Podcasts about Rashi

These classes teach the day's section of the weekly Torah portion. The lesson is taught using the original Hebrew text with the indispensable commentary of Rashi—both translated and elucidated so that anyone can follow along.

These classes teach the day's section of the weekly Torah portion. The lesson is taught using the original Hebrew text with the indispensable commentary of Rashi—both translated and elucidated so that anyone can follow along.

These classes teach the day's section of the weekly Torah portion. The lesson is taught using the original Hebrew text with the indispensable commentary of Rashi—both translated and elucidated so that anyone can follow along.

These classes teach the day's section of the weekly Torah portion. The lesson is taught using the original Hebrew text with the indispensable commentary of Rashi—both translated and elucidated so that anyone can follow along.

These classes teach the day's section of the weekly Torah portion. The lesson is taught using the original Hebrew text with the indispensable commentary of Rashi—both translated and elucidated so that anyone can follow along.

Rashi's commentary is an indispensable part of a person's daily studies. His explanation of Chumash, the first five books of the Torah, clarifies the "simple" meaning of the text so that a bright child of five could understand it. At the same time, it is the crucial foundation of some of the most profound legal analysis and mystical discourses that came after it.

These classes teach the day's section of the weekly Torah portion. The lesson is taught using the original Hebrew text with the indispensable commentary of Rashi—both translated and elucidated so that anyone can follow along.

Rashi's commentary is an indispensable part of a person's daily studies. His explanation of Chumash, the first five books of the Torah, clarifies the "simple" meaning of the text so that a bright child of five could understand it. At the same time, it is the crucial foundation of some of the most profound legal analysis and mystical discourses that came after it.

These classes teach the day's section of the weekly Torah portion. The lesson is taught using the original Hebrew text with the indispensable commentary of Rashi—both translated and elucidated so that anyone can follow along.

Rashi's commentary is an indispensable part of a person's daily studies. His explanation of Chumash, the first five books of the Torah, clarifies the "simple" meaning of the text so that a bright child of five could understand it. At the same time, it is the crucial foundation of some of the most profound legal analysis and mystical discourses that came after it.

These classes teach the day's section of the weekly Torah portion. The lesson is taught using the original Hebrew text with the indispensable commentary of Rashi—both translated and elucidated so that anyone can follow along.

Rashi's commentary is an indispensable part of a person's daily studies. His explanation of Chumash, the first five books of the Torah, clarifies the "simple" meaning of the text so that a bright child of five could understand it. At the same time, it is the crucial foundation of some of the most profound legal analysis and mystical discourses that came after it.

In this heartfelt Ask Me Anything, Rabbi Bernath responds to someone from the Kabbalah for Everyone Community, a lifelong Reform Jew who asks a question many have quietly carried: “Am I less of a Jew because I was raised Reform?”Rabbi Bernath explores how Jewish identity transcends denominational labels. Drawing on teachings from Tanya and Rashi, he reminds us that every Jewish soul is a piece of G-d, unbreakable and equally precious.This conversation becomes more than an answer, it's an invitation to rediscover who we are beneath the labels. It's a love letter to every Jew who has ever wondered if they still belong.Takeaways:There are no “levels” of Jewishness. Every Jew, regardless of affiliation or observance carries the same Divine spark.Denominations are man-made; the soul is G-d-made. Labels were meant to organize ideas, not divide hearts.Jewish identity is a relationship, not a category. Wherever you learn, pray, or grow, your connection to G-d is real and alive.Belonging is not earned — it's inherited. You're part of the same eternal covenant, the same people, the same love story that began at Sinai.Your light matters. Every small act of faith, study, or kindness sustains the Jewish people.#Judaism #Jewish #JewishIdentity #reform #orthodox #belonging #Kabbalah Sign up for "The Forgiveness Lab" HERE: https://www.jewishndg.com/civicrm/event/info?reset=1&id=89Support 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

Rashi's commentary is an indispensable part of a person's daily studies. His explanation of Chumash, the first five books of the Torah, clarifies the "simple" meaning of the text so that a bright child of five could understand it. At the same time, it is the crucial foundation of some of the most profound legal analysis and mystical discourses that came after it.

Send us a textIn this heartfelt Ask Me Anything, Rabbi Bernath responds to someone from the Kabbalah for Everyone Community, a lifelong Reform Jew who asks a question many have quietly carried: “Am I less of a Jew because I was raised Reform?”Rabbi Bernath explores how Jewish identity transcends denominational labels. Drawing on teachings from Tanya and Rashi, he reminds us that every Jewish soul is a piece of G-d, unbreakable and equally precious.This conversation becomes more than an answer, it's an invitation to rediscover who we are beneath the labels. It's a love letter to every Jew who has ever wondered if they still belong.Takeaways:There are no “levels” of Jewishness. Every Jew, regardless of affiliation or observance carries the same Divine spark.Denominations are man-made; the soul is G-d-made. Labels were meant to organize ideas, not divide hearts.Jewish identity is a relationship, not a category. Wherever you learn, pray, or grow, your connection to G-d is real and alive.Belonging is not earned — it's inherited. You're part of the same eternal covenant, the same people, the same love story that began at Sinai.Your light matters. Every small act of faith, study, or kindness sustains the Jewish people.#Judaism #Jewish #JewishIdentity #reform #orthodox #belonging #Kabbalah Sign up for "The Forgiveness Lab" HERE: https://www.jewishndg.com/civicrm/event/info?reset=1&id=89Support 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

These classes teach the day's section of the weekly Torah portion. The lesson is taught using the original Hebrew text with the indispensable commentary of Rashi—both translated and elucidated so that anyone can follow along.

Rashi's commentary is an indispensable part of a person's daily studies. His explanation of Chumash, the first five books of the Torah, clarifies the "simple" meaning of the text so that a bright child of five could understand it. At the same time, it is the crucial foundation of some of the most profound legal analysis and mystical discourses that came after it.

Rashi's commentary is an indispensable part of a person's daily studies. His explanation of Chumash, the first five books of the Torah, clarifies the "simple" meaning of the text so that a bright child of five could understand it. At the same time, it is the crucial foundation of some of the most profound legal analysis and mystical discourses that came after it.

These classes teach the day's section of the weekly Torah portion. The lesson is taught using the original Hebrew text with the indispensable commentary of Rashi—both translated and elucidated so that anyone can follow along.

Rashi's commentary is an indispensable part of a person's daily studies. His explanation of Chumash, the first five books of the Torah, clarifies the "simple" meaning of the text so that a bright child of five could understand it. At the same time, it is the crucial foundation of some of the most profound legal analysis and mystical discourses that came after it.

Rashi's commentary is an indispensable part of a person's daily studies. His explanation of Chumash, the first five books of the Torah, clarifies the "simple" meaning of the text so that a bright child of five could understand it. At the same time, it is the crucial foundation of some of the most profound legal analysis and mystical discourses that came after it.

These classes teach the day's section of the weekly Torah portion. The lesson is taught using the original Hebrew text with the indispensable commentary of Rashi—both translated and elucidated so that anyone can follow along.

Rashi's commentary is an indispensable part of a person's daily studies. His explanation of Chumash, the first five books of the Torah, clarifies the "simple" meaning of the text so that a bright child of five could understand it. At the same time, it is the crucial foundation of some of the most profound legal analysis and mystical discourses that came after it.

