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.

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.

התוכן עמ"ש בגמ' [ורש"י מביאו בשישי דפ' ויחי] "יעקב אבינו לא מת" שואל ר"נ "וכי בכדי ספדו ספדנייא וחנטו חנטייא וקברו קברייא א"ל [ר"י] מקרא אני דורש. . מקיש הוא לזרעו מה זרעו בחיים אף הוא בחיים". החידוש כאן הוא ש"יעקב לא מת" גם בגופו, ולכן לא שאלו למה לא מצינו ענין זה אצל אברהם ויצחק, כי זה מובן (גם) מעצמו ‏–‏ דוקא אצל יעקב ש"מטתו שלימה" היו כל חלקי גופו, כולל החלקים שממנו נולדים ילדים, בחיים, אלא שאלו "וכי בכדי וכו'". אלא דצ"ע איך מתורצת השאלה ע"י הפסוק? רש"י פי' ע"ז "דסבורין היו [החונטים] שמת", אבל הרי הרגישו שגופו חי?! והביאור: אף שהרגישו חיות בגופו אז, חנטו אותו כי היו בטוחים שמפני ד"שכיחא היזיקא" לא שייך שכל זרעו יהיו בחיים לעולם, ובמילא גם אצלו יהי' ענין המיתה, ולא ידעו הבטחת הנביא ש"מה זרעו בחיים" ‏–‏ שכל זרעו יהיו חיים לעולם, ובמילא "אף הוא בחיים" לעולם (גם בגופו)! ב' חלקים מהתוועדות כ"ף מנחם-אב ה'תשל"א ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=01-01-2026 Synopsis The Gemara states that Rabbi Yitzchak said to Rav Nachman, “Rabbi Yochanan said as follows: “Yaakov Avinu did not die” (as Rashi cites in shishi of parashas Vayechi), to which Rav Nachman asked: “Was it for nothing that the eulogizers eulogized him, the embalmers embalmed him, and the buriers buried him?” Rabbi Yitzchak replied: “I am interpreting a verse…Yaakov is juxtaposed to his offspring: Just as his offspring is alive, he too is alive.” The novelty here is that even Yaakov's body “did not die.” This explains why Rav Nachman isn't bothered by the fact that Rav Yitzchak says that only Yaakov Avinu did not die, and not Avraham and Yitzchak: since only Yaakov's “bed was complete,” it emerges that all parts of his body, including the parts embodied in his children, remained alive; therefore, it was obvious that only Yaakov, and not Avraham and Yitzchak (from whom Yishmael and Esav emerged) remained alive. Rather, the question was, if Yaakov was alive, why did they embalm him etc.? Rabbi Yitzchak replies that he is “interpreting a verse,” but how does the verse resolve the question? Rashi explains that “They (the embalmers) thought he had died,” but seemingly, if they embalmed his body, they would have seen that it was still alive? The answer is that they saw that he was alive at the time, but they believed it was impossible that all his descendants would remain alive forever; therefore, they believed that he, too, would eventually die, and they prepared for that by preserving his body. But they weren't aware of the Navi's promise that “his offspring is alive” forever, which means that “he too is alive” forever.2 excerpts from farbrengen of 20 Menachem-Av 5731 For a transcript in English of the Sicha: https://thedailysicha.com/?date=01-01-2026

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.

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

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.

After being told Yosef was alive, Yaakov offered korbanos to “The God of his Father Yitzchak” (Breishis 46:1). Why not just say God or connect God with Avraham as well? Rashi explains that a person is obligated to honor his father more than his grandfather. This episode analyzes this cryptic Rashi.

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, December 31, 2025, this week beginning with Shemot/Exodus 12.42. (Facebook/Zoom)

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.

