Podcasts about Rashi

One of the Torah readings on Rosh Hashanah is the story of the Akedat Yitzchak. To this day, we continue to benefit from the eternal merits Avraham Avinu gained by his willingness to sacrifice his son at Hashem's command. But there was another profound accomplishment that day. The Torah commands, " תמים תהיה עם ה' אלקיך " — Tamim Tehiyeh Im Hashem Elokecha (Devarim 18:13). Rashi explains that this means: do not concern yourself with what the future holds. Rather, accept that Hashem is leading you exactly to the places and circumstances you are meant to be. Trust that whatever will happen will be for the best, and therefore there is no need to worry. The Passuk says in Tehillim, " ואני בתמי אלך " . Chazal teach that this pasuk was said regarding Avraham going to the Akedah. He walked with wholehearted trust in Hashem. The B'nei Yissaschar explains the depth of this trust: Avraham already had a prophecy from Hashem that his future offspring would come through Yitzchak. And yet, now he was being commanded to bring him as a korban ola — a direct contradiction to the earlier prophecy! It is forbidden to disbelieve a prophecy. That meant Avraham was required, all the way to Har HaMoriah, to continue believing both truths at once — that he must sacrifice Yitzchak, and yet that his children would still come through him. To human logic, it was an impossibility. But Avraham went betumo — with complete Emunah. He did not wrestle with the contradiction. He did not calculate or analyze. He placed everything in Hashem's hands and told himself: It's not my job to figure out how the future will work out. It's my job to trust that Hashem is in charge of the future. In the end, we see the perfection of Hashem's plan. Precisely because Yitzchak was placed on the Mizbeach, he became able to father children. The Or HaChayim HaKadosh explains: Yitzchak was born with the neshama of a female, and for the first 37 years of his life he had no zivug — because every couple is one neshama, half male and half female. Yitzchak's neshama had come down alone. At the moment of the Akedah, as his soul left him, Hashem gave him a new neshama — a complete male neshama. And at that very moment, Rivka, the other half of his soul, was born. What seemed the greatest contradiction turned out to be the greatest answer. This is the lesson for us. In our lives we also face contradictions, situations that make no sense, questions that seem unanswerable. Our avodah is to walk with Hashem with complete emunah, to trust that He will reveal the answers in the perfect time. A man shared his story: At eighteen, he began working in his father's retail stores. By the time he was twenty-eight, married with children, those stores collapsed. From a comfortable lifestyle, he suddenly could not pay even for basic expenses. With no business skills beyond retail, he felt lost. He clung to his learning, spending hours each day in Torah, though even concentrating became difficult. Then, one day, his father asked a real estate friend to involve him in handling their empty stores. The young man took on the project and showed surprising ability. Eventually, that friend called and invited him to partner with his son-in-law in a new real estate company. The business flourished, and the man today enjoys both a solid livelihood and more time for Torah and mitzvot. At first, he had asked: Why did Hashem take away the only work I knew? But in truth, the "problem" was the answer. Losing his old job was the key to discovering his true path in life — one far better than he ever imagined. So it is with all of us. The answers may not be immediate, but they are always the greatest possible answers. Those who walk with Hashem in trust will see blessing — in this world and the next.

The gemara in RH 16b says we blow shofar twice on Rosh Hashana to confuse the Satan. This episode analyzes Rashi's interpretation of this gemara.

Rashi's question, and a new way to explain why he cannot be a Dayan.Source Sheet: https://drive.google.com/file/d/1jLCkYe3d-r81q7_sPjsVB4RTfRtdPrkA/view?usp=share_link