Have any questions, insights, or feedback? Send me a text!Length: 2 hoursSynopsis: This evening (10/30/25), in our Thursday night Pirkei Avos shiur for women, we took up the famous precept of being dan l'chaf zechus. We ended up raising twenty questions total and answering most (if not all) of them through our in-depth analysis of Rambam and Rashi. If you're interested in a deep-dive into this topic which addresses the topic theoretically and practically, then this shiur will give you plenty of food for thought!-----מקורות:אבות ד:טזויקרא יט:טושבועות דף ל עמוד ארמב"םרש"ירש"י - שבת דף קכז עמוד א-ברמב"ם - משנה תורה: ספר המדע, הלכות דעות ה:א,-----The Torah content for the remainder of October is sponsored by Yael Weiss in honor of her parents, and in celebration of her father's birthday (September 25 / 17 Tishrei).  -----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_sharel

Refuge vs. Guarantee: Two Levels of Trust Today we focus on a verse from Mishlei (Proverbs) : " בִּירְאַת ה׳ מִבְטַח עֹז, וּבָנָיו יִהְיֶה מַחְסֶה ." "In the fear of God is a powerful stronghold, and for his children, it will be a shelter." The Vilna Gaon explains this by contrasting two concepts of reliance, drawn from Tehillim 118:9 " טוֹב לַחְסוֹת בַּה', מִבְטֹחַ בַּנְּדִיבִים " (It is better to seek refuge in God than to rely on nobles). Defining Bituach vs. Chassayon (Reliance vs. Refuge) The Gaon distinguishes between two forms of seeking help: Bituach (Reliance/Guarantee): This stems from an Havtacha (a guarantee). If someone tells you, "I guarantee I will pay your mortgage," you are relying on their explicit promise. This is a spoken commitment. Chassayon (Refuge/Shelter): This is seeking shelter without a prior conversation or guarantee, like running under a rock when it starts raining ( " צוּר חֶסְיוֹנוֹ " —the rock in which one seeks refuge). You don't need to speak to the rock; you just need shelter. The teaching is that it is always better to seek refuge ( Chassayon ) in God than to rely on the guarantee ( Bituach ) of a human being . Applying the Concepts to the Verse The Gaon connects this distinction directly to the verse from Mishlei: " בִּירְאַת ה׳ מִבטַח עֹז " (In the fear of God is a powerful stronghold): A person who possesses fear of God merits that God will provide a guarantee ( Bituach ) for him to do good. This happened with Avraham Avinu after the Akeidah (Binding of Isaac). God guaranteed him: " כִּי יָדַעְתִּי כִּי יְרֵא אֱלֹקִים אַתָּה " (Now I know you fear God), followed immediately by " כִּי בָרֹךְ אֲבָרֶכְךָ " (Because I will surely bless you). Avraham is the example of this powerful, guaranteed stronghold ( mafte'ach oz ). " וּבָנָיו יִהְיֶה מַחְסֶה " (And for his children, it will be a shelter): His descendants (us) were never directly spoken to by God, so we don't have that personal guarantee. However, because of the merit ( Zechut ) of the Forefather (Avraham) , we merit the ability to seek refuge ( Machaseh ) in God . The Power of Zechut Avot (Ancestral Merit) This is a powerful concept for those who wonder, "How do I know God cares for me if He never guaranteed it?" The answer is that God guaranteed it to your great-grandfather Avraham . We benefit from that historical connection. Rashi confirms this interpretation, emphasizing the word " בְּצֵל זְכוּתֹו " (in the shadow of his merit) . A shadow offers shelter without needing a conversation with the tree that casts it—you simply enter the shade. Rav Nosson Wachtfogel further illustrates this idea using the concept of the Sukkah: The Sukkah is called the "shadow of faith" (Tzel Ne'emanut). After the Day of Atonement (Yom Kippur), when we are uncertain of our judgment, we run into the Sukkah, which serves as God's shade (Tzel). This echoes the incident with Rebbi (in Bava Metzia 85a ), where a calf about to be slaughtered sought shelter under Rebbi's coat. The Heavenly court ruled against Rebbi for his lack of mercy because the calf sought refuge under his wing . The concept is that when someone seeks shelter in you due to reliance, the Middat HaRachamim (Attribute of Mercy) demands you protect them. This is similar to Lot , who told the Sodomites: " כִּי עַל כֵּן בָּאוּ בְּצֵל קֹרָתִי " (Because they came under the shadow of my roof) —they relied on his protection, obligating him to defend them. Thus, Rashi's precise wording— "shadow of His merit" —teaches that we have an inherent right to seek refuge in that divine shadow, regardless of direct communication.

Rashi Class, a weekly exploration of Torah featuring a deep dive on the text and lively conversation focused on an 11th-century French commentary, conducted by Rabbi Adam Kligfeld at Temple Beth Am, Los Angeles, on Wednesday, October 29, 2025, this week beginning with Shemot/Exodus 12.35. (Facebook/Zoom)

In this week's episode we continue our Ten Plagues series with the plagues of lice and “arov”. We first address the ambiguity of the plague of arov, most commonly being understood as a plague of wild animals but translated by Rashi as a plague of swarms of insects. We see in arov the first time that the land of Goshen (the dwelling place of the children of Israel) was exempted from the plague. We look at these two plagues from two angles which make them similar to Climate change: climate denial even when experts affirm that it is happening, and geographical differences in how humanity feels the brunt of climate change effects. Follow along here: http://www.sefaria.org/sheets/642212

Chelek Chof Hey, page 19: Dont give up on anyoneThis sicha learning is in zchus of a Refuah Sheleima for Levi HaLevi ben Leah!In this week's sicha the Rebbe explores why Noach didn't daven for his generation as Moshe later did. Reb Yehuda explains that this wasn't Noach's fault, he simply lived before the Avos, whose merit empowered Moshe's prayers. Reb Yitzchak, however, argues that even without those merits, Noach still should have prayed for others; somehow, he could have found a way to arouse mercy for his generation. Reb Levik explains that these two views reflect their inner traits: Reb Yehuda's chessed versus Reb Yitzchak's gevurah. We know dan l'kaf zechus- judging others favorably - isn't only for those with a kind nature; it's a rule for every Jew, no matter their temperament.The discussion parallels Rashi's comment on “Noach ish tzadik bedorosav” - was Noach righteous only in his generation or would he have been even greater among true tzadikim? If the Torah prefers positive language, why mention a possible negative? The Rebbe explains that when Torah describes a person, it always uses positive language, but when it teaches a lesson, clarity takes priority - even if it sounds critical. Guidelines must be clear. Here the Torah isn't telling us biographical details about Noach, but giving us guidance: to learn from Noach's limits, not to imitate them. Noach did the best he could in his generation, but for us the lesson is not to stop at “I did my part.” Like Reb Yitzchak emphasizes, we must never give up on anyone; even when a situation seems hopeless, we can, and must, continue to daven and reach out.This teaching carries powerful relevance today. Sometimes we feel we've tried everything to inspire others or fix a situation, and we tell ourselves it's out of our hands. But the Rebbe reminds us: don't stop praying, don't stop believing, and don't stop caring. The very act of staying committed brings divine mercy and opens new channels of blessing. Just as Moshe, a man of emes, wanted us to follow in Aharon's ways of peace, we can “do Noach a favor” by learning from his story and choosing differently - never giving up on a fellow Jew, always believing in the possibility of change, and bringing closer the time when “no Jew will ever be lost again.”

A man visits prominent members of the Blackfeet Traditional Medicine community. After witnessing an unexplainable force, he learns just how important it is to practice good medicine. And a girl growing up in Mumbai knows money doesn't grow on trees. But when times get tough, her family house begins to reveal its secrets.This story comes to us from our evil-twin, Spooked! You can listen to Spooked on any podcast platform, episodes drop weekly. STORIESBull BoyWhile Dan is at the compound of good friends and prominent members of the Blackfeet Traditional Medicine community, the Heavyrunner family, he learns just how important it is to practice good medicine.Thanks to Dan SaSuweh Jones for sharing your story with us! Learn more about Dan.Produced by Chris Hambrick, original score by Leon Morimoto.Hiding Spot Growing up in Mumbai, Rashi knew money didn't grow on trees.  But when times got really tough and the family was on the brink, their house began to reveal its secrets.Thank you Rashi for sharing your story with Spooked!Rashi is a radio DJ on BIG FM India. You can also follow her on Instagram: @rjrashiofficial @biglive @bigfm.jharkhandProduced by Erick Yáñez. Original score by Lauryn Newson. Scouted by Aditya Mattoo. Season 16 - Episode 50 Learn about your ad choices: dovetail.prx.org/ad-choices

Parshas Noach Torah portion explores faith and fear in Jewish spirituality through a profound question: How could Noah be called perfectly righteous yet criticized for weak faith? This Torah podcast examines Rashi's commentary on Noah's emunah (faith) and reveals Rabbi Shimshon Pincus's transformative teaching about balancing G-d's mercy with Divine justice. Discover how the idea of fear of G-d as the catalyst for spiritual growth and action, not passivity. Through a powerful story from the Shelah HaKadosh about Tehillim and communal protection, learn why letting fear inspire prayer, repentance, and good deeds is essential for Torah living. This Jewish podcast offers practical wisdom for Orthodox Jews and Torah students seeking to deepen their relationship with Hashem through complete faith - emunah that includes both trust in G-d's kindness and respect for His justice. Perfect for those exploring Jewish values, spiritual development, and meaningful Torah lessons for daily life.