The Mishna in Pirkeh Abot (5:25) teaches, "Ben Shelosh Esreh Le'misvot" – a youngster becomes obligated in Misvot upon reaching the age of thirteen. At this point, he may be counted toward a Minyan and may serve as Hazzan. The source for this rule is "Halacha Le'Moshe Mi'Sinai" – an oral tradition taught to Moshe at Mount Sinai. The Gemara in Masechet Sukka (5b) teaches that all Shiurim – halachic measurements – were taught as a "Halacha Le'Moshe Mi'Sinai," and this includes the "measurement" of adulthood, when a boy becomes obligated in Misvot. Rashi, however, in his commentary to Abot, finds a Biblical source for this rule. The Torah uses the word "Ish" ("man") in reference to Shimon and Levi when they waged war on the city of Shechem ("Ish Harbo" – Bereshit 34:25), and, as Rashi shows, Levi – the younger of these two brothers – was thirteen years old at this time. This establishes that a boy attains the status of "Ish" – a man – at the age of thirteen. The Maharil (Rav Yaakov Moelin, Germany, d. 1427) refutes this proof, noting that the use of the word "Ish" in this context does not necessarily mean that this word would not be used if Levi was younger. Therefore, the Maharil concludes that there is no textual basis for this rule, and it was transmitted through oral tradition. Some suggested an allusion to this Halacha in a verse in the Book of Yeshayahu (43:21) in which Hashem pronounces, "Am Zu Yasarti Li, Tehilati Yesaperu" – "I have created this nation for Me, that they tell My praise." The word "Zu" in Gematria equals 13 (7+6), thus hinting to the fact that it is at this age when Hashem wants us to praise Him and perform Misvot. There is a debate among the early authorities as to when precisely a boy is considered a Bar-Misva. The She'iltot (Rav Ahai Gaon, d. 752) writes that a boy becomes a Bar-Misva the moment he fully completes his thirteenth year – meaning, at the time of day when he was born thirteen years earlier. Thus, for example, according to this opinion, a boy who was born at 2pm cannot be counted for a Minyan or serve as Hazan on his thirteenth birthday until 2pm, the point at which he has completed thirteen full years. The consensus among the Poskim, however, is that a boy becomes Bar-Misva once the date of his thirteenth birthday arrives, in the evening. This is, indeed, the Halacha. Therefore, regardless of the time of day of a child's birth, he may serve as Hazan already at Arbit on the night of his thirteenth birthday. The Yalkut Yosef writes that the thirteen years are counted from the child's birth even if he was born prematurely and needed to spend a significant amount of time in an incubator. In addition to the requirement of completing thirteen years, a boy must also have reached a certain point of physical maturity to be considered a Halachic adult. Specifically, he must have grown two pubic hairs. The Rama (Rav Moshe Isserles, Cracow, 1530-1572), based on a ruling of Rav Yosef Kolon (1426-1490), writes that a child who has turned thirteen may be allowed to serve as Hazzan on the assumption that he has reached the point of physical maturity. This assumption may be relied upon with respect to matters instituted by the Sages (as opposed to Torah obligations), and thus, since praying with a Minyan is a Misva ordained by Sages, a child who reached Bar Misva age may lead the service. The Ribash (Rav Yishak Bar Sheshet, Algiers, 1326-1408) went even further, allowing relying on this assumption even with respect to Torah obligations. According to his view, a full-fledged adult may fulfill his Torah obligation of Kiddush on Friday night by listening to Kiddush recited by a boy who has just turned thirteen, on the assumption that he has reached physical maturity. Hacham Ovadia Yosef ruled that those who wish to rely on this position may be allowed to do so. However, Hacham Ovadia's son, Hacham David Yosef, writes in Halacha Berura that one must not assume a boy's physical maturity with respect to Torah obligations such as the Friday night Kiddush, and this assumption may be made only with respect to Rabbinic obligations. All opinions agree that a thirteen-year-old boy may read the Megilla in the synagogue on Purim, since the obligation of Megilla reading was instituted by the Rabbis.

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.

Welcome to our daily Bitachon. Today is a special class for Asarah B'Tevet. As we know, today is a fast day—a significant day commemorating the siege laid against Yerushalayim and the eventual destruction of the first Beit HaMikdash. I use the word 'commemoration' loosely, because today isn't just about remembering the past; it's about taking action in the present. It is interesting to note the other readings that coincide with Asarah B'Tevet every year. In Parshat Vayigash , we always read about Yosef and his brothers reuniting. Furthermore, in last week's Haftarah , the prophet Yechezkel received a message from God to perform a miracle: Take one piece of wood and write 'Yehudah' on it. Take another and write 'Yosef.' When you hold them together, they will miraculously fuse into one. When the people ask for the symbolism behind this, tell them that in the future, the house of Yehudah (representing the Davidic line) and the house of Yosef (representing the ten tribes who separated) will finally be reunited when Mashiach comes. Where did this division begin? While the Gemara attributes the destruction of the first Temple to the three cardinal sins—idolatry, immorality, and bloodshed—the fundamental 'rupture' started earlier. After Shlomo HaMelech passed away, his son Rechavam took the throne. However, Yerovam ben Nevat, from the tribe of Ephraim (descended from Yosef), broke away to start a separate kingdom. This split was the true beginning of the downfall of the Jewish people. As the Gemara in Shabbat 56b notes, the people would not have turned to idolatry had it not been for this division; it was Yerovam who introduced the two golden calves to solidify the split. This breakdown happened in Shechem. Rashi points out that Shechem is a place predestined for tragedy: it is where Yosef was sold by his brothers and where the kingdom eventually fractured. This is why Asarah B'Tevet always coincides with these Torah portions. While Tisha B'Av marks the actual destruction and the later sin of sinat chinam (baseless hatred) during the second Temple, Asarah B'Tevet focuses on the beginnings . The siege began today. The first cracks in our foundation appeared today. And those cracks were rooted in a lack of brotherly love. The Yaarot Devash notes a fascinating calculation: the day God decreed that Kayin would be a wanderer for killing his brother, Hevel, was Asarah B'Tevet. This day has been rooted in the theme of exile due to broken brotherhood since the dawn of history—from Kayin and Hevel to Yosef and his brothers. Therefore, Asarah B'Tevet is a time for introspection. Ask yourself: How can I work on my 'brotherly love'? Which family members am I disengaged from? Which relationships can I repair? This fast is not just about abstaining from food; it is about examining our deeds and fixing our connections with one another. Have a tzom kal (an easy fast)."

