Podcasts about Shabbat

Being Jewish podcast host Jonah Platt—best known for playing Fiyero in Broadway's Wicked—joins People of the Pod to discuss his journey into Jewish advocacy after October 7. He reflects on his Jewish upbringing, challenges media misrepresentations of Israel, and shares how his podcast fosters inclusive and honest conversations about Jewish identity. Platt also previews The Mensch, an upcoming film he's producing to tell Jewish stories with heart and nuance. Recorded live at AJC Global Forum 2025. *The views and opinions expressed by guests do not necessarily reflect the views or position of AJC. Listen – AJC Podcasts: The Forgotten Exodus: Untold stories of Jews who left or were driven from Arab nations and Iran People of the Pod:  Latest Episodes:  Sexual Violence as a Weapon of War: The Dinah Project's Quest to Hold Hamas Accountable Journalist Matti Friedman Exposes Media Bias Against Israel John Spencer's Key Takeaways After the 12-Day War: Air Supremacy, Intelligence, and Deterrence Follow People of the Pod on your favorite podcast app, and learn more at AJC.org/PeopleofthePod You can reach us at: peopleofthepod@ajc.org If you've appreciated this episode, please be sure to tell your friends, and rate and review us on Apple Podcasts or Spotify. Transcript of the Interview: Manya Brachear Pashman:   Jonah Platt: is an award winning director of theater and improv comedy, an accomplished musician, singer and award winning vocal arranger. He has been on the Broadway stage, including one year as the heartthrob Fiyero in Wicked and he's producing his first feature film, a comedy called The Mensch. He also hosts his own podcast, Being Jewish with Jonah Platt:, a series of candid conversations and reflections that explore the many facets of Jewish identity.  Jonah is with us now on the sidelines of AJC Global Forum 2025. Jonah, welcome to People of the Pod. Jonah Platt:   Thank you so much for having me, happy to be here.  Manya Brachear Pashman:   So tell us about your podcast. How is being Jewish with Jonah Platt: different from Jewish with anyone else? Jonah Platt:   That's a great question. I think it's different for a number of ways. I think one key difference is that I'm really trying to appeal to everybody, not just Jews and not just one type of Jews. I really wanted it to be a very inclusive show and, thank God, the feedback I've gotten, my audience is very diverse. It appeals to, you know, I hear from the ultra orthodox. I hear from people who found out they were Jewish a month ago. I hear from Republicans, I hear from Democrats. I hear from non Jews, Muslims, Christians, people all over the world. So I think that's special and different, especially in these echo-chambery, polarized times online, I'm trying to really reach out of that and create a space where the one thing we all have in common, everybody who listens, is that we're all well-meaning, good-hearted, curious people who want to understand more about our fellow man and each other.  I also try to really call balls and strikes as I see them, regardless of where they're coming from. So if I see, let's call it bad behavior, on the left, I'll call it out. If I see bad behavior on the right, I'll call it out. If I see bad behavior from Israel, I'll call it out. In the same breath that I'll say, I love Israel, it's the greatest place.  I think that's really unfortunately rare. I think people have a very hard time remembering that we are very capable of holding two truths at once, and it doesn't diminish your position by acknowledging fault where you see it. In fact, I feel it strengthens your position, because it makes you more trustworthy. And it's sort of like an iron sharpens iron thing, where, because I'm considering things from all angles, either I'm going to change my mind because I found something I didn't consider. That's going to be better for me and put me on firmer ground.  Or it's going to reinforce what I thought, because now I have another thing I can even speak to about it and say, Well, I was right, because even this I checked out, and that was wrong. So either way, you're in a stronger position. And I feel that that level of sort of, you know, equanimity is sorely lacking online, for sure.  Manya Brachear Pashman:   Our podcasts have had some guests in common. We've had Dara Horn, Sarah Hurwitz, you said you're getting ready to have Bruce Pearl. We've had Coach Pearl on our show. You've also had conversations with Stuart Weitzman, a legendary shoe designer, in an episode titled Jews and Shoes. I love that. Can you share some other memorable nuggets from the conversations you've had over the last six months? Jonah Platt:   I had my dad on the show, and I learned things about him that I had never heard about his childhood, growing up, the way his parents raised him. The way that social justice and understanding the conflict and sort of brokenness in the world was something that my grandparents really tried to teach them very actively, and some of it I had been aware of, but not every little specific story he told. And that was really special for me. And my siblings, after hearing it, were like, We're so glad you did this so that we could see Dad and learn about him in this way. So that was really special.  There have been so many. Isaac Saul is a guy I had early on. He runs a newsletter, a news newsletter called Tangle Media that shows what the left is saying about an issue with the right is saying about an issue, and then his take. And a nugget that I took away from him is that on Shabbat, his way of keeping Shabbat is that he doesn't go on social media or read the news on Shabbat. And I took that from him, so now I do that too.  I thought that was genius. It's hard for me. I'm trying to even start using my phone period less on Shabbat, but definitely I hold myself to it, except when I'm on the road, like I am right now. When I'm at home, no social media from Friday night to Saturday night, and it's fantastic.  Manya Brachear Pashman:   It sounds delightful. Jonah Platt:   It is delightful. I highly recommend it to everybody. It's an easy one.  Manya Brachear Pashman:   So what about your upbringing? You said you learned a lot about your father's upbringing. What was your Jewish upbringing? Jonah Platt:   Yeah, I have been very blessed to have a really strong, warm, lovely, Jewish upbringing. It's something that was always intrinsic to my family. It's not something that I sort of learned at Hebrew school. And no knock on people whose experience that is, but it's, you know, I never remember a time not feeling Jewish. Because it was so important to my parents and important to their families. And you know, part of the reason they're a good match for each other is because their values are the same.  I went to Jewish Day School, the same one my kids now go to, which is pretty cool. Manya Brachear Pashman:  Oh, that's lovely. Jonah Platt:   Yeah. And I went to Jewish sleepaway camp at Camp Ramah  in California. But for me, really, you know, when I get asked this question, like, my key Jewish word is family. And growing up, every holiday we spent with some part of my very large, amazing family. What's interesting is, in my city where I grew up, Los Angeles, I didn't have any grandparents, I didn't have any aunts or uncles or any first cousins. But I feel like I was with them all the time, because every holiday, someone was traveling to somebody, and we were being together. And all of my childhood memories of Jewish holidays are with my cousins and my aunts and my uncles and my grandparents. Because it was just so important to our family. And that's just an amazing foundation for being Jewish or anything else, if that's your foundation, that's really gonna stay with you. And my upbringing, like we kept kosher in my house, meat and milk plates. We would eat meat out but no pork, no shellfish, no milk and meat, any of that. And while I don't ascribe to all those things now, I'm grateful that I got sort of the literacy in that.  In my Jewish Day School we had to wrap tefillin every morning. And while I don't do that now, I'm glad that I know how to do that, and I know what that looks like, and I know what that means, even if I resisted it very strongly at the time as a 13 year old, being like what I gotta wrap this up every day. But I'm grateful now to have that literacy. And I've always been very surprised to see in my life that often when I'm in a room with people, I'm the most observant in the room or the most Jewish literate in the room, which was never the case in my life.  I have family members who are much more observant than me, orthodox. I know plenty of Orthodox people, whatever. But in today's world, I'm very grateful for the upbringing I had where, I'll be on an experience. I actually just got back from one in Poland. I went on a trip with all moderate Muslims from around the North Africa, Middle East, and Asia, with an organization called Sharaka. We had Shabbat dinner just this past Friday at the JCC in Krakow, and I did the Shabbat kiddush for everybody, which is so meaningful and, like, I'm so grateful that I know it, that I can play that role in that, in special situations like that.  Manya Brachear Pashman:   So you've been doing a lot of traveling. Jonah Platt:  Yes. Manya Brachear Pashman:   I saw your reflection on your visit to Baku, Azerbaijan. The largest Jewish community in the Muslim world. And you went with the Jewish Federation's National Young leadership cabinet. Jonah Platt:   Shout out to my chevre. Manya Brachear Pashman:   And you posted this reflection based on your experience there, asking the question, how much freedom is too much? So can you walk our listeners through that and how you answered that question? Jonah Platt:   Yes. So to be fair, I make very clear I don't have the answer to that question definitively, I just wanted to give people food for thought, and what I hoped would happen has happened where I've been getting a lot of people who disagree with me and have other angles at which they want to look and answer this question, which I welcome and have given me a lot to think about.  But basically, what I observed in Azerbaijan was a place that's a little bit authoritative. You know, they don't have full freedom of the press. Political opposition is, you know, quieted, but there's no crime anywhere. They have a strong police presence on the streets. There are security cameras everywhere, and people like their lives there and don't want to mess with it.  And so it just got me thinking, you know, they're an extremely tolerant society. It's sort of something they pride themselves on, and always have. It's a Muslim majority country, but it is secular. They are not a Muslim official country. They're one of only really two countries in the world that are like that, the other being Albania. And they live together in beautiful peace and harmony with a sense of goodwill, with a sense of national pride, and it got me thinking, you know, look at any scenario in our lives. Look at the place you work, look at the preschool classroom that your kid is in.  There are certain rules and restrictions that allow for more freedom, in a sense, because you feel safe and taken care of and our worst instincts are not given space to be expressed. So that is what brought the question of, how much freedom is too much. And really, the other way of putting that is, how much freedom would you be willing to give up if it meant you lived in a place with no crime, where people get along with their neighbors, where there's a sense of being a part of something bigger than yourself. I think all three of which are heavily lacking in America right now that is so polarized, where hateful rhetoric is not only, pervasive, but almost welcomed, and gets more clicks and more likes and more watches. It's an interesting thing to think about.  And I heard from people being like, I haven't been able to stop thinking about this question. I don't know the answer, but it's really interesting. I have people say, you're out of your mind. It's a slippery slope. The second you give an inch, like it's all going downhill. And there are arguments to be made there.  But I can't help but feel like, if we did the due diligence, I'm sure there is something, if we keep the focus really narrow, even if it's like, a specific sentence that can't be said, like, you can't say: the Holocaust was a great thing. Let's say we make that illegal to say, like, how does that hurt anybody? If that's you're not allowed to say those exact words in that exact sequence, you know. So I think if it's gonna be a slippery slope, to me, is not quite a good enough argument for Well, let's go down the road and see if we can come up with something. And then if we decide it's a slippery slope and we get there, maybe we don't do it, but maybe there is something we can come to that if we eliminate that one little thing you're not allowed to say, maybe that will benefit us. Maybe if we make certain things a little bit more restrictive, it'll benefit us. And I likened it to Shabbat saying, you know, on Shabbat, we have all these restrictions. If you're keeping Shabbat, that's what makes Shabbat special, is all the things you're not allowed to do, and because you're not given the quote, unquote, freedom to do those things, you actually give yourself more freedom to be as you are, and to enjoy what's really good about life, which is, you know, the people around you and and having gratitude. So it's just something interesting to think about.  Manya Brachear Pashman:   It's an interesting perspective. I am a big fan of free speech. Jonah Platt:   As are most people. It's the hill many people will die on. Manya Brachear Pashman:   Educated free speech, though, right? That's where the tension is, right? And in a democracy you have to push for education and try to make sure that, you know, people are well informed, so that they don't say stupid things, but they are going to say stupid things and I like that freedom. Did you ever foresee becoming a Jewish advocate? Jonah Platt:   No. I . . . well, that's a little disingenuous. I would say, you know, in 2021 when there was violence between Israel and Gaza in the spring over this Sheik Jarrah neighborhood. That's when I first started using what little platform I had through my entertainment career to start speaking very, you know, small things, but about Israel and about Jewish life, just organically, because I am, at the time, certainly much more well educated, even now, than I was then.  But I was more tuned in than the average person, let's say, and I felt like I could provide some value. I could help bring some clarity to what was a really confusing situation at that time, like, very hard to decipher. And I could just sense what people were thinking and feeling. I'm well, tapped into the Jewish world. I speak to Jews all over the place. My, as I said, my family's everywhere. So already I know Jews all over the country, and I felt like I could bring some value. And so it started very slowly. It was a trickle, and then it started to turn up a little bit, a little bit more, a little bit more. I went on a trip to Israel in April of 2023. It's actually the two year anniversary today of that trip, with the Tel Aviv Institute, run by a guy named Hen Mazzig, who I'm sure, you know, well, I'm sure he's been on the show, yeah.  And that was, like, sort of the next step for me, where I was surrounded by other people speaking about things online, some about Jewish stuff, some not. Just seeing these young, diverse people using their platforms in whatever way, that was inspiring to me. I was like, I'm gonna go home, I'm gonna start using this more.  And then October 7 happened, and I couldn't pull myself away from it. It's just where I wanted to be. It's what I wanted to be spending my time and energy doing. It felt way too important. The stakes felt way too high, to be doing anything else. It's crazy to me that anybody could do anything else but be focusing on that. And now here we are. So I mean, in a way, could I have seen it? No. But have I sort of, looking back on it, been leaning this way? Kinda. Manya Brachear Pashman:   Do you think it would've you would've turned toward advocacy if people hadn't been misinformed or confused about Israel? Or do you think that you would've really been more focused on entertainment.  Jonah Platt:   Yeah, I think probably. I mean, if we lived in some upside down, amazing world where everybody was getting everything right, and, you know, there'd be not so much for me to do. The only hesitation is, like, as I said, a lot of my content tries to be, you know, celebratory about Jewish identity. I think actually, I would still be talking because I've observed, you know, divisions and misunderstandings within the Jewish community that have bothered me, and so some of the things I've talked about have been about that, about like, hey, Jews, cut it out. Like, be nice to each other. You're getting this wrong.  