Podcasts about Ramban

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.

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 ★

An Immigrant in This World Welcome to our special Elul series of Cheshbon HaNefesh (Soul-Searching). We've now completed our 30th reflection, which prompts us to view ourselves as immigrants in this world. This is a celebration of our journey through these 30 spiritual units. Imagine a transient immigrant arriving in a foreign land. He knows no one, and no one knows him. But a compassionate, powerful person takes him in, provides his daily food, and gives him a set of instructions to follow, with clear consequences for disobedience. This guide tells him how to act and that he will eventually leave this land, though the time of departure is unknown. How should this immigrant act? Lessons from the Immigrant Humility: He should be humble, shedding all pride and arrogance. He is a sojourner, not a judge of others, as Lot was told: " One came to sojourn, and he would now judge? " Readiness: He must be ready to leave at a moment's notice and should not become too comfortable. As God says in Vayikra , " The land is Mine, for you are strangers and sojourners with Me. " Understanding the Laws: He must diligently learn the laws and statutes of the land and his obligations. King David expressed this perfectly in Tehillim : " I am a foreigner in the land; do not hide Your commandments from me. " Love for Others: As an immigrant, he should feel a special bond with other foreigners and help them. The Torah commands us, " Love the stranger, for you were strangers in the land of Egypt. " Another verse in Vayikra says, " The stranger who sojourns with you shall be to you as the native-born among you, and you shall love him as yourself. " The Ramban suggests that this command, " Love him as yourself, " is even stronger than the general command to love one's neighbor, as we ourselves are immigrants. Clinging to the Guide: He must dedicate himself to the service of the one who is guiding him, as this is the only person who will truly have compassion for him and come to his aid. Like King David, who said, " I looked to my right and I saw that no one was with me; refuge was lost to me; no one cared for my soul. " Unlike the Shunammite woman who felt secure among her own people, we are truly alone but for our Creator. Contentment: He should be content with the minimal necessities provided—food, shelter, and clothing. He should not put excessive effort into accumulating possessions, as he must be ready to travel at any time. The smallest gift should bring him great joy, and he should never stop giving thanks. Tolerance: He should tolerate difficulties and not complain about simple discomforts like a lack of air conditioning, because he is grateful just to be in the country. Our True State My friends, we must accept these conditions of being an alien, because we truly are strangers here. We might think we have friends and allies, but this is an illusion. The proof is how we came into this world. No one was there to help you develop in your mother's womb. No one but God could make your limbs grow and your heart beat. And just as you were alone in the womb, you are alone in this world. No person can truly help you without God. No one can add to your life or take days away from it. As the author asks, " What relationship do you truly have with other people? " You are an immigrant in this world, and you are neither helped by the many nor harmed by the few. You are an isolated individual whose only true ally is your Creator. No one has compassion for you but Him. There may be many distractions in the world, but ultimately there is only one force to focus on. Therefore, dedicate yourself to His service, just as He dedicates Himself to creating, guiding, and sustaining you in life and in death. Keep His Torah before your eyes, hope for His reward, and fear His punishment. By accepting your alien state in this world, you will truly enjoy the delights of the world to come. This powerful message is especially fitting for Erev Rosh Hashanah , as this is what the day is all about—our special one-on-one connection with God. As God says, " I am the Lord, your God " in the singular. We must deal with Him directly, for no one else can truly affect us. This is our final reflection.

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

Chullin Shiur #10 Daf 3b-4a- Rashba & Ramban Miut Hamotzui, Matzas Kusim

Chullin Shiur #8 Daf 3b- Rov Metzuyin Aitzel Shechitah, Rif, Rambam, Ramban

Chullin Shiur #9 Daf 3b- Ramban 3b

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

Parshas Ki Teze 5785

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.

The Ramban teaches us that we must avoid making a very common mistake.

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

Shoftim (sorry only the 1st third) 5785 Can judges make mistakes? Must we always listen?

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

EKEV: Does God Need Your Mitzvah? | STUMP THE RABBI (242)https://youtu.be/jYMimsMGRrMIf Shimon steals or says lashon hara and Levi stops him by scaring him, is that a Mitzvah HaShem wants? Does He even need it? Many sheep have decided to follow the wolf of Chabad called Manis Friedman into the world of heresy where their god needs them. Is there any truth in it? Confused? Don't worry, the holy Jewish sages, led by the Ramban and even a Chassid Chabad named Reb Mendel will help us understand exactly what Moshe Rabbeinu is telling us in this week's Parashat Ekev to address this and many other questions BeEzrat HaShem.This will be followed by a live questions & answers that the online audience will have. Learn, Enjoy, Share and Be Holy.