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.

Rashi in Sanhedrin 101b cited an Aggada about Moshe's discussion with Hashem about removing a Jewish baby (who ended up becoming Micha) from a wall in Egypt. This episode analyzes this midrash and reveals its significance in Jewish history and in the development of Avoda Zara in klal yisrael.

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.

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.

Rabbi Professor Shomo Pereira discussed his book "Monuments of Paper and Parchment: Hebrew Printing in Portugal in the Late 15th Century." He explained that while Portugal lacks physical Jewish monuments due to natural disasters, earthquakes, and persecution, the book highlights the country's rich Jewish history through its manuscript and printing heritage of the late 15th century. He explained how Hebrew printing in Portugal was a vibrant force, contributing to the spread of knowledge and influencing printing practices in the Ottoman Empire. Pereira also detailed the contributions of Rabbi Abraham Zakuto, a Jewish scientist and astronomer who developed crucial navigational tools and was recognized for his work by having a crater on the moon named after him. Pereira discussed his book on Iberian Jewish history, emphasizing contributions to scholarship, mathematics, astronomy, and poetry during the late 1400s, when many Spanish Jews fled to Portugal. He explained his goal is to highlight these accomplishments to build bridges with non-Jewish communities and enrich Iberian history, while acknowledging the context of persecution. Pereira clarified that during this period, most Jews in Portugal were Spanish, and he uses "Iberian Jews" to reflect this diversity. Pereira emphasized the unique characteristic of Iberian commentators, who often included personal experiences in their writings, contrasting this with the more detached approach of commentators like Rashi. Pereira explained the complexity of uncovering colophons in historical Jewish texts, noting that simple colophons provide basic information about the work's completion, printer, sponsor, and date, while more sophisticated ones use cryptic biblical references that modern AI cannot translate. He discussed the challenges in interpreting colophons from historical Jewish texts, particularly those printed in 1494 and 1498 in Spain and Portugal. He explained that the dates and years in these colophons are often confused due to the use of astrological and astronomical coincidences. Rabbi Shlomo Pereira emphasized that history is about how we perceive and learn from the past, rather than just focusing on the past itself. This bilingual book on Hebrew printing in Portugal, highlighting its significance in Jewish and Iberian history is published by Chabad Portugal Press in 2025, and is available on Amazon and other platforms. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

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.

Rabbi Professor Shomo Pereira discussed his book "Monuments of Paper and Parchment: Hebrew Printing in Portugal in the Late 15th Century." He explained that while Portugal lacks physical Jewish monuments due to natural disasters, earthquakes, and persecution, the book highlights the country's rich Jewish history through its manuscript and printing heritage of the late 15th century. He explained how Hebrew printing in Portugal was a vibrant force, contributing to the spread of knowledge and influencing printing practices in the Ottoman Empire. Pereira also detailed the contributions of Rabbi Abraham Zakuto, a Jewish scientist and astronomer who developed crucial navigational tools and was recognized for his work by having a crater on the moon named after him. Pereira discussed his book on Iberian Jewish history, emphasizing contributions to scholarship, mathematics, astronomy, and poetry during the late 1400s, when many Spanish Jews fled to Portugal. He explained his goal is to highlight these accomplishments to build bridges with non-Jewish communities and enrich Iberian history, while acknowledging the context of persecution. Pereira clarified that during this period, most Jews in Portugal were Spanish, and he uses "Iberian Jews" to reflect this diversity. Pereira emphasized the unique characteristic of Iberian commentators, who often included personal experiences in their writings, contrasting this with the more detached approach of commentators like Rashi. Pereira explained the complexity of uncovering colophons in historical Jewish texts, noting that simple colophons provide basic information about the work's completion, printer, sponsor, and date, while more sophisticated ones use cryptic biblical references that modern AI cannot translate. He discussed the challenges in interpreting colophons from historical Jewish texts, particularly those printed in 1494 and 1498 in Spain and Portugal. He explained that the dates and years in these colophons are often confused due to the use of astrological and astronomical coincidences. Rabbi Shlomo Pereira emphasized that history is about how we perceive and learn from the past, rather than just focusing on the past itself. This bilingual book on Hebrew printing in Portugal, highlighting its significance in Jewish and Iberian history is published by Chabad Portugal Press in 2025, and is available on Amazon and other platforms. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