So I think that would still have been there, and something that I would have been passionate about speaking out on. Inclusivity is just so important to me, but definitely would be a lot lower stakes and a little more relaxed if everybody was on the same universe in regards to Israel. Manya Brachear Pashman:   You were relatively recently in Washington, DC. Jonah Platt:   Yeah. Manya Brachear Pashman:   For the White House Correspondents Dinner. I was confused, because he just said he was in Krakow, so maybe I was wrong. Jonah Platt:   I flew direct from Krakow to DC, got off the plane, went to the hotel where the dinner was, changed it to my tux, and went downstairs for the dinner.  Manya Brachear Pashman:   Wow. Jonah Platt:   Yeah. Manya Brachear Pashman:   Are you tired? Jonah Platt:   No, actually, it's amazing. I'll give a shout out. There's a Jewish businessman, a guy named Andrew Herr, who I was in a program with through Federation called CLI in LA, has started a company called Fly Kit. This is a major shout out to Fly Kit that you download the app, you plug in your trip, they send you supplements, and the app tells you when to take them, when to eat, when to nap, when to have coffee, in an attempt to help orient yourself towards the time zone you need to be on. And I have found it very useful on my international trips, and I'm not going to travel without it again. Yeah. Manya Brachear Pashman:   Wow. White House Correspondents dinner. You posted some really thoughtful words about the work of journalists, which I truly appreciated. But what do American journalists get wrong about Israel and the Jewish connection to Israel?  Jonah Platt:   The same thing that everybody who gets things wrong are getting wrong. I mean, we're human beings, so we're fallible, and just because you're a journalist doesn't make you immune to propaganda, because propaganda is a powerful tool. If it didn't work, people wouldn't be using it. I mean, I was just looking at a post today from our friend Hen Mazzig about all the different ways the BBC is getting things horribly, horribly wrong. I think part of it is there's ill intent. I mean, there is malice. For certain people, where they have an agenda. And unfortunately, you know, however much integrity journalists have, there is a news media environment where we've made it okay to have agenda-driven news where it's just not objective. And somehow it's okay for these publications that we've long trusted to have a story they want to tell. I don't know why that's acceptable. It's a business, and I guess maybe if that, if the dollars are there, it's reinforcing itself. But reporters get wrong so much. I'd say the fundamental misunderstanding that journalists as human beings get wrong, that everybody gets wrong, is that Jews are not a group of rich, white Europeans with a common religion. That's like the number one misunderstanding about Jews. Because most people either don't know Jews at all on planet Earth. They've never met one. They know nothing about it except what they see on the news or in a film, or the Jews that they know happen to maybe be white, rich, European ancestry people, and so they assume that's everybody. When, of course, that's completely false, and erases the majority of Jews from planet Earth. So I think we're missing that, and then we're also missing what Israel means to the Jewish people is deeply misunderstood and very purposefully erased.  Part of what's tricky about all of this is that the people way behind the curtain, the terrorists, the real I hate Israel people agenda. They're the ones who plant these seeds. But they're like 5% of the noise. They're secret. They're in the back. And then everybody else, without realizing it, is picking up these things. And so the vast majority of people are, let's say, erasing Jewish connection to Israel without almost even realizing they're doing it because they have been fed this, because propaganda is a powerful tool, and they believe it to be true what they've been told.  And literally, don't realize what they're doing. And if they were in a calm environment and somebody was able to explain to them, Hey, here's what you're doing, here's what you're missing, I think, I don't know, 75% of people would be like, holy crap. I've been getting this wrong. I had no idea. Maybe even higher than 75% they really don't know. And that's super dangerous. And I think the media and journalism is playing a major role in that. Sometimes things get, you know, retracted and apologized for. But the damage is done, especially when it comes to social media. If you put out, Israel just bombed this hospital and killed a bunch of doctors, and then the next day you're like, Oops, sorry, that was wrong. Nobody cares. All they saw was Israel bombed a bunch of doctors and that seed's already been planted. So it's been a major issue the info war, while you know, obviously not the same stakes as a real life and death physical war has been as important a piece of this overall war as anything. And I wouldn't say it's going great. Manya Brachear Pashman:   Did it come up at all at the Correspondent's Dinner, or more of a celebration? Jonah Platt:   No, thank God. Yeah. It was more of a celebration. It was more of just sort of it was cool, because there was no host this year, there was no comedian, there was no president, he didn't come. So it was really like being in the clubhouse with the journalists, and you could sense they were sort of happy about it. Was like, just like a family reunion, kind of a vibe, like, it's just our people. We're all on the same page. We're the people who care about getting it right. We care about journalistic integrity. We're here to support each other. It was really nice. I mean, I liked being sort of a fly on the wall of this other group that I had not really been amongst before, and seeing them in their element in this like industry party, which was cool.  Manya Brachear Pashman:   Okay, so we talked about journalists. What about your colleagues in the entertainment industry? Are you facing backlash from them, either out of malice or ignorance?  Jonah Platt:   I'm not facing any backlash from anybody of importance if I'm not getting an opportunity, or someone's written me off or something. I don't know that, you know, I have no idea if I'm now on somebody's list of I'm never gonna work with that guy. I don't know. I don't imagine I am. If I am, it says way more about that person than it does about me, because my approach, as we've discussed, is to try to be really inclusive and honest and, like, objective. And if I get something wrong, I'll delete it, or I'll say I got it wrong. I try to be very transparent and really open that, like I'm trying my best to get things right and to be fair.  And if you have a problem with that. You know, you've got a problem. I don't have a problem. So I wouldn't say any backlash. In fact, I mean, I get a lot of support, and a lot of, you know, appreciation from people in the industry who either are also speaking out or maybe too afraid to, and are glad that other people are doing it, which I have thoughts about too, but you know, when people are afraid to speak out about the stuff because of the things they're going to lose. Like, to a person, maybe you lose stuff, but like, you gain so many more other people and opportunities, people who were just sort of had no idea that you were on the same team and were waiting for you to say something, and they're like, Oh my God, you're in this with me too. Great, let's do something together, or whatever it is. So I've gotten, it's been much more positive than negative in terms of people I actually care about. I mean, I've gotten fans of entertainment who have nasty things to say about me, but not colleagues or industry peers.  Manya Brachear Pashman:   So you would declare yourself a proud Zionist. Jonah Platt:   Yes. Manya Brachear Pashman:   But you wrote a column in The Forward recently over Passover saying, let's retire the word Zionist. Why?  Jonah Platt:   Yes. I recently wrote an op-ed and actually talked about on my pod as well about why I feel we should retire the word Zionism. Not that I think we actually are. It's pretty well in use. But my main reasoning was, that the way we all understand Zionism, those of us who actually know what it is, unlike a lot of people –is the belief that Jews should have self determination, sovereignty in some piece of the land to which they are indigenous. We have that. We've had it for almost 80 years. I don't know why we need to keep using a word that frames it as aspirational, that like, I believe we should have this thing. We already have it.  And I feel by sort of leaving that sentence without a period, we're sort of suggesting that non-existence is somehow on the table. Like, if I just protest enough, Israel's going to stop existing. I want to slam that door closed. I don't think we need to be the, I believe that Israel should exist people anymore. I think we should be the I love Israel people, or I support Israel people. I'm an Israel patriot. I'm a lover of Israel, whatever the phrase may be. To me, the idea that we should continue to sort of play by their framework of leaving that situation on the table, is it only hurts us, and I just don't think we need it. Manya Brachear Pashman:   It lets others define it, in their own terms.  Jonah Platt:   Yeah, we're playing, sort of by the rules of the other people's game. And I know, you know, I heard when I put that out, especially from Israelis, who it to them, it sort of means patriot, and they feel a lot of great pride with it, which I totally understand. But the sort of more universal understanding of what that word is, and certainly of what the Movement was, was about that aspirational creation of a land, that a land's been created. Not only has it been created, it's, you know, survived through numerous wars, it's stronger than ever. You know, third-most NASDAQ companies in the world. We need to just start talking about it from like, yeah, we're here. We're not going anywhere, kind of a place. And not, a we should exist, kind of a place. Manya Brachear Pashman:   So it's funny, you said, we all know what Zionism is. And I grinned a little bit, because there are so many different definitions of Zionism. I mean, also, Zionism was a very inclusive progressive ideology packaged in there, right, that nobody talks about because it's just kind of not, we just don't talk about it anymore.  So what else about the conversation needs to change? How do we move forward in a productive, constructive way when it comes to teaching about Jewish identity and securing the existence of Israel? Jonah Platt:   In a way, those two things are related, and in a way they're not. You can have a conversation about Jewish identity without necessarily going deep down the Israel hole. But it is critical that people understand how central a connection to Israel is, to Jewish identity. And people are allowed to believe whatever they want. And you can be someone who says, Well, you know, Israel is not important to me, and that's okay, that's you, but you have to at least be clear eyed that that is an extreme and fringe position. That is not a mainstream thing. And you're going to be met with mistrust and confusion and anger and a sense of betrayal, if that's your position.  So I think we need to be clear eyed about that and be able to have that conversation. And I think if we can get to the place where we can acknowledge that in each other. Like, dude, have your belief. I don't agree with it. I think it's crazy. Like, you gotta at least know that we all think you're crazy having that idea. And if they can get to the base, we're like, yeah, I understand that, but I'm gonna believe what I'm gonna believe, then we can have conversations and, like, then we can talk. I think the, I need to change your mind conversation, it doesn't usually work. It has to be really gently done. And I'm speaking this as much from failure as I am from success. As much as we try, sometimes our emotions come to the fore of these conversations, and that's–it's not gonna happen. You know, on my pod, I've talked about something called, I call the four C's of difficult conversation. And I recently, like, tried to have a conversation. I did not adhere to my four C's, and it did not go well. And so I didn't take my own advice. You have to come, like, legitimately ready to be curious to the other person's point of view, wanting to hear what they have to say. You know, honoring their truth, even if it is something that hurts you deeply or that you abhor. You can say that, but you have to say it from a place of respect and honoring. If you want it to go somewhere. If you just want to like, let somebody have it, go ahead, let somebody have it, but you're definitely not going to be building towards anything that. Manya Brachear Pashman:   So before I let you go, can you tell us a little bit about The Mensch? Jonah Platt:   Yeah, sure. So the Mensch is one of a couple of Jewish entertainment projects I'm now involved with in the last year, which, you know, I went from sort of zero to now three. The Mensch is a really unique film that's in development now. We're gonna be shooting this summer that I'm a producer on. And it's the story of a 30 something female rabbi in New Mexico who, life just isn't where she thought it would be. She's not connecting with her congregation. She's not as far along as she thought things would be. Her synagogue is failing, and there's an antisemitic event at her synagogue, and the synagogue gets shut down. And she's at the center of it. Two weeks later, the synagogue's reopening. She's coming back to work, and as part of this reopening to try to bring some some life and some juzz to the proceedings, one of the congregants from the synagogue, the most eccentric one, who's sort of a pariah, who's being played by Jennifer Goodwin, who's a fantastic actress and Jewish advocate, donates her family's priceless Holocaust-era Torah to the synagogue, and the rabbi gets tasked with going to pick it up and bring it. As things often happen for this rabbi, like a bunch of stuff goes wrong. Long story short, she ends up on a bus with the Torah in a bag, like a sports duffel bag, and gets into an altercation with somebody who has the same tattoo as the perpetrator of the event at her synagogue, and unbeknownst to the two of them, they have the same sports duffel bag, and they accidentally swap them. So she shows up at the synagogue with Jennifer Goodwin, they're opening it up, expecting to see a Torah, and it's full of bricks of cocaine. And the ceremony is the next day, and they have less than 24 hours to track down this torah through the seedy, drug-dealing, white nationalist underbelly of the city. And, you know, drama and hilarity ensue. And there's lots of sort of fun, a magic realism to some of the proceedings that give it like a biblical tableau, kind of sense. There's wandering in the desert and a burning cactus and things of that nature.  So it's just, it's really unique, and what drew me to it is what I'm looking for in any sort of Jewish project that I'm supporting, whether as a viewer or behind the scenes, is a contemporary story that's not about Jews dying in the Holocaust. That is a story of people just being people, and those people are Jewish. And so the things that they think about, the way they live, maybe their jobs, even in this case, are Jewish ones. But it's not like a story of the Jews in that sense. The only touch point the majority of the world has for Jews is the news and TV and film. And so if that's how people are gonna learn about us, we need to take that seriously and make sure they're learning who we really are, which is regular people, just like you, dealing with the same kind of problems, the same relationships, and just doing that through a little bit of a Jewish lens. So the movie is entertaining and unique and totally fun, but it also just happens to be about Jews and rabbis. Manya Brachear Pashman:   And so possible, spoiler alert, does the White Nationalist end up being the Mensch in the end? Jonah Platt:   No, no, the white nationalist is not the mensch. They're the villain.  Manya Brachear Pashman:   I thought maybe there was a conversion moment in this film. Jonah Platt:   No conversion. But sort of, one of the themes you take away is, anybody can be a mensch. You don't necessarily need to be the best rabbi in the world to be a mensch. We're all fallible, flawed human beings. And what's important is that we try to do good and we try to do the right thing, and usually that's enough. Manya Brachear Pashman:   Well, I thought that kind of twist would be… Jonah Platt:   I'll take it up with the writer.  Manya Brachear Pashman:   Well, Jonah, you are truly a mensch for joining us on the sidelines here today. Jonah Platt:   Thank you. Manya Brachear Pashman:   Safe travels, wherever you're headed next.  Jonah Platt:   Thank you very much. Happy to be with you.   

