Podcasts about sefer shemot

Ramban on the Torah | 5785 | 22 | Pekudei, by Rav Eli Weber What is the second half of Sefer Shemot about? Was Moshe wrong about the order of building the Mishkan? Why do we need to devote ourselves to building the Mishkan?

Why does the Torah spend so much time repeating the Mishkan's details? In this episode, Zvi Hirschfield and Rabbi Rafael Polisuk explore Parshat Pekudei and its surprising focus on repetition and detail. They unpack the final verses of Sefer Shemot, … Read the rest The post Pekudei 5785: Living Torah first appeared on Elmad Online Learning. Continue reading Pekudei 5785: Living Torah at Elmad Online Learning.

New series on Sefer Shemot! Shemot | The Roots of Egyptian Antisemitism, by Rav Yair Kahn

The Education of Pharoah, by Rav Yitzchak Etshalom As we begin our reading of Sefer Shemot, the grand story of Yetziat Mitzrayim unfolds before our eyes. We are all aware of the "Ten Plagues" with which Hashem punished the Egyptians - but why was there a need for plagues at all? If the goal was to redeem His "firstborn son" to be free to worship Him - there are many ways that God could have rescued them without afflicting their oppressors. We examine the sequence and presentation of the "plagues" and note a curious pattern which helps us to decipher a broader educational goal with which God addressed Pharaoh and his people. Source sheet >>

This morning we discuss the words we will exclaim tomorrow in synagogue as we complete Sefer Shemot (the Book of Exodus): Chazak, Chazak, V'Nitchazeik (be strong, be strong, and be strengthened from each other)! We quote from Reut Tzukerman how this speaks to us in this moment, to feel we can accomplish this Torah learning, amidst the distractions of war in Israel and antisemitism around the world, and the ways in which this builds our character and spiritual strength. Michael Whitman is the senior rabbi of ADATH Congregation in Hampstead, Quebec, and an adjunct professor at McGill University Faculty of Law. ADATH is a modern orthodox synagogue community in suburban Montreal, providing Judaism for the next generation. We take great pleasure in welcoming everyone with a warm smile, while sharing inspiration through prayer, study, and friendship. Rabbi Whitman shares his thoughts and inspirations through online lectures and shiurim, which are available on: YouTube: https://www.youtube.com/channel/UC5FLcsC6xz5TmkirT1qObkA Instagram: https://www.instagram.com/adathmichael/ Podcast - Mining the Riches of the Parsha: Apple Podcasts: https://podcasts.apple.com/ca/podcast/mining-the-riches-of-the-parsha/id1479615142?fbclid=IwAR1c6YygRR6pvAKFvEmMGCcs0Y6hpmK8tXzPinbum8drqw2zLIo7c9SR-jc Spotify: https://open.spotify.com/show/3hWYhCG5GR8zygw4ZNsSmO Please contact Rabbi Whitman (rabbi@adath.ca) with any questions or feedback, or to receive a daily email, "Study with Rabbi Whitman Today," with current and past insights for that day, video, and audio, all in one short email sent directly to your inbox.

