that Havah brought him. Imagine a baseball team that shows up ready to play a game, but after the pregame workouts and batting practice, just before the first pitch, the other team decides to forfeit the game. The first team will of course be happy to be credited with a win, but it won't feel very proud of this victory. But if the game is played, and it goes into extra innings, with both teams playing hard, and the game is won in dramatic fashion in the 14 th inning – the team will go home feeling very gratified over its hard-fought win. Adam reasoned that he could draw closer to G-d by inviting the Yeser Ha'ra into his being, by accepting the challenge of perpetual spiritual struggle. Serving G-d without this inner conflict would be like winning via a forfeit, without a fight, whereas serving G-d by constantly resisting lures and temptations would be a hard-fought triumph each and every day of his life. This is what Adam wanted. He strove for greatness, and he understood that greatness is achieved only through hard work and struggle. He thus decided to subject himself to the difficult challenges of the Yeser Ha'ra so he would have to wage a lifelong battle against them. Nevertheless, Adam was wrong. This decision was sinful – so sinful, in fact, that it brought to the world numerous curses, including death itself. The reason why Adam was wrong is very simple – because Hashem told him not to eat the fruit. No human being can ever try to "outsmart" G-d, or think that he has a better idea than G-d had. And no human being can ever think that he can draw close to G-d by disobeying G-d's command. No matter how certain a person is that a certain action will propel him to great spiritual heights and enhance his relationship with Hashem – he must not commit that act if Hashem Himself proscribed it. It is impossible to serve G-d by disobeying G-d. The Gemara teaches that the "Zuhama" ("filth") of Adam's sin remained until the time of Matan Torah, when Beneh Yisrael stood at Mount Sinai and accepted the Torah. They proclaimed, "Na'aseh Ve'nishma" ("We will do and we will hear" – Shemot 24:7), committing themselves unconditionally to G-d's will. They declared their unbridled obedience, that they would observe every command without any hesitation and without rationalization. This corrected the ill that plagued mankind since the time of Adam's sin, the tendency to arrogantly subject G-d's commands to human logic and reasoning. Tragically, however, Beneh Yisrael fell once again just 40 days later, when they worshipped the golden calf. The Ramban and others explain that Beneh Yisrael did not worship they golden calf as a deity. They made a graven image not to replace the Almighty, but rather to replace Moshe, their leader and prophet through whom they served G-d – and whom they had assumed was never returning. Their intentions may have been noble – but they erred by directly disobeying the explicit command not to build an idol for religious worship. Religious observance cannot be diluted or altered to suit our own ideas, our own preferences, or our own perceptions of right and wrong. No matter how convinced we might be that a certain course action is "spiritual" or religiously beneficial, and serves to advance our relationship with G-d, it must not be followed if it violates Hashem's word, if it transgresses the Torah that He gave us. Adam's mistake reminds us that even the noblest intentions cannot justify disobedience. Real Abodat Hashem (service of Gd) begins when we humbly trust His wisdom more than our own.

This episode explores whether darkness is a real creation or just the absence of light, featuring the views of the Gra, Ramban, Rambam, and Ran.

Why does Sukkos alone carry the title "Yom Simchateinu" when we're commanded to rejoice on all the festivals? What distinguishes Sukkos from Pesach, Shavuot, and even from Rosh Hashanah and Yom Kippur?In this eye-opening Sukkos episode, explore Rav Yitzchak Hutner's framework for understanding the unique simcha of Sukkos. Discover the Midrash's powerful explanation of why we wave the lulav triumphantly - like leaving a court case victorious - and what this reveals about our relationship with Hashem after the Yamim Noraim.Through Rabbi Yisrael of Ruzhin's moving parable about an expensive watch that gets bent but not broken, understand the profound message about the neshama and spiritual repair. Learn why the Ramban connects completion with goodness, and why Sukkos specifically brings double korbanot. This shiur reveals practical insights about never giving up hope and recognizing that what seems damaged can always be straightened.Perfect for anyone seeking deeper understanding of Sukkos, the festivals, and the power of spiritual restoration.Keywords: Torah podcast, Sukkos, Yom Simchateinu, Jewish learning, Yamim Tovim, Shalosh Regalim, arba minim, lulav, Rav Hutner, teshuvah, Yamim Noraim, Simchat Torah

Short vort on the Parsha how everything in Torah has depth and value. And a famous story from the Ramban how everything is contained in Parshas Haazinu.