The Halacha below was generated by AI based on multiple classes given by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio file. This write-up has been reviewed, but if any errors remain , we welcome corrections. 06-17-25 ; 06-18-25 The Three Weeks—also known as Ben HaMesarim —represent a time of national mourning over the destruction of the Bet HaMikdash . While many of the customs during this period are observed passively (such as refraining from music or haircuts), Tikun Hatzot is an active custom that allows a person to express sadness over the Hurban (destruction of the Bet HaMikdash ) in a personal, heartfelt way. In this Halacha, we will explore what Tikun Hatzot is, why it is especially appropriate during the Three Weeks, and how and when it should be said. What Is Tikun Hatzot ? Tikun Hatzot refers to a set of prayers recited around midnight to mourn the Hurban and the exile of the Shechina . The Zohar and many Mekubalim praise it as one of the highest spiritual practices, particularly during this period. Rav Haim Vital writes that the Arizal himself would say Tikun Hatzot regularly, and especially during the Three Weeks. The Tikun is traditionally divided into two parts: Tikun Rahel : Emphasizes mourning and sorrow over the destruction. Tikun Leah : Focuses more on hope, rebuilding, and longing for redemption. During the Three Weeks, especially at night, it is fitting to recite both parts, though some only recite Tikun Rahel if they are pressed for time or emotionally unable to complete both. Why Is Tikun Hatzot So Powerful During This Time? The Three Weeks are designated as a time to feel the loss of the Bet HaMikdash and yearn for Geula. Tikun Hatzot allows us to turn that feeling into prayer. The Arizal taught that crying during Tikun Hatzot at this time carries immeasurable value. The act of waking up at night, sitting on the floor, and expressing pain over the exile of the Shechina is considered a personal partnership in the national mourning of Am Yisrael. As the Midrash says, "Whoever mourns the Hurban will merit seeing the rebuilding." How and When Is Tikun Hatzot Recited? Tikun Hatzot is ideally recited at Halachic midnight ( Chatzot Halayla ), which varies depending on the season. It typically falls around 12:30 a.m. in the summer months. The person should sit on the floor or a low stool, remove leather shoes, dim the lights, and recite the Tikun slowly and tearfully. If one cannot stay up until midnight, it may still be recited later in the night, and some authorities permit it slightly before Chatzot . If one is unable to recite the entire Tikun, he should at least say a portion or even sit in silence contemplating the loss of the Bet HaMikdash . The sincerity is more important than the length. Can Tikun Hatzot Be Said on Shabbat or Friday Night? No. Tikun Hatzot is not recited on Shabbat or Yom Tob, including Friday night, as it is a time of joy. Mourning rituals are suspended on these days, just like we don't say Tahanun or observe other mourning customs. Is This Custom for Everyone—Or Only the Very Pious? While Tikun Hatzot is classically associated with Mekubalim and very pious individuals, during the Three Weeks it becomes a powerful tool available to all. Even one who does not say it year-round should consider adding it during this time. One does not need to be a scholar or mystic to sit on the floor and say Tehillim or express longing for the Bet HaMikdash . The emotion and sincerity are what matter most. Summary Tikun Hatzot is a midnight prayer of mourning the Hurban, highly appropriate during the Three Weeks. It consists of Tikun Rahel and Tikun Leah; both are ideal, but even saying part has value. It is best said at Halachic midnight, but later or earlier is allowed in some cases. Not recited on Shabbat or Yom Tob. Open to everyone—not just scholars—and especially encouraged during Ben HaMesarim .

What if the Torah isn't just a guide to life—but the very blueprint that shapes reality itself? In this thought-provoking conversation, Rabbi Meisel unpacks the concept of Torah as the projector that casts the physical world like light onto a screen. From segulos and spiritual action to the power of tzaddikim and heartfelt tefillah, we explore how our inner world and Divine reality are deeply intertwined.Through stories, gematria, and deep Torah sources, Rabbi Meisel brings clarity to ideas often misunderstood—showing how true spiritual practice isn't about bypassing growth, but engaging with Hashem's world on its deepest terms.Join the Conversation! Be part of our growing community—join the Shema Podcast for the Perplexed WhatsApp group to share feedback, discuss episodes, and suggest future topics. Click here to sign up.Listen to Rabbi Gershon Meisel  teachings at Reveal the Hidden by clicking here.

21 months of war takes its toll among anyone in any society, compounded by 12 days or bombardment by hundreds of Iranian missiles. For those at risk, who have fewer abilities and coping methods on their own, the trauma is even greater, and has a potential long term impact for generations. Children who come from homes that cannot support them, who live in communities that have become front line battlefields, and in cannot feel safe or trust people anywhere. Almost anywhere. Today, we look at the needs of the most vulnerable, how they are being cared for, strengthened and developing resilience for their future. It's hopeful and inspiring.PLEASE DONATE TO THE GENESIS 123 FOUNDATION ISRAEL EMERGENCY FUND AT WWW.GENESIS123.CO Hear from the children in their own words here: https://youtu.be/dDVkqPyRpsQSee how we are making a difference and how you can help: https://youtu.be/3S1AX4agUL8 Get information about how you can join FOOTSTEPS at https://genesis123.co/footsteps/For information about and how to register for Root & Branch, please go to www.RootandBranchIsrael.comConnect with the Genesis 123 Foundation at www.Genesis123.co and learn how you can host Shabbat in your community.FB - www.facebook.com/Genesis123Foundation Twitter - @Genesis123FIG - Genesis_123_FoundationFind out how you can be part of Run for Zion and bless Israel with every step at www.RunforZion.com.