Reflecting on God's Love Welcome to our special Chovot HaLevavot (Duties of the Heart) series for the month of Elul. Today, we'll discuss the fourteenth reflection, one of my favorites, and it's inspired by a real-life situation. How do you feel when someone shows you love? Maybe it's a child, a grandchild, a spouse, or a sibling who looks at you with affection, and you feel it instantly. Your natural reaction is to love them back. As King Solomon says in Mishlei (Proverbs) 27:19, " As water reflects the face, so one's heart reflects the other ." When you look in a mirror, it reflects what you show it. The same is true for emotions—the love you give is the love you get back. Now, imagine the person reflecting this love is someone very important—a minister, a prince, or a nobleman. What if they show you a sign of their love, like buying you a flower or performing a great kindness for you, not because they need something in return but simply to help you? You'd likely feel an overwhelming desire to love them back, doing everything in your power to fulfill their will and serve them with all you have—your money, your time, and even your children. If we react this way to another human being, a creation as weak as ourselves, how much more should we react with love to our Creator? God has shown us His love through His prophets. As it says in Devarim , " because of God's love for you ." He constantly shows us signs of His love, both old and new, in every generation. Even during our exile, the Torah assures us that God does not despise us or allow us to be destroyed. Even though we were slaves, He never abandoned us. The Bonds of Friendship and Covenant We know that we should honor the friends of our parents or grandparents. For example, if someone helped your grandfather escape the old country and signed his visa papers, you would remember and honor that kindness. As it says in Mishlei (Proverbs) 27:10, " Do not abandon your friend or your father's friend ." In the Gemara in Masechet Shabbat, the famous line that the whole Torah is summed up by " love your friend as you love yourself " seems to raise a question: what does loving your friend have to do with Shabbat, Tefillin, or Tzitzit? Rashi explains that in this context, "friend" doesn't just mean a fellow human being—it means God. God is our friend and our father's friend. God constantly remembers the covenant He made with our forefathers, the supervision He had over them, as it says in Shemot (Exodus), " and the oath He swore to our ancestors ." God will keep that promise. In our prayers on Rosh Hashanah, specifically in the Zichronot section, we talk all about God remembering this covenant. Our Stiff-Necked Nature After all of this, the Chovot HaLevavot pleads with us, highlighting our lack of reciprocation. He points out five failures on our part: We don't rely on Him. We don't count on His kindness. We aren't naturally moved to love Him. We don't cleave to His service. We don't pour out our hearts to Him in prayer. He asks, "What is wrong with us?" and goes on to explain: "How thick is our nature, how stiff-necked are we?" "How weak is our faith?" "How difficult are we to be dragged after the truth?" He lists all the reasons why we should respond to God's love, yet we fail to do so. We don't remember the love He had for our fathers and grandfathers, nor do we reciprocate His love for us. We don't act because of His promises or listen because of His kindness. We aren't embarrassed by our inaction, despite the fact that He created us and provides for us with good supervision. The Chovot HaLevavot says we do not remember, reciprocate, act, listen, or feel embarrassed. The Spiderweb of the Yetzer Hara "My brother," he says, "wake up from this sleep." Here's the secret: "Remove from your heart the curtain of your Yetzer (evil inclination) that has been cast upon it." There is a curtain, a blinder, a blackout shade between our intellect and our hearts. It blocks the message. It's like a spider weaving a web that blocks the light from entering a house. At first, the web is thin, but with constant repetition, it becomes thicker and thicker until no light can get in. This is how the Yetzer Hara works with us, slowly and surely. He puts layer after layer on top of us, preventing us from seeing these truths. We must rip off that spiderweb to allow the light of our wisdom to pierce our hearts and open our eyes. The Yetzer Hara is so powerful that we often don't feel God's love, despite all the signs. We can fall into the "He loves me, he loves me not" game, like plucking petals off a flower. We don't use flowers, though. We say, "I had a good day in business today—He loves me. I got stuck in traffic—He loves me not." But there's a different way to play this game: "He loves me, He loves me lots." This shifts the question from "if" He loves me to "how much" I am going to recognize and realize His love in my life. What a powerful reflection. The next time a grandchild looks into your eyes and you love them back, ask yourself, "Where is my relationship with God? Where is my reciprocal love for Him?"

Join this week's Torah podcast exploring the deeper mysteries of Parshas Ki Tetzay and the unique commandment to remember Amalek. Why does only Amalek merit a special mitzvah to remember their evil deeds - what about all the other nations that tried to destroy the Jewish people? What does Rashi mean when he explains that Amalek "cooled us down," and why does Chazal tell us that Hashem's throne remains incomplete until Amalek is eliminated from the world?Through the Gemara in Sanhedrin and Reb Chaim Shmulevitz's brilliant analysis, discover the fascinating story of Timnah - the princess who desperately wanted to convert but was rejected by the Avos, leading to Amalek's creation. Explore powerful insights about the ripple effects of our daily interactions, featuring contemporary stories that will transform how you view your relationships and responsibilities.This episode of Jewish learning combines traditional Torah analysis with practical mussar lessons, revealing timeless wisdom for modern living. Perfect for weekly parsha study and spiritual growth.Keywords: Torah podcast, weekly parsha, Parshas Ki Tetzay, Jewish learning, Amalek, Reb Chaim Shmulevitz, mussar, spiritual growth

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, September 3, 2025, this week beginning with Shemot/Exodus 12.30. (Facebook/Zoom)

Our parsha begins with the unusual law of the marriage of a Jewish warrior and an enemy captive woman. When a Jewish warrior spots a prisoner of war that he desires to marry, there is a process and a protocol for how he may marry her. The Talmud (also featured by Rashi) offers a very […]

Our parsha begins with the unusual law of the marriage of a Jewish warrior and an enemy captive woman. When a Jewish warrior spots a prisoner of war that he desires to marry, there is a process and a protocol for how he may marry her. The Talmud (also featured by Rashi) offers a very unusual classification of why the Torah permits this union. On its surface, this reason compounds the difficulties of this law. In this very special edition of the Parsha podcast, we share a novel and instructive approach to this very unusual law.– – – – – – – – – – – – – – – – – – – – – –DONATE: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!– – – – – – – – – – – – – – – – – – – – – –Email me with questions, comments, and feedback: rabbiwolbe@gmail.com– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to my Newsletterrabbiwolbe.com/newsletter– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to Rabbi Yaakov Wolbe's PodcastsThe Parsha PodcastThe Jewish History PodcastThe Mitzvah Podcast This Jewish LifeThe Ethics PodcastTORAH 101 ★ Support this podcast ★

The Torah tells us that Sarah lived to the age of 127 (Genesis 23:1). Rashi, our foremost biblical commentator explains that they were all equally good years. How could that be true? Few women in history had a more difficult and apparently miserable life that our Matriarch Sarah. Her life was a never-ending saga of trials and tribulations...

