Podcasts about Torah

#395> Sponsored by  the Butler Family in commemoration of the 30th Yahrtzeit of Abraham Butler, אברהם אריה בן שרגא פייבל הלוי, whose quiet dignity hid a powerhouse of Jewish communal leadership and a champion of Torah education in Pittsburgh and beyond, whose descendants continue to aspire to his grace, honesty and יראת שמים. And for the refuah sheleima of his grandson, ‏בצלאל חנוך בן פייגא מלכה.> To purchase, "In His Mercy": https://amzn.to/46hVqnM> To join the SeforimChatter WhatsApp community: https://chat.whatsapp.com/DZ3C2CjUeD9AGJvXeEODtK> To join the SeforimChatter WhatsApp status: https://wa.me/message/TI343XQHHMHPN1>  To support the podcast or to sponsor an episode follow this link: https://seforimchatter.com/support-seforimchatter/or email seforimchatter@gmail.com (Zelle/QP this email address)Support the show

How do the tears of our ancestors guide our prayers today? In this episode, Zvi Hirschfield and Rabbanit Shalhevet Cahana prepare for Rosh Hashanah through the lens of Parshat Netzavim and the holiday's Torah readings. They explore the sound of the shofar as both coronation and weeping, and how the Torah highlights the tears of women—Sarah, Chana, and Rachel—as models of prayer. Against the backdrop of October 7 and its aftermath, they ask what it means to cry in a way that leads to resilience, protest, and hope. This Rosh Hashana podcast is sponsored by Ricki and Dr. David I. Bernstein in memory of Ricki's parents, Beatrice and Murray Kirschblat z”l, survivors of Auschwitz and Buchenwald, respectively. Beatrice and Murray were each the sole survivors of large families which perished in the Shoah.

Siyum Masechet Horayot and Seder Nezikin is sponsored by the Tannenbaum family in loving memory of their beloved mother/grandmother Ruth Zemsky z"l, Raizel bat Chaya Kayla, on her 9th yahrzeit on 23rd of Elul. "Marking the completion of Nezikin, a seder that is focused on bein adam l’chavero- both in the building and healing of society, aptly reflects the life she lead. She was a paragon of sensitivity and taking care of "the other", often those unseen, in community, work and home. Her example continues to inspire us all. Yehi zichra baruch." A braita outlines the protocols for showing respect to the Nasi, the Av Beit Din, and the Chacham—each accorded honor in a distinct manner. This differentiation was instituted by Rabban Shimon ben Gamliel (the Nasi) on a day when Rabbi Natan (Av Beit Din) and Rabbi Meir (the Chacham) were absent from the Beit Midrash. Feeling slighted, they conspired to remove Rabban Shimon from his position. However, their plan was overheard by Rabbi Yaakov ben Karshi and ultimately thwarted. Upon discovering their plot, Rabban Shimon expelled them from the Beit Midrash. In response, they began submitting challenging questions into the study hall. When the students inside couldn’t answer, they would send in the correct answers. Rabbi Yosi eventually intervened, arguing that it was absurd for Torah to remain outside while the students sat within. Rabban Shimon agreed to reinstate them—but imposed a penalty: the Torah they taught would no longer be attributed to them by name. Thus, Rabbi Meir’s teachings were transmitted as “acherim” (“others”), and Rabbi Natan’s as “yesh omrim” (“some say”). Later, they both dreamt that they should seek reconciliation with Rabban Shimon. Only Rabbi Natan acted on the dream. But Rabban Shimon ben Gamliel was not exactly willing to reconcile. A generation later, Rabbi Yehuda HaNasi was teaching his son, Rabbi Shimon, a teaching of Rabbi Meir, referring to it as “acherim omrim.” When his son asked why he didn’t cite Rabbi Meir directly, Rabbi Yehuda explained that these sages had once tried to undermine their family’s honor. Rabbi Shimon replied that they were long deceased and had failed in their attempt. Rabbi Yehuda relented and agreed to cite Rabbi Meir—though still indirectly, saying “They say in the name of Rabbi Meir.” Rabban Shimon ben Gamliel and other sages also debated a broader question: is it better to be a sinai - one with vast Torah knowledge, or an oker Harim - one with powerful analytical skills who can “uproot mountains”? Rav Yosef was a sinai, while Raba was an oker Harim. Although the scholars in Israel recommended Rav Yosef for leadership, he humbly deferred to Raba. Raba led the yeshiva for 22 years, and only after his passing did Rav Yosef assume the role. During Raba’s tenure, Rav Yosef refrained from receiving honor out of respect. In another case, Abaye, Rava, Rabbi Zeira, and Raba bar Matna were studying together and needed a leader. Abaye was chosen, as his teachings remained unrefuted, unlike the others. The Gemara concludes with a question: who was greater—Rabbi Zeira or Raba bar Rav Matna? Each had unique strengths, and the matter is left unresolved with the classic Talmudic closure: teiku.