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.

How can the Torah command us not to feel an emotion - isn't jealousy involuntary? What's the connection between not coveting and loving others? In Parshas Vaeschanan, discover the Ramban's insight that transforms our understanding of emotions. Through Sarah's job interview sacrifice, uncover the Torah's antidote to jealousy. This episode reveals the spiritual secret for eliminating envy through a surprising emotional transformation.www.prismoftorah.com

For our first-ever live Judaism Demystified podcast shiur, we're honored to welcome back Rabbi Chaim Eisen — visiting from Israel for his third appearance on the show. In front of a packed audience, Rabbi Eisen takes us on a riveting journey into one of the most profound and misunderstood topics in Jewish thought: Are the miracles of the Exodus (and other miracles) an extension of nature — or its negation? This shiur explores the complex interplay between miracles and nature, the boundaries between the natural and the supernatural, and the deeper theological implications of Hashgakha Pratit (individual Divine providence) and Hashgakha Klalit (general providence). Drawing from the rich traditions of Rambam and Ramban, Rabbi Eisen unpacks their points of divergence and surprising convergence — shedding light on how each understood the hand of God in the workings of the world. While no single session can fully address the vast scope of these ideas, this shiur offers clarity on many common misconceptions and opens the door to deeper inquiry into how we understand miracles, nature, and Divine involvement in our lives.---*This episode is dedicated to the refua shelema of Sarah Miriam bat Tamar, Binyamin ben Zilpa, and our dear friend Yaakov ben Haya Sarah Malakh---• Bio: Rabbi Chaim Eisen is the founder and dean of Yeshivath Sharashim – Zion Bible Studies, a Web-based educational venture to engage users worldwide in a deepening understanding of the Hebrew Bible and other religious classics, through live, recorded, and written content. An acclaimed speaker, he's been stimulating audiences throughout Israel, North America, and Europe for over 40 years. For nearly all his career, he's been involved in adult education, principally as a senior rabbinical lecturer at the Orthodox Union (OU) Jerusalem World Center, where he taught for more than 36 years. For over 20 years, he also taught Talmud and Midrash, Biblical commentary, and especially Jewish thought and philosophy at various yeshivot in Israel. In addition, he served as a Torah lecturer in the Israel Defense Forces Rabbinate Torah Lecture Corps (reserves), for over 16 years, and continued to volunteer there, after his retirement. Besides teaching, he was founding editor of the OU journal 'Jewish Thought: A Journal of Torah Scholarship' and has written and edited numerous essays in this field. He's been teaching, editing, and publishing Judaica for more than four decades. In particular, he feels passionately that, to pave the way for God's “great and awesome day” (Yoel 3:4 and Malachi 3:23), there's a burning urgency now to enunciate the Torah's message in the global marketplace of ideas, where, all too often, it's so sincerely sought — and so sorely missing. Tragically, nowadays, few who value the Torah's message appreciate the global marketplace of ideas — and vice versa. Most of all, he's committed to harnessing a lifetime of Torah study and teaching, to address and redress this absence, by the Torah's light. This is his mission — and the raison d'être of Yeshivath Sharashim – Zion Bible Studies.---• Check out his channel: https://www.youtube.com/@jewishphilosophymatters ---• Welcome to JUDAISM DEMYSTIFIED: A PODCAST FOR THE PERPLEXED | Co-hosted by Benjy & Benzi | Thank you to...Super Patron: Jordan Karmily, Platinum Patron: Craig Gordon, Rod Ilian, Gold Patrons: Dovidchai Abramchayev, Lazer Cohen, Travis Krueger, Vasili Volkoff, Vasya, Silver Patrons: Ellen Fleischer, Daniel M., Rabbi Pinny Rosenthal, Fred & Antonio, Jeffrey Wasserman, and Jacob Winston! Please SUBSCRIBE to this YouTube Channel and hit the BELL so you can get alerted whenever new clips get posted, thank you for your support!

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.