The Rebbe suggests providing Chumash with Rashi and Tanya in Yiddish. Where not yet translated, at least explain the ideas, even if not understood fully, as Chassidus is linked to Torah Shebichtav. He promises mention at the Ohel and blessings for diligence, health, and success. https://www.torahrecordings.com/rebbe/igroskodesh/015/013/5718

התוכן "פלא הכי גדול" במ"ש בחמישי דפ' שופטים ע"ד הוספת ג' ערי מקלט לעת"ל - כיצד יתכן שלאחרי עבודתם של ישראל בתכלית השלימות, שלכן בא משיח צדקנו, יצטרכו להוסיף עוד ג' ערי מקלט כדי "לנוס שמה כל רוצח"?! ומבואר בכתבי האריז"ל שע"י חטאו של הבל נגזרה מיתה עליו (ע"י קין) "ועל כל זרעיתיו", וזהו הענין שאנשים נהרגים במשך הדורות, ואם יבוא משיח באופן ד"אחישנה" לפני הזמן ו"עדיין לא נתקן זרעו של הבל, והתיקון להם הוא זה שיֵהרגו אחר ביאת המשיח.. ועי"כ יתרבו הרוצחים בשוגג, ובפרט שצריך למהר תיקון זרעיתיו במהירות גדול ולכן צריך שלעת"ל תוסיף ג' ערי מקלט". והנה ביאור כזה מובן גם לבן חמש למקרא, עפמ"ש רש"י עה"פ בנוגע לערי מקלט "והאלקים אנה לידו", שזה שאלו נהרגים בשוגג והורגיהם גולים הוא מפני שהתחייבו בזה (במיתה או בגלות) בעבר ולא קיבלו את תיקונם, ועד"ז מובן בנוגע ערי מקלט לעת"ל, שהם עבור אלו שהתחייבו מיתה וגלות בעבר במשך כל הדורות ועדיין לא קיבלו תיקונם.משיחת אדר"ח אלול ה'תשמ"ו ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=28-08-2025 Synopsis How is it that when Moshiach comes and the spirit of impurity will be removed from the earth, there will be a need for three more cities of refuge (as it says in chamishi of parashas Shoftim), “for any murderer to flee there”? It is explained in Kisvei Ha'Arizal that the reason killings occur throughout the generations is because death was decree upon Hevel (at the hands of Kayin) “and upon all his descendants,” and if Moshiach will come by Hashem “hastening it” – before the appointed time – and the seed of Hevel will not yet have been fully remedied, their remedy will be to be killed after the coming of Moshiach, resulting in a rise in the number of accidental killers (especially being that the remedy will have to occur quickly), and therefore three additional cities of refuge will be required. Such an explanation is understandable even to a five-year-old studying Scripture based on Rashi's earlier explanation on the verse, “and G-d brought it about into his hand”: Rashi explains that when one person kills another accidentally, it is because the victim deserved the death penalty for a past sin, while the killer deserved to be exiled for a past sin; it is similarly understood that the cities of refuge in the future are intended for anyone throughout all generations who required atonement through death or exile but hasn't yet received it. Excerpt from sichah of first day of Rosh Chodesh Elul 5746 For a transcript in English of the Sicha: https://thedailysicha.com/?date=28-08-2025 לזכות גולדא בת פריידא שתחי' ליום ההולדת שלה ד' אלול - לשנת ברכה והצלחה, ואריכות ימים ושנים טובות

Episode #167 | Season 8 Episode 8 [R] I was asked to be a judge for BBQ competition and thought it would make for a fun episode. The episode was recorded on location at the barbershop Ra's Supreme Clientele in Albert Lea, MN. We planned for 4 judges and 4 contestants but it turned into 4 judges and only 2 contestants. The episode starts with myself and fellow judges: Qualita McClendon, Robert Suniga, and Rashi Dildy, then moves on to the winner of the contest: Jason Dauer, and end with the event coordinator: Hannah McAtee.LINK: https://linktr.ee/comediandaypeace

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, August 27, 2025, this week beginning with Shemot/Exodus 12.29. (Facebook/Zoom)