It's a brave new world out there for the Jews. Over the past two weeks, we've seen a series of stories published showing the ways new technologies are affecting Jewish life, from bot armies to A.I.-generated memes to racist Elmo to chatbots who think their surname is Hitler. But are any of these technologies creating new avenues for Jewish living (or Jew hatred)—or are they merely reflecting a culture that already existed? A.I. could represent our generation's moral panic, as the printing press, television and comic books did before... or it could be something genuinely new and different. And before that, our rabbi hosts tackle the great cholent debate: can you eat the customarily Shabbat food on a Thursday? In honour of the summer food edition of Scribe Quarterly, The CJN's free print magazine, Avi, Yedida and Matthew talk about the glow-up of Ashkenazi cooking within the foodie world and its move from borscht belt to bougie. Credits Hosts: Avi Finegold, Yedida Eisenstat, Matthew Leibl Production team: Zachary Judah Kauffman (editor), Michael Fraiman (executive producer) Music: Socalled Support The CJN Subscribe to The CJN newsletter Donate to The CJN (+ get a charitable tax receipt) Subscribe to Not in Heaven (Not sure how? Click here)

B"H What do hockey dressing rooms and Shabbos have in common? The most devoted hockey players are the first to arrive and the last to leave. That's the kind of commitment we're meant to bring to Shabbos too. By preparing early and lingering a little longer as Shabbos departs, we can fully embrace its peace, a true taste of the world to come. How do you “add on” to your Shabbos? To watch Torah Thoughts in video format, click HERE Subscribe to the Torah Thoughts BLOG for exclusive written content! Please like, share and subscribe wherever you find this!

A fellow who works with a certain hesed organization in Lakewood told me that they were once helping the family of a woman who was gravely ill. Her friends and neighbors wanted to know which mitzvot they could do as a merit for her recovery, so people from the organization traveled with the woman and her husband to South Fallsburg, to consult with Rav Elya Ber Wachtfogel, one of the great Rosheh Yeshiva in America today. Rav Wachtfogel's answer was very surprising. He didn't mention things like Shabbat, kashrut , modesty, or lashon ha'ra (though it goes without saying that these are all exceedingly important). Instead, he noted that everyone – without exception – has a little bit of " nebuch " within them. This means that everyone feels insecure or "messed up" in some way. For some people it's their appearance. For others it's some religious struggle that they just can't seem to overcome and they're embarrassed about. For some it's finances, having less than the people around them. For some it's a child, several children, or some other issue going on in the family. We all have something that makes us feel uneasy about ourselves, that makes us feel like a " hazit ," like we're a failure. "What you should be working on," the Rosh Yeshiva said, "is encouraging people, lifting them up, emphasizing their strengths, letting them know how much goodness they have inside them." This was his suggestion for a zechut (merit) for the ill patient. Parashat Pinhas continues the story that began to be told in the previous parashah , about the time when the men of Beneh Yisrael became involved with the women of other nations. At one point, a man named Zimri, who led the tribe of Shimon, publicly took a non-Jewish woman into a private place. The Torah says that the people felt helpless, and just cried. Then Pinhas arose and killed the violators, bringing an abrupt end to the deadly plague that Hashem had sent to punish the people. In the beginning of our parashah , Hashem tells Moshe that He would be rewarding Pinhas בקנאו את קנאתי בתוכם – because he acted zealously for Hashem בתוכם – "among them," in the midst of the nation (25:11). Different explanations have been given for why Hashem emphasized that Pinhas performed this act בתוכם , among the people. But one particularly meaningful answer is offered by Rav Moshe Sternbuch. He writes that before Pinhas acted, he was just בתוכם , one of the people. He did not stand out in any way. There was nothing exceptional about him. He was just another Jew. But this did not deter him. He saw a need – and so he arose to fill that need. He wasn't discouraged by his "ordinariness." He didn't say to himself, "I'm a nobody, there's nothing I can do." He knew what had to be done, and he did it. Of course, Pinhas' situation was unique, and this kind of zealotry is not an example that we are supposed to follow. But the lesson of בתוכם is timeless and extremely important. Baruch Hashem , our community has grown over the years, and may it continue to do so. Like all great blessings, this blessing of growth presents some challenges – one of which is the challenge of בתוכם . As our community has grown, individuals become in their eyes smaller and less significant. In the past, it was relatively easy to sense that each of us made a difference, that each of us was needed in some way. But now, with the community so large, many people – especially youngsters – feel בתוכם , that they're just ordinary folks with nothing special to offer, with no special role to fill. As Rav Wachtfogel said, we need to encourage and uplift one another. Parents need to impress upon their children that they have exceptional gifts and talents that our community, and the Jewish world, need. Spouses should be encouraging one another to excel and achieve. But perhaps most importantly, we need to encourage ourselves and to stop putting ourselves down. We have to stop feeling " nebuch " and ordinary. Yes, we have our issues, our struggles, our flaws and our faults, and yes, we've all made mistakes. But this does not mean that we don't have the potential for greatness. We need to recognize our potential and, like Pinhas, seize the opportunities to shine. Let's stop being afraid, being embarrassed, and being insecure – and let's start living with self-confidence and with the firm belief that we are capable of doing great things, and that we have been brought here into the world to do great things.

  Two different opinions are presented regarding if and when one may receive medical treatment from an idol worshipper. Rav Yehuda strictly prohibits it under all circumstances, except when treating one's animals. Rabbi Yochanan, however, permits it if the patient would otherwise die without treatment. Additionally, two versions of a statement by Rabbi Yochanan offer further nuance. In the first, he prohibits receiving treatment from an idol worshipper for an illness severe enough to justify desecrating Shabbat. In the second, he forbids it only in cases of internal injuries. What is the practical difference between these two versions? Rav and Rabbi Yochanan also offer differing criteria for when desecrating Shabbat for medical treatment is permitted. Rav defines this case as a wound requiring assessment to determine whether the person will survive. Rabbi Yochanan, by contrast, permits for internal injuries. This leads to a question: are tooth pains considered internal injuries? Two sources are brought to address this, though neither offers a conclusive answer. The second source recounts a story in which Rabbi Yochanan himself sought medication from an idol worshipper for a tooth ailment and was prepared to desecrate Shabbat for it. This seems to contradict his stated prohibition against seeking such treatment for illnesses that permit desecrating Shabbat. How, then, was his action permissible? Finally, the Gemara offers various remedies suggested by the sages for various ailments, such as a gash from a sword, boils, high fever, hemorrhoids, earaches, and a dislocated jaw or eye.  

The pasuk in Kohelet says: " עֵת לָלֶדֶת וְעֵת לָמוּת " — "A time to be born, and a time to die." (Kohelet 3:2). The Midrash in Kohelet Rabbah teaches that from the moment a person is born, Hashem determines exactly how long that person will live. Every breath, every second, is measured. And it is considered a great merit for someone to live out every single moment of their allotted time in this world. We cannot begin to grasp the infinite value of just one second of life. Sometimes, patients who are suffering deeply may wish to pass on rather than continue living in pain, connected to machines. Their families, too, may struggle watching them suffer. These situations are deeply painful and emotionally charged—but they are also halachically complex, and a competent Rav must always be consulted. These are not decisions anyone should take into their own hands. Halachah teaches us that we desecrate Shabbat to extend the life of a patient even in a vegetable state, even if it's just for one more second. That is how precious life is in Hashem's eyes. Rabbi Aryeh Levin once visited a man who was suffering terribly in the hospital. The man asked the rabbi, "Why should I continue living like this? I can't pray, I can't learn. I'm just in pain." Rabbi Levin gently took his hand and answered, "Who knows? Perhaps one word of Shema said in pain is worth more than a lifetime of mitzvot done in comfort. Every breath you take now—with emunah—brings Hashem so much nachat." The man began to cry. From that moment on, he accepted each breath with emunah and gratitude. He passed away just a few days later—peaceful, uplifted, and surrounded by meaning. Chazal say: "Sha'ah achat shel teshuvah u'maasim tovim ba'olam hazeh yafeh mikol chayei ha'olam haba"—one hour of repentance and good deeds in this world is greater than all of the World to Come. In just one moment, a person can elevate himself spiritually forever. The Gemara in Avodah Zarah shares three separate stories of individuals who earned their entire portion in the World to Come in one moment of their life. When Rabbi Yehuda HaNasi heard them, he wept, recognizing the unimaginable power of even a single second. The Sifrei Kodesh teach that even one thought of teshuvah can have massive spiritual effects. Even a person on his deathbed, who cannot speak or move, can—through one pure thought, one yearning for Hashem—accomplish more than all the angels in Heaven combined. If all a person can do is breathe, that breath is a treasure beyond comprehension. As long as someone is breathing, Hashem wants him alive. His mission in this world is not yet complete. A man shared with me that his father, Eddie, recently passed away. He had told his children that if he reached the end of life, he didn't want to be kept alive artificially and in pain. But when the time came, his children called Chayim Aruchim, an organization that helps families navigate end-of-life issues according to halachah. They were given a personal Rav who was an expert in this field. He came down to the hospital and explained the halachic importance—and the spiritual benefit to Eddie and his family—of staying connected to the machine, even for a short time. The Rav monitored his condition every day for ten days, ensuring halachah was followed precisely. Eventually, the doctors said Eddie's final moments had come. His children gathered around his bed and watched their father take his last breaths. They were so grateful they had consulted daat Torah and allowed their father to live every moment Hashem had intended for him. And then, just as they left the hospital, a truck drove by with the word "Eddie's" written in big letters—something they had never seen before. To them, it felt like a wink from Hashem, a small smile from Above, affirming that they had done the right thing. Every second of life is a priceless gift. In one moment, a person can earn eternity. And sometimes, the last breath we breathe with emunah is something that brings the greatest glory to Hashem.