Rabbi Professor Shomo Pereira discussed his book "Monuments of Paper and Parchment: Hebrew Printing in Portugal in the Late 15th Century." He explained that while Portugal lacks physical Jewish monuments due to natural disasters, earthquakes, and persecution, the book highlights the country's rich Jewish history through its manuscript and printing heritage of the late 15th century. He explained how Hebrew printing in Portugal was a vibrant force, contributing to the spread of knowledge and influencing printing practices in the Ottoman Empire. Pereira also detailed the contributions of Rabbi Abraham Zakuto, a Jewish scientist and astronomer who developed crucial navigational tools and was recognized for his work by having a crater on the moon named after him. Pereira discussed his book on Iberian Jewish history, emphasizing contributions to scholarship, mathematics, astronomy, and poetry during the late 1400s, when many Spanish Jews fled to Portugal. He explained his goal is to highlight these accomplishments to build bridges with non-Jewish communities and enrich Iberian history, while acknowledging the context of persecution. Pereira clarified that during this period, most Jews in Portugal were Spanish, and he uses "Iberian Jews" to reflect this diversity. Pereira emphasized the unique characteristic of Iberian commentators, who often included personal experiences in their writings, contrasting this with the more detached approach of commentators like Rashi. Pereira explained the complexity of uncovering colophons in historical Jewish texts, noting that simple colophons provide basic information about the work's completion, printer, sponsor, and date, while more sophisticated ones use cryptic biblical references that modern AI cannot translate. He discussed the challenges in interpreting colophons from historical Jewish texts, particularly those printed in 1494 and 1498 in Spain and Portugal. He explained that the dates and years in these colophons are often confused due to the use of astrological and astronomical coincidences. Rabbi Shlomo Pereira emphasized that history is about how we perceive and learn from the past, rather than just focusing on the past itself. This bilingual book on Hebrew printing in Portugal, highlighting its significance in Jewish and Iberian history is published by Chabad Portugal Press in 2025, and is available on Amazon and other platforms. Learn more about your ad choices. Visit megaphone.fm/adchoices

Rabbi Professor Shomo Pereira discussed his book "Monuments of Paper and Parchment: Hebrew Printing in Portugal in the Late 15th Century." He explained that while Portugal lacks physical Jewish monuments due to natural disasters, earthquakes, and persecution, the book highlights the country's rich Jewish history through its manuscript and printing heritage of the late 15th century. He explained how Hebrew printing in Portugal was a vibrant force, contributing to the spread of knowledge and influencing printing practices in the Ottoman Empire. Pereira also detailed the contributions of Rabbi Abraham Zakuto, a Jewish scientist and astronomer who developed crucial navigational tools and was recognized for his work by having a crater on the moon named after him. Pereira discussed his book on Iberian Jewish history, emphasizing contributions to scholarship, mathematics, astronomy, and poetry during the late 1400s, when many Spanish Jews fled to Portugal. He explained his goal is to highlight these accomplishments to build bridges with non-Jewish communities and enrich Iberian history, while acknowledging the context of persecution. Pereira clarified that during this period, most Jews in Portugal were Spanish, and he uses "Iberian Jews" to reflect this diversity. Pereira emphasized the unique characteristic of Iberian commentators, who often included personal experiences in their writings, contrasting this with the more detached approach of commentators like Rashi. Pereira explained the complexity of uncovering colophons in historical Jewish texts, noting that simple colophons provide basic information about the work's completion, printer, sponsor, and date, while more sophisticated ones use cryptic biblical references that modern AI cannot translate. He discussed the challenges in interpreting colophons from historical Jewish texts, particularly those printed in 1494 and 1498 in Spain and Portugal. He explained that the dates and years in these colophons are often confused due to the use of astrological and astronomical coincidences. Rabbi Shlomo Pereira emphasized that history is about how we perceive and learn from the past, rather than just focusing on the past itself. This bilingual book on Hebrew printing in Portugal, highlighting its significance in Jewish and Iberian history is published by Chabad Portugal Press in 2025, and is available on Amazon and other platforms. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/european-studies

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.

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.

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

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.