In this episode of the Parsha Review Podcast, Rabbi Wolbe explores Parshas Noach, focusing on Noah's righteousness, the flood, and the ark's survival (Genesis 7:23). He delves into Rashi's comment about Noah's lion bite, Talmudic insights on divine image and heavenly intent, and the generational impact of biblical figures. Key themes include:Noah's Righteousness and Flaw: Noah's tireless care for animals for a year without sleep reflects his righteousness, but a minor delay in feeding a sick lion led to a bite, showing even small lapses affect one's divine image (Talmud Shabbat, Sanhedrin) (1:07–6:19).Heavenly Intent: Actions must be for heaven's sake, not personal gain. Noah's dedication, despite the bite, parallels the principle that pure intent is credited as action, as seen in consistent charity habits (6:19–8:17).Generational Impact: Abraham's service to angels was mirrored by Hashem for the Jewish people, impacting seven generations to Moshe. Noah's preservation of life laid humanity's foundation, showing our actions shape descendants (ma'aseh avot siman l'banim) (9:45–13:21).Land of Israel: The Torah's promise to Abraham's lineage refutes modern claims (e.g., Ishmael's precedence), reinforcing Noah's role in ensuring humanity's continuity (14:40–15:58).Foundational Moments: Early education (e.g., Vilna Gaon), marriage, and habits are critical, like Noah's foundational work. Beginnings are hard but shape future generations, as seen in prayers for Torah's sweetness (16:49–22:00)._____________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 October 21, 2025, in Houston, Texas.Released as Podcast on October 22, 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, #Noah, #Ark, #Animals, #Shabbos, #Review, #Abraham, #Isaac, #Jacob, #Sarah, #Rebecca, #Rachel, #Leah ★ Support this podcast ★

In this episode of the Parsha Review Podcast, Rabbi Wolbe explores Parshas Noach, focusing on Noah's righteousness, the flood, and the ark's survival (Genesis 7:23). He delves into Rashi's comment about Noah's lion bite, Talmudic insights on divine image and heavenly intent, and the generational impact of biblical figures. Key themes include:Noah's Righteousness and Flaw: Noah's tireless care for animals for a year without sleep reflects his righteousness, but a minor delay in feeding a sick lion led to a bite, showing even small lapses affect one's divine image (Talmud Shabbat, Sanhedrin) (1:07–6:19).Heavenly Intent: Actions must be for heaven's sake, not personal gain. Noah's dedication, despite the bite, parallels the principle that pure intent is credited as action, as seen in consistent charity habits (6:19–8:17).Generational Impact: Abraham's service to angels was mirrored by Hashem for the Jewish people, impacting seven generations to Moshe. Noah's preservation of life laid humanity's foundation, showing our actions shape descendants (ma'aseh avot siman l'banim) (9:45–13:21).Land of Israel: The Torah's promise to Abraham's lineage refutes modern claims (e.g., Ishmael's precedence), reinforcing Noah's role in ensuring humanity's continuity (14:40–15:58).Foundational Moments: Early education (e.g., Vilna Gaon), marriage, and habits are critical, like Noah's foundational work. Beginnings are hard but shape future generations, as seen in prayers for Torah's sweetness (16:49–22:00)._____________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 October 21, 2025, in Houston, Texas.Released as Podcast on October 22, 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, #Noah, #Ark, #Animals, #Shabbos, #Review, #Abraham, #Isaac, #Jacob, #Sarah, #Rebecca, #Rachel, #Leah ★ Support this podcast ★

Rashi Class, a weekly exploration of Torah featuring a deep dive on the text and lively conversation focused on an 11th-century French commentary, conducted by Rabbi Adam Kligfeld at Temple Beth Am, Los Angeles, on Wednesday, October 22, 2025, this week beginning with Shemot/Exodus 12.34. (Facebook/Zoom)

התוכן [המשך] את הענין בטוב וקדושה שבסיום הענין – "יבשה הארץ" – מובן בפשטות": זה איפשר את ה"לשבת יצרה", שזוהי כוונת הבריאה שהיא "בשביל התורה כו' ובשביל ישראל". שגם לאחרי שלימות התורה וישראל כשלעצמם, לפני בריאת העולם, ישנה שלימות נעלית יותר – מה שישראל פועלים בעולם ע"י התורה. וזהו מה שלמרות גודל העילוי שבענין המבול, ע"ד העילוי ד"הי' העולם מים במים" שבהתחלת הבריאה – הנה תכלית הכוונה היא "לשבת יצרה", הפעולה בעולם, שלזה יש צורך ב"יבשה הארץ". וזהו הרמז בפרש"י "נעשה גריד כהלכתה" – שבשביל הפעולה העולם יש צורך בחלק ההלכה שבתורה. וזהו הביאור איך בתורה, ש"קדמה לעולם", מסופר ענין המבול: 1. המבול הו"ע הטהרה כמו המקוה, 2. אבל (לא נשארים במקוה... צריך לצאת מהמקוה ללבוש טלית קטן ולהניח תפילין וכו' –) הכוונה היא – הפעולה בעולם ע"י קיום המצוות! [המשך יבוא]משיחת יום ג' פ' נח, ל' תשרי, אדר"ח מרחשון ה'תשמ"ו ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=20-10-2025 Synopsis (Continued.) The positive and holy dimension of the story of the Flood – “the earth became dry” –is understood straightforwardly: the earth becoming dry is what made it possible to “inhabit the world,” which is the purpose of creation, “for the sake of the Torah and for the sake of the Jewish people.” Although the Torah and the Jewish people already existed in a state of perfection before the creation of the world, a higher level of perfection is achieved when the Jewish people – through the Torah – have an impact on the world. Therefore, despite the lofty spiritual quality of the Flood, when the world was covered with water like at the beginning of creation, ultimately the world was created for inhabitation, and this requires that the “the earth became dry.” And this is the hint in Rashi's words, “it hardened kehilchasa (“according to its halacha”)”: the Jew's fulfillment of his mission in the world requires halacha. This explains how the story of the Flood can exist within the Torah which preceded the world: (1) On the one hand, the Flood represents purification, with the 40 days corresponding to the 40 se'ah of a mikveh. (2) On the other hand, one must not remain “in the mikveh”; he must go out and put on a tallis katan and tefillin, etc. and have an impact on the world by keeping the mitzvos within it. (To be continued.)Excerpt from sichah of Tuesday, parashas Noach, 30 Tishrei, 1st day of Rosh Chodesh MarChashvan 5746 For a transcript in English of the Sicha: https://thedailysicha.com/?date=20-10-2025 לזכות מושקא בת שיינא שתחי' ליום ההולדת שלה כ"ח תשרילשנת ברכה והצלחה, ואריכות ימים ושנים טובות