The Halacha below was generated by AI based on multiple classes given by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio file. This write-up has been reviewed, but if any errors remain , we welcome corrections. 06-19-25 06-22-25 06-23-25 May One Recite the Beracha of Shehechiyanu During the Three Weeks? One of the most commonly asked questions during the period of Ben HaMesarim —the "Three Weeks" between the 17th of Tamuz and Tisha B'Ab —is whether one may recite the Beracha of Shehechiyanu . This blessing is typically said over new fruits or garments and expresses gratitude for having reached a joyous occasion. But does it have a place during a time associated with national mourning? In this Halacha, we will explore the halachic debate surrounding Shehechiyanu during this period. We will cite sources such as Sefer Hasidim, the Arizal , the Hida, and contemporary Poskim , and address practical situations including new fruits, clothing, and Shabbat during the Three Weeks. Why Would Shehechiyanu Be Problematic During This Time? The Beracha of Shehechiyanu includes the phrase, "who has kept us alive, sustained us, and brought us to this time." The logic of those who oppose saying Shehechiyanu during Ben HaMesarim is rooted in the idea that this period is one of misfortune, tragedy, and danger. Some questioned whether it is appropriate to express joy for having "reached this time," given that it falls within a period marked by national mourning and sorrow. Sefer Hasidim writes that pious individuals would refrain from eating new fruits during the Three Weeks so as not to have to recite Shehechiyanu . They found it inappropriate to express joy for being alive during a time marked by calamity. The Hida records this practice and adds that even though an Avel (a mourner) may recite Shehechiyanu , the issue here is not mourning, but timing. The Three Weeks are an inherently ominous period, and the recitation of Shehechiyanu implies positive acknowledgment of the moment. Are There Authorities Who Permit Reciting It? Yes. Some Poskim insist that one may recite Shehechiyanu during the Three Weeks. Their logic is simple: if Hashem brought a Misva opportunity—like a new fruit or garment—then one should seize the Misva and not delay. Postponing the blessing would be a missed opportunity, possibly violating the principle of "Bal Te'aher "—do not delay a Misva. Furthermore, some argue that once a person sees a new fruit (even before eating it), the obligation to recite Shehechiyanu already sets in. If that sighting occurred during the Three Weeks, one should not delay the blessing, even if they plan to eat it later. What About on Shabbat? Shabbat presents a unique scenario. The Arizal is quoted as being stringent even on Shabbat, maintaining that Shehechiyanu should not be recited. However, many other Poskim disagree. The Ben Ish Hai and others point out that Shabbat has its own Kedusha and is not subject to the same mourning customs. They cite that a student of Rav Haim Vital witnessed the recitation of Shehechiyanu on Shabbat, even during Ben HaMesarim . Furthermore, if the new fruit or garment is intended to enhance Oneg Shabbat (Shabbat enjoyment), then it is especially appropriate to make the Beracha. Hacham Moshe of Tunis also records that his ancestors did recite Shehechiyanu on Shabbat during the Three Weeks. He notes that the Arizal's opinion stands largely alone and does not outweigh the widespread practice of leniency. Final Practical Guidelines • During the weekdays of the Three Weeks, one should avoid new fruits or new garments that require Shehechiyanu unless there is a compelling reason (e.g., a time-bound Misva). • On Shabbat, one may be lenient and recite Shehechiyanu , especially if the item contributes to Oneg Shabbat. • If one already saw the new fruit before the Three Weeks, the obligation may have already started, and it might be preferable to eat it sooner and make the Beracha. • According to all opinions, there is no prohibition mid'oraita or mid'rabanan —this is a matter of Minhag (custom), and customs can vary based on community and personal practice. Summary • The Beracha of Shehechiyanu is generally avoided during the weekdays of the Three Weeks due to the sorrowful nature of this period. • On Shabbat, many authorities permit its recitation, especially when tied to Shabbat enjoyment. • Some Poskim argue there is never a prohibition, only a custom of pious individuals. • When in doubt, consult your local Posek to determine the proper course of action based on your family or community tradition.

In this episode of the Jewish Inspiration Podcast, Rabbi Aryeh Wolbe continues his discussion on the Gate of Generosity from Orchos Tzaddikim (Day 97, page 573, Treasure for Life edition), emphasizing the profound impact of charity (tzedakah) and generosity. He highlights how tzedakah uplifts nations, citing the Jewish community's outpouring of support after October 7th, including Torch's contribution of thousands of watches for soldiers in Israel. Rabbi Wolbe underscores that generosity extends beyond money to include kind words, thoughts, and actions, all of which accompany a person to the world to come, as supported by Talmudic teachings and verses from Psalms and Isaiah.Drawing on biblical figures like Abraham, King David, and King Solomon, Rabbi Wolbe illustrates how their tzedakah brought honor, life, and divine praise, noting that charity is so powerful that it redeems Israel and exalts God. He emphasizes that the world was built on kindness (olam chesed yibane), urging listeners to embrace generosity as a core trait that engenders blessings and eternal rewards. The episode ties into the Torch campaign, encouraging sponsorship to support global Jewish learning, reinforcing that every act of giving—whether material or spiritual—elevates both the giver and the community.Recorded at TORCH Centre in the Levin Family Studios (B) to a live audience on March 10, 2025, in Houston, Texas.Released as Podcast on July 16, 2025_____________This series on Orchos Tzadikim/Ways of the Righteous is produced in partnership with Hachzek.Join the revolution of daily Mussar study at hachzek.com.We are using the Treasure of Life edition of the Orchos Tzadikkim (Published by Feldheim)_____________Listen, Subscribe & Share: Apple Podcasts: https://podcasts.apple.com/us/podcast/jewish-inspiration-podcast-rabbi-aryeh-wolbe/id1476610783Spotify: https://open.spotify.com/show/4r0KfjMzmCNQbiNaZBCSU7) to stay inspired! Share your questions at aw@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback, please email: awolbe@torchweb.org_____________Support Our Mission:Our Mission is Connecting Jews & Judaism. Help us spread Judaism globally by sponsoring an episode at torchweb.org.Your support makes a HUGE difference!_____________Listen MoreOther podcasts by Rabbi Aryeh Wolbe: 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:#Generosity, #Giving, #Rambam, #Empathy, #Kindness, #Charity ★ Support this podcast ★

More on healing -- when the healer is an idolater or when the healing is done on Shabbat. With a focus on vinegar and its healing properties and when it is not permitted even for sipping on Shabbat. Also, a focus on a specific treatment of "raising one's ears" on Shabbat - a physical adjustment, which is permitted on Shabbat. Plus, stories of healing on Shabbat with actual medicine too.

Har Tzion - Foundation Stone

How do we distinguish between immutable Torah truths and areas open to interpretation? In this episode, I sit down with Rabbi Pill, a Torah scholar and constitutional law professor, to explore the sacred yet complex process of halachic decision-making. We examine whether halacha is a divine system with fixed answers or a human endeavor grounded in humility, judgment, and tradition. From the Talmud to the Shulchan Aruch, we trace how halachic authority is defined and how differing practices are understood. Rabbi Pill brings clarity and reverence to this deep conversation, helping us better understand how halacha is built, sustained, and lived and where we draw the line between the immutable and the debatable.  Join the Conversation! Be part of our growing community—join the Shema Podcast for the Perplexed WhatsApp group to share feedback, discuss episodes, and suggest future topics. Click here to sign up.Explore The Art of Prayer – a collection of beautifully designed blessings (brachos) including Modeh Ani, Asher Yatzar, Netilas Yadayim and more.  Free to download and perfect for your home or classroom by clicking here.

On this episode of “613 Books” podcast, producer Heather Dean interviews Rabbi Nachman Seltzer, a bestselling author of well over fifty (!) books, many of which are biographies, novels, collections of inspirational stories, and books about Jewish history. Rabbi Seltzer's most recently-published books is called “Miracles, Missiles and Mesiras Nefesh,” which explores the war that began on October 7th, on what should have been one of the most joyous days of the year, Simchas Torah – which that year also fell on Shabbat. Through riveting stories and unforgettable behind-the-scenes reports, Rabbi Seltzer's book has it all: tragedy, hope, heroism, and military miracles. PART TWO of Heather's interview with Rabbi Seltzer is featured in the next episode of “613 Books” podcast! SUBSCRIBE to 613 Books Podcast and never miss an episode! = = = Show Notes: Featured Guest: Rabbi Nachman Seltzer Featured Book: Miracles, Missiles and Mesiras Nefesh Link to purchase on Artscroll's website https://www.artscroll.com/Books/9781422643204.html Link to purchase on Amazon: https://www.amazon.com/Miracles-NefeshThe-Heartbreak-Miraculous-Operations/dp/1422643204 Contact Rabbi Nachman Seltzer: nachmanseltzer@gmail.com Binyamin Airley zt”l was killed in action in Gaza, during the “Swords of Iron” War in November 2023. He was 21 years old when he made the ultimate sacrifice. Beit Binyamin is a beautiful retreat center in the heart of the holy city of Tzfat, named to perpetuate the memory of Binyamin Airley z”l. Visit the Beit Binyamin website for more info: https://beitbinyamin.org/#

  Two different opinions are presented regarding if and when one may receive medical treatment from an idol worshipper. Rav Yehuda strictly prohibits it under all circumstances, except when treating one's animals. Rabbi Yochanan, however, permits it if the patient would otherwise die without treatment. Additionally, two versions of a statement by Rabbi Yochanan offer further nuance. In the first, he prohibits receiving treatment from an idol worshipper for an illness severe enough to justify desecrating Shabbat. In the second, he forbids it only in cases of internal injuries. What is the practical difference between these two versions? Rav and Rabbi Yochanan also offer differing criteria for when desecrating Shabbat for medical treatment is permitted. Rav defines this case as a wound requiring assessment to determine whether the person will survive. Rabbi Yochanan, by contrast, permits for internal injuries. This leads to a question: are tooth pains considered internal injuries? Two sources are brought to address this, though neither offers a conclusive answer. The second source recounts a story in which Rabbi Yochanan himself sought medication from an idol worshipper for a tooth ailment and was prepared to desecrate Shabbat for it. This seems to contradict his stated prohibition against seeking such treatment for illnesses that permit desecrating Shabbat. How, then, was his action permissible? Finally, the Gemara offers various remedies suggested by the sages for various ailments, such as a gash from a sword, boils, high fever, hemorrhoids, earaches, and a dislocated jaw or eye.  

Laws of Shabbat. Sechita

The Halacha below was generated by AI based on multiple classes given by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio file. This write-up has been reviewed, but if any errors remain , we welcome corrections. 06-09-25 ; 06-10-25 ; 06-11-25 ; 06-12-25 The Question We wear Tefillin every weekday morning, but we do not don Tefillin on Shabbat or Yom Tob. Why is that? What makes these days different, and what is the source for this practice? Tefillin as an 'Ot'—a Sign The Torah describes Tefillin as an Ot—a sign between Hashem and the Jewish people. In Shemot (13:9), Tefillin are called "a sign upon your arm and between your eyes." Shabbat and Yom Tob themselves are also referred to as an Ot. They serve as a sign of the covenant between Hashem and Am Yisrael. This is clearly stated in Shemot (31:13): "Ach et Shabbetotai tishmoru … ki Ot hi." If the day itself serves as a sign, then Tefillin are not needed. The presence of one Ot (Shabbat or Yom Tob) renders a second Ot (Tefillin) unnecessary. This is the foundational reason why Tefillin are not worn on these days. Gemara and Halachic Sources The Gemara ( Masechet Eruvin 96a) brings a Baraita: "One may not wear Tefillin on Shabbat and Yom Tob." Rashi explains that since these days are already an Ot, we do not add another. Rambam (Hilchot Tefillin 4:10) and Shulhan Aruch (Orah Haim 31:1) both rule accordingly: Tefillin are worn only on weekdays. Ramban's Explanation: Avdut vs. Herut The Ramban adds another dimension: Tefillin symbolize Avdut —our servitude to Hashem. They demonstrate submission of mind and body to His will. Shabbat and Yom Tob, by contrast, represent Herut—spiritual freedom. On these days, we are elevated, likened to royalty. A slave wears signs of his service, but a free person or a king does not wear the garments of servitude. Therefore, Tefillin are set aside on these days of elevated spiritual status. Kabbalistic Explanation According to Kabbalah, the spiritual light of Shabbat and Yom Tob themselves provides all the blessings and protections that Tefillin typically bring. The Arizal taught that the Kedusha of these days is so great that Tefillin are not only unnecessary, but may even detract from the spiritual light of the day. Summary • Tefillin are not worn on Shabbat or Yom Tob because those days themselves are an Ot. • The Gemara , Rambam, and Shulhan Aruch rule that Tefillin are only for weekdays. • The Ramban explains that Tefillin reflect servitude, while Shabbat and Yom Tob reflect spiritual freedom. • According to Kabbalah, these days emit their own light and blessing, making Tefillin spiritually redundant.