Have any questions, insights, or feedback? Send me a text!Mishlei 25:1-2 - Kavod Elohim vs. Kavod Melachim (Part 2)גַּם אֵלֶּה מִשְׁלֵי שְׁלֹמֹה אֲשֶׁר הֶעְתִּיקוּ אַנְשֵׁי חִזְקִיָּה מֶלֶךְ יְהוּדָה:כְּבֹד אֱלֹהִים הַסְתֵּר דָּבָר וּכְבֹד מְלָכִים חֲקֹר דָּבָר:Length: 45 minutesSynopsis: This morning (9/26/25), in our Morning Mishlei shiur, we continued learning the first two pesukim of Mishlei Chapter 25 after a few days off. After reviewing and refining what we came up with last time, we focused on Malbim and Rashi (!), who take this pasuk to be about metaphysics and other areas of Torah that ought to be concealed. We spent the rest of shiur developing these ideas, recruiting other non-Mishlei commentators like the Rambam and Ramban. It'll be interesting to see how "Mishleic" in their subject matter the pesukim in Chapter 25+ feel going forward. Either way, I'm sure the ideas will be good!---מקורות:משלי כה:א-בשד"למאיריר"י אבן כספי פירוש שנימצודת דוד - ישעיה יא:א-גמצודת דודאבן עזרא - קהלת ה:ארבינו בחיי אבן פקודה - חובות הלבבות א:ימלבי"םרמב"ם - פירוש המשניות ב:ארש"ירש"י - ויקרא יט:יטרמב"ן - ויקרא יט:יט-----The Torah Content for the month of September is sponsored by Meir Areman in loving memory of his grandmother, Esther Chasha bas Meir Gedalya, who recently passed away on the 25th of Av. Tehei nishmasah tzerurah b'tzror ha'chayim.-----If you've gained from what you've learned here, please consider contributing to my Patreon at www.patreon.com/rabbischneeweiss. Alternatively, if you would like to make a direct contribution to the "Rabbi Schneeweiss Torah Content Fund," my Venmo is @Matt-Schneeweiss, and my Zelle and PayPal are mattschneeweiss at gmail. Even a small contribution goes a long way to covering the costs of my podcasts, and will provide me with the financial freedom to produce even more Torah content for you.If you would like to sponsor a day's or a week's worth of content, or if you are interested in enlisting my services as a teacher or tutor, you can reach me at rabbischneeweiss at gmail. Thank you to my listeners for listening, thank you to my readers for reading, and thank you to my supporters for supporting my efforts to make Torah ideas available and accessible to everyone.-----Substack: rabbischneeweiss.substack.com/YU Torah: yutorah.org/teachers/Rabbi-Matt-SchneeweissPatreon: patreon.com/rabbischneeweissYouTube Channel: youtube.com/rabbischneeweissInstagram: instagram.com/rabbischneeweiss/"The Stoic Jew" Podcast: thestoicjew.buzzsprout.com"Machshavah Lab" Podcast: machshavahlab.buzzsprout.com"The Mishlei Podcast": mishlei.buzzsprout.com"Rambam Bekius" Podcast: rambambekius.buzzsprout.com"The Tefilah Podcast": tefilah.buzzsprout.comOld Blog: kolhaseridim.blogspot.com/WhatsApp Content Hub (where I post all my content and announce my public classes): https://chat.whatsapp.com/GEB1EPIAarsELfHWuI2k0HAmazon Wishlist: amazon.com/hz/wishlist/ls/Y72CSP86S24W?ref_=wl_share