Source Sheet

INTRUSION OF THE COSMIC SCROLL ”Then he rolled up the scroll, gave it back to the attendant, and sat down. The eyes of everyone in the synagogue were fixed on him. ‭‭Then he began to tell them, ‘Today this scripture has been fulfilled even as you heard it being read.'”(Luke‬ ‭4‬:‭20-21‬ ‭NET)‬‬ THE QUMQUATMAY OF STARFIGHTER DAN LDP: AM SEGULAH, GOD'S SPECIAL WHAT? “. . . to proclaim the day of vengeance of our God, to comfort all who mourn.” (‭‭Isaiah‬ ‭61‬:‭2‬b ‭AMPC‬‬; see also Matthew 11:2–6; Luke 4:18–19; 7:22) KLINE'S INTRUSION ETHICS Come What May– Idiom, Origin & Meaning “Come what may” is a phrase we commonly use in the English language to show our strong determination to overcome challenges and obstacles, no matter what the circumstances are. It's a phrase usually associated with things like resilience, perseverance, and an unwavering commitment to a cause or goal. Kumquats are native to China, and their name comes from the Cantonese kam kwat, which means "golden orange." They are a symbol of prosperity and a traditional gift at Lunar New Year, which is why they are a common sight in Chinese households and shops that time of year. STARFIELD TO STARFIGHTER QUASIMODOGENITI—QWAKE—QOMFORT—QUMQUATMAY THE RESTORATION The name segulah has several meanings in Hebrew, including: 1) “treasure.” In the Torah, the people of Israel are called an “am segulah,” a treasured nation. 2) “purple.” True singularity: On being the ‘Am Segulah' By Rabbi David Etengoff The concept of the Jewish people being Hashem's am segulah is first introduced in Sefer Shemot 19:5: “And now, if you obey Me and keep My covenant, you shall be to Me a treasure out of all peoples (segulah mikol ha'amim), for Mine is the entire earth,” and is echoed, as well, by David Hamelech in Sefer Tehillim: “For G-d chose Jacob for Himself, Israel for His treasure (l'segulato). Little wonder, then, that Rashi explains segulah as “a beloved treasure, like ‘and the treasures of the kings' (Sefer Kohelet 2:8), [i.e., like] costly vessels and precious stones, which kings store away. So will you be [more of] a treasure to Me than the other nations [Mechilta].” In contrast, Onkelos explains “segulah mikol ha'amim” as “and you shall be more beloved before Me than all the other nations (“u'tenon kadamai chabivin mikol am'maiyah”). Many of us have been taught that HaShem made a series of covenants with His am segulah (treasured people), generally listed as the Adamic, Noahic, Abrahamic, Sinaitic (sometimes called Mosaic), Davidic, Priestly (sometimes omitted), and the New. Where in that list (or any list) is the “בְּרִית עוֹלָם” (Everlasting Covenant) referenced in Genesis 17:7? The present author submits that this is the only Scripturally-supportable title for one covenant between HaShem and his am segulah — progressively unfolded as the metanarrative of Scripture progresses. The traditional names, which serve to dismantle the Covenant into “menu items” to be continued or discontinued as one's own theology might find convenient, are artificially contrived, never actually used by the Author and authors of Scripture. Some key but often overlooked elements of this one Everlasting Covenant are as follows: - The covenant is an everlasting one — without end (Gen. 17:7). - HaShem is faithful to keep His Covenant (Ex. 19:4-6; Deut. 7:9; Ps. 89). - HaShem is the husband of Israel, His am segulah (Isa. 54:5; 61:10; 62:5; Hos. 2:19-20; Rom. 7:4; 2 Cor. 11:2; Eph. 5:23; Rev. 19:7-9; 21:2-4, 9). - HaShem is their G-d and they are His people (Exod. 3:7, 10 & often). - HaShem forgives the sins and offenses of His faithful (Exod. 34:6-7). - HaShem's Torah is to be “on the hearts” of His am segulah (Deut. 6:6; Isa. 51:7; Jer. 31:33; Heb. 10:16), i.e. “circumcision of the heart” (Deut. 30:6; Rom. 2:29). Glorification | The Final Frontier Going Boldly Where The Last Man has Gone Before! Decrease time over target:  PayPal or Venmo @clastronaut Cash App $clastronaut

CRITICAL Shiur that is going viral. SHEMOT: BRIT KODESH - Stump the Rabbi (188) https://youtu.be/jbBHMqgbebs As we begin anew Sefer Shemot we see that the message between the lines is still the same--Kedusha is the Foundation of Judaism. Tune in and learn the beautiful messages of the Torah by that can even inspire a life long addicted sinner into becoming a modern day Yosef HaTzadik. Enjoy

CRITICAL Shiur that is going viral. SHEMOT: BRIT KODESH - Stump the Rabbi (188) https://youtu.be/jbBHMqgbebs As we begin anew Sefer Shemot we see that the message between the lines is still the same--Kedusha is the Foundation of Judaism. Tune in and learn the beautiful messages of the Torah by that can even inspire a life long addicted sinner into becoming a modern day Yosef HaTzadik. Enjoy

Shemot | "The Midwives of the Hebrews - And Their Houses?" by Rav Yitzchak Etshalom Who built houses for the midwives? And why? In the opening chapter of Sefer Shemot, we are informed about Pharaoh's plan to have the newborn Hebrew male children killed - or are they newborns? This is to be carried out by two Hebrew midwives - or are they Egyptian midwives of the Hebrews? These two, due to their fear of God, refuse Pharaoh's orders and God rewards them by having the nation increase in size. We are then told that since they feared God, "he made houses for them" - ויעש להם בתים. Who made houses? What type of houses? For whom? And to what end? The opinions about each of these unspecified words range broadly among the classic commentators - and we survey that range, explaining the methodological approach of each, with a brief interlude regarding the broader issue of the approach to a text and its impact on its understanding. We then propose a slightly nuanced explanation, based on a combination of insights of several Rishonim as well as the literary structure of the pericope. Source sheet >>