Laws of Shabbat. sechita

When are doctors allowed to violate the laws of Shabbat to save a life?

Some subjects are way too dicey address publicly - electrified third rail subjects which zap anyone who approaches it. But Blake Cohn is not afraid of third rails. In fact, he recently launched a podcast that is dedicated exclusively to the untouchable "Third Rails" of Judaism. Fittingly, his show was called "Third Rail Judaism", where he explores and ponders some of the forbidden subjects that others are too scared to tackle. I was honored when Blake asked me to be interviewed for the first episode, an exploration of the kidnapping and assault of Dina, daughter of Jacob. If you are interested in exploring these forbidden topics, subscribe to Blake's show, Third Rail Judaism on Apple Podcasts or elsewhere.– – – – – – – – – – – – – – – – – – – – – –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 Halacha below was generated by AI based on multiple classes given by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio file. This write-up has been reviewed, but if any errors remain , we welcome corrections. 06-09-25 ; 06-10-25 ; 06-11-25 ; 06-12-25 The Question What happens to the obligation of Tefillin if a person crosses the International Dateline? Should he wear Tefillin twice if he repeats a day? Should he skip Tefillin if he loses a day? This question affects travelers going to or from places like Japan, Australia, Hawaii, or America. Understanding the Issue When one crosses the dateline, he might experience the same calendar day twice or skip a day altogether. For example: • Flying from America to Australia on a Thursday evening can result in arriving on Saturday morning , skipping Friday entirely. • Flying from Australia to America can cause one to repeat Friday twice. This brings up a Halachic dilemma: Do I wear Tefillin both times I experience Friday? Or do I wear Tefillin on a day I missed ? Obligation Based on Personal Count According to many Poskim , Tefillin should be worn based on your personal count of days —not the calendar date printed in the location. If you have experienced six consecutive days with Tefillin, and the next is your seventh, you do not wear Tefillin, as it is your Shabbat . If you have not yet reached your Shabbat (because you skipped a day due to travel), you do wear Tefillin on the local Shabbat, as it is your sixth day . This concept is based on the Gemara's case of a person lost in the desert , who forgets what day it is. He wears Tefillin for six days and rests on the seventh. The Misva follows his personal sequence. Local Calendar vs. Personal Reality While some argue to follow the local calendar—since the place is observing Shabbat or Yom Tob—many authorities rule that your obligation to wear Tefillin follows your own timeline . This means: • If you fly and miss Friday: On the local Shabbat, you wear Tefillin. • If you fly and repeat Friday: You wear Tefillin both days, since for you they are two different days. Beracha or Not ? Some suggest wearing Tefillin without a Beracha in cases of uncertainty—such as when repeating a day or wearing Tefillin on the local Shabbat. • If you're unsure, don Tefillin without saying the Beracha. • If possible, listen to someone else's Beracha and respond Amen. Tefillin vs. Tefila This discussion is about Tefillin , not Tefila . The prayers of the day must follow the local calendar . If the community is praying Shabbat prayers, you follow them. But for Tefillin, the obligation follows your own count of six days of labor. Summary • The obligation to wear Tefillin follows your personal six-day cycle , not the local calendar. • If you skipped a day via travel, wear Tefillin on the local Shabbat. • If you repeat a day, wear Tefillin both times. • When in doubt, wear Tefillin without a Beracha . • Tefila (prayer) follows the local calendar, while Tefillin follows your own timeline.

Laws of Shabbat. Borer . Zoreh. Sechita

In this episode, we explore the complex halachic laws of tzad (trapping) on Shabbat, focusing on practical scenarios like a wild animal, a gazelle entering a home, closing and locking doors, and forming human barriers. We also examine cases involving dangerous animals like snakes, and the distinction between intentional and protective actions. Learn how biblical and rabbinic rulings differ when dealing with melacha, joint actions, and safeguarding human life.

www.dailybreadmoms.com Now coming to busy moms all over the world as a daily podcast! Daily Bread follows the weekly Torah Portion, one part each day, together with a healthy balance from the rest of Scripture — all in one year. More than just a one-year Bible reading plan, Daily Bread is designed as a journal, with a comprehensive Hebrew calendar. To support the podcast - www.patreon.com/dailybreadmoms Check out the Daily Bread Torah Class, LIVE from Israel! Join anytime. larsenarson.com/torah The 5785 / 2025 Journals are available here: arielmedia.shop/

Pinchas was a man of action, a zealot who avenged God's vengeance and was handsomely rewarded for it. In this parsha we read about his reward, Moses' succession plan, the methods through which the Land will be divided, and another census is done.– – – – – – – – – – – – – – – – – – – – – –DONATE to TORCH: 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 ★

Today in History: During the First Temple Period, the Babylonian army broke through the walls of Jerusalem to destroy the city(see Jeremiah 39:2; 2 Kings 25:1). The 9th of Tamuz was originally a fast day, but was moved after the Romans later broke through Jerusalem's walls on the 17th of Tamuz.This week's portion is called Balak (Balak)TORAH PORTION: Numbers 21:21–22:1HAFTARAH: Judges 11:1–33APOSTLES: John 3:9–18How does the Haftarah connect to this week's Torah Portion?How do the Apostles connect to this week's Torah Portion?Daily Bread for Kids is a daily Bible reading podcast where we read through the Torah and the Gospels in one year! Helping young Bible-readers to study God's Word, while also discovering its Jewish context!THE KIDS' JOURNAL is available from ⁠⁠⁠⁠https://arielmedia.shop⁠⁠⁠⁠BUSY MOMS who want to follow the Daily Bread readings on podcast for adults, can go to ⁠⁠https://dailybreadmoms.com⁠⁠The Bible translation we are reading from is the Tree of Life Version (TLV) available from the Tree of Life Bible Society.INSTAGRAM: @dailybreadkids @arielmediabooks @dailybreadmomsTags: #DailyBreadMoms #DailyBreadJournal #BibleJournaling #Messianic #BiblePodcast #BiblicalFeasts #Journal #biblereadingplan #Messiah #JewishRoots #Yeshua #GodIsInControl #OneYearBible #MomLife #MotherCulture #FaithFilledMama #BiblicalWomanhood #Proverbs31woman

1 section- discussion if bread in the oven (w sheretz in airspace) becomes sheini (tamei from oven) or rishon (from sheretz), also Recap, and applications in Sotah 27b, Shabbat 138b

In this episode, we continue exploring the melacha of trapping on Shabbat. We clarify when trapping is biblically versus rabbinically prohibited, focusing on animals that are not usually trapped—like flies. Learn the distinctions between intentional, unintentional, and trapping that will automatically follow (psik reisha), how container size and escape routes impact halachic status, and why purpose matters when dealing with insects. Practical guidance is provided on dealing with bugs in the home, covering beehives, and setting traps.

Bobby Nooromid's Shabbat Sermon at Temple Beth Am, Los Angeles, July 12, 2025, reflecting on the temple's recent trip to Eastern Europe. ​ (YouTube) Special Guest: Bobby Nooromid.

Rabbi-Cantor Hillary Chorny's Shabbat Sermon at Temple Beth Am, Los Angeles, July 11, 2025. (Zoom)

When she was six years old, Erin Paisan fell in love not only with Camp Mystic in the Hill Country of Texas. She specifically fell in love with the Guadalupe River, which was the life force, the energy, the joy, of Camp Mystic. Decades later she still remembers with perfect clarity the very moment when she fell in love with the river. As she told the story to the New York Times Daily host Michael Barbaro, she and her mother were picking up her brother from a nearby camp. Six-year-old Erin saw the girls of Camp Mystic playing, splashing, smiling, in the Guadalupe River. She turned to her mother and said: “I want to go to that camp.”It was far from inevitable that she would be able to go. Camp Mystic is a century-old camp. Generations of the same family would go, m'dor l'dor, from mother to daughter to granddaughter. Erin's family was not a generational family. And they were not, in her own words, an elite family. Her parents were divorced. Her father was not in the picture. And yet somehow, she was accepted at Camp Mystic, which she joyfully attended from ages 10 to 16. She loved Camp Mystic so deeply as a child that every year she packed her trunk in December. She loves Camp Mystic so deeply as an adult that she has instructed her family, when she passes, to have her remains spread at the camp.She loved that all the girls got a fresh start. Nobody knew or cared how rich they were, how big their house was, what kind of reputation they had at school. In the regular year, Erin Paisan was the child of divorce without a dad who was seen as a geek, in her words. But not at Camp Mystic.She shared that when her husband can't sleep, what centers him is thinking about golfing 18 holes at his favorite golf course. When Erin can't sleep, what centers her is thinking about the river at Camp Mystic.But wait a minute. Didn't that river at Camp Mystic flood last weekend, claiming a heartbreaking number of innocent lives and leaving a heartbreaking number of devastated families? How could Erin Paisan find calm by thinking about the river at Camp Mystic?But the problem is deeper than that. While the flooding of the river last weekend was by far the worst and most catastrophic, it has not been the only flooding. There was also flooding in 1978, when Erin herself was a camper. She remembers being moved to higher ground and going two days without food because the waters were so turbulent that counselors could not safely bring the hungry campers the peanut butter and jelly sandwiches. Then there was a flooding of the Guadalupe River again in 1987 which had deadly consequences.With all that loss, with all that tragedy, how could Erin Paisan still love the river? This question gets at a deeper question. What does it mean to love deeply? What does it mean to love deeply a person? A place? Our nation? Our homeland?

Several challenges are raised against Shila’s interpretation of Rabbi Eliezer, who prohibits purchasing a red heifer from pagans based on a drasha on the word "vayikchu." The well-known story of Dama ben Netina—a non-Jew highlighted as a model for honoring one’s parents, illustrating the extent to which one must go to fulfill this mitzva—is cited in objection. This story raises questions both about Shila’s interpretation and about the alternative explanation that Rabbi Eliezer prohibits the purchase due to concerns about bestiality. Either way, if purchasing from pagans is not permitted, how did the rabbis intend to acquire the red heifer from Dama? Additional difficulties are posed against Rabbi Eliezer’s ruling that animals may not be purchased from pagans for sacrificial purposes.