התוכן 1) הוראה ממ"ש בהתחלת פ' שופטים "שופטים ושוטרים תתן לך בכל שעריך": כל יהודי צריך להעמיד ולמנות לעצמו "שופט", "יצר הטוב", שמורה לו כיצד להתנהג, ו"שוטרים" שדואגים ליישם את הוראותיו של ה"שופט". ואז לא יוכל היצה"ר לגשת ולבלבלו שיתנהג כרצונו מכיון "שברגע זה אין איש רואה את הנהגתו"..., ויש לעשות זאת מתוך שמחה כמ"ש "ישמח ישראל בעושיו", ששמחים "בשמחת ה' אשר שש ושמח בדירתו בתחתונים". 2) סיום רביעי דפ' שופטים הוא "תמים תהי' עם ה' אלקיך". ובפרש"י: "התהלך עמו בתמימות .. ואז תהי' עמו וחלקו". הנהגתו של יהודי צ"ל באופן של תמימות, בלי להכנס כלל לדיונים וכו' עם היצה"ר. ומכיון ש"תהי' עמו וחלקו", "חלק אלוקה ממעל ממש" – בודאי שבכחו ויכלתו להתגבר על כל הנסיונות ולמלא את תפקידו בשלימות. ב' חלקים משיחת יום ד' פ' שופטים, ד' אלול ה'תשמ"ה לילדי מחנה קיץ "גן ישראל" ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=27-08-2025 Synopsis (1) A directive from the opening verse of parashas Shoftim, “You must appoint for yourselves judges and officers in all your cities”: every Jew must appoint his yetzer-tov as a “judge” to show him how to behave properly, and “officers” to ensure that the directives of the judge are carried out. Then the yetzer-hara will not be able to come to a Jew and confuse him by telling him that nobody is watching etc., and this should be done with joy, as it is written: “The Jewish people should rejoice in its Maker” – rejoicing in “the joy of Hashem, Who rejoices and is happy in His dwelling place in this world.” (2) Revi'i of parashas Shoftim concludes, “Be wholehearted with Hashem, your G-d.” Rashi explains, “Follow Him with simple faith…and then you will be with Him and be His portion.” Since “you will be with Him and be His portion” – “an actual portion of Hashem from above” – therefore one surely possesses the strength and ability to overcome all challenges and to fulfill his mission completely.2 excerpts from sichah of Wednesday, parashas Shoftim, 4 Elul 5745 – the campers of Camp Gan Yisroel For a transcript in English of the Sicha: https://thedailysicha.com/?date=27-08-2025 לזכות חיים לוי יצחק הכהן בן רוזה חנה שי' ליום ההולדת שלו ג' אלול – לשנת ברכה והצלחה, ואריכות ימים ושנים טובותנדבת אביו ‏ר' אברהם הכהן שי'‏

Shofetim con Rashi 1

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Yahrtzeit Yomi #1598!!כח אבThe Netzivרב נפתלי צבי יהודה ב״ר יעקב ברליןהעמק שאלההעמק דברמרומי שדה(1816 - 1893)--------------------------------------------------Yahrtzeit Yomi for the final week of Av is sponsored byWolf Custom Apparel & Promotions WolfCustom.com---------------------------------------------------Tammuz Yahrtzeits!!1. First Bobover Rebbe, Reb Yonah Minsker2. Mike Tress3. Lubavitcher Rebbe, Rav Shneur Kotler4. Rabbeinu Tam, Baal Haflaah5. Maaseh Merkavah6. Sreifas HaTalmud, Yonatan Netanyahu7. Rav Gedalia Schorr, Lev Simcha8. Imrei Noam9. Klausenberger Rebbe10. Rebbetzin Elyashiv11. Rav Elchonon Wasserman12. The Tur13. Be'er HaGolah14. Rav Ruderman15. Ohr HaChaim16. Kapischnitzer Rebbe17. Rav Yaakov Yosef Herman, Rav Yaakov Weinberg18. Naroler Rebbe, Rav Shmuel Yehuda Levin19. Rav Herzog, Rav Lazer Yudel Finkel20. Rav Avrohom Chaim Na'eh, Rav Avrohom Yitzchok Bloch21. Meitscheter Iluy, The Shtefanester22. Rav Avrohom Grodzenski23. Ramak24. Rav Yaakov Yosef25. Shaagas Aryeh26. Rav Nachman Bulman27. Rav Shmuel Rozovsky28. Kitzur Shulchan Aruch, Rav Elyashiv29. Rashi, Yismach Moshe---------------------------------------------------Share the Yahrtzeit Yomi link with your contacts!!https://chat.whatsapp.com/JimbwNtBaX31vmRDdnO3yk---------------------------------------------------To dedicate or sponsor, please contact 917-841-5059, or email yahrtzeityomidaily@gmail.com. Sponsorships can be paid by Zelle to the same number. First come, first served.Monthly sponsorships are $540.Weekly sponsorships are $180.Daily sponsorships are as follows:Dedications (l'Zecher Nishmas, Zechus shidduch/refuah/yeshuah, etc.) are $50.Sponsorships (fliers, advertising, promotions, additional links, etc.) are $100.The cost to request and sponsor a specific Tzaddik (unlisted on the Yahrtzeit Yomi schedule) is $180.MAY THE ZECHUS OF ALL THE TZADDIKIM PROTECT US FROM ALL TZAROS, AND MAY HASHEM GRANT US, AND ALL OF KLAL YISROEL, YESHUOS, NECHAMOS AND BESUROS TOVOS!!!