Masei 5785 The personification of the unique and wonderful gift of the Land of Israel

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

Parshat Pincha 5785

Ramban on the Torah | 5785 | 35 | Pinchas, by Rav Eli Weber Why do the daughters of Zelophehad say how he died? Why does Moshe appoint Yehoshua in front of all of Israel? Why are the musafim written in the end of our parasha? 

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.

Ramban on the Torah | 5785 | 34 | Balak, by Rav Eli Weber Who is Bilam?

In the Medieval period, Jerusalem was repeatedly fought over and at times only 2 Jews lived there. Yet there were always those who braved making Aliya including Ramban, Bartenura and Rav Yechiel of Paris - all recording accounts of their journey. But who were the Mamluks? Where is the Holy Toothpick? And who built the Sultan's Pool?    To book a place on the Maharal Prague trip 8th-11th September: giana.elav@gmail.com   Chapters 00:00 Welcome Back and Celebrations 03:07 Reflections on the Poland Trip 06:01 The Crusades and Their Impact on Jerusalem 08:48 The Aftermath of the Crusader Conquest 12:10 Saladin's Rise and the Muslim Response 15:02 The Third Crusade and Negotiations for Jerusalem 17:52 The Mamluks and Their Rule 21:02 The Jewish Presence in Jerusalem 24:07 The Aliyah of Scholars to Eretz Yisrael 27:01 The Ottoman Conquest and Its Effects 30:03 Life in Jerusalem Under Ottoman Rule 32:52 The Economic and Social Conditions of Jews 36:02 Travel and Migration to Eretz Yisrael 39:01 The Keys of Jerusalem and Their Significance 42:09 The Jewish Community in Jerusalem 45:01 The Future of Jerusalem and Upcoming Topics    

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   

Ramban on the Torah | 5785 | 33 | Chukat, by Rav Eli Weber What was the sin of Moshe and Aharon?

Ramban on the Torah | 5785 | 32 | Korach, by Rav Eli Weber Why is HaShem offended by Korach? What is Bnei Yisrael's challenge to Moshe?

In Parashat Beha'alotckha, the Torah devotes many pesukim to describing how the Jewish people followed Hashem's command throughout their travels in the desert. Again and again, the pesukim emphasize that they journeyed "al pi Hashem" and encamped "al pi Hashem" —by the word of Hashem. The Seforno explains that these pesukim are praising Bnei Yisrael in many ways for their remarkable emunah and trust. First, they were willing to encamp wherever the cloud of Hashem rested, even in barren, desolate places. They remained there as long as the cloud stayed, without moving to more comfortable or fertile areas. Second, at times they were camped in ideal locations—beautiful, spacious places that were perfect for them and their cattle—but when the cloud lifted shortly after, they packed up and left without hesitation. Third, there were times the cloud rested for just one night. They had barely unpacked, perhaps hadn't even set up their belongings completely, when morning came and the cloud signaled it was time to move again. Yet they followed it with full emunah , never questioning, never resisting. For forty years, they followed the cloud of Hashem without complaint. This unwavering loyalty is one explanation of what Hashem refers to in the pasuk: " זכרתי לך חסד נעורייך... לכתך אחרי במדבר " "I remember the kindness of your youth... your following Me into the desert" (Yirmiyahu 2:2). Hashem will always remember this faithfulness. The Ramban emphasizes how extraordinary this Emunah was. Imagine large families with small children, elderly grandparents, and all their belongings. After finally settling into their tents, they are told the next day it's time to move again. Or worse, remaining in an uncomfortable place for weeks, months, even years—all without questioning Hashem's plan. This was an act of great avodat Hashem , of complete submission and trust in Him. Today, many people are experiencing a modern version of this test. Due to the war, countless individuals are unable to fly or reach their desired destinations. Plans have been canceled, semachot delayed, families separated. Some have tried to leave or return to Israel and have encountered roadblocks, flight cancellations, or border issues. Others have driven for hours through neighboring countries only to be turned back. Some are missing, or will miss, close relatives' weddings. Both those making the weddings and those missing them now have a profound opportunity: to demonstrate unwavering emunah in Hashem's perfect plan. Every person is exactly where Hashem wants them to be. No one is "stuck." We are all placed . A person will board a flight the exact moment Hashem decides it is right. Of course, we make hishtadlut —we try. But the outcome is in Hashem's hands alone. And if a person can rise above the frustration and say with full heart, "I trust that I am exactly where Hashem wants me to be, and I accept this with love," —then he will soar to spiritual heights beyond what he could ever reach by getting on any plane. May Hashem give us all the strength to trust in Him completely, and may we merit to see true peace and tranquility-Amen

Ramban on the Torah | 5785 | 31 | Shelach , by Rav Eli Weber Did Moshe think sending the spies was a good idea?