התוכן בחלק הפרשה דיום שני דפ' נח מדובר על המבול, מתחילתו ועד סופו: התחלת השיעור – "ויהי המבול ארבעים יום גו'", וסיום השיעור – ובחודש השני בשבעה ועשרים יום לחודש יבשה הארץ", וכפרש"י "נעשה גריד כהלכתה". אע"פ שהמבול הי' דבר חד-פעמי, ועד שהקב"ה נשבע שלא יוסיף להביא מבול לעולם, אעפ"כ גם המבול הוא הוראה נצחית. ובהקדם, הרי אחז"ל שהתורה קדמה לעולם, ועאכו"כ שקדמה לעולם במצב של חסרון וחטאים, וכיצד יתכן שיהי' בתורה ענין בלתי רצוי כמו המבול?! אלא, כל הענינים כפי שהם בתורה הם תכלית הטוב. ובפנימיות התורה מבואר ענין הטוב שבמבול: ענין המבול הוא – לטהר את העולם, שזהו מה שירידת הגשמים היתה במשך מ' יום כנגד המ' סאה שבמקוה טהרה. והרי ענין הטהרה הוא גם ביחס למצב של טהרה גופא, טהרה למעלה מטהרה, כדמוכח מזה שביוהכ"פ טובל הכהן-גדול חמש טבילות! ובמילא מובן שיש ענין של "מבול" בקדושה [המשך יבוא]ב' חלקים משיחת יום ג' פ' נח, ל' תשרי, אדר"ח מרחשון ה'תשמ"ו ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=19-10-2025 Synopsis Shelishi of parashas Noach discusses the Flood from beginning to end, starting with, “The Flood was upon the earth for 40 days…” and concluding with “By the 27th day of the second month, the earth was completely dry” (Rashi: “it hardened to its normal condition”). Although the Flood was a one-time event, and Hashem swore never again to bring a flood upon the world, nevertheless, it contains an eternal lesson. We know that “The Torah preceded the world,” and certainly it preceded the world's state of sin and deficiency; how then is it possible for something undesirable like the Flood exist within Torah? This can be understood based on the explanation in Chassidus of the positive dimension of the Flood – which is its inner purpose of purifying the world. This is why the rains fell for forty days, corresponding to the forty se'ah of a mikveh. Accordingly, it is understood that there is such a thing as a “Flood” in holiness, because purification exists even for something that is already pure, as seen from the fact that the Kohen Gadol immerses five times on Yom Kippur. (To be continued.)2 excerpts from sichah of Tuesday, parashas Noach, 30 Tishrei, 1st day of Rosh Chodesh Marcheshvan 5746 For a transcript in English of the Sicha: https://thedailysicha.com/?date=19-10-2025

The holidays ignited a spark. Now comes the real test: can we carry that energy into the carpool lane, the Tuesday meeting, and the quiet space before bed? We walk through the entire journey from Elul's wake-up call to Simchas Torah's dance and turn each highlight into a practice you can hold onto when the calendar goes silent. No clichés—just a clear path to turning synagogue inspiration into weekday holiness.We begin by revisiting the landmarks: the shofar's call, Kol Nidrei's hush, the fragile trust of the sukkah, and the embrace of Torah at the end. Then we shift the perspective most people follow: the synagogue is a school, not the stage. The stage is your life—your tent, your office, your table. From there, we reframe modern orthodoxy at its best: not a compromise with the world but a craft that combines halacha, heart, and humility into daily choices. Joy doesn't end when the celebrations do; it transforms, from loud festivities to quiet steadiness.You'll leave with concrete steps: make the weekly Parsha with Rashi your anchor, try Shnayim Mikra Ve'echad Targum or a trusted translation, connect insights to cues you already have, and choose small, manageable habits that keep God at the center when no one is watching. We share how to turn a moving Ne'ilah into patient parenting, a strong Mincha into a fair invoice, and the excitement of Hakafos into kinder speech online. If you've ever felt the post-holiday letdown, this talk provides a map, a method, and the mindset to stay spiritually energized through winter.The holidays lit a fire. Now comes the real test: can we carry that heat into the carpool lane, the Tuesday meeting, and the quiet space before bed? We walk through the entire arc from Elul's wake-up to Simchas Torah's dance and translate each high point into a practice you can hold when the calendar goes quiet. No platitudes—just a clear path to turn synagogue inspiration into weekday holiness.We start by revisiting the landmarks: the shofar's call, Kol Nidrei's hush, the fragile trust of the sukkah, and the embrace of Torah at the end. Then we flip the script most people live by: the synagogue is a school, not the stage. The stage is your life—your tent, your office, your table. From there we reframe modern orthodoxy at its best: not a compromise with the world, but a craft that fuses halacha, heart, and humility into daily choices. Joy doesn't end when the sprinkles do; it shifts form, from loud celebration to quiet steadiness.You'll leave with concrete steps: make the weekly Parsha with Rashi your anchor, try Shnayim Mikra Ve'echad Targum or a trusted translation, link insights to cues you already have, and choose small, guardable habits that keep God at the center when no one is watching. We share how to transform a moving Ne'ilah into patient parenting, a strong Mincha into a fair invoice, and the thrill of Hakafos into kinder speech online. If you've ever felt the post-holiday dip, this conversation gives you a map, a method, and the mindset to stay spirituallSupport 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

Chof Hey Tishrei – 236th Sicha

התוכן עפ"י הפתגם ש"מ'דאַרף לעב'ן מיט'ן צייט (פ' השבוע)", יש לחיות עם "בראשית ברא אלקים את השמים ואת הארץ", וע"פ פרש"י עה"פ שהוא הרי רבן של ישראל וכו'. ולכן כדאי ללמוד עכשיו את פרש"י הראשון על פסוק הראשון של חומש הראשון דחמשה חומשי תורה ‏–‏ כפשוטו: "אמר רבי יצחק, לא הי' צריך להתחיל את התורה אלא מהחדש הזה לכם, שהיא מצוה ראשונה שנצטוו ישראל, ומה טעם פתח בבראשית משום כח מעשיו הגיד לעמו לתת להם נחלת גוים, שאם יאמרו אומות העולם לישראל, ליסטים אתם שכבשתם ארצות שבעה גוים, הם אומרים להם, כל הארץ של הקב"ה היא, הוא בראה ונתנה לאשר ישר בעיניו, ברצונו נתנה להם, וברצונו נטלה מהם ונתנה לנו" ‏–‏ אומר רש"י ליהודי "בלי פשט'לעך", שהקב"ה שינה את הסדר בתורה מכפי שהי' צריך להיות, כדי שהיהודי ידע, ושהוא יספר את זה גם לאוה"ע והם יקבלו את זה (בלי צורך בתוספת הסברה!), ש"כח מעשיו הגיד לעמו לתת להם נחלת גוים"!ב' חלקים משיחת מוצאי שבת קודש פ' בראשית ה'תש"מ ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=17-10-2025 Synopsis In accordance with the dictum to “live with the times” (with the weekly parashah), we must live with the very first verse of the very first Chumash in the Torah, “In the beginning of Hashem's creation of heaven and earth…” and with the explanation of Rashi (Rabban Shel Yisroel – the teacher of the Jewish people) on the verse: “Rabbi Yitzchok said: The Torah need only have begun with: ‘This month must be for you…', which is the first commandment given to the Jewish people. Why then does it begin with Bereishis? Because ‘He has declared the power of His deeds to His people, to give them the heritage of the nations' – for if the nations of the world were to say to the Jewish people, ‘You are robbers because you conquered the lands of the seven nations,' they would answer them, ‘The entire world belongs to the Holy One, blessed be He; He created it and gave it to whom He saw fit. When He wanted, He gave it to them, and when He wanted, He took it away from them and gave it to us.'” Rashi tells a Jew unambiguously that Hashem changed the order of the Torah from how it should have been, in order for the Jew to know, and to tell the nations of the world – who will accept it (with no need for additional explanation!) – that “He has declared the power of His deeds to His people, to give them the inheritance of nations”!2 excerpts from sichah of Motzaei Shabbos Bereishis 5740 For a transcript in English of the Sicha: https://thedailysicha.com/?date=17-10-2025