Yahrtzeit Yomi #1599!!כט אב (Shabbos)First Skulener Rebbeרב אליעזר זוסיא בן ישראל אברהם פורטוגלנועם אליעזרהאדמו״ר מסקולען(1898 - 1982)---------------------------------------------------Yahrtzeit Yomi for the final week of Av is sponsored byWolf Custom Apparel & Promotions WolfCustom.com-------------------------------------------------Tammuz Yahrtzeits!!1. First Bobover Rebbe, Reb Yonah Minsker2. Mike Tress3. Lubavitcher Rebbe, Rav Shneur Kotler4. Rabbeinu Tam, Baal Haflaah5. Maaseh Merkavah6. Sreifas HaTalmud, Yonatan Netanyahu7. Rav Gedalia Schorr, Lev Simcha8. Imrei Noam9. Klausenberger Rebbe10. Rebbetzin Elyashiv11. Rav Elchonon Wasserman12. The Tur13. Be'er HaGolah14. Rav Ruderman15. Ohr HaChaim16. Kapischnitzer Rebbe17. Rav Yaakov Yosef Herman, Rav Yaakov Weinberg18. Naroler Rebbe, Rav Shmuel Yehuda Levin19. Rav Herzog, Rav Lazer Yudel Finkel20. Rav Avrohom Chaim Na'eh, Rav Avrohom Yitzchok Bloch21. Meitscheter Iluy, The Shtefanester22. Rav Avrohom Grodzenski23. Ramak24. Rav Yaakov Yosef25. Shaagas Aryeh26. Rav Nachman Bulman27. Rav Shmuel Rozovsky28. Kitzur Shulchan Aruch, Rav Elyashiv29. Rashi, Yismach Moshe---------------------------------------------------Share the Yahrtzeit Yomi link with your contacts!!https://chat.whatsapp.com/JimbwNtBaX31vmRDdnO3yk---------------------------------------------------To dedicate or sponsor, please contact 917-841-5059, or email yahrtzeityomidaily@gmail.com. Sponsorships can be paid by Zelle to the same number. First come, first served.Monthly sponsorships are $540.Weekly sponsorships are $180.Daily sponsorships are as follows:Dedications (l'Zecher Nishmas, Zechus shidduch/refuah/yeshuah, etc.) are $50.Sponsorships (fliers, advertising, promotions, additional links, etc.) are $100.The cost to request and sponsor a specific Tzaddik (unlisted on the Yahrtzeit Yomi schedule) is $180.MAY THE ZECHUS OF ALL THE TZADDIKIM PROTECT US FROM ALL TZAROS, AND MAY HASHEM GRANT US, AND ALL OF KLAL YISROEL, YESHUOS, NECHAMOS AND BESUROS TOVOS!!!

In this week's Torah podcast exploring Parshas Re'eh, we examine a fascinating asymmetry in the Torah's language that troubled both classical commentators and reveals something profound about Hashem's relationship with us. Why does the pasuk say "the blessing that you listen" but "cursed if you don't listen"? What bothered Rashi about this structure, and how does his answer change everything?Through the powerful story of Rav Boyer and a struggling yeshiva student, discover how advance motivation works in both human relationships and our connection with Hashem. Learn why the Yetzer Hara fights hardest during our personal moments of greatest spiritual potential, and how resistance might actually indicate opportunity.This episode connects insights from Rashi, the Ramchal's Mesilas Yesharim, and contemporary Torah wisdom to reveal a transformative perspective on the blessings in our lives. Perfect for anyone seeking deeper understanding of Jewish learning, parsha study, and practical spiritual growth.Keywords: Torah podcast, weekly parsha, Parshas Re'eh, Jewish learning, Rashi commentary, spiritual motivation, blessing and curse, Mesilas Yesharim

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, August 20, 2025, this week beginning with Shemot/Exodus 12:29. (Facebook/Zoom)

התוכן השם של כל הפרשה הוא "ראה", והיינו שכל הענינים של הפרשה צריכים שיהיו מונחים אצלו בוודאות כמו ענין שרואים. ועפי"ז צ"ע במ"ש בפרשה [בשלישי דפ' ראה] "כי יסיתך אחיך בן אמך או בנך או בתך או אשת חיקך או רעך אשר כנפשך [ה""חביבין לך". רש"י) בסתר לאמר נלכה ונעבדה.. לא תאבה לו.. ולא תחמול.. ידך תהי' בו בראשונה להמיתו"‏ – ‏איך יכול להיות מונח אצלו באופן של "ראי'" לא רק לא לשמוע לאלו ה"חביבין לך" אלא "ידך תהי' בו בראשונה להמיתו"?! אלא כיון שה"ראה" נמשך מ"אנכי" שלמעלה מ"הוי'" ו"אלקים" וכו', ה"ז מעמיד גם את האדם למעלה ממדידות והגבלות של עולם!‏משיחת כ' מנ"א ה'תשל"ב ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=19-08-2025 Synopsis The name of the entire parashah is “Re'eh” (“See”), meaning that everything in the parashah must be internalized with the same certainty as something one sees with his own eyes. But this raises a question arises on the verse [in shelishi]: “If your brother, the son of your mother; your son; your daughter; the wife of your embrace; or your friend who is like your own soul [those who are especially “dear to you,” as Rashi explains], incites you in secret, saying, ‘Let us go and worship…' … you must do not love him…you must not have mercy…Your hand must be the first against him to put him to death….” Seemingly, how is it possible for a person to reach such a state of “seeing,” that not only does he not listen those who are “dear to him,” but also puts his hand “first against him to put him to death”?! The answer is that since the “Seeing”) comes from Anochi (“I”) which transcends the names Havayah and Elokim etc., therefore, the person is empowered to rise above the confines and limitations of the world.Excerpt from sichah of 20 Menachem-Av 5732 For a transcript in English of the Sicha: https://thedailysicha.com/?date=19-08-2025 לע”נ ר' משה ב"ר ניסן ע"ה ליום היארצייט שלו כ"ה מנחם-אב. ת.נ.צ.ב.ה.נדבת בנו ר' ניסן שי' פרידמן