Ramban On The Torah | 27 | Shemot, by Rav Eli Weber An introduction to Sefer Shemot and the beginning of Moshe's journey to become a prophet

In this episode, we speak to Dr. Erica Brown, who shares her Desert Island Torah, looking at Torah from Sefer Bereishit, Sefer Shemot and Rambam's Hilkhot Teshuva. ________________________________________________________________________________________________________________________________________ Erica is an educator and award-winning writer, as well as Vice Provost for Values and Leadership at Yeshiva University and the founding director of its Rabbi Lord Jonathan Sacks-Herenstein Center for Values and Leadership. http://www.ericabrown.com/ You can purchase her books here: https://korenpub.com/collections/dr-erica-brown https://www.amazon.com/stores/Erica-Brown/author/B001JRZAKI?ref=ap_rdr&store_ref=ap_rdr&isDramIntegrated=true&shoppingPortalEnabled=true

In this week's Parsha, we encounter the renowned second paragraph of the "Shema" prayer—Parashat Ve'haya Eim Shamo'a—which includes the well-known commandment of Tefillin (phylacteries). Although we recite these words daily from an early age, the language used by Moshe raises intriguing questions. Specifically, we ponder why Moshe emphasizes "wrapping" or "tying" the Tefillin on the hand using the word וקשרתם (Ukshartem). Curiously, when the commandment of Tefillin is initially introduced in Sefer Shemot, there is no mention of "tying." Why this addition in the repetition of the commandment? What's the profound meaning and significance behind the act of "tying" Tefillin? Explore the deeper essence of Tefillin - why is this such an important Mitzvah that Am Yisrael has sacrificed lives in order to keep it throughout the generation - what unique message do they carry, which continues to resonate in our daily lives today and is incredibly important for our relationship with Hashem.

In this week's intriguing video, we delve into Parashat Devarim, where Moshe revisits the captivating story of establishing the justice system. As we know from Sefer Shemot, Yitro, Moshe's wise father-in-law, visits Am Yisrael in the desert and suggests the creation of this system to alleviate Moshe's heavy burden. However, a curious twist unfolds in Parashat Devarim—Moshe omits any mention of Yitro! Not only does he refrain from uttering Yitro's name, but he also attributes the idea entirely to himself! Join us on a quest to uncover the secrets behind this omission. Explore the implications of Moshe taking full credit for the justice system's inception. What lies beneath this intriguing narrative? What's the real story with establishing Am Yisrael's justice system?!

In this episode, we speak to Esther Grossman, who shares her Desert Island Torah, looking at Torah from Sefer Shmuel Alef and Sefer Shemot ______________________________________________________________________________________________________________________________________

In this episode, we speak to Rav Ken Spiro, who shares his Desert Island Torah, focussing on the Ten Commandments, Torah from Sefer Shemot and Pirkei Avot.