For a 10% discount on Rabbi David Ashear's new book LIVING EMUNAH VOL 8 click the link below https://www.artscroll.com/Books/9781422644645.html The pasuk says at the beginning of this week's parasha that Balak saw all that Yisrael did to the Emorim and he became afraid. Rav Moshe Sternbuch asked, why did Balak become afraid specifically from the Jew beating the Emorim ? They had done much greater things before this which should have caused Balak to become afraid of them, like obliterating the Mitzrim or Kriyat Yam Suf . The Rabbi quoted from the Kli Yakar who answered, what Yirsrael did to the Emorim is referring to a different episode, namely when Yaakov Avinu, whose name is also Yisrael, defeated the Emorim with his tefilot back in parashat Vayechi , before Yetziat Mitzrayim . Balak said to himself, if the Jews can take down an entire nation using their prayers, how are we going to stand up to them? This is why he hired Bilaam, who also had powers with his mouth. Later on in the parasha , when Bilaam blessed the Jewish People, he was in awe of how they wake up every morning like lions to grab mitzvot , putting on tallit and tefillin and reciting keriyat shema . These are our greatest treasures. The more we use the power of our mouths for good, the more blessing will come down from Hashem. Rabbi Elimelech Biderman related a story that a rabbi from New York told him. The rabbi said this past year around Hanukah time, he read an amazing story about an older boy who was having a lot of difficulty finding his zivug. Baruch Hashem, this year, that boy got engaged on Thursday night, the 11 th of Kislev. At his engagement, his younger ten year old brother showed him a piece of paper which had written on it, Today the 21 st of Cheshvan, year 5781, Saturday night, I, so and so, accept upon myself to say kriyat shema looking inside the siddur and having kavana in each word in the merit that my brother gets engaged by the 11 th of Kislev . And that's exactly what happened. He said shema every night the way he's supposed to and his brother got engaged on the 11 th of Kislev. The rabbi in New York got so excited after reading this story, he related it to his own family at the Shabbat table that week. He also had an older son not married and he also has a ten year old son. When his ten year old heard that story, he accepted upon himself on Rosh Chodesh Shevat the same kabbala . He wrote on a piece of paper, For 30 days, I will say kriyat shema al hamita from a siddur the right way in the zechut that my brother gets engaged. On the 30 th night, that young boy fell asleep without saying shema . The next morning, when he realized what happened, he started to cry. He told his father that he took on this kabbala and did it for 29 days in a row but then missed it last night. His father told him not to worry, it didn't hurt his kabbala . He said, "You accepted 30 days and you did 29 of them." The father then told his son to do the last day that night and it will still count. Amazingly, the very next day, on the 2 nd of Adar, 31 days from the time this boy made his kabbala , which was also the day he finished his 30 days, his brother got engaged. We have tremendous powers with our mouths. We can say kind words to others, we can read Tehillim , we can learn Torah, we can pray to Hashem. These are our strengths. This is what Balak feared, and this is what Bilaam knew was our secret. Let us utilize these precious gifts that Hashem gave us and do them all the right way.

Bilam was arguably as great as Moshe, so how is it possible his life's journey ended up so diametrically opposed to that of Moshe's?

A story about an idolater who works for a Jew -- and works on Shabbat, when the Jew cannot. Was that allowed? It depends on whether that was their original agreement. And the comparable question regarding a tree where the fruit is orlah. Plus, moving on to chapter 2, with a new mishnah - on the measure of negative relationships between Jews and non-Jews, where the Jews are not permitted to stable their animals at the inns of non-Jews/idolaters, because of the concern of bestiality. Note the focus on pagans/idolaters, not non-Jews pere se. Also, a tosefta contradicts the mishnah, in not being concerned about bestiality or even idolatry per se. Plus, the claim that bestiality would make female animals barren, and male animals weak. Plus, a widow cannot have a dog as a pet.

Several challenges are raised against Shila’s interpretation of Rabbi Eliezer, who prohibits purchasing a red heifer from pagans based on a drasha on the word "vayikchu." The well-known story of Dama ben Netina—a non-Jew highlighted as a model for honoring one’s parents, illustrating the extent to which one must go to fulfill this mitzva—is cited in objection. This story raises questions both about Shila’s interpretation and about the alternative explanation that Rabbi Eliezer prohibits the purchase due to concerns about bestiality. Either way, if purchasing from pagans is not permitted, how did the rabbis intend to acquire the red heifer from Dama? Additional difficulties are posed against Rabbi Eliezer’s ruling that animals may not be purchased from pagans for sacrificial purposes.

Parashat Balak [Numbers 22:2-25:9] primarily tells the tale of Balaam the seer, who is commissioned to curse the Israelites, of whom Balak is deathly afraid. Balak's plan does not go as planned, as God has other plans for Balaam, one of which involves the famous talking donkey, a precursor to the perhaps more famous Mr. Ed. According to the rabbis, the mouth of the donkey was created on the eve of the first Shabbat, late in the 6th day of Creation, suggesting that already imbedded in Creation was this talking donkey in order to remove the donkey from the realm of the supernatural. Most of the parashah is taken up with Balaam's four oracles about Israel, concluding with three oracles against the nations. Of particular interest to synagogue goers is Numbers 24:5, which has been incorprorated into the liturgy as the Mah Tovu, the first verse of a paragraph recited upon entering the synagogue for prayer. It is quite striking that this line is uttered for the first time by a non-Jew. The Parashah concludes with the first half of the story about the apostasy at Baal Pe'or. The Israelite men are seduced by Moabite women, which occasions a plague on the Israelite population, which is only stayed when Pinchas, the grandson of Aaron the High Priest, kills one such couple [the man is identified as a member of the tribe of Simeon and the woman as a Midianite] in flagrante delicto. This story will be concluded at the beginning of next week's Parashah, which is Parashat Pinchas. We continue to be mindful of all the hostages who remain in Gaza, the dead and the living, may they be restored to their families immediately. We also keep in mind the soldiers defending Israel as part of the Israel Defense Forces, may they be removed from harm's way. Shabbat Shalom.

In today's page of Talmud, Avodah Zarah 22, the sages continue their discussion about business dealings between Jewish and Gentile people. If they own a business together, can the Jewish partner accept profits from work done on Shabbat? But we also learn about two great luminaries of the Talmud - Rava and Ravina. What can we learn from their conduct? Listen and find out.

Balak, King of Moab, and Bilaam, sorcerer extraordinaire, hatched a plot to annihilate the Jewish people. Had their plan been successful, there would not have been even a single survivor. And they almost pulled it off. In fact, absent a Divine intervention, the glorious Jewish Nation would have been toast. What gave them such power? Where did Bilaam's preternatural ability come from? In this wonderful Parsha podcast we uncover the secrets of Bilaam and discover what it takes to harness this extraordinary force ourselves. Do you have what it takes?– – – – – – – – – – – – – – – – – – – – – –This Parsha Podcast is dedicated in loving memory of Addison ben Ruth, the father of our dear friend Pat Billman. Addison passed away a few weeks ago at the age of 103. He was a remarkable man who will be sorely missed. May his soul be elevated in Heaven.– – – – – – – – – – – – – – – – – – – – – –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 ★

In this episode of the Parsha Review Podcast, Rabbi Aryeh Wolbe explores Parshas Balak, focusing on the story of Balak, the king of Moab, who hires the powerful prophet Bilaam to curse the Jewish people (Numbers 22). Rabbi Wolbe recounts the riveting narrative where Bilaam's donkey, divinely enabled to speak, rebukes him for striking it, symbolizing resistance to his mission to curse the Jews. Rashi's commentary highlights the donkey's reference to “three times” as an allusion to the Jewish people's observance of the three festivals (Pesach, Shavuot, Sukkot), which Bilaam seeks to undermine. Rabbi Wolbe explains why the festivals define the Jewish people, emphasizing the miraculous nature of Jerusalem's Temple Mount, which, like a deer's hide, supernaturally expands to accommodate millions during these pilgrimages without anyone feeling cramped. This contrasts sharply with Bilaam's frustration when his donkey pins his leg against a wall, revealing his inability to tolerate minor discomfort, unlike the Jewish people who trust in Hashem's providence. Rabbi Wolbe draws a broader lesson, contrasting Bilaam's arrogance and reliance on material wealth with the Jewish people's faith in Hashem's control, as seen in historical miracles like the Six-Day War and the protection of Jewish homes during festival pilgrimages. He critiques the modern notion of “financial security” as a form of arrogance, urging listeners to let go of self-reliance and trust in Hashem while still acting responsibly. Using the metaphor of a tractor-trailer stuck under an overpass, he suggests “letting the air out of our arrogance” to align with divine will. The episode concludes with a call to live with faith, recognizing that Hashem orchestrates every outcome, and to embrace this trust for a meaningful Shabbos and life._____________This episode (Ep 7.37) of the Parsha Review Podcast by Rabbi Aryeh Wolbe on Parshas Balak 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 July 8, 2025, in Passaic, New Jersey.Released as Podcast on July 10, 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, #Numbers, #Balak, #TalkingDonkey, #Faith, #Surrender, #DivineGuidance, #Trust, #PersonalResponsibility, #Hashem, #Protection, #Serenity, #Embrace ★ Support this podcast ★

In this episode of the Parsha Review Podcast, Rabbi Aryeh Wolbe explores Parshas Balak, focusing on the story of Balak, the king of Moab, who hires the powerful prophet Bilaam to curse the Jewish people (Numbers 22). Rabbi Wolbe recounts the riveting narrative where Bilaam's donkey, divinely enabled to speak, rebukes him for striking it, symbolizing resistance to his mission to curse the Jews. Rashi's commentary highlights the donkey's reference to “three times” as an allusion to the Jewish people's observance of the three festivals (Pesach, Shavuot, Sukkot), which Bilaam seeks to undermine. Rabbi Wolbe explains why the festivals define the Jewish people, emphasizing the miraculous nature of Jerusalem's Temple Mount, which, like a deer's hide, supernaturally expands to accommodate millions during these pilgrimages without anyone feeling cramped. This contrasts sharply with Bilaam's frustration when his donkey pins his leg against a wall, revealing his inability to tolerate minor discomfort, unlike the Jewish people who trust in Hashem's providence. Rabbi Wolbe draws a broader lesson, contrasting Bilaam's arrogance and reliance on material wealth with the Jewish people's faith in Hashem's control, as seen in historical miracles like the Six-Day War and the protection of Jewish homes during festival pilgrimages. He critiques the modern notion of “financial security” as a form of arrogance, urging listeners to let go of self-reliance and trust in Hashem while still acting responsibly. Using the metaphor of a tractor-trailer stuck under an overpass, he suggests “letting the air out of our arrogance” to align with divine will. The episode concludes with a call to live with faith, recognizing that Hashem orchestrates every outcome, and to embrace this trust for a meaningful Shabbos and life._____________This episode (Ep 7.37) of the Parsha Review Podcast by Rabbi Aryeh Wolbe on Parshas Balak 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 July 8, 2025, in Passaic, New Jersey.Released as Podcast on July 10, 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, #Numbers, #Balak, #TalkingDonkey, #Faith, #Surrender, #DivineGuidance, #Trust, #PersonalResponsibility, #Hashem, #Protection, #Serenity, #Embrace ★ Support this podcast ★

As we speak, President Trump and Prime Minister Netanyahu and their advisors have conducted a series of high-level meetings in Washington, making Netanyahu the most frequent visitor to the Trump White House this year. All eyes are on what's said, what's implied, and what's not said as the leaders talk about Gaza and Hamas and the consequences of the 21-month long war on Israel, Iran and the outcome of Israel's recent Operation Rising Lion decimating the Iranian nuclear program, IRGC and missiles, and the chance to expand the Abraham Accords including the Saudis, Syria, and others. Elliot Chodoff and Jonathan Tobin bring remarkable analysis and insight. Get information about how you can join FOOTSTEPS at https://genesis123.co/footsteps/For information about and how to register for Root & Branch, please go to www.RootandBranchIsrael.comConnect with the Genesis 123 Foundation at www.Genesis123.co and learn how you can host Shabbat in your community.FB - www.facebook.com/Genesis123Foundation Twitter - @Genesis123FIG - Genesis_123_FoundationFind out how you can be part of Run for Zion and bless Israel with every step at www.RunforZion.com.