In today's page of Talmud, Avodah Zarah 60 and 61, the Rabbis debate touchless wine presses, leading to speculation about Rashi's side hustle—wine maker, egg seller, or both. But what does this teach us about balancing learning with making a living? Listen and find out.

The Torah is the beginning of parashat Ekev promises the most beautiful rewards to those who adhere to the mitzvot . Rashi writes there that the Torah is speaking about the mitzvot that people trample upon and don't give enough respect to. Every mitzvah is such a treasure and, unfortunately, sometimes we take them for granted and don't treat them with the respect that is befitting them. Recently, a student of mine told me that he had allocated money for tzedaka and asked me if I could recommend a few people to give to. I thought of a friend of mine who is a mashgiach in a yeshiva in Israel and has a very large family. I knew he needed the help. I called to tell him of the money he was going to receive and he said, very excitedly, "Baruch Hashem, there's more to this story," which he proceeded to share with me. He said, like many others he is struggling with parnasa and on Shabbat Parashat Ekev , he read a story about a man who was also struggling with parnasa and he took upon himself to say Birkat HaMazon with kavana and very quickly his fortunes changed. My friend said to himself after reading that story, he had not been treating Birkat HaMazon the way it should be treated. He generally looks to avoid eating hamotzi and prefers mezonot instead. He felt like that was an insult to Birkat HaMazon . So from that day forward, he accepted upon himself not only to have more kavana when saying it, but to make sure to eat bread for breakfast every single day and have the zechut to say Birkat HaMazon . His wife is an excellent school teacher, but hasn't been able to find a job for the last three years, partly because schools generally want teachers there by 8:00 am, but because he has to be in yeshiva early, she has to send the little children off to school and can't start work until 9:00. Eight days after his kabbala , his wife received a phone call from a school asking if she would be willing to be their 5 th grade teacher for this year. This was on September 1, just days before school was starting. She told them she would love to but she wouldn't be able to get there until 9:00. Because they needed her so badly, they accepted her anyway. And just like that, after three long years, she had a great job. A few days after that is when I called him and told him out of nowhere he was getting thousands of dollars. That's when he told me about his kabbala to say Birkat HaMazon with kavana and to stop trampling on it and give it the respect it deserves. He added that last week his wife went to a resume specialist to see if she could somehow improve hers. The specialist told her she did it all wrong and would never get a job with that resume. She didn't even get a chance to fix it yet and, with the poor resume, she still got that job. Our mitzvot are wondrous. The more respect we treat them with, the more blessing we get in return.

In this episode of the Parsha Review Podcast, Rabbi Aryeh Wolbe explores Parshas Eikev, the third portion in the Book of Deuteronomy, rich with divine guidance for the Jewish people as they prepare to enter the Land of Israel. Rabbi Wolbe begins with Deuteronomy 7:12, which promises that observing and performing God's commandments (mitzvot) will ensure the fulfillment of the covenant and blessings promised to the patriarchs. Rashi interprets “Eikev” (meaning “heel”) as a call to value even the seemingly minor mitzvot that one might “trample” underfoot, emphasizing that every commandment holds profound significance. Rabbi Wolbe addresses why God's promises to Abraham, Isaac, and Jacob focus solely on the Land of Israel, not the Torah, explaining that the Land is Hashem's palace, and the Torah is the manual for proper conduct within it. The Torah's observance is implied as essential for dignified living in this sacred space. He highlights Deuteronomy 8:10, recited in Birkat Hamazon (Grace After Meals), which instructs to bless Hashem for the “good land” after eating, noting the Zohar's teaching that all global blessings flow through Israel.Rabbi Wolbe shares a story of a rabbi illustrating the biblical obligation to thank God after eating, contrasting it with the rabbinic blessing before meals, and recounts the Ger Rebbe's insight that gratitude (Modim) outweighs requests in prayer, as seen in the Hallel prayer's emphasis on thanking Hashem. He underscores the importance of Birkat Hamazon as a biblical commandment that ensures livelihood and success when recited with focus, per the Sefer Hachinuch. Rabbi Wolbe encourages listeners to embrace gratitude for life's blessings—food, taste, and sustenance—recognizing them as divine gifts channeled through the Land of Israel, and to approach Birkat Hamazon as a highlight of spiritual connection, not a rushed obligation. He concludes with a blessing for a Shabbos filled with abundance and divine goodness._____________This episode (Ep 7.42) of the Parsha Review Podcast by Rabbi Aryeh Wolbe on Parshas Eikev is dedicated in honor of our Holy Soldiers in the Battlefield and our Torah Scholars in the Study Halls who are fighting for the safety of our nation!Download & Print the Parsha Review Notes:https://drive.google.com/drive/folders/1ncaRyoH5iJmGGoMZs9y82Hz2ofViVouv?usp=sharingRecorded at TORCH Studios (C) to an online TORCHzoom.com audience on August 15, 2025, in Passaic, New Jersey.Released as Podcast on August 15, 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, #Deuteronomy, #Eikev, #Promises, #Gratitude, #Meals, #Praying, #Hashem, #LandofIsrael, #Grace ★ Support this podcast ★