Today's daf is sponsored by Tova and David Kestenbaum in loving memory of Tova's father, Rabbi Dr. Israel Rivkin z”l, on the occasion of his first yahrzeit. "My father was a pillar of strength and love for our family, a passionate learner of Torah, and a man whose chessed for his community and Klal Yisrael knew no bounds. He was deeply grateful to be living in Israel, together with my mother, surrounded by generations of descendants — a dream he cherished and fulfilled with joy and pride. יהי זכרו ברוך" Today's daf is sponsored by Judy Shapiro in memory of her mother Deera Tychman, Tzvia Bracha bat Mordechai v'Chaya Tova, on her 12th yahrzeit. "My mother was a lover of Israel and the Hebrew language. May her memory be a blessing." Today’s daf is dedicated to my brother Jonathan Cohen on his 50th birthday! He has been learning daf yomi with me since Masechet Nidda of the last cycle. The bull offering of the kohen gadol precedes the bull offering of the community. This is derived both from a verse in the Torah and a logical argument. The bull offering of the community (sin offering) precedes the bull offering of the community in a case of idol worship (burnt offering), as a sin offering precedes a burnt offering, as is derived from a verse regarding the sliding scale offering when two birds are offered - one as a sin offering and one as burnt offering. The Gemara brings several other rulings regarding which sacrifice precedes another and the source for it in the Torah. Only in one case is there a tannaitic debate.  If there are two lives to save or two people to feed or two people taken hostage, on what basis do we decide who to save, feed, or redeem first? The Mishnayot list who comes first, and a braita explands on this list.  Lineage plays a key role in determining precedence, but a Torah scholar overrides this and comes before even a mamzer, as is derived from a verse in Mishlei 3:15. What things cause one to forget one’s Torah, and what can one do to restore forgotten Torah? What are ten things that are detrimental to Torah study? A braita delineates the rules for showing respect for the Nasi, Av Beit Din and Chacham – each in a different manner. This differentiation was instituted by Rabban Shimon ben Gamliel (the nasi) on a day that Rabbi Natan, the Av Beit Din, and Rabbi Meir, the Chacham were not in the Beit Midrash.

Halacha requires one to recite Birkot Ha'Torah each day before learning Torah. One who wishes to learn Torah upon waking in the morning may not do so until he first recites Birkot Ha'Torah. The question arises whether a person may learn Torah if he is unable to recite Birkot Ha'Torah, such as if he cannot read Hebrew, or if he does not have access to the text of the blessings, and he does not know them by heart. If an individual in this situation wishes to fulfill the precious Misva of Torah study, may he do so, or is he barred from learning as long as he cannot recite the required Berachot? Rav Haim of Volozhin (1749-1821), and the Netziv (Rav Naftali Tzvi Yehuda Berlin, 1816-1893), maintained that one is not permitted to learn Torah even in such a case, where a person has no practical ability to recite Birkot Ha'Torah. By contrast, the Be'sel Ha'hochma (Rav Betzalel Stern, 1911-1988) maintained that Halacha does not actually forbid learning Torah before reciting the Berachot. Rather, there is a Misva to recite Birkot Ha'Torah before learning. Therefore, the inability to perform the Misva of Birkot Ha'Torah does not affect the ability to learn Torah. Hence, one who is unable to recite Birkot Ha'Torah is nevertheless allowed to study Torah. Likewise, Hacham Ovadia Yosef approvingly cites the ruling of Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995) as allowing a person to recite Birkot Ha'Torah in such a case. Rav Shlomo Zalman noted that there are numerous other Misvot which we introduce with a Beracha, and yet, if a person, for whatever reason, cannot recite the Beracha over a Misva, he nevertheless performs the Misva. For example, if a person forgot the text of the Beracha over Tefillin, and he does not have access to a Siddur, he puts on Tefillin without the Beracha. The Gemara states that eating or drinking without reciting a Beracha is forbidden, as it constitutes a type of "theft" – deriving benefit from the world without first acknowledging G-d – but this was never said about Misvot. Even when we are required to recite a Beracha before performing a Misva, the inability to do so does not prevent us from fulfilling the Misva. Hence, when it comes to Torah learning, too, one may fulfill the Misva of learning even if he cannot recite the Beracha. Rav Shlomo Zalman also advanced a second argument, suggesting a comparison to the situation of an Onen – somebody who, Heaven forbid, lost an immediate family member who was not yet buried. During this period between a family member's passing and burial, one does not perform any Misvot, and does not recite Berachot. Nevertheless, he is permitted to eat, without a Beracha, because circumstances prevent him from reciting a Beracha. Therefore, even if one would argue that learning Torah is forbidden before reciting Birkot Ha'Torah, this would be allowed when a person is unable to recite the blessing due to circumstances beyond his control. Hacham Ovadia accepts Rav Shlomo Zalman's reasoning, and this is, indeed, the Halacha. It must be emphasized, however, that this applies only to somebody who does not have the ability to recite Birkot Ha'Torah. If someone is able to recite Birkot Ha'Torah, then he is required to do so, even if this entails great difficulty. Thus, for example, if a person wakes up in the middle of the night and wishes to learn for a little while before going back to sleep, he must recite Birkot Ha'Torah, even though this is inconvenient. Summary: One is obligated to recite Birkot Ha'Torah before learning Torah each day, and thus, upon waking in the morning, one may not learn Torah before first reciting Birkot Ha'Torah. However, if, for whatever reason, one cannot recite Birkot Ha'Torah – such as if he does not have access to a Siddur and does not know the text of the blessings by heart – then he may learn Torah without reciting the Berachot.