Chullin Shiur #16 Daf 4a-5a- Rambam, Ramban, Rashba

In this episode of the Jewish Inspiration Podcast, Rabbi Aryeh Wolbe reflects on the approaching Rosh Hashanah, just two days away, emphasizing it as a time to realign with one's purpose and mission in life. He encourages listeners to evaluate their goals for the new year, citing his own experience of surpassing ambitious goals from the previous year as evidence of divine assistance when one commits to meaningful objectives. Drawing from the Mesillat Yesharim by the Ramchal, Rabbi Wolbe underscores the importance of cleaving to Hashem by aligning personal will with divine will, as exemplified by Moshe, described as a servant of Hashem in his eulogy. He explains that repentance (teshuvah) involves removing barriers like arrogance, comforts, and distractions (e.g., social media, gaming) that separate us from Hashem, returning to a state of oneness akin to a fetus in the womb, unburdened by physical limitations. Referencing Parshas Nitzavim, he highlights the verse (Deuteronomy 30:11-14) that the mitzvah—interpreted by Rashi as Torah study and by the Ramban as teshuvah—is accessible through the heart and mouth, requiring desire and effort. Rabbi Wolbe shares personal anecdotes, like his struggle to master drumming rhythms and his initial intimidation teaching complex prayers, to illustrate that persistent effort, even in the face of doubt, leads to divine clarity and success. He stresses the importance of accepting rabbinic guidance humbly, even when disagreeing, and critiques congregational disregard for rabbis' spiritual leadership. Finally, he connects the numerical value of “this mitzvah” (zot, 408) to teshuvah, tefillah, and tzedakah (fasting, prayer, charity), which remove evil decrees, sharing a donor's perspective that charity is giving God's money, reinforcing divine trust. Rabbi Wolbe concludes with a blessing for a year of health, clarity, and Torah study, urging listeners to recognize Hashem as the source of all creation.Recorded at TORCH Centre in the Levin Family Studios (B) to a live audience on September 12, 2025, in Houston, Texas.Released as Podcast on September 14, 2025_____________Listen, Subscribe & Share: Apple Podcasts: https://podcasts.apple.com/us/podcast/jewish-inspiration-podcast-rabbi-aryeh-wolbe/id1476610783Spotify: https://open.spotify.com/show/4r0KfjMzmCNQbiNaZBCSU7) to stay inspired! Share your questions at aw@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback, please email: awolbe@torchweb.org_____________Support Our Mission:Our Mission is Connecting Jews & Judaism. Help us spread Judaism globally by sponsoring an episode at torchweb.org.Your support makes a HUGE difference!_____________Listen MoreOther podcasts by Rabbi Aryeh Wolbe: Jewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesPrayer Podcast: https://prayerpodcast.transistor.fm/episodesEveryday Judaism 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:#RoshHashanah, #Self-reflection, #Teshuva, #Repentance, #JewishPrinciples, #Hashem, #Humility, #Guidance, #Kindness, #GoodHealth, #Clarity, #DivineEnergy ★ Support this podcast ★