Study Guide Avodah Zarah 21 Can one sell or rent property to non-Jews in Israel, Syria, or outside of Israel entirely? What are the issues involved? What is at the root of this prohibition? How is it that people sell property anyway? What explanations did later authorities provide to explain this? Is it applicable to all non-Jews, or only to the seven nations, or only to idol worshippers? An additional issue is raised with renting a field or bathhouse to a non-Jew who will use it on Shabbat. In what situations is it permitted, and in what situations is it forbidden? What is the difference between a non-Jew and a Cuti (Samaritan)?

Parshat Chukat - Regulations   Torah: Numbers 19:1-22:1 Haftarah: Judges 11:1-33

Ultimate Answer to Enemies

We're finishing up the first perek of masechta Avodah Zarah. The first perek ends with the question of if a Jew and non-Jew jointly own a field, how do they navigate scenarios where the Jew cannot be working the field, like on Shabbat? The second perek begins with a discussion about animals and people having alone time with idolaters. Hope you enjoy.Sefaria: https://www.sefaria.org/Avodah_Zarah.22a?lang=heEmail: sruli@babbleontalmud.com

RESENDING THE EMAIL WITH THE CORRECT AUDIO FILE For a 10% discount on Rabbi David Ashear's new book LIVING EMUNAH VOL 8 click the link below https://www.artscroll.com/Books/9781422644645.html A man in Israel who works in the sound system industry bought a large van to transport his heavy equipment. Before using it for business, he made a personal commitment to first use it for a mitzvah—to do a chesed for someone else. He posted an ad offering his services but didn't receive any responses. Eager to begin using his new van for parnasah but determined to keep his word, he sat in the parked van one day and prayed sincerely that Hashem send him a mitzvah opportunity. Just minutes later, an avreich walked out of his kollel, saw the van, and knocked on the window. He asked the man if he could help him move apartments for just 300 shekels. The man agreed on the condition that others help carry the furniture. He ended up spending hours over the next few days helping the avreich move. When the job was done, he refused to accept any payment. The avrech was overwhelmed with gratitude. He told the man that he had been praying for days to find someone who could help him move at an affordable cost. The man was thrilled to be the one Hashem had chosen to answer that tefillah. He then asked the avreich if he could speak to the kollel to give them some chizuk. He shared how just a few years earlier he was drowning in debt with no way out. Then he read a book about the segulah of saying Birkat Hamazon slowly, with kavanah, and with joy. He also internalized a critical truth: his parnasah did not come from his work, but only from Hashem. He realized a person could work day and night and make nothing—or work just a little and earn a fortune. Everything is determined solely by Hashem. After that shift in perspective and practice, his debts disappeared and his business began to thrive. Another story was shared by a man named Yehuda, who still learns full-time in kollel. Ten years ago, he was eating at someone's home who honored Shabbat in a special way. When it came time for Birkat Hamazon , the host brought out a beautifully handwritten Birkat Hamazon written on klaf , like a mezuzah. The host explained he only used it on Shabbat, to give honor to the day. Yehuda was inspired and hoped that one day he, too, would own such a special item. Years passed. Yehuda recently mentioned to a friend that he was looking for a Birkat Hamazon on klaf and asked if he knew any sofer who might have one. The friend said it was rare and would likely be expensive. Two days later, that same friend told him he had just met a sofer who happened to have one available. Yehuda went to see it and was amazed—it was exactly what he had imagined, with inserts for all the holidays and beautifully handwritten. The sofer said the price was $1,500 but was willing to sell it for $1,000. Yehuda asked if he could pay $100 a month over 10 months, but the sofer said he couldn't do that. Yehuda turned to Hashem and said, "Hashem, this Birkat Hamazon is Yours. I know You can give it to me even if I can't afford it. Just because I can't buy it doesn't mean You can't give it." He prayed with real emunah that Hashem would find a way. A few days later, a friend told Yehuda he had just bought a Birkat Hamazon on klaf as a gift for someone, but that person couldn't use it because it didn't have vowels. Yehuda asked to see it, and to his astonishment, it was the exact same Birkat Hamazon he had hoped to buy. The friend had no use for it and gave it to Yehuda as a gift—for free. Hashem can give us everything we need. The more we believe in His absolute control over our parnasah, the more blessing it brings into our lives.

For a 10% discount on Rabbi David Ashear's new book LIVING EMUNAH VOL 8 click the link below https://www.artscroll.com/Books/9781422644645.html A man in Israel who works in the sound system industry bought a large van to transport his heavy equipment. Before using it for business, he made a personal commitment to first use it for a mitzvah—to do a chesed for someone else. He posted an ad offering his services but didn't receive any responses. Eager to begin using his new van for parnasah but determined to keep his word, he sat in the parked van one day and prayed sincerely that Hashem send him a mitzvah opportunity. Just minutes later, an avreich walked out of his kollel, saw the van, and knocked on the window. He asked the man if he could help him move apartments for just 300 shekels. The man agreed on the condition that others help carry the furniture. He ended up spending hours over the next few days helping the avreich move. When the job was done, he refused to accept any payment. The avrech was overwhelmed with gratitude. He told the man that he had been praying for days to find someone who could help him move at an affordable cost. The man was thrilled to be the one Hashem had chosen to answer that tefillah. He then asked the avreich if he could speak to the kollel to give them some chizuk. He shared how just a few years earlier he was drowning in debt with no way out. Then he read a book about the segulah of saying Birkat Hamazon slowly, with kavanah, and with joy. He also internalized a critical truth: his parnasah did not come from his work, but only from Hashem. He realized a person could work day and night and make nothing—or work just a little and earn a fortune. Everything is determined solely by Hashem. After that shift in perspective and practice, his debts disappeared and his business began to thrive. Another story was shared by a man named Yehuda, who still learns full-time in kollel. Ten years ago, he was eating at someone's home who honored Shabbat in a special way. When it came time for Birkat Hamazon , the host brought out a beautifully handwritten Birkat Hamazon written on klaf , like a mezuzah. The host explained he only used it on Shabbat, to give honor to the day. Yehuda was inspired and hoped that one day he, too, would own such a special item. Years passed. Yehuda recently mentioned to a friend that he was looking for a Birkat Hamazon on klaf and asked if he knew any sofer who might have one. The friend said it was rare and would likely be expensive. Two days later, that same friend told him he had just met a sofer who happened to have one available. Yehuda went to see it and was amazed—it was exactly what he had imagined, with inserts for all the holidays and beautifully handwritten. The sofer said the price was $1,500 but was willing to sell it for $1,000. Yehuda asked if he could pay $100 a month over 10 months, but the sofer said he couldn't do that. Yehuda turned to Hashem and said, "Hashem, this Birkat Hamazon is Yours. I know You can give it to me even if I can't afford it. Just because I can't buy it doesn't mean You can't give it." He prayed with real emunah that Hashem would find a way. A few days later, a friend told Yehuda he had just bought a Birkat Hamazon on klaf as a gift for someone, but that person couldn't use it because it didn't have vowels. Yehuda asked to see it, and to his astonishment, it was the exact same Birkat Hamazon he had hoped to buy. The friend had no use for it and gave it to Yehuda as a gift—for free. Hashem can give us everything we need. The more we believe in His absolute control over our parnasah, the more blessing it brings into our lives.

In this episode of the Jewish Inspiration Podcast, Rabbi Aryeh Wolbe continues his exploration of generosity, focusing on Day 96 from Orchos Tzaddikim (page 567, Treasure for Life edition). He emphasizes that generosity is a habit, a muscle strengthened through consistent giving, regardless of one's financial means. Citing the Rambam, he explains that giving small amounts frequently, like a dollar a million times, builds this habit more effectively than a single large donation. Rabbi Wolbe shares personal anecdotes, such as a man who always donates to the synagogue's charity box despite limited means, and his own efforts to give eagerly during the Torch campaign, highlighting the importance of giving with joy and humanity, not reluctance or kvetching, to instill a culture of generosity in future generations.Rabbi Wolbe stresses the highest form of charity: giving anonymously, where neither the giver nor the recipient knows the other's identity, as exemplified by organizations like Tomche Shabbos, which discreetly supports families in need. He recounts stories, including one where he fulfilled a friend's request to feed a hungry person in Israel, underscoring the privilege of giving with kindness. Quoting scriptures and sages, he warns against giving with a sour expression or avoiding charity, equating such avoidance to idolatry, as it prioritizes money over God's will. The episode concludes with a call to treat the poor with love, as they may be God testing one's generosity, with rewards proportional to the kindness shown.Recorded at TORCH Centre in the Levin Family Studios (B) to a live audience on March 10, 2025, in Houston, Texas.Released as Podcast on July 8, 2025_____________This series on Orchos Tzadikim/Ways of the Righteous is produced in partnership with Hachzek.Join the revolution of daily Mussar study at hachzek.com.We are using the Treasure of Life edition of the Orchos Tzadikkim (Published by Feldheim)_____________Listen, Subscribe & Share: Apple Podcasts: https://podcasts.apple.com/us/podcast/jewish-inspiration-podcast-rabbi-aryeh-wolbe/id1476610783Spotify: https://open.spotify.com/show/4r0KfjMzmCNQbiNaZBCSU7) to stay inspired! Share your questions at aw@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback, please email: awolbe@torchweb.org_____________Support Our Mission:Our Mission is Connecting Jews & Judaism. Help us spread Judaism globally by sponsoring an episode at torchweb.org.Your support makes a HUGE difference!_____________Listen MoreOther podcasts by Rabbi Aryeh Wolbe: 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:#Generosity, #Giving, #Rambam, #Empathy, #Kindness, #Charity ★ Support this podcast ★