Parsha "Ki Tavo" (Deuteronomy (26:1-29:8) is almost certainly the most famous, and foreboding, set of blessings and cursings in the Bible. But, notably, it begins with "when you have come into the land," and a set of instructions, such as the 'Bikkurim' or offerings of First Fruits, that are to take place there. But we remain in exile, have been "shalach"-ed for cause. So what does that mean about those curses? The Erev Shabbat reading begins there, and the specifics, to set the state: https://hebrewnationonline.com/wp-content/uploads/2025/09/SSM-9-12-25-Ki-Tavo-teaching-podcast-xxx.mp3 During the Sabbath Day midrash, Mark Call of Shabbat Shalom Mesa addresses exactly that question. But it begins with an observation: The plagues are certainly - undeniably - "well deserved," not just by the US, but the world. And many, at least, already seem to be in progress. Yet we are told, repeatedly, in Scripture, to "have no fellowship," with the unfruitful works of darkness. To "flee from idolatry." And not to 'keep company' with, or even eat with, the kind of people who commit the kind of perversions we routinely see promoted on CNN. Or taught in the public 'schools.' Mark argues that we have been told to "come out of her," to not participate with those sins, so as to - hopefully - avoid the promised plagues. The prophet Amos tells us that, unless they are agreed, it's difficult for two people to "walk together." And we saw this week there are, unquestionably, a large demonic army of people with whom reasoned dialogue, discourse, debate, and now arguably even peaceful coexistence have been demonstrated to be impossible. So, do those plagues in Deuteronomy 28 still apply? Or not? Isn't it relevant that the FIRST three plagues in Egypt hit everyone? But, during the fourth, of flies, YHVH "put a difference," made a distinction, between the pagan Egyptians and His people? The promised plagues are here, and we're already in exile. So what now? Ki Tavo: The Plagues are OPTIONAL https://hebrewnationonline.com/wp-content/uploads/2025/09/WT-CooH-9-13-25-Ki-Tavo-Plagues-are-OPTIONAL-podcast-xxxx.mp3 The combined two-part reading and Sabbath midrash:

On today's pages, Horayot 13 and 14, the daf points from titles to trust—authority in halakha is earned by the community, not decreed from above. Rabbi Dovid Bashevkin joins us to explore how consensus, not charisma, sustains Torah leadership. When recognition follows service, communities become the guarantors of their own standards. How should communities recognize and empower their true leaders? Listen and find out.