In this episode of the Jewish Inspiration Podcast, Rabbi Aryeh Wolbe reflects on the approaching Rosh Hashanah, just two days away, emphasizing it as a time to realign with one's purpose and mission in life. He encourages listeners to evaluate their goals for the new year, citing his own experience of surpassing ambitious goals from the previous year as evidence of divine assistance when one commits to meaningful objectives. Drawing from the Mesillat Yesharim by the Ramchal, Rabbi Wolbe underscores the importance of cleaving to Hashem by aligning personal will with divine will, as exemplified by Moshe, described as a servant of Hashem in his eulogy. He explains that repentance (teshuvah) involves removing barriers like arrogance, comforts, and distractions (e.g., social media, gaming) that separate us from Hashem, returning to a state of oneness akin to a fetus in the womb, unburdened by physical limitations. Referencing Parshas Nitzavim, he highlights the verse (Deuteronomy 30:11-14) that the mitzvah—interpreted by Rashi as Torah study and by the Ramban as teshuvah—is accessible through the heart and mouth, requiring desire and effort. Rabbi Wolbe shares personal anecdotes, like his struggle to master drumming rhythms and his initial intimidation teaching complex prayers, to illustrate that persistent effort, even in the face of doubt, leads to divine clarity and success. He stresses the importance of accepting rabbinic guidance humbly, even when disagreeing, and critiques congregational disregard for rabbis' spiritual leadership. Finally, he connects the numerical value of “this mitzvah” (zot, 408) to teshuvah, tefillah, and tzedakah (fasting, prayer, charity), which remove evil decrees, sharing a donor's perspective that charity is giving God's money, reinforcing divine trust. Rabbi Wolbe concludes with a blessing for a year of health, clarity, and Torah study, urging listeners to recognize Hashem as the source of all creation.Recorded at TORCH Centre in the Levin Family Studios (B) to a live audience on September 21, 2025, in Houston, Texas.Released as Podcast on September 22, 2025_____________Listen, Subscribe & Share: Apple Podcasts: https://podcasts.apple.com/us/podcast/jewish-inspiration-podcast-rabbi-aryeh-wolbe/id1476610783Spotify: https://open.spotify.com/show/4r0KfjMzmCNQbiNaZBCSU7) to stay inspired! Share your questions at aw@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback, please email: awolbe@torchweb.org_____________Support Our Mission:Our Mission is Connecting Jews & Judaism. Help us spread Judaism globally by sponsoring an episode at torchweb.org.Your support makes a HUGE difference!_____________Listen MoreOther podcasts by Rabbi Aryeh Wolbe: Jewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesPrayer Podcast: https://prayerpodcast.transistor.fm/episodesEveryday Judaism 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:#RoshHashanah, #Self-reflection, #Teshuva, #Repentance, #JewishPrinciples, #Hashem, #Humility, #Guidance, #Kindness, #GoodHealth, #Clarity, #DivineEnergy ★ Support this podcast ★

Rosh Hashanah & Parshas Nitzavim: Crowned With Life As we stand before Rosh Hashanah, Moshe's words in Parshas Nitzavim ring out: “You are all standing today before Hashem.” Every Jew together, bound in unity, choosing life with purpose and with G-d. The Ramban and the Rebbe remind us that this covenant is not history—it is alive, renewed each year through our choices. To crown G-d as King is to embrace meaning, faith, and resilience, even in times of pain. In honor of Eretz Yisroel – May G-d protect our brave soldiers and return all the hostages in Gaza immediately. Dedicated in loving memory of Edward Ben Efraim, Shlomo Ben Edward, and Yirachmiel Daniel Ben Gedalia. Listen now at ParshaPerspective.com

Ramban on the Torah | 5785 | 39 | Ki Tavo, by Rav Eli Weber How do we show gratitude to Hashem? How do we deal with failure in Avodat Hashem?

Parshas Ki Tsavo: Covenant In Stone

In 1263 the Ramban was forced to attend a public Disputation and defend the truths of the Talmud against attacks by the Dominicans, who were led by an apostate Jew.   The Ramban would be exiled from Spain as a result and settle in Eretz Yisrael where he described with both pride and pain of the state of the Jewish community.  Using his medical knowledge, the Ramban also authored a central halachic work on healing and consulting doctors for refuah.   Chapters 00:00 The Downfall of Edom and the Church's Influence 02:53 The Ramban's Controversial Letters and Kabbalistic Ideas 06:08 The Disputation of Barcelona: A Turning Point 08:44 The Aftermath of the Disputation and Censorship 11:57 The Ramban's Journey to Eretz Yisrael 14:41 Rebuilding Jerusalem: The Ramban's Legacy 18:03 The Ramban's Medical Insights and Philosophy 21:02 The Ramban's Introduction to the Torah 24:03 The Essence of the Torah and Its Connection to Hashem

Ramban on the Torah | 5785 | 38 | Ki Tetze, by Rav Eli Weber What is behind the order of the parshiot? What does the Torah say about the ethics of war? 