In this episode of the Parsha Review Podcast, Rabbi Aryeh Wolbe explores Parshas Eikev, the third portion in the Book of Deuteronomy, rich with divine guidance for the Jewish people as they prepare to enter the Land of Israel. Rabbi Wolbe begins with Deuteronomy 7:12, which promises that observing and performing God's commandments (mitzvot) will ensure the fulfillment of the covenant and blessings promised to the patriarchs. Rashi interprets “Eikev” (meaning “heel”) as a call to value even the seemingly minor mitzvot that one might “trample” underfoot, emphasizing that every commandment holds profound significance. Rabbi Wolbe addresses why God's promises to Abraham, Isaac, and Jacob focus solely on the Land of Israel, not the Torah, explaining that the Land is Hashem's palace, and the Torah is the manual for proper conduct within it. The Torah's observance is implied as essential for dignified living in this sacred space. He highlights Deuteronomy 8:10, recited in Birkat Hamazon (Grace After Meals), which instructs to bless Hashem for the “good land” after eating, noting the Zohar's teaching that all global blessings flow through Israel. Rabbi Wolbe shares a story of a rabbi illustrating the biblical obligation to thank God after eating, contrasting it with the rabbinic blessing before meals, and recounts the Ger Rebbe's insight that gratitude (Modim) outweighs requests in prayer, as seen in the Hallel prayer's emphasis on thanking Hashem. He underscores the importance of Birkat Hamazon as a biblical commandment that ensures livelihood and success when recited with focus, per the Sefer Hachinuch. Rabbi Wolbe encourages listeners to embrace gratitude for life's blessings—food, taste, and sustenance—recognizing them as divine gifts channeled through the Land of Israel, and to approach Birkat Hamazon as a highlight of spiritual connection, not a rushed obligation. He concludes with a blessing for a Shabbos filled with abundance and divine goodness._____________This episode (Ep 7.42) of the Parsha Review Podcast by Rabbi Aryeh Wolbe on Parshas Eikev is dedicated in honor of our Holy Soldiers in the Battlefield and our Torah Scholars in the Study Halls who are fighting for the safety of our nation!Download & Print the Parsha Review Notes:https://drive.google.com/drive/folders/1ncaRyoH5iJmGGoMZs9y82Hz2ofViVouv?usp=sharingRecorded at TORCH Studios (C) to an online TORCHzoom.com audience on August 15, 2025, in Passaic, New Jersey.Released as Podcast on August 15, 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, #Deuteronomy, #Eikev, #Promises, #Gratitude, #Meals, #Praying, #Hashem, #LandofIsrael, #Grace ★ Support this podcast ★

At the heart of Parshas Eikev lies a curious Hebrew word that transforms our understanding of divine blessing. The word "eikev" – typically translated as "because" but literally meaning "heel" – opens a window into how we might unlock the abundant blessings promised in Torah.While some commentators take the straightforward approach that blessing follows obedience, Rashi offers a more nuanced perspective. He suggests the verse refers specifically to those mitzvot we tend to trample underfoot – the overlooked commandments we might consider minor or inconsequential. But why would these particular mitzvot be the key to blessing?The answer takes us through a fascinating journey into Talmudic wisdom, where the schools of Hillel and Shammai debated for years whether human existence itself is worthwhile. Their conclusion – that we must "examine our deeds" – becomes profoundly illuminated through Rabbi Yaakov Kamenetsky's interpretation. He teaches that beyond the 248 explicitly enumerated positive commandments lie countless opportunities for divine service embedded in everyday life.These "between the lines" mitzvos – greeting someone warmly, supporting your family through honest work, making blessings with intention – are precisely what tip the scales in our favor. They transform existence from spiritually precarious to abundantly blessed. The mitzvos we "trample with our heel" aren't those we intentionally disregard, but rather those we fail to recognize as sacred opportunities.This perspective revolutionizes how we approach daily life. That morning commute? A holy opportunity. The negotiations at work? Divine service. The smile offered to a stranger? A mitzvah that may just tip the cosmic scales. By elevating these seemingly mundane moments to acts of spiritual significance, we access the flow of blessing described in the parsha.How many mitzvah opportunities have you walked past today without noticing? What might change if you began seeing the sacred potential in life's ordinary moments? Perhaps the greatest blessing comes not from the obvious commandments, but from discovering holiness hidden in plain sight.Support the showJoin The Motivation Congregation WhatsApp community for daily motivational Torah content!------------------Check out our other Torah Podcasts and content! SUBSCRIBE to The Motivation Congregation Podcast for daily motivational Mussar! Listen on Spotify or 24six! Find all Torah talks and listen to featured episodes on our website, themotivationcongregation.org Questions or Comments? Please email me @ michaelbrooke97@gmail.com