Ramban on the Torah | 5785 | 30 | Behaalotekha, by Rav Eli Weber Why did Jewish history change in Parashat Behaalotekha ? What was the great sin of Kivrot Hata'ava?

The divine cloud that guided the Israelites through the wilderness wasn't just a navigational tool—it was a profound teacher of faith, resilience and cheerful obedience. Drawing from Nachmanides' golden commentary, we unpack the extraordinary discipline shown by our ancestors who followed God's cloud through every hardship with unwavering trust.Imagine unpacking all your belongings, finally getting children to sleep after days of walking, only to hear the sudden call to move again—no time for snacks, no moment to rest. The Torah testifies that despite bleeding feet and exhaustion, despite disliking certain encampments or yearning for rest at others, the Israelites obeyed without complaint. As Rabbi Yerucham challenged his Mir Yeshiva students nearly a century ago: even after traveling 815 miles from Hamburg to Mir, they needed recovery time—yet the wilderness generation journeyed continuously for forty years with joyful submission to divine timing.This wilderness experience mirrors our own life journeys with striking clarity. From childhood to adolescence, young adulthood to old age, we travel through different "encampments" that each offer unique challenges and opportunities. The cloud moves us through job difficulties, health struggles, relationship complications—and sometimes keeps us stationary when we desperately want change. The wisdom lies in recognizing that each stage comes only once, each challenge serves a purpose, and "cheerful obedience" transforms burden into meaning.Whether you're listening on your commute, during a workout, or in a moment of reflection, consider where your cloud is currently leading you. Embrace it fully, knowing you have the strength to follow. As the Ramban teaches, this isn't merely following directions—it's honoring the divine wisdom orchestrating your journey toward your own promised land.Support the showJoin The Motivation Congregation WhatsApp community for daily motivational Torah content!Elevate your impact by becoming a TMC Emerald Donor! Your much-needed backing is crucial for our mission of disseminating the wisdom of the Torah. Join today for just $18.00 per month. (Use your maaser money!) https://buy.stripe.com/00g8xl5IT8dFcKc5ky------------------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