Parashat Ki-Teseh concludes with two Misvot which, at first glance, are entirely unrelated. The first is the command to use honest weights and measures when conducting business. The Torah strictly forbids deceiving people, such as customers, by tampering with the scales and other devices in order to overcharge. This command is followed by the Misva to remember Amalek's brazen, unprovoked attack against Beneh Yisrael after the Exodus from Egypt, and the requirement to obliterate the memory of Amalek. Rashi, based on the Midrash, writes that these two Misvot are actually very closely related. He writes: "If you lie in regard to weights and measures, then you must worry about the provocation of the enemy." The Torah links these two commands to teach us that the punishment for dishonest weights and measures is coming under attack by enemies such as Amalek. However, in the Book of Shemot, Rashi seems to view Amalek's attack differently. The story of the war against Amalek follows the events that occurred in Masa U'meriba, where Beneh Yisrael complained about the lack of water, and asked, "Ha'yesh Hashem Be'kirbenu, Im Ayin" – "Is G-d in our midst, or not?" (Shemot 17:7). Rashi (Shemot 27:8) comments that it was because of this lack of faith, the people's wondering whether Hashem was with them and caring for them, that Hashem sent Amalek to attack them. Whereas here in Parashat Ki-Teseh Rashi attributes Amalek's attack to the sin of dishonesty in commerce, in Sefer Shemot, Rashi writes that this event served to punish the people for their lack of Emuna. Rav Shimon Schwab (1908-1995) explained that in truth, these are one and the same, two sides of the same coin. The Gemara in Masechet Shabbat (31a) teaches that each person, after leaving this world, will be asked three questions, one of which is, "Nasata Ve'natata Be'emuna?" – whether or not he conducted his financial affairs "Be'emuna" – honestly, in a trustworthy manner, without misleading or deceiving people. Rav Schwab noted that "Be'emuna" also means "with faith," meaning, conducting one's business affairs with faith in Hashem. These are not two different meanings of the phrase "Nasata Ve'natata Be'emuna," but rather two aspects of the same outlook. If a person has faith in Hashem, and firmly believes that regardless of his efforts, he never receives more or less than what Hashem decides he should have, then he will naturally conduct his affairs honestly. A person with Emuna understands that in the long term, no benefit can possibly be received from ill-begotten gains. If we believe in Hashem, then we believe that we will always have precisely what Hashem gives us, and that if we obtain money or other assets in ways which He strictly forbids, such as through dishonesty, we will ultimately lose it. A person with Emuna will never try to cheat somebody to earn money – because he believes that his livelihood depends solely on Hashem, who will clearly take away anything he gains by violating the Torah, and will reward him for any sacrifices made for the sake of observing the Torah. Thus, Rashi's comments are not at all contradictory. Amalek comes as punishment for a lack of Emuna, and for this same reason, Amalek comes as punishment for false weights and measures, for deceiving people in business. These are two sides of the exact same coin. Let us conduct all our affairs with firm Emuna, so that we will not even be tempted, or entertain a fleeting thought, to "cut corners" or do anything even slightly unethical. Let us reinforce our belief that we have nothing to gain through dishonesty, and we have everything to gain by adhering to the Torah's strict standards of ethics and morality.

Korach | Three Books: Three Perspectives, by Rav Yitzchak Etshalom The setting of Parashat Korach raises broader issues about the chronological sequencing of the Torah's narrative; ibn Ezra maintains that Korach's rebellion took place significantly before the "sin of the scouts" story, which precedes it in Bamidbar. We use this observation to explore a larger and broader issue of the Torah's purpose in retelling stories and in the presentation of specific Mitzvot in multiple Sefarim - and conclude that from the middle of Sefer Shemot through the first two thirds of Bamidbar are essentially one narrative, presented from three distinct points of view - which allows us to see the relationship between Hashem and Bnei Yisrael through the different prisms of each side of those interactions. Source sheet >>

Pekudei | These are the Names - Siyyum on Sefer Shemot, by Rav Yitzchak Etshalom The conventions we use for naming the books of Humash - as well as the weekly readings - have little or nothing to do with the overall theme of the book (or "Parasha"); they are simply the first significant word in that text. Hazal had other names for the Humashim - e.g. תורת כהנים and משנה תורה. Nonetheless, we may be able to find a subcurrent of the theme of "the names of Bnei Yisrael" that ties together the opening passage with the concluding section and informs the overall theme of חומש שמות. This understanding may also grant additional meaning to the conventional cheer we give when concluding a חומש, taken from יואב's words - חזק ונתחזק! Source sheet >>

Shiur diario del Rab Gabriel D Michanie

Parsha Talk; with Rabbis Eliot Malomet, Barry Chesler and Jeremy Kalmanofsky. We began a new book, Sefer Shemot [the Book of Exodus], with parashat Shemot [Exodus 1:1-6:1] and our discussion did not get very far. It seemed that we were just touching on some of the items of interest in chapters 1 and 2 when time was called; we closed with each of us offering an explanation/interpretation of God's curious name: ehyeh asher ehyeh, a phrase which defies a coherent English translation [see Exodus 3:14]. We could easily have talked for twice as long, so rich is the parashah. If you do not want to wait until next year, you can wait until next week, when we offer another edition of Parashah Talk! As always, comments and criticisms welcome at parshatalk@gmail.com. Shabbat Shalom!

Shoshana and Valerie start Sefer Shemot with an absolute classic. Things discussed: Anne Hathaway's eyebrows, Julia Andrew's being God, and so much more.