After the Yamim Nora'im have concluded and our judgments for the upcoming year have been finalized, it is natural for a person to feel that his deeds and tefillot will no longer have such an effect on his life. After all, whatever will happen this year has already been determined. Yet, the Gemara teaches us otherwise. It says that although the total amount of rain for the year has already been decreed, if the people do teshuvah afterward, Hashem will ensure that every drop falls at the right time, in the right place, and not a single drop will go to waste. The Sfas Emet (Sukkot 5649) writes similarly regarding parnassah. Even though a person's income has already been determined on Rosh Hashanah and Yom Kippur, if he has bitachon in Hashem, that same income will be filled with blessing. Furthermore, Hashem can minimize the losses decreed for him. Instead of spending money on a dentist or repairing a leaky roof, those expenses may never arise at all. Someone told me that he was bracing himself for an astronomical tax bill. Yet when the final notice came, it was inexplicably only half of what he expected. Just like that, he saved a fortune. This is how Hashem blesses people — even after outcomes seem to have been decided. And when it comes to tefillah, it is even clearer. We need heartfelt tefillah just to receive what was already decreed for us. Rashi in Parashat Bereishit explains that although Hashem decreed that vegetation would sprout, He held it back until Adam HaRishon prayed. Only after Adam's tefillah did the rains come and bring forth the growth. So too with us: Hashem may decree blessing, but our tefillot are the key to bring it down into reality. Rav Shimshon Pincus pointed out a similar message from Rashi in Parashas Miketz. When Yaakov sent his sons back to Mitzrayim with Binyomin to buy more food, he gave them gifts — the money that had been returned to them, plus new money — and he told them he had made every possible preparation. And then he said, "Now you are not missing anything except prayer. I will pray on your behalf." Yaakov was teaching that everything could be perfectly in place, but without tefillah, nothing works. The same applies to our lives. Hashem may have decreed that the shidduch is ready this year, or the parnassah, the refuah, or the baby. But the only ingredient missing is our tefillah. Furthermore, the Passuk says כַּה׳ אֱלֹקֵינוּ בְּכָל־קָרְאֵנוּ אֵלָיו-How fortunate we are to have Hashem who answers whenever we call to Him! The Gemara teaches, based on this passuk, that when a person prays with a minyan, he can even change an existing decree. And therefore, our deeds and our tefillos are always of paramount importance. Every word of tefillah and every little deed carries tremendous weight in Shamayim. Now, as we begin anew, is the time to strengthen our tefillot and strengthen our deeds as much as we can.

In this week's Torah podcast on Parashas Bereishis, we examine a striking anomaly in the creation narrative: Monday is the only day without "Ki Tov"—it was good—while Tuesday uniquely receives it twice. Why would Hashem design creation this way?Rashi and the Midrash Rabbah explain that the separation of water and land wasn't completed until Tuesday, which is why Monday lacks the declaration of good. But this raises a deeper question: why would Hashem orchestrate such deliberate incompleteness at the foundation of creation?Through the parable of a king's hidden treasure and two sons—one who dismisses an imperfection in the palace wall, another who investigates—we discover that apparent flaws in creation contain intentional wisdom. The Shemen HaTov reveals a transformative principle embedded in this asymmetry: sometimes we cannot see the good in present moments, but delayed blessings often arrive doubled.A real story about a Canadian yeshiva student's disappointing rejection illustrates this timeless teaching. The Chasam Sofer's insight about viewing life backward completes this powerful lesson about divine providence and patient trust.Keywords: Torah podcast, weekly parsha, Parashas Bereishis, creation story, Ki Tov, second day, Rashi, Midrash Rabbah, Shemen HaTov, Chasam Sofer, divine timing, Jewish learning, water and land separation

In this week's double episode Rabbi kohn discusses a lesson from the last Parsha and the first Parsha. He talks about how the last verse of the Torah teaches us the most powerful teaching from Moshe in regards to doing what G-D wants. How we must be able to walk away from our lifes work if that is what G-D wants of us. He also brings down a powerful lesson how the first verse in this weeks Parsha is the key to having purpose in this world. Chapters (00:00:00) - Practical Parsha(00:01:33) - The Last Parasha of the Torah(00:08:43) - The Life of Moshe Rabbeinu(00:11:19) - Rashi on Moshe Rabbeinu(00:19:41) - Return to the Beginning of the Torah(00:23:21) - Leviticus 1:7-(00:24:31) - Why Did God Create the World?

Rashi Class, a weekly exploration of Torah featuring a deep dive on the text and lively conversation focused on an 11th-century French commentary, conducted by Rabbi Adam Kligfeld at Temple Beth Am, Los Angeles, on Thursday, October 9, 2025, this week beginning with Shemot/Exodus 12.32. (Facebook/Zoom) (Recorded in the TBA Succah. Some audio discrepancy.)

The Exodus isn't just a story—it's the operating system of Jewish practice. Most of us were taught that the reason we sit in a sukkah for a full week is to commemorate the booths that the Children of Israel lived in during their forty years in the desert. We might even quote the verse in Leviticus that makes this claim — the only agricultural holiday that the Torah itself re-purposes. The problem is… not only modern scholars, but all the classical rabbinic commentators either don't take that explanation literally or find it riddled with problems. Over and over again, the Torah describes the Israelites living in tents, not harvest booths. If Sukkot really commemorates the Exodus, why don't we hold the Passover seder inside a sukkah? And while we're at it — what crops did the Israelites grow in the desert that could justify a harvest festival at all? Rashi turns the booths into clouds of glory. Rashbam turns them into a moral test of humility and gratitude. Ibn Ezra points to cold desert nights, while Rabbeinu Bahya imagines caravans bringing the necessary organic, plant-based roofing materials (Schach) from afar. Everyone, it seems, is trying to solve a puzzle. And that puzzle leads to a deeper question: Why does the Torah — and later Judaism — weave “Remembering the Exodus from Egypt” (zecher l'tziat Mitzrayim) into every corner of Jewish life? Into holidays that have nothing to do with Egypt, into Shabbat, even into the laws of interest and weights and measures. As we finish the Five Books of Moses, we marvel at how the Exodus became Judaism's Operating System. Key Takeaways The Torah itself repurposed Sukkot to commemorate the Exodus, sparking centuries of discussion. Rabbinic commentators struggled to reconcile agricultural roots with historical significance. Sukkot exemplifies how the Exodus narrative became the "operating system" of Jewish practice. Timestamps 00:00 Exploring the Connection Between Sukkot and the Exodus 00:59 Transitioning from High Holidays to Sukkot 02:04 The Agricultural and Historical Significance of Sukkot 06:08 Rashi's Interpretation: Clouds of Glory vs. Literal Booths 13:29 Modern Academic Perspectives on Sukkot 24:12 The Broader Impact of the Exodus on Jewish Tradition 30:06 Jonah's Booth and the Connection to Yom Kippur 32:05 Conclusion and Reflections Links & Learnings Sign up for free and get more from our weekly newsletter https://madlik.com/ Sefaria Source Sheet: https://www.sefaria.org/sheets/680496 Transcript here: https://madlik.substack.com/  