By the 13th century, Spain was becoming a more uncomfortable place for Jews, partly due to  communal structure. Ramban will engage in dampening the flames of controversy both about the Rambam and regarding power and authority. But he will face strong personal attacks in the process.   The Ramban was also a prolific author of sefarim. They range from Halacha to Chumash, Kabbala & Talmud. R' Shmuli Levison joins us to introduce us to these various works and the distinction between Philosophy & Kabbalah.   Email: giana.elav@gmail.com for the Poland Trip   Chapters   00:00 The Life and Legacy of the Ramban   07:48 Ramban's Influence on Jewish Thought   21:39 The Maimonidean Controversy   40:48 Ramban's Approach to Kabbalah and Philosophy   57:25 Ramban's Writings and Their Impact

Why does the Torah command us to send away a mother bird before taking her eggs or chicks? From the Mishnah and Rambam to Ramban, Maharal, the Hasidic masters, Rav Dessler, and Rav Kook, Rabbi Dunner shows how this mitzvah is far more than a law about bird nests — it's a journey into compassion, exile and redemption, spiritual growth, and God's infinite mercy.

Dans quel contexte la Torah nous dit que Moché Rabbénou était le plus humble des hommes ? Qui a écrit la Torah ? Comment comprendre que la vie de chacun de nous est inscrite dans celle-ci ? En quoi un sourire peut-il sauver des vies ? Est-il suffisant d'étudier la Torah, même beaucoup, pour être une bonne personne ? Qu'est-ce que la modestie ? En quoi est-il si important d'avoir une bonne estime de soi ? Réponse à travers des propos du Ramban, du Gaon de Vilna et du Méiri, et plusieurs histoires.

In this essay, Ramban analyzes the grandeur of the Written Law , the תּוֹרָה שֶׁבִּכְתָב, refuting Christlogical readings and the skepticism of Spanish Jewish אֶפִּיקוֹרְסִים. This is the edition published in the Prague of the Maharal Era.https://thechesedfund.com/rabbikatz/support-rabbi-katzz-podcast

Ramban on the Torah | 5785 | 37 | Shoftim, by Rav Eli Weber What is the role of the magistrate in the Torah? 

Two explanations (Ramban, Divrei Dovid) of being "tov v'yashar" in Hashem's Eye's

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

What caused the destruction of the Beis Hamikdash? The Talmud provides a surprising, direct answer from God Himself that continues to challenge us today.The connection between Parshas Devarim and Tisha B'Av is no coincidence. Both center on honest reflection about past mistakes rather than glossing over uncomfortable truths. Moshe's rebuke in Devarim exemplifies true Mussar – looking back at previous actions with clarity to understand where we went wrong. Similarly, Tisha B'Av isn't merely about mourning something we've never personally witnessed, but about examining the causative factors that led to destruction.The Talmud in Tractate Nedarim tells us something remarkable: when asked why the Temple was destroyed, neither the sages nor the prophets could determine the reason. Only God Himself provided the answer: "They forsook my Torah." But how exactly? The explanation given is cryptic yet profound – "they did not bless the Torah first." This doesn't mean they abandoned Torah study completely; rather, they failed to prioritize it as their highest concern. While externally Judaism appeared to function properly with mitzvos being performed, Torah had taken a secondary position in their hearts.To heal this relationship, we must reconsider how we approach Torah study. The Ramban advises not just learning Torah but implementing its wisdom immediately: "When you rise from your book, search in what you have studied to see if there is something you can now fulfill." Our relationship with sacred texts should mirror our most cherished relationships – treating them with care, keeping them organized, and ensuring they're never neglected. The way we pack for trips reveals our priorities; do our sefarim get packed first, or are they afterthoughts?Ultimately, there is no meaningful Jewish identity apart from Torah. It constitutes our entire relationship with God and provides the framework through which we understand our purpose. By recommitting to blessing Torah first – making it our primary concern in both study and action – we take a crucial step toward rebuilding what was lost. How will you prioritize Torah in your life today?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