In honor of Rosh Chodesh Tevet, and as we transition into Sefer Shemot, Karen explores themes that play out at the beginning of Sefer Shemot about the women who play a crucial part in ensuring the survival of the people, both physically and spiritually. It is these female figures who hold the sercrets of survival. Karen then interviews Yocheved Schrader, who shares her personal story to ensure the healthy survival of her family as part of a larger discussion on the importance of genetic screening within the Jewish community.

Besides the Misva to offer the Korban Pesach during the afternoon of the 14 th of Nissan, there is also a separate obligation to eat the meat of the sacrifice that night, the night of the 15 th . This Misva is introduced by the Torah in Sefer Shemot (12:8), where it commands, “Ve'achelu Et Ha'basar Ba'layla Ha'zeh” – “They shall eat the meat on this night.” This Misva, of course, like the other commands relevant to the Pesach celebration, serves to commemorate and remind us of the great miracles which G-d performed for our ancestors at the time of the Exodus from Egypt. Both men and women are included in the obligation to partake of the meat of the Korban Pesach. The Sefer Ha'hinuch, in discussing this Misva, establishes a principle which, as he emphasizes, is relevant to all Misvot Aseh (affirmative commands) – that Bet Din, when it has the authority and ability to do so, uses coercive measures to enforce compliance with this command. If a person refused to perform a Misvat Aseh, then Bet Din would use its authority to force that individual to fulfill the Misva in question. The Sefer Ha'hinuch, in listing the Torah's 613 commands, follows the Rambam's view, that eating the meat of the Korban Pesach comprises a separate Misva, independent of the Misva to offer the sacrifice in the Bet Ha'mikdash. Interestingly, when it comes to other sacrifices, the Rambam lists the slaughtering of the sacrifice and the consumption of the sacrificial meat as a single Misva. It is only with regard to the Korban Pesach that the Rambam makes a distinction, listing the offering of the sacrifice as one Misva, and the consumption of its meat as a separate Misva. Different approaches have been taken to explain why the Rambam singled out the Korban Pesach in this regard. Some explain that since the sacrifice must be offered on the 14 th of Nissan, and the meat must be eaten that night, the 15 th of Nissan, these obligations are listed as two separate Misvot, as they are to observed on two different calendar dates. Others, however, explain this distinction as stemming from a fundamental difference between the consumption of the Korban Pesach and the consumption of other sacrifices. Rav Chaim Soloveitchik of Brisk (Lithuania, 1853-1918) asserted that when it comes to other sacrifices, the obligation is defined not as a requirement to eat the sacrifice, but rather as a requirement that the sacrifice be eaten. The person who offered the sacrifice bears no personal obligation to eat; the obligation is only that the meat be eaten. When it comes to the Korban Pesach, by contrast, there is also a personal obligation to eat the sacrifice's meat. Rav Chaim maintained that the Korban Pesach has a dual nature: like all sacrifices, there is a Misva for the meat to be eaten, and there is also an additional requirement on the “Gabra” (individual) to eat the meat. On this basis, Rav Chaim explained the view of Rabbi Elazar Ben Azarya that one must eat the Korban Pesach by Hasot (Halachic midnight) on the night of the 15 th of Nissan. Generally, Torah law allows sacrifices to be eaten throughout the night, until morning. In principle, Rav Chaim said, this applies to the Korban Pesach, as well. However, the additional component of this sacrifice – the personal obligation to eat its meat – requires partaking of the meat before Hasot. The practical ramification of this duality, Rav Chaim taught, is that if a person, for whatever reason, did not eat the Korban Pesach before Hasot, then even according to Rabbi Elazar Ben Azarya, he should do so after Hasot. Although he can no longer fulfill the special Misva of eating the Korban Pesach (according to the view of Rabbi Elazar Ben Azarya), he can still fulfill the Misva of eating the meat of a sacrifice, which applies throughout the night. Likewise, Rav Chaim said that if a person is frail and cannot eat a Ke'zayit of meat, he should eat whatever small quantity of the sacrifice that he can. Although he cannot fulfill the obligation to eat the Korban Pesach, because “eating” requires the consumption of at least a Ke'zayit, nevertheless, the generic requirement, that sacrificial meat should be eaten, can be fulfilled through the consumption of any amount, and thus this person should eat as much as he could, even though he cannot eat a Ke'zayit. This explains why the Rambam listed the consumption of the Korban Pesach as a separate Misva. When it comes to all other sacrifices, the Misva to offer the sacrifice includes an obligation that the sacrifice be eaten. The Korban Pesach, however, features an additional requirement incumbent upon the individual to eat the Korban, and thus the Rambam lists the consumption of the sacrifice as a separate Misva. Another expression of the uniqueness of the consumption of the Korban Pesach is the Halacha disqualifying a sacrifice if the meat became Tameh (impure). Generally speaking, if the meat becomes Tameh before the sacrificial blood is sprinkled on the altar, then the sacrifice nevertheless remains valid, and the blood is sprinkled. In the case of the Korban Pesach, however, if the meat becomes Tameh and thus forbidden for consumption, the sacrifice is invalid and the blood is not sprinkled on the altar. Given the special obligation to eat the meat of the Korban Pesach, the sacrifice is invalidated in a situation where the meat becomes unfit for consumption.