On today's program, Episode 184, this is Part 1 of a dialogue I had with Andre Roosma of the Netherlands, discussing the written language of Abraham, Moses, and David, often referred to as Paleo-Hebrew. We will be speaking about the pictographic roots and basic notions that underlie the earliest biblical script. Paleo-Hebrew developed from a script that was used in the West Semitic area, ranging from current Syria to Egypt to the Sinai desert, during the second millennium BCE. It is commonly referred to as Proto-Canaanite or Proto-Sinaitic. This script later developed into what we know as the block letters of the Hebrew used during the Babylonian Exile and beyond to our present day. Our program will begin with Andre's understanding of how he pronounces the Name (YHWH or YHVH or YAHWEH) and why. In the second half of the program, we dig into the actual meanings of the Hebrew letter pictographs. Join me now for my discussion with Andre Roosma as we delve into the rich nuances of biblical texts based on their pictographic concepts.

-- Opening song - "Let There Be Love" by Noah Aronson; performed by Temple Israel Cantorial Soloist Happie Hoffman Find sermons, music, conversations between clergy and special guests, and select Temple Israel University (TIU) classes – easily accessible to you through our podcast, Torah to the People. Learn more about Temple Israel-Memphis at timemphis.org.

A braita explains that the words “מעם הארץ” — “from one of the land” — mentioned in the section about the individual’s sin offering serve to exclude the king and the kohen gadol. The braita then questions this drasha, noting that the king and kohen gadol are already explicitly excluded by the verses. It concludes that the exemption in the braita for the kohen gadol applies in a case where he committed a forbidden act unwittingly, but without relying on an erroneous ruling. The exemption for the king applies when he sinned before being appointed. However, this interpretation aligns only with Rabbi Shimon’s view, as the rabbis maintain that in such a case, the king must bring an individual sin offering. To reconcile this with the rabbis’ position, Rav Zevid in the name of Rava suggests a scenario in which the king ate half the requisite amount of forbidden fat (cheilev) before becoming king, and then ate the other half afterward. In this case, he would not be obligated to bring an individual sin offering. Rava asked Rav Nachman: if someone ate half the requisite amount before becoming king, then became king, and later ceased being king before eating the second half, would the two halves combine to obligate him to bring an individual sin offering? They attempt to resolve the question by comparing it to a parallel case involving a Jew who ceased practicing religion, a meshumad, but the comparison is ultimately rejected. Rabbi Zeira asked Rav Sheshet, according to Rabbi Shimon’s position: if someone ate a piece of fat whose status — permitted or forbidden — was unclear, and only discovered the issue after becoming king, would he bring a provisional guilt offering? The reasoning is that the type of sacrifice does not change with the person’s change in status from a regular individual to a king. The question remains unresolved. A braita presents two different drashot to derive that a meshumad does not bring an individual sin offering. The practical difference between the two derivations is explored. There is a debate regarding which transgressions qualify someone as a meshumad. A braita explains that when the Torah refers to a nasi, it means a king — as no one is above him except God. Rabbi Yehuda haNasi, known as Rebbi, asked Rabbi Chiya whether he would be required to bring the unique offering designated for a nasi. Rabbi Chiya responded that Rebbi had a counterpart in Babylonia, the Exilarch, and therefore did not meet the criteria of someone who has no one above him but God. A difficulty is raised, as both kings of the kingdoms of Judea and Israel would bring the offering, yet it is explained that Rebbi was subservient to the Exilarch. Rav Safra offers a different version of the discussion between Rebbi and Rabbi Chiya. The kohen gadol who brings a unique sacrifice is specifically one who was anointed with the shemen hamishcha, the special oil prepared by Moshe. The Mishna outlines the legal differences between a kohen gadol who was anointed and one who assumed the role by wearing the special garments. It also distinguishes between a kohen gadol currently serving and one who is no longer in the position. A braita records a debate between Rabbi Yehuda and Rabbi Yosi regarding whether the shemen hamishcha was prepared in a miraculous manner. Rabbi Yehuda, who believes it was prepared miraculously, supports his view by citing several miracles associated with the oil, arguing that its miraculous preparation should not be surprising. If a king inherits the throne from his father, he is not anointed, but the kohen gadol is. Only kings from the Davidic dynasty were anointed. Challenges to this theory are raised: Shlomo was anointed despite his father being king, and Yehu, an Israelite king, was also anointed. These are resolved by explaining that Yehu was anointed with balsam oil, not the shemen hamishcha, and that Shlomo’s anointment was due to uncertainty over succession. Yehoachaz, whose father was also king, was anointed because he became king instead of his older brother Yehoyakim, who was two years his senior. Was he really two years his senior? The Gemara delves into the different verses to understand the age order among the brothers. 