Tefillin is one of the 613 Misvot of the Torah and among the most iconic symbols of Judaism. It is referenced four separate times in the Torah and is described not with the term "Tefillin," but with the word "Totafot." Each of the four passages is written on the parchments inside the Tefillin, establishing both the arm (Shel Yad) and head (Shel Rosh) Tefillin as distinct Misvot. According to the Rambam, Tefillin Shel Yad and Tefillin Shel Rosh are counted as two separate commandments—Misvot 12 and 13 in his enumeration. This implies that if one cannot wear one of them (e.g., due to a physical limitation), he should still fulfill the other, as each stands independently. However, the Ramban disagrees and views them as parts of a single Misva. The Torah repeats the Misva of Tefillin multiple times, yet the Rambam teaches that repetition does not necessarily indicate separate commandments. Rather, the repetition underscores the importance of the Misva. In fact, one who neglects to wear Tefillin transgresses eight positive commandments —four from Shel Yad and four from Shel Rosh. What Does " Totafot " Mean? The term " Totafot " has numerous interpretations: The Gemara Menahot (34b) explains that "Tot" means "two" in the Katpi language, and " Fot " means "two" in African dialect— totalling four, referencing the four compartments of Tefillin Shel Rosh. Menahem ben Saruq interprets " Totafot " from the root " Hatof " (to speak), reflecting that Tefillin inspires us to speak of Hashem's teachings. Ramban says Totafot is an ornament, a kind of crown or glorious item worn on the head, based on Midrashim and biblical parallels. Hezkuni interprets it as something gazed upon, meant to visually remind the wearer of Hashem's miracles. Kabbalistic sources say Tefillin is a form of "Ot" (sign), symbolizing the covenant between the Jewish people and Hashem. The word "Tefillin" itself derives from "Peli"—to distinguish or to separate—or from " Tefila " (prayer), since Tefillin is primarily worn during prayer. Some suggest it comes from the root "Patil" (binding), as in the Torah's description of Naftali. Philosophical Purpose of Tefillin The Sefer HaHinuch (Misva 421) writes that humans are physical beings drawn to material pleasures. The soul is the counterforce, urging one to rise spiritually. Tefillin serves as a daily spiritual armor , empowering the soul to prevail in its ongoing struggle with the body. The Tefillin Shel Yad is worn near the heart, the seat of emotion and desire, while the Tefillin Shel Rosh rests above the brain, the seat of thought—reinforcing control over both. Tefillin is part of the "triple protection system" described in the Gemara—Tefillin, Sisit , and Mezuzah. A person surrounded by these reminders is far less likely to sin . The Rambam adds that donning Tefillin causes a person to behave with humility, awe, and discipline, shielding him from improper thoughts. Tefillin as a Sign Three Misvot are described in the Torah as an "Ot" (sign) : Tefillin, Shabbat, and Berit Milah. A Jew must always be accompanied by at least two signs testifying to his faith. During the week, Tefillin and Milah serve this role. On Shabbat and Yom Tob, when Tefillin is not worn, Shabbat and Milah function as the two signs. This explains the prohibition of wearing Tefillin on Shabbat—doing so would imply that Shabbat is not a sufficient "sign" on its own. Protection, Reward, and Spiritual Energy Wearing Tefillin not only fulfills a critical Misva but is associated with long life, Divine protection, spiritual clarity , and even atonement . Rabbi Shimon teaches that Tefillin atones for the sin of arrogance and, according to some Midrashim, even for more serious transgressions. The Zohar states that Tefillin draws Divine light around the wearer's head. The famed Baba Sali is said to have sensed when his Tefillin were invalid because he didn't feel this spiritual energy. In fact, studies have been cited showing subtle energy field changes when valid Tefillin are worn. The Gemara in Berachot teaches that those who wake early, clean their bodies, don Tefillin, and pray are considered as if they built an altar and brought a sacrifice. The Midrash Tanhuma says that one who desires to study Torah day and night but is preoccupied with work can still attain that merit through wearing Tefillin. The Spiritual Danger of Neglect The Gemara states that one who never wore Tefillin is categorized as a " Poshe'a B'gufo " —a sinner with his body—one of the most serious categories. Such a person does not merit resurrection and is punished severely in Gehinnam . Some authorities rule that even a person who only occasionally neglects Tefillin is included in this category, especially if done out of contempt or laziness. This explains why many Sephardi communities adopted the custom of donning Tefillin at Minha on Ereb Yom Kippur —to ensure that even the least observant Jews fulfill the Misva at least once annually. Tefillin and the Five Senses Tefillin affects not only the spiritual self but also the five senses : Eyes, ears, nose, and mouth are all situated in the head, thus corresponding to the four compartments of the Tefillin Shel Rosh. Touch corresponds to the Tefillin Shel Yad, placed on the arm and wrapped around the hand. This design serves as a daily reminder to guard our senses and align our behavior with holiness. Summary Tefillin is not just a ritual—it is a powerful spiritual and physical shield . The Torah refers to it repeatedly, highlighting its great value. Tefillin connects the mind and heart to Hashem, serves as a visible testimony to one's Jewish identity, brings protection and humility, and provides spiritual credit equivalent to the study of Torah. One who neglects it—especially willfully—risks significant spiritual consequences. Conversely, one who wears it properly fulfills multiple Misvot and draws down abundant blessing. As we begin our study of the practical Halachot of Tefillin, we now understand why this Misva is treated with such reverence and importance.

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Parshas Acharei Mos & Kedoshim: Holiness Through Habit What does it mean to live a holy life? This week's Parsha shows us that holiness isn't found in grand gestures—it's shaped by the small, consistent choices we make each day. The Ramban calls Shabbos the anchor of Jewish faith. The Ohr HaChaim teaches that holiness begins in the quiet moments—in the atmosphere we build, in the values we live. In honor of Eretz Yisroel. May G-d protect our brave soldiers and return all the hostages. In loving memory of Edward Ben Efraim, Shlomo Ben Edward, and Yirachmiel Daniel Ben Gedalia. For the Refuah Shlema of Pennina Bas Shoshanna Miriam. Listen now at ParshaPerspective.com