The beginning of Parashat Ha'azinu speaks about the kindnesses that Hashem did for Am Yisrael after they left Mitzrayim. He surrounded them with His Clouds of Glory in the desert. He then brought them into Eretz Yisrael and gave them the most delicious fruits to eat. Hashem took care of them physically in every way. But then the pasuk rebukes the people for not showing the proper gratitude. Instead of becoming more devoted to Hashem, they became worse. The best way to serve Hashem is with feelings of gratitude. We must feel gratitude even for the smallest blessings—how much more so for the countless blessings that Hashem gives us every single day. Even if a person received only a small gift, he is obligated to feel hakarat hatov. Rabbi Menashe Reizman told a story that was related by Rabbi Naftali Halberstam, which happened to him personally. In 1947, while he was learning in a yeshiva in Israel, there was a draft for the army. One day a military jeep pulled up and soldiers demanded their ID cards. Rabbi Naftali and two of his friends did not have any documents of exemption and were arrested. Eventually, they were brought to trial. When the names of the boys were called out before the judge, they announced, "Naftali Halberstam." The judge trembled, turned angrily toward the police, and shouted, "You brought this lunatic here? Send him and his friends away immediately!" Just like that, the boys received their release papers. Years later, Rabbi Naftali was walking down the street and suddenly recognized that judge. He reminded him of what he had done years before and asked his name so he could show proper hakarat hatov. The judge said, "You think you know about gratitude? I'll tell you what gratitude is." He then recalled a story about his father, whom we'll call Yehuda. Yehuda had moved to Israel but was not fond of the charedim. One day a great rebbe came to town and everyone went to get a blessing. Yehuda had no interest, but his friends persuaded him to come along. When it was his turn, the gabbai told him to write down a request and leave a small donation. Yehuda put down two small coins and said he had no requests. The rebbe blessed him, and he left. That year, the rebbe passed away. A few months later, Yehuda saw the rebbe in a dream. The rebbe said, "You showed me kindness by giving me two coins. I have come back to repay you by telling you that both your Rashi and Rabbeinu Tam tefillin are pasul." At first, Yehuda dismissed the dream, but his friends convinced him it couldn't hurt to check. He did, and found that indeed both pairs of tefillin were completely pasul. Yehuda later said, "Years have passed, but that dream saved me from being someone who never wore kosher tefillin." The judge concluded, "That was my father's story. When I heard your name in court, 'Halberstam,' I immediately remembered that rebbe, Rabbi Halberstam of Shinova. I trembled, and I released you at once, pretending you were a lunatic. It was part of the chain of gratitude from the rebbe, who I knew would want you released." If Hashem allowed a rabbi to appear in a dream to repay gratitude for two small coins, imagine how much hakarat hatov we owe Hashem for everything He gives us. Hashem showers us with infinite kindness, and thoughtful people recognize it. Rabbi Avigdor Miller was a master of hakarat hatov. He opened our eyes to see the endless chasadim that Hashem does for us. One of his famous examples was the peel of an apple. Once the peel is removed, the apple rots quickly. Hashem created the peel to keep the apple fresh longer than any man-made container. The apple is full of liquid, and to keep the juices from seeping out, Hashem designed the peel with a slight layer of oil. The peel also prevents rainwater from soaking into the fruit while it is still on the tree. The peel acts as a sign of readiness: its colors shift—red, green, yellow—to signal when the fruit is sweet and edible. Unlike people, whose outward garments often conceal what lies within, the peel truthfully reveals the fruit's state. Hashem even made the peel attractive and fragrant to make the apple more appealing. How does all that sweetness enter the fruit? Through the thin brown stem at the top. From mud and rain below and sunshine absorbed by the leaves, everything passes through that tiny channel into the fruit. No human could design such a delicate conduit. Yet Hashem uses it to bring forth nourishment and delight. Inside, the juice is distributed evenly, refreshing without spilling. The apple can be sliced neatly without mess. When one finishes eating, there is a "coupon" inside for countless more apples—the seeds. It's like a chocolate bar that comes with a voucher for another bar and another, endlessly. Each apple contains the potential for thousands more. Hashem arranged that the flesh around the seeds be tough and inedible, so they would be preserved. Each seed lies in its own perfectly designed chamber, ready to grow into a new tree. This is just part of the kindness contained in one apple. Hashem designed the entire world for our benefit. It is incumbent upon us to recognize this, and to serve Him happily with gratitude, showing that we are capable of being the people He created us to be. Shabbat Shalom.

As we get closer to Yom Kippur, the feelings of awe and trembling intensify. We are trying harder and harder to be better, to make teshuvah , but the list of averot is long—many we don't even remember we did. Bittul Torah, Lashon Hara, Onat Devarim —and the list goes on. We are afraid to be judged for our actions, just as we say in Tehillim : אִם־עֲו‍ֹנוֹת תִּשְׁמָר־קהּ ה' מִי יַעֲמֹד "Hashem, if You will take all of our sins into account, who will be able to stand before You?" The pasuk in Mishlei (17:23) says: שֹׁחַד מֵחֵק רָשָׁע יִקָּח לְהַטּוֹת אָרְחוֹת מִשְׁפָּט Rashi explains that this means Hashem, so to speak, accepts "bribery" from the rasha and changes his judgment from bad to good. Similarly, the Midrash Shocher Tov on Tehillim (17) says: Hashem tells us, "My children, while the gates of tefillah are open, do teshuvah , because in this world I will accept bribery. But once I sit in judgment in the future, I will no longer accept it." The Midrash concludes that the time Hashem accepts shochad is right now—during the Aseret Yemei Teshuvah. It sounds like from the Midrash that the bribery Hashem accepts is teshuvah, tefillah, and tzedakah. Whereas in an earthly court, if the person on trial says he's sorry, it doesn't change anything—if he's guilty, he's guilty. But in Hashem's court, if the person says, "I'm sorry," then Hashem lets him off. However, the Chafetz Chaim explains, based on Chazal, that it goes much further than this. The Tomer Devorah says similarly: when a person has mercy on others, even though he was wronged by them, that brings the mercy of Hashem upon him, even though he did wrong to Hashem. When we overcome our evil inclination to take revenge, to bear a grudge, or to hate an individual that harmed us—even though he may deserve it—but instead we forgive, that is the bribery Hashem accepts. He will then give us mercy and blessing, even though we don't deserve it. During the Aseret Yemei Teshuvah we say: המלך המשפט . The Mareh Yechezkel asks seemingly, it would be better for us to say the usual: מלך אוהב צדקה ומשפט . Why would we switch now and only speak about Hashem being the King of mishpat, which is strict justice? The rabbi answered: all year long, we say that Hashem loves both tzedakah and mishpat. He loves giving us tzedakah, but He also loves justice being carried out, and we don't know which one He loves more. Now, during these days, we declare המלך המשפט —Hashem is the King over mishpat. He is the only ruler and decider about how the rules of mishpat will be carried out, and we are hoping that He will override the regular rules and use His power as King to pardon us. But that will depend on whether we give Him, so to speak, the ability to do so. And He told us how: we must overlook and forgive those who wronged us. A couple of hundred years ago in Lithuania, there was a family blessed with four boys who all became outstanding talmidei chachamim, each one a gadol b'Yisrael. The most famous of them was Rabbi Yechiel Michal Heller z"l, author of the sefer Amudei Or. He was a tremendous gaon. Each one of his brothers also wrote sefarim and served as rabbis leading massive congregations. Rabbi Yechiel used to sign his name " העלוב יעקב מיכל בן ר' אהרן "—"the downtrodden or humiliated one, Yechiel the son of Aaron." One of the rabbi's grandchildren related why he signed his name that way. Rabbi Yechiel's grandfather was an extremely wealthy man who traveled from city to city doing business, leaving his daughter in charge of his store. Many unscrupulous people were jealous of his wealth and spread a false rumor that his daughter had committed a terrible sin. When the time came for shidduchim, nobody in the community would marry her. She grew older, and nothing changed. Her father was distraught. They knew the truth—that she had done nothing wrong—but nothing they said could change people's minds. The father couldn't bear to watch his daughter grow older with no hope of a shidduch. He decided to inquire about a young man named Aharon Shmeisser, the son of a wagon driver. Aharon would sit near his father, and when the man who whipped the horse grew tired, Aharon was the backup. He knew no Torah and worked the lowest of jobs. But the wealthy man could not allow his daughter to continue suffering. He told his daughter his plan, and with no better alternative, she agreed. The wealthy man asked the wagon driver if he would allow his son to marry his daughter. At first he hesitated, but after some thought, he agreed, and after just one meeting the wedding date was set. On the day of the wedding, the bride whispered a tefillah to Hashem: "You know the truth that I am completely innocent. I believe this was all orchestrated by You, that this man is my zivug, and that there was no other way my father would have ever agreed to let him marry me. Therefore, I don't hold anyone accountable for this. I will not hate anyone or hold a grudge against them. But please, Hashem, give me children who will be outstanding talmidei chachamim ." Her prayer was answered. She merited to have four sons who became among the greatest chachamim of their time. She overlooked the wrong done to her and believed it was all from Hashem, and that opened the heavens to shower blessing upon her. This is why her son signed his name העלוב —for his mother, the aluvah. It was in her merit that all of his Torah came to be. The power of overlooking and forgiving is wondrous.