Mazel tov! We've reached the second book of the Torah, Sefer Shemot / the Book of Exodus! As well as the opening number of the excellent Dreamworks film, Prince of Egypt. We are entering Sefer Shemot, the Book of Exodus! A new Pharaoh has arisen (or just new edicts have begun… there's differing opinions) who is threatened by the fact that B'nei Yisrael (the Children of Israel) have thrived in Egypt. So Pharaoh demands that all Ivri (Hebrew) baby boys be flung into the Nile. Enter Yocheved, daughter of Levi, granddaughter of Yaakov (Jacob), who gives birth to a particularly “good / ט֣וֹב” Hebrew baby boy. She hides him as long as she can, but eventually has to make a decision. Some commentators say she put her baby in the Nile momentarily and was planning to come back, some say she was sending her baby off for what she hoped was a better life, and others say she was finding the classic Jewish mother loophole — flipping the script and following through with Pharaoh's command to put all Hebrew baby boys in the Nile. No matter what her intention was, her baby floats down the Nile to be discovered Divinely by the daughter of Pharaoh, who takes him in and names him Moshe (Moses) — “for I drew him out of the water” כִּ֥י מִן־הַמַּ֖יִם מְשִׁיתִֽהוּ There is also a piece of commentary that connects Moshe's being saved or drawn out of a harsh place to his eventual role as the “savior” of B'nei Yisrael, too. So Moshe grows up in the palace and eventually finds out he's Jewish. He goes out (maybe for the first time?) and sees an Egyptian task master beating a fellow Ivri. We are told that Moshe looked this way and that way, but saw no one, so he struck down the Egyptian and buried him in the sand. When I first read this, I assumed Moshe was looking this way and that way to see if there was anyone who would see him commit this crime. But no! He was looking around to see if anyone else was going to intervene. Maybe I'm just dim, but when I first read commentary confirming this, it really surprised me. It wasn't that Moshe was worried about getting caught (I mean maybe he was a little), it was that he wanted to discern if now is really the time to step up. There may have been a huge crowd around him, but if no one was willing to intervene, there may as well have been no one. Even now I'm reflecting and thinking about the times that I personally have “stepped up” and done something I was proud of. Thinking about it, I'm realizing these situations happened when either 1) no one else was around or 2) no one around was choosing to do the thing I knew was right. Nothing makes me more angry than inactive bystanders. Of course we're social creatures, we want to be accepted and approved of by our fellow humans. But sometimes being forced to act because no one else will, can be revealing. There is no such thing as evil, there is only lack of good. Meaning, there can only be evil when we fail to be good. This reminds me of a movie my dad put on last week, called the Electric Horseman, starring a mustachioed Robert Redford and Jane Fonda. Robert Redford is a washed up, hungover former rodeo star / cowboy (I was going to say “spoiler alert” but this came out in 1979 so if you haven't seen it yet…. IDK man) who's now sold out as the face of a breakfast cereal brand. He's about to make a big PR appearance with a $12 million racing horse, named Rising Star, when he discovers that the horse is drugged up and injured. Robert Redford then steals away into the night on the horse, planning to free him into the wild. Why does he do it? He sees pain, he sees a lack of good, and steps in. For full text, email me at shirajkaplan@gmail.com or join my email list here. opening theme: reCreation by airtone (c) copyright 2019 Licensed --- Support this podcast: https://anchor.fm/shira-kaplan/support