Parashat Ekeb includes the second paragraph of our daily Shema recitation ("Ve'haya Im Shamo'a"), in which the Torah promises that G-d would reward our observance of the Misvot with material prosperity. Hashem says that if we observe His commands, "I will provide the rain of your land in its time" ("Ve'natati Metar Arsechem Be'ito" – 11:14). Rashi comments: "You did what is incumbent upon you, so I, too, will do what is incumbent upon Me." The question arises as to what prompted Rashi to make this remark, and how this enhances our understanding of the verse. Is it not obvious that Hashem here is promising adequate rainfall as a reward for our compliance with His commands? What does Rashi seek to clarify? A brilliant explanation of Rashi's comment was offered by the late Rebbe of Lubavitch. He suggested that Rashi was addressing a question that arises from a comparison between this verse and an earlier verse which similarly promises rainfall as a reward for Misva observance. In the beginning of Parashat Behukotai (Vayikra 26:4), G-d pronounces that if we obey His commands, "I shall grant your rainfall in its time" ("Ve'natati Gishmechem Be'ito"). There, Hashem promises to provide "Gishmechem" – "your rainfall," whereas here, in Parashat Ekeb, He promises "Metar Arsechem" – "the rain of your land." In other words, Parashat Behukotai speaks of "our rainfall," as though we are given some kind of special rain, while Parashat Ekeb speaks of the land's rain, the rain that the land naturally requires. The clue to understanding this discrepancy, the Rebbe explains, is found in Rashi's opening comments to Parashat Behukotai. There Rashi writes that the blessings described in that section are promised if "Tiheyu Amelim Ba'Torah" – the people "toil" and invest intensive efforts in Torah study. Here in Parashat Ekeb, by contrast, the Torah speaks of a time when Beneh Yisrael simply obey the Torah, but are not necessarily striving for more, applying themselves diligently to Torah learning. In Parashat Behukotai, then, the Torah refers to an exceptionally high spiritual level, in reward for which G-d promises not just rainfall, but "your rain" – a supernatural rain that is especially catered to our needs, that falls at precisely the right time and precisely the right manner that works the best for us. The rainfall promised in Parashat Ekeb, however, is a natural rainfall that will suffice to provide the food we need, but not beyond that. The Rebbe explained that this is Rashi's intent in making the comment, "You did what is incumbent upon you, so I, too, will do what is incumbent upon Me." Rashi anticipates the question of why this verse uses the expression "Metar Arsechem," as opposed to the verse in Parashat Behukotai, which uses the verse "Gishmechem." The answer, Rashi is telling us, is that the Torah speaks here of Beneh Yisrael doing "what is incumbent" upon them – without striving for more. In Parashat Behukotai, the Torah promises the special, supernatural rain that Beneh Yisrael deserve when they not only fulfill their basic obligations, but passionately pursue spiritual greatness by devoting their time and efforts to the intensive study of Torah. In Parashat Ekeb, Beneh Yisrael are described as merely satisfying their requirements, and so although they are of course worthy of significant rewards, they do not earn the special reward of "Gishmechem." In this brief remark, then, Rashi teaches us to always strive for more, to reach beyond the simple fulfillment of our religious obligations, and to pursue excellence in our service of Hashem.

This week I have three stories for you. The first is about an innocent Jewish innkeeper falsely accused of murder, the second about Rashi's birth and the third a personal story of hashgacha pratit. If you're enjoying these Chassidic stories, please take a quick moment to buy me a coffee. https://ko-fi.com/barakhullman Thank you! I deeply appreciate your support! Also available at https://soundcloud.com/barak-hullman/when-stone-becomes-light To become a part of this project or sponsor an episode please go to https://hasidicstory.com/be-a-supporter. Hear all of the stories at https://hasidicstory.com. Go here to hear my other podcast https://jewishpeopleideas.com or https://soundcloud.com/jewishpeopleideas. Find my books, Figure It Out When You Get There: A Memoir of Stories About Living Life First and Watching How Everything Falls Into Place and A Shtikel Sholom: A Student, His Mentor and Their Unconventional Conversations on Amazon by going to https://bit.ly/barakhullman. My classes in Breslov Chassidus, Likutey Moharan, can be found here https://www.youtube.com/@barakhullman/videos I also have a YouTube channel of ceramics which can be found here: https://www.youtube.com/@thejerusalempotter

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, August 13, 2025, this week beginning with Shemot/Exodus 12:27. (Facebook/Zoom)

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

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, August 6, 2025, this week beginning with Shemot/Exodus 12:24. (Facebook/Zoom)