Parshas Ki Tsavo: Covenant In Stone

In the second of the three Berachot that comprise Birkot Ha'Torah – the series of blessings we recite each morning over Torah learning – we include a prayer that we and all our descendants should be devoted students of Torah. Some Rabbis teach that one should have special intention when reciting this prayer that his children and all his offspring should grow into Torah-committed adults. This second Beracha concludes, "Baruch Ata Hashem Ha'melamed Torah Le'amo Yisrael" – "Blessed are You, O G-d, who teaches Torah to His nation, Israel." This formulation reminds us that Hashem Himself teaches us Torah. Although we are, of course, required to invest maximum effort and exertion in the pursuit of Torah knowledge and understanding, we cannot attain any knowledge or comprehension without Hashem's assistance. Whenever we attend a class, or open a book to learn, Hashem is there with us teaching us the material, and it is only because of Him that we know all that we know and understand all that we understand. I was privileged to learn with several great Rabbis who, when they encountered a difficult passage or a difficult concept, and were struggling to understand the material, they turned to Hashem and prayed for His help. They truly understood that G-d is "Ha'melamed Torah Le'amo Yisrael," that He is the one teaching us whenever we learn. This text of the Beracha should also remind us of the great stature of Torah educators. I once visited the Skverer Rebbe together with a prestigious educator in our community, and the Rebbe turned to him and asked what he did. He replied that he teaches Torah. "You are emulating your Creator," the Rebbe said. "He is a teacher – and you're following in His ways." Teaching Torah is a special privilege, and a job which should elicit our respect and esteem – if for no other reason that a Torah educator is doing precisely what Hashem does. The final blessing of Birkot Ha'Torah concludes, "Baruch Ata Hashem Noten Ha'Torah" – "Blessed are You, Hashem, who gives the Torah." Significantly, we speak of Hashem giving us the Torah in the present tense. He did not give our nation the Torah only once, at Mount Sinai. Every time we learn, He is giving it to us anew. Each and every day, and at every moment, we have the opportunity to renew our connection to Hashem by receiving the Torah from Him. We must cherish every such opportunity and seize every moment we can to strengthen our bond with our Creator by inviting Him to give us the Torah anew.

Studying Torah is the greatest Mitzvah. That is well-known. In this Mishnah, we learn about the perils of neglecting Torah study. Along the way we discover the polarity Jews since Sinai, we discover the secret of Jewish continuity, and we learn all about what Torah is supposed to do to us. This Ethics Podcast was […]

Choosing Torah

The sages derive halakhah from a brief phrase in a verse from Leviticus - on an "am ha-aretz," a commoner, or more specifically from a halakhic sense, a person who is not careful regarding certain aspects of Jewish law - and when he would bring a sin-offering to atone. This status excludes a "meshumad," an apostate, who can't atone with a sin-offering for a general intent to act against Torah. Though even the apostate can be selective in when he wants to observe Torah and when he is intent on breaking the given halakhah - for example, one who is willing to eat forbidden fat, but not willing to eat blood. Plus, an apostate vs. a heretic, where the first follows his desire, while the second is antagonistic to Torah. Also, a new mishnah! More on the anointed kohen - namely, one who was made kohen gadol with the anointing oil, and not what happened later, in the Second Temple period, where the kohen gadol was inaugurated by wearing the 8 garments of the kohen gadol, as there was no anointing oil then. Note the differences (or lack thereof) between the kohanim in the different eras. Plus, the anointing of a king, and the anointing in the future...

News, commentary, and an extended summary from host Mark Call of some of the week ending 12 September, 2025, where we may well have seen - on video - the first shot fired in the Deep State's long-sought Civil War 2.0. And no shortage of other satanic violence and provocations as well.

Things are certainly "coming to a head." And a key to understanding is: "Transients, and the Steady-State" What exactly are 'transients?' (And, no, he's not talking about those who drop needles in their poop on the streets of San Francisco.) And how does that inform what we need to be watching for now? When the train is already headed over the cliff, drastic action may be necessary, if not already too late. And whether that means burning up the brakes, or jumping off the train...the transients effects may still be deadly. Mark takes a look at the implications.

News and commentary for Thursday, 11 September, 2025. And it's certainly NOT 'Patriots Day.'

David Justice and Mark Call discuss the major events of a week that began with what looked like a false flag intended to escalate WW3, and continue with what looked a lot like the first bullet fired - on video, no less - of the long-planned next 'civil war.'