Rabbi Jacobson will discuss the following topics: Vav Tishrei Any recollections of Vav Tishrei 5725? Why did the Rebbe honor his mother by explaining Rashi's commentary on the parsha? Can you tell a story about the Rebbe's mother to inspire us as we head into Yom Kippur? Why is this the holiest day of the year? What is the personal significance of this day? Does G-d need to “atone” for suffering He has caused us? Why lekach? Is Yom Kippur a joyous day? Why do we fast? Why is Yom Haki-purim compared to Purim? What is the connection to a lottery? Why two goats? Should we fight our enemies or transform them? What are some suggestions the Rebbe made to help win the Yom Kippur war? Can we do some of those things this Yom Kippur to win today's war? Kaporos Kol Nidrei Ki Hinei KaChomer Why do we say in Avinu Malkeinu that “we have no accomplishments”? Why were the ten martyrs killed? V'tiher Rabbi Yishmael How should we react to the embarrassing conflicts in our own shul? Chassidus Applied to Yom Kippur  Yom Kippur Prayers How should we react to countries like England, France and Canada declaring a Palestinian state? Can we expect peace in Israel if we have no peace in our communities? 

Chazal tell us that on Rosh Hashanah, Sarah, Rachel, and Chana were remembered and decreed to have children. Rashi explains that on Rosh Hashanah, Hashem decreed for them that in the upcoming year they would each give birth. The Gemara also teaches that on Rosh Hashanah, Yosef was decreed to be released from the Egyptian prison where he had been locked away for twelve years. We already know that every person is judged on Rosh Hashanah, and whatever will happen in the coming year is decided on that day. So what is unique about these great tzaddikim being judged favorably on Rosh Hashanah? Some explain that the Gemara is teaching us the extent of what can happen on Rosh Hashanah. It was physically impossible for Sarah, Rachel, and Chana to conceive — and yet that changed on Rosh Hashanah. It was a foregone conclusion that Yosef would never leave prison. No one close to him even knew where he was. Tehillim describes his soul as bound in chains. And yet, on Rosh Hashanah, everything changed. The world itself undergoes a rebirth on Rosh Hashanah. Everything starts fresh. What was impossible before can suddenly become possible. This should fill us with chizuk . Rosh Hashanah brings with it so much opportunity in every area of life. What was true last year has no bearing on this year. No matter how long a person has been waiting for a yeshuah , no matter how stuck his situation seems, he should feel that on Rosh Hashanah everything can change in an instant. This past year, I heard of a woman in her upper 60s who got married for the very first time. After so many years, it would seem unthinkable. She could have said, "If I didn't find anyone in the last fifty years, why should I find someone now?" But last Rosh Hashanah, Hashem decreed that the time had come, and she celebrated the most joyous wedding with her friends and family. A man told me about his own miracle. He and his wife had struggled for years to conceive. Eventually, all the doctors told them the same heartbreaking verdict: It is impossible. They recommended a surrogate, which would cost $130,000 — money the couple simply did not have, after already draining their savings on unsuccessful treatments. They tried in every possible way to raise the funds, but every attempt was blocked. And then, suddenly, the woman discovered she was expecting. The doctors were shocked. The couple went from despair to the greatest joy. They told me: We never lost our faith in Hashem, no matter what the doctors said. This is the power of Rosh Hashanah. People who are sick can be decreed for refuah. People searching for their zivug can be decreed to find them. The Melech Malchei HaMelachim , the King of Kings, comes to be with us during the Aseret Yemei Teshuvah, beginning on Rosh Hashanah night. We must seize this glorious opportunity. Let us accept upon ourselves to strengthen in Torah and mitzvot, to refine our ways, and to pray with all our hearts. And in that merit, may we be blessed with a year of berachah and hatzlachah in every area of our lives.