R. Alex Israel - Ramban - Tzav: "The Blood is the Soul" Sefer ShemotClass Sponsored in Memory of Al GindiAbraham Nissim ben Esther A"H This part in Parashat Tzav is taught by Rabbi Alex Israel TanachStudy.com  

Women in Sefer shemot: learning to live with uncertainty then and today | Tanya white by Matan Women's Institute For Torah Studies

R. Alex Israel - Ramban - Vayikra: "The Meaning of Sacrifices" Sefer ShemotClass Sponsored in Memory of Al GindiAbraham Nissim ben Esther A"H This part in Parashat Vayikra is taught by Rabbi Alex Israel TanachStudy.com  

Pekude Part 5: Dedication (40:1-33)Sefer ShemotSponsored in Memory of Rabbi Ezra LabatonThis part in Parashat Pekude taught by Rabbi Yitzchak Etshalom TanachStudy.com  

Pekude Part 6: The Cloud Rests Upon the Mishkan (40:34-38)Sefer ShemotSponsored in Memory of Rabbi Ezra LabatonThis part in Parashat Pekude taught by Rabbi Yitzchak Etshalom TanachStudy.com  

Shares the meaning behind a brilliant insight by R Menachem Leibtag regarding the double ending of Sefer Shemot and how the book continues in two directionsSupport the show (https://www.patreon.com/tanachtalks)

Pekude Part 3: Remaining Garments (39:22-31)Sefer ShemotSponsored in Memory of Rabbi Ezra LabatonThis part in Parashat Pekude taught by Rabbi Yitzchak Etshalom TanachStudy.com  

Pekude Part 4: The Work is Completed (39:32-43)Sefer ShemotSponsored in Memory of Rabbi Ezra LabatonThis part in Parashat Pekude taught by Rabbi Yitzchak Etshalom TanachStudy.com  

Pekude Part 1: The Silver Donations (38:21-31)Sefer ShemotSponsored in Memory of Rabbi Ezra LabatonThis part in Parashat Pekude taught by Rabbi Yitzchak Etshalom TanachStudy.com  

Pekude Part 2: Ephod and Hoshen (39:1-21)Sefer ShemotSponsored in Memory of Rabbi Ezra LabatonThis part in Parashat Pekude taught by Rabbi Yitzchak Etshalom TanachStudy.com  

Vayakhel Part 6: Courtyard (38:9-20) Sefer ShemotSponsored in Memory of Rabbi Ezra LabatonThis part in Parashat Vayakhel taught by Rabbi Yitzchak Etshalom TanachStudy.com  

Vayakhel Part 5: Mizbah haOlah and the Laver (38:1-8) Sefer ShemotSponsored in Memory of Rabbi Ezra LabatonThis part in Parashat Vayakhel taught by Rabbi Yitzchak Etshalom TanachStudy.com  

Vayakhel Part 3: Aron and Shulhan (37:1-16) Sefer ShemotSponsored in Memory of Rabbi Ezra LabatonThis part in Parashat Vayakhel taught by Rabbi Yitzchak Etshalom TanachStudy.com  

Vayakhel Part 4: Menorah and Golden Mizbeah (37:17-29) Sefer ShemotSponsored in Memory of Rabbi Ezra LabatonThis part in Parashat Vayakhel taught by Rabbi Yitzchak Etshalom TanachStudy.com  

Vayakhel Part 1: The Collection (35:1-29) Sefer ShemotSponsored in Memory of Rabbi Ezra LabatonThis part in Parashat Vayakhel taught by Rabbi Yitzchak Etshalom TanachStudy.com  

Vayakhel Part 2: Construction of the Mishkan (35:30 - 36:38) Sefer ShemotSponsored in Memory of Rabbi Ezra LabatonThis part in Parashat Vayakhel taught by Rabbi Yitzchak Etshalom TanachStudy.com  

Ki Tisa Part 6: The Berit Reconsidered (34:11-35)Sefer ShemotSponsored in Memory of Rabbi Ezra LabatonThis part in Parashat Ki Tisa taught by Rabbi Yitzchak Etshalom TanachStudy.com  

Ki Tisa Part 5: The Attributes of Compassion (34:1-10)Sefer ShemotSponsored in Memory of Rabbi Ezra LabatonThis part in Parashat Ki Tisa taught by Rabbi Yitzchak Etshalom TanachStudy.com  

In this week's episode, we start Sefer Shemot - the Book of Exodus - with the question of what makes Moshe Rabbeinu the greatest Jewish leader in history.