Buried within the Torah lies a mitzvah so unexpected and profound that it redefines how we understand spiritual growth. The commandment of Viduy Ma'aser—the confession of tithes—stands apart as perhaps the only mitzvah that calls upon us not to confess our failures, but to declare our successes.Unlike the familiar confessions of Yom Kippur, where we openly acknowledge our shortcomings, Viduy Ma'aser asks us to stand before God and confidently proclaim, “I have done what You commanded me.” This statement, made twice in each seven-year cycle, requires farmers (and by extension, modern observant Jews) to affirm aloud that they have distributed their tithes according to divine instruction, ensuring they reached the Levites, strangers, orphans, and widows.What makes this mitzvah so groundbreaking is how it addresses a universal imbalance in our spiritual lives. As Rabbi Aaron Lopiansky observes, while we tend to dwell on our shortcomings, we often struggle to recognize our achievements. Here, the Torah, in its infinite wisdom, establishes a ritual framework that compels us to acknowledge our successes. It invites us to embrace our “spiritual swag,” to recognize our capabilities and celebrate how far we've come. This act of positive affirmation doesn't just build confidence—it lays the foundation for authentic growth and self-transformation.The timing of this lesson is especially poignant. As we approach a season of introspection and self-assessment, it's vital to remember that honest spiritual accounting requires balance: acknowledging not only where we fell short but also where we triumphed. Over the past year, you've likely accomplished more than you realize. You've made hard choices, overcome challenges, and fulfilled divine expectations in meaningful ways. The mitzvah of Viduy Ma'aser reminds us to give voice to these victories—not out of arrogance, but as an honest acknowledgment of the divine potential within us.Rediscovering this often-overlooked mitzvah offers a powerful lesson: recognizing and articulating your spiritual successes might be the missing key to deepening your relationship with God. Let this practice inspire you to look back with gratitude and forward with confidence, knowing that growth and transformation begin with the truth of what you've already achieved.Support the showJoin The Motivation Congregation WhatsApp community for daily motivational Torah content!------------------Check out our other Torah Podcasts and content! SUBSCRIBE to The Motivation Congregation Podcast for daily motivational Mussar! Listen on Spotify or 24six! Find all Torah talks and listen to featured episodes on our website, themotivationcongregation.org Questions or Comments? Please email me @ michaelbrooke97@gmail.com

In this Merkavah installment we explore Yesod and Yosef HaTzaddik as the foundation that brings spiritual intent into concrete reality. We trace how Yosef's journey, from betrayal to leadership, models disciplined attachment and holy channeling of passion, the vav that binds heaven and earth. Yesod becomes practical through action, bris milah as covenantal alignment, business and marriage as arenas to root values, and daily mitzvos as the pipeline that carries blessing into the world. Discover how Yosef's path through suffering to greatness reveals the essence of Yesod: turning trials into foundations, passion into purpose, and becoming the channel through which divine blessing flows into the world. 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 Revealing the Hidden with Rabbi Gershon MeiselUncover the depth behind Torah, life, and the spiritual reality beneath it all.

Rabbi Adam Kligfeld offers up short bursts of meditation infused with imagery, wisdom, and the rhythms of our Jewish calendar, including selected verses from the Torah. Many of these meditations are performed in sitting positions; some standing. Simply find yourself a comfortable space and let Rabbi Kligfeld's voice and direction guide you into a world of serenity and tranquility.

See omnystudio.com/listener for privacy information.

What areas do we let Satan get into that he can use against us? David had to get to the root of His problems, and we do too! Giving God the control over our lives, confessing the sin, and finding the freedom He promises us!