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 ★

After waking in the morning, a person is not permitted to learn Torah before reciting Birkot Ha'Torah. As we saw in earlier installments, however, this applies only to learning verbally. Merely thinking Torah in one's mind, without speaking, is allowed before reciting Birkot Ha'Torah in the morning. (We saw, though, that reading a Torah book, even silently, might require the recitation of Birkot Ha'Torah.) Intuitively, we might assume that silently listening to a Torah lecture should be no different than silently thinking about Torah. Seemingly, then, if a person attends a Torah class in the synagogue early in the morning, he does not need to first recite Birkot Ha'Torah. However, the Halachot Ketanot (Rav Yisrael Yaakob Hagiz, 1680-1757) rules that listening to a Torah class differs from thinking about Torah in this regard. He applies to this situation the famous Halachic principle of "Shome'a Ke'oneh" – that listening to the recitation of a text is akin to reciting it oneself. Thus, for example, every Shabbat, one person recites Kiddush, and everyone else at the table fulfills his obligation by listening to the recitation. Accordingly, people who listen to a Torah class are considered to be saying the words spoken by the teacher. Hence, listening to a Torah class is akin to verbally speaking words of Torah, and requires the recitation of Birkot Ha'Torah. Hacham Ovadia Yosef brought proof to this theory from the Gemara's inference of the Birkot Ha'Torah obligation from a verse in the Book of Debarim (32:3). The Gemara in Masechet Berachot (21a) cites as the Biblical source of this requirement the verse, "Ki Shem Hashem Ekra, Habu Godel L'Elokenu" – "When I call the Name of G-d, give praise to G-d." Moshe here was announcing that when he teaches Torah, the people should recite a blessing. Thus, the very source of Birkot Ha'Torah is a situation where people recite a Beracha before listening to words of Torah, clearly implying that even silently listening to a Torah lecture requires the recitation of Birkot Ha'Torah. This is the ruling also of the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909). Although several Poskim (including the Lebush and Hida) disagree, Halacha follows the opinion of the Halachot Ketanot. Therefore, those who attend a Torah class early in the morning must ensure to first recite Birkot Ha'Torah. Some addressed the question of how to reconcile the Halachot Ketanot's reasoning with the ruling of the Rosh (Rabbenu Asher Ben Yehiel, 1250-1327) that the person who receives an Aliya to the Torah must read along with the Ba'al Koreh (reader). Fundamentally, the obligation to read is upon the Oleh (person who was called to the Torah); the Ba'al Koreh reads the Torah on his behalf. Seemingly, the rule of "Shome'a Ke'oneh" should allow the Oleh to silently listen to the reader and thereby discharge his obligation. Indeed, the Peri Hadash (Rav Hizkiya Da Silva, 1659-1698) disputed the Rosh's ruling, and maintained that the Oleh does not need to read together with the reader. Halacha, however, follows the Rosh's ruling. If, as the Halachot Ketanot writes, listening to words of Torah is akin to reciting them, then why must the Oleh read along with the Ba'al Koreh? Several explanations were given for why the congregational Torah reading might be different, and is not subject to the rule of "Shome'a Ke'oneh." One theory is that "Shome'a Ke'oneh" applies only when there is a general obligation to recite a certain text. The congregational Torah reading is an obligation upon the congregation as a whole, and not on any particular individual, and it therefore is not included in the rule of "Shome'a Ke'oneh." Others explain that since the original format of Torah reading was that the Oleh reads the text, and the concept of a Ba'al Koreh was introduced later, the Oleh is required to read along, to preserve the initial arrangement. Yet another answer is that the rule of "Shome'a Ke'oneh" does not allow for one person to recite the Beracha over a Misva and another person to perform the Misva. On Purim, for example, the one who reads the Megilla for the congregation also recites the Beracha. Never does someone from the congregation recite the Beracha, and then the Ba'al Koreh reads the Megilla. Therefore, the Oleh cannot recite the Beracha and then fulfill his obligation by listening to the Ba'al Koreh's reading. Interestingly, Rav Shlomo Kluger (1785-1869) asserted that this Halacha regarding Birkot Ha'Torah before listening a Torah class hinges on a debate among the Rishonim regarding a different issue. It often happens that somebody is still in the middle of the Amida prayer when the Hazzan begins the repetition, and reaches Nakdishach. Common practice follows the view of Rashi, that the person in this situation should stop and listen silently to Nakdishach in order to fulfill this Misva. Rabbenu Tam (France, 1100-1171), however, disagreed with this ruling, arguing that in light of the principle of "Shome'a Ke'oneh," listening to Nakdishach in the middle of the Amida would constitute a Hefsek (forbidden interruption) in the Amida. This is no different than reciting Nakdishach in the middle of the Amida, which is of course not allowed. Seemingly, Rav Kluger writes, the ruling of the Halachot Ketanot, that listening to Torah is akin to speaking Torah, follows the view of Rabbenu Tam, that "Shome'a Ke'oneh" actually equates listening to speaking. According to Rashi, listening is not precisely the same as speaking, which is why he permits listening to Nakdishach during the Amida. By the same token, it would seem that Rashi would not require reciting Birkot Ha'Torah before listening to a Torah lecture. The question, then, becomes why we follow Rashi's opinion regarding listening to Nakdishach during the Amida, but we accept the Halachot Ketanot's ruling regarding Birkot Ha'Torah. These two rulings seem to contradict one another – as the first presumes that listening is not precisely like speaking, whereas the second presumes that listening is equivalent to speaking. Hacham Ovadia answers that when a person is reciting the Amida as the congregation reaches Nakdishach, he wants to fulfill the Misva of reciting Nakdishach, but he also does not wish to interrupt his Amida. Halacha therefore allows him to listen to Nakdishach – such that he will be credited with this Misva – without being considered in violation of disrupting the Amida. Since the person seeks to perform the Misva, an exception is made to allow him to do so. Even Rashi agrees that listening is equivalent to speaking, but in the specific instance where a person recites the Amida and hears Nakdishach, special permission is given to listen to Nakdishach. Hacham Ovadia cites in this context the Gemara's teaching (Kiddushin 39b) that a person's intention to transgress a sin is disregarded if he ends up being unable to commit the forbidden act. A person's thoughts are discounted as far as Halachic violations are concerned, and thus one cannot be considered guilty of disrupting his Amida by silently listening to Nakdishach. Another question that was asked regarding the Halachot Ketanot's ruling is whether the speaker and audience must have specific intention for "Shome'a Ke'oneh" to take effect. During Kiddush, the person reciting Kiddush must have in mind that his recitation will be effective in satisfying the listeners' obligation, and they must likewise intend to fulfill their obligation by hearing his recitation. Seemingly, then, if listening to a Torah class is akin to speaking words of Torah due to the principle of "Shome'a Ke'oneh," this should depend on whether or not the speaker and audience have this specific intention. However, Hacham Ovadia Yosef, in his Yabia Omer (vol. 4, addendum to #8), writes that this specific intention is not necessary, and he draws proof to the fact that Torah study marks an exception to the general rule. The Gemara in Masechet Sukka (38) infers the principle of "Shome'a Ke'oneh" from the story of King Yoshiyahu, before whom a man named Shafan read the Torah, and Yoshiyahu was considered to have read it himself. There is no mention of either Yoshiyahu or Shafan having specific intention that Yoshiyahu should be considered to have read the text – indicating that such intention is not necessary. Although in general "Shome'a Ke'oneh" requires the intention of both the speaker and listener, Torah study marks an exception, where such intention is not needed for "Shome'a Ke'oneh" to take effect. Rav Yisrael Bitan offers two possible explanations for this distinction, for why the mechanism of "Shome'a Ke'oneh" does not require Kavana (intent) in the context of Torah study, but it does in the context of all other Misvot. First, the primary method of Torah learning is through a teacher and listeners; this is the most common way that Torah is studied. Therefore, the listeners fulfill their obligation by listening without having to create a connection to the speaker through Kavana. Alternatively, one could say that in the case of Torah learning, the intent is present by default. When a Rabbi or teacher stands up before a room to teach Torah, everyone's intention is clearly to fulfill the Misva of Torah learning, and there is no need to consciously think this. The fundamental difference between these two explanations is that according to the first, Kavana is not necessary for "Shome'a Ke'oneh" to take effect when teaching Torah, whereas according to the second, Kavana is necessary, but it is presumed even without consciously having it in mind. These different perspectives will affect the fascinating question of whether a distinction exists between attending a Torah class and listening to a recording. According to the first explanation, listening to Torah is equivalent to speaking Torah even without Kavana, and this would be true even when listening to a recording of a Torah class. According to the second approach, however, Kavana is necessary for the listener to be considered to be speaking, and the speaker and listener are presumed to have this intent – and thus this would not apply in the case of a recording. When listening to a recording, there is no speaker to supply the Kavana, and thus the listener is not considered to be speaking the words. It would then follow that one would not be required to recite Birkot Ha'Torah before listening to a recorded Torah class in the morning. For example, if a person wishes to listen to a Torah class as he makes his way to the synagogue in the morning, he would not – according to this second explanation – be required to first recite Birkot Ha'Torah. In practice, however, as this matter cannot be conclusively determined one way or another, we must be stringent and recite Birkot Ha'Torah even before listening to a recorded Torah class. Therefore, one who wishes to hear a Torah class in the morning – either in person or a recording – must first recite Birkot Ha'Torah and the verses of Birkat Kohanim beforehand. Summary: One who wishes to hear a Torah class in the morning – either in person or a recording – must first recite Birkot Ha'Torah and the verses of Birkat Kohanim beforehand.

At the end of Parashat Nitzavim, the Torah tells us: " הַחַיִּים וְהַטּוֹב נָתַתִּי לְפָנֶיךָ… וּבָחַרְתָּ בַּחַיִּים " — Hashem places life and goodness before us, and it is our job to choose life. Choosing life means choosing to follow Hashem's will, which always leads to blessing and good. At times, it may feel very difficult to do what's right. Sometimes it even seems as if we are losing by following the Torah. But that is only the way the test looks on the surface. In truth, when a person does Hashem's will, he never loses. Rabbi Yaakov Galinsky z"l gave a beautiful insight regarding a famous episode in the Torah. Chazal teach us that our Imahot were prophetesses. When Leah became pregnant with her seventh child, she saw through Ruach HaKodesh that it would be a boy. That meant that Rachel would end up with fewer shevatim than even Bilhah and Zilpah. After Leah already had four sons, Rashi tells us she had cried out to Hashem for another because she yearned to have more shevatim — but now she realized what this meant for her sister. If she were to have seven sons, it would have been a tremendous zechut. But Leah thought: How can I take so much for myself while my sister has so little? So she prayed that the child within her be changed from a boy to a girl. She gave up the neshama of Yosef HaTzaddik — one of the greatest figures in our history, considered on the level of the Avot HaKedoshim themselves — so that Rachel could merit having him instead. And Hashem answered her prayer. Leah gave birth to Dinah, and Rachel merited to bear Yosef. Think about what Leah gave up. She saw in her Ruach HaKodesh the greatness of Yosef, and she longed for the zechut of bringing him into the world. Yet she willingly sacrificed that privilege so her sister would not suffer. Nobody else knew of her prayer — it was a private act between her and Hashem. But Leah knew that if she acted for the Ratzon Hashem, she would never lose. And indeed, what happened? Dinah later gave birth to Asenat, who became Yosef's wife. Together they had Menasheh and Ephraim. In the end, Leah and Rachel became mechutanim — Rachel as the mother of the chatan, Yosef, and Leah as the grandmother of the kallah, Asenat. From both of them came two additional shevatim, as the pasuk says: " אפרים ומנשה כראובן ושמעון יהיו לי " (Bereishit 48:5). Leah had wanted another shevet, and in the end she received two of them — along with the merit of her selflessness toward her sister. Who could have imagined that Dinah's daughter would marry Yosef? Yosef was in Egypt, Yaakov's family was in Eretz Kena'an, hundreds of miles away. How would Dinah's child ever arrive there? The only answer is the miracles of Hashem. The lesson is clear: no one ever loses from following Hashem's will. The Torah promises that obeying Hashem leads only to life and goodness. As we stand just days before Rosh Hashanah, we must commit ourselves to becoming better in our observance of the mitzvot, and to do them with excitement — knowing that by doing so, we are choosing life, and choosing Hashem's path for us.