In Parashat Matot, Moshe Rabbeinu is commanded by Hashem to avenge the Midyanim for causing Bnei Yisrael to stumble in the most severe sins. Moshe responds by selecting one thousand tzaddikim from each shevet, totaling 12,000 men. He sent them off to war along with Pinchas, the Aron HaKodesh, and the special trumpets used in battle to invoke Hashem's favor and bring victory. The Torah then states: " וַיִּצְבְּאוּ עַל־מִדְיָן " – They encamped against Midyan. Ramban explains that this means the Jewish army surrounded Midyan on three sides, leaving one side open. This was a direct command from Hashem, meant to offer the enemy a chance to flee. Even in war, we are commanded to show mercy. And Ramban adds that this wasn't a one-time instruction—this principle of compassion applies to all future optional wars. Later, the Torah testifies that the Jewish army wiped out Midyan without losing even one soldier. It was openly miraculous. To confront such a large enemy with only 12,000 men and suffer no casualties was clearly the hand of Hashem. This pattern has repeated itself throughout Jewish history. We show compassion to our enemies—and we experience miraculous victories. In a recent conflict, the Israeli Air Force flew nearly 400 warplanes over Iran. Not a single jet malfunctioned. There were no mechanical failures, no planes struck by enemy fire, and not one pilot was injured or captured. Before the operation, Israeli defense officials estimated that between 400 and 800 civilians could be killed in Iranian missile assaults. Some projections feared that if Iran fired all of its 2,000+ ballistic missiles, the death toll could rise to 4,000. In the end, only 687 missiles were fired. Of those, 97% were intercepted. Iran also launched 1,200 drones—99% of which were downed by Israeli defensive systems. According to military experts, these numbers are almost statistically impossible. But when Hashem is protecting us, statistics do not apply. Although we did not merit a completely casualty-free outcome like the war against Midyan, we witnessed an unmistakable miracle. And it wasn't only us who saw it. Even non-Jewish journalists around the world began to acknowledge that something beyond nature is protecting the Jewish people. A British journalist by the last name Heath recently wrote an article exploring the world's irrational hatred for the Jews. He asked: Why does a nation this small inspire so much hostility? In his own words: A nation this small should not be this strong. Surrounded by enemies, condemned in the UN, targeted by terror, boycotted, slandered, and attacked—and yet, the Jewish people thrive in every area: military, medicine, technology, agriculture, security, intelligence, morality, and resilience. They turn desert into farmland. They make water from air. They intercept rockets midair. They rescue hostages from the heart of enemy territory. They survive wars they are supposed to lose—and they win. The world watches and can't explain it. So they grasp for explanations: American aid, high-tech trickery, some hidden secret—anything but the truth. Because the truth means admitting it's Hashem. By all logic, the Jewish people should have disappeared long ago. That's how the story of every exiled, enslaved, and persecuted minority ends. But the Jews didn't disappear. We are stronger than ever. There is no cheat code that can explain how a nation returns to its homeland after 2,000 years. There is no rational explanation for how a people go from gas chambers to global influence. There is no historical precedent for surviving the Babylonians, Romans, Crusaders, Inquisitions, Pogroms, and Holocaust—and still standing strong today. Israel doesn't make sense—unless you believe in something higher. And that's what drives the world crazy. Maybe history isn't random. Maybe evil doesn't have the last word. Maybe the Jewish people aren't just a nation—but a living proof that there is a G-d in the world. Once a person admits that Israel's survival is divine, his entire moral compass has to reset. Because then he is not watching the final chapter of a fallen people, but rather the unfolding of something eternal. So the world tries to deny it—but it is becoming more and more obvious. We are incredibly fortunate to be the Am Hashem. We must appreciate that privilege and honor it by living as true representatives of Hashem—through our Torah and our mitzvot.. Shabbat Shalom.

Ramban on the Torah | 5785 | 36 | Matot-Masei, by Rav Eli Weber What is the meaning of living in Eretz Israel?