A braita explains that the words “מעם הארץ” — “from one of the land” — mentioned in the section about the individual’s sin offering serve to exclude the king and the kohen gadol. The braita then questions this drasha, noting that the king and kohen gadol are already explicitly excluded by the verses. It concludes that the exemption in the braita for the kohen gadol applies in a case where he committed a forbidden act unwittingly, but without relying on an erroneous ruling. The exemption for the king applies when he sinned before being appointed. However, this interpretation aligns only with Rabbi Shimon’s view, as the rabbis maintain that in such a case, the king must bring an individual sin offering. To reconcile this with the rabbis’ position, Rav Zevid in the name of Rava suggests a scenario in which the king ate half the requisite amount of forbidden fat (cheilev) before becoming king, and then ate the other half afterward. In this case, he would not be obligated to bring an individual sin offering. Rava asked Rav Nachman: if someone ate half the requisite amount before becoming king, then became king, and later ceased being king before eating the second half, would the two halves combine to obligate him to bring an individual sin offering? They attempt to resolve the question by comparing it to a parallel case involving a Jew who ceased practicing religion, a meshumad, but the comparison is ultimately rejected. Rabbi Zeira asked Rav Sheshet, according to Rabbi Shimon’s position: if someone ate a piece of fat whose status — permitted or forbidden — was unclear, and only discovered the issue after becoming king, would he bring a provisional guilt offering? The reasoning is that the type of sacrifice does not change with the person’s change in status from a regular individual to a king. The question remains unresolved. A braita presents two different drashot to derive that a meshumad does not bring an individual sin offering. The practical difference between the two derivations is explored. There is a debate regarding which transgressions qualify someone as a meshumad. A braita explains that when the Torah refers to a nasi, it means a king — as no one is above him except God. Rabbi Yehuda haNasi, known as Rebbi, asked Rabbi Chiya whether he would be required to bring the unique offering designated for a nasi. Rabbi Chiya responded that Rebbi had a counterpart in Babylonia, the Exilarch, and therefore did not meet the criteria of someone who has no one above him but God. A difficulty is raised, as both kings of the kingdoms of Judea and Israel would bring the offering, yet it is explained that Rebbi was subservient to the Exilarch. Rav Safra offers a different version of the discussion between Rebbi and Rabbi Chiya. The kohen gadol who brings a unique sacrifice is specifically one who was anointed with the shemen hamishcha, the special oil prepared by Moshe. The Mishna outlines the legal differences between a kohen gadol who was anointed and one who assumed the role by wearing the special garments. It also distinguishes between a kohen gadol currently serving and one who is no longer in the position. A braita records a debate between Rabbi Yehuda and Rabbi Yosi regarding whether the shemen hamishcha was prepared in a miraculous manner. Rabbi Yehuda, who believes it was prepared miraculously, supports his view by citing several miracles associated with the oil, arguing that its miraculous preparation should not be surprising. If a king inherits the throne from his father, he is not anointed, but the kohen gadol is. Only kings from the Davidic dynasty were anointed. Challenges to this theory are raised: Shlomo was anointed despite his father being king, and Yehu, an Israelite king, was also anointed. These are resolved by explaining that Yehu was anointed with balsam oil, not the shemen hamishcha, and that Shlomo’s anointment was due to uncertainty over succession. Yehoachaz, whose father was also king, was anointed because he became king instead of his older brother Yehoyakim, who was two years his senior. Was he really two years his senior? The Gemara delves into the different verses to understand the age order among the brothers. 

Get My New Book, Focus Like a Nobel Prize Winner, for Only $ 0.99! This week only: https://a.co/d/hi50U9U David Deutsch offers his insights into the physics that will impact our future, challenging our new technologies, such as AGI and the development of synthetic humans, as depicted in movies. Join us for this fascinating discussion as we go INTO THE IMPOSSIBLE. KEY TAKEAWAYS 00:00:00 – 00:00:39 Could machines experience thoughts and sensations like humans? 00:00:45 – 00:01:46 Deutsch argues subjective experiences can arise from any system replicating brain-like processing. 00:01:47 – 00:02:25 We never experience the present moment directly but recall slightly delayed interpretations. 00:02:25 – 00:03:30 Deutsch views himself as software running on brain hardware, embodiment is mainly computational. 00:03:30 – 00:04:37 Loss of physical body parts doesn't reduce personhood 00:04:43 – 00:07:13 Story of “lock-in” from horse's width shaping space tech leads to analogy about AI hardware lock-in. 00:08:10 – 00:09:20 Lock-in may slow progress but creativity ensures no permanent limits. 00:09:20 – 00:12:15 Square roots and complex numbers naturally emerge in physics due to algebraic structures of reality. 00:12:15 – 00:13:31 Not all mathematical structures are worth exploring—only those relevant to solving physics problems. 00:13:31 – 00:17:00 Shift to memetics: persistence of anti-Jewish patterns is deeper than typical memes. 00:17:00 – 00:19:26 Pattern predates Christianity; it persists through cultural rationalizations, not simple hatred. 00:19:50 – 00:21:23 Discussion of life vs. death choices from Torah portion ties to Deutsch's book on infinity 00:21:44 – 00:22:32 Humanity faces no upper or lower bounds—capable of infinite progress or catastrophic mistakes 00:23:36 – 00:24:21 Advice to young self-consider interference processes as a door to quantum computation 00:25:16 – 00:26:13 Deutsch admits past mistakes—initially misjudged multiverse explanations and free will 00:27:08 – 00:28:08 David redefines free will as the ability to create objectively new knowledge. 00:28:14 – 00:28:41 AGI programs will have free will once true AI is achieved. 00:29:02 – 00:29:18 Conclusion -------------------------- Additional resources: Get Dr. Brian Keating's NEW Book for Only 0.99! This week only: https://www.amazon.com/dp/B0FN8DH6SX?ref_=pe_93986420_775043100 Get David Deutsch's Book: https://www.amazon.com/Beginning-Infinity-Explanations-Transform-World/dp/0143121359 Please join my mailing list here