The Halacha below was generated by AI based on multiple classes given by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio file. This write-up has been reviewed, but if any errors remain , we welcome corrections. 06-09-25 ; 06-10-25 ; 06-11-25 ; 06-12-25 The Question We wear Tefillin every weekday morning, but we do not don Tefillin on Shabbat or Yom Tob. Why is that? What makes these days different, and what is the source for this practice? Tefillin as an 'Ot'—a Sign The Torah describes Tefillin as an Ot—a sign between Hashem and the Jewish people. In Shemot (13:9), Tefillin are called "a sign upon your arm and between your eyes." Shabbat and Yom Tob themselves are also referred to as an Ot. They serve as a sign of the covenant between Hashem and Am Yisrael. This is clearly stated in Shemot (31:13): "Ach et Shabbetotai tishmoru … ki Ot hi." If the day itself serves as a sign, then Tefillin are not needed. The presence of one Ot (Shabbat or Yom Tob) renders a second Ot (Tefillin) unnecessary. This is the foundational reason why Tefillin are not worn on these days. Gemara and Halachic Sources The Gemara ( Masechet Eruvin 96a) brings a Baraita: "One may not wear Tefillin on Shabbat and Yom Tob." Rashi explains that since these days are already an Ot, we do not add another. Rambam (Hilchot Tefillin 4:10) and Shulhan Aruch (Orah Haim 31:1) both rule accordingly: Tefillin are worn only on weekdays. Ramban's Explanation: Avdut vs. Herut The Ramban adds another dimension: Tefillin symbolize Avdut —our servitude to Hashem. They demonstrate submission of mind and body to His will. Shabbat and Yom Tob, by contrast, represent Herut—spiritual freedom. On these days, we are elevated, likened to royalty. A slave wears signs of his service, but a free person or a king does not wear the garments of servitude. Therefore, Tefillin are set aside on these days of elevated spiritual status. Kabbalistic Explanation According to Kabbalah, the spiritual light of Shabbat and Yom Tob themselves provides all the blessings and protections that Tefillin typically bring. The Arizal taught that the Kedusha of these days is so great that Tefillin are not only unnecessary, but may even detract from the spiritual light of the day. Summary • Tefillin are not worn on Shabbat or Yom Tob because those days themselves are an Ot. • The Gemara , Rambam, and Shulhan Aruch rule that Tefillin are only for weekdays. • The Ramban explains that Tefillin reflect servitude, while Shabbat and Yom Tob reflect spiritual freedom. • According to Kabbalah, these days emit their own light and blessing, making Tefillin spiritually redundant.

In the finale of the Jewish Ethics series, Rabbi Josh Feigelson explores the commandment to love your neighbor as yourself--v'ahavta l'reiakha kamokha. Drawing on personal stories of community during grief, classical commentaries like Ibn Ezra and Ramban, and a guided meditation, this episode reveals how loving others is a mindful practice rooted in seeing every person as created btzelem elohim, in the Divine image. Discover how showing up for others transforms our lives and communities. Be in touch at a new email address: josh@unpacked.media. This episode is sponsored by Jonathan and Kori Kalafer and the Somerset Patriots: The Bridgewater, NJ-based AA Affiliate of the New York Yankees, AND BY Rebecca Halpern, in loving memory of her father, Richard, and her mother, Maddy, at the conclusion of the first thirty days of mourning since she passed away. May their memories be a blessing.  --------------- This podcast was brought to you by Unpacked, a division of OpenDor Media. For other podcasts from Unpacked, check out: ⁠⁠⁠⁠⁠⁠Jewish History Nerds⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠Stars of David with Elon Gold⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠Unpacking Israeli History⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠Wondering Jews

The Shitos in the Rishonim The Baal Shem Tov and the Gra's Shita If you hold like the Rambam and the Ramban's Shita are you an Apikorus according to the Gra and Baal Shem Tov Is Hashem busy with the animal kimgdom? Can you do something to someone if it wasn't preordained?  Why do bad things happen in the world? What's the point of Hishtadlus if everything is preordained? What does Hester Panim mean?  with Rabbi Elyada Goldvicht – Rov in Raanana, Rosh Yeshiva of Semichas Chaver – 11:57 with Rabbi DovBer Pinson – Rosh Kolel of the IYYUN Yeshiva/Kolel, is the Marah D'asra of 84 Viola, Mechaber Seforim – 20:51 with Rabbi Aryeh Lebowitz – R'm in Yeshivas Shalavim, Mechaber Sefer on Hashgacha Pratis – 39:54 מראי מקומות