Chapter 28 of Deuteronomy is arguably the most difficult portion in the Torah to read. Known as the Admonition, the chapter details the blessings that will be bestowed upon our nation when we adhere to the Laws of God. But it also has the curses that will befall our people in the event that we […]

Every morning, we recite Birkot Ha'Torah – a series of blessings over Torah learning. This series consists of three different Berachot. The text of the first Beracha resembles that of other blessings recited over Misvot. We thank Hashem "Asher Kideshanu Be'misvotav Be'sivanu Al Dibre Torah" – who commanded us to study Torah. Just like we recite a Beracha over other Misvot – such as over the Misva of Sisit, the Misva of Tefillin, Netilat Yadayim, and many others – we likewise recite a Beracha over the Misva of Torah learning, which is the most important of all the Misvot that we perform. This first Beracha, then, is a standard Birkat Ha'misva – blessing recited over a Misva. In the second Beracha, we beseech Hashem to make the words of Torah "sweet" and enjoyable for us and for all Am Yisrael ("Ve'Ha'areb Na Hashem Elokenu Et Dibreh Toratecha Be'finu…"). We ask that the experience of Torah learning should be uplifting and exhilarating, and not a burdensome task that we do only because we are required to. The Rebbe of Sochatchov (Rav Avraham Borenstein, 1838-1910), in the introduction to his work Igleh Tal, laments the fact that many people mistakenly assume that enjoying Torah study undermines the sincerity of the Misva. They think if one receives enjoyment and satisfaction from the experience, then he loses the element of "Li'shmah" – learning Torah "for its sake," purely for the Misva. In their view, the highest level of Torah learning is studying without any enjoyment, without enthusiasm, learning the material solely for the sake of fulfilling the Misva. The Rebbe of Sochatchov writes that this is a grave mistake, as to the contrary, enjoyment is an integral component of the Misva of Torah learning. The Misva is not only to learn Torah – but to reach the point where learning Torah is thrilling, and a source of immense joy and satisfaction. The Rebbe of Sochatchov explains that when a person enjoys learning, then the material he learns is fully absorbed into his being, and transforms him. The Zohar teaches that when a person learns with joy and enthusiasm, this experience has the effect of empowering and emboldening his Yeser Tob (good inclination), so it can overcome his Yeser Ha'ra (evil inclination). Indeed, many stories are told of great Sages who exuded unbridled joy when learning Torah. When they arrived at a new understanding or new insight, they would erupt in song and dance to celebrate. Of course, we are required to learn even when it does not provide us with joy and satisfaction, but we must always strive to experience the joy and sweetness of Torah. Thus, in the second of the three Birkot Ha'Torah, we ask Hashem to make Torah learning enjoyable for us, so we can observe this precious Misva at the very highest level. In the third blessing of Birkot Ha'Torah, we express our gratitude to Hashem "who has chosen us from among all the nations, and has given us His Torah." Torah is the greatest of all gifts, enabling us to access the divine wisdom and connect to Hashem, and so we recite this Beracha to thank Hashem for this extraordinary gift, the privilege to study His Torah. A number of writers addressed the question of why we do not recite a Beracha after we learn Torah, just as we recite Birkat Ha'mazon or a Beracha Aharona after eating. If we recite a Beracha before we enjoy the delight of Torah learning – the way we recite a Beracha before enjoying food – then why do we not recite a Beracha afterward – the way we recite a Beracha after enjoying food? The Rashba (Rav Shlomo Ben Aderet of Barcelona, 1235-1310) answers, very simply, that the Sages did not institute the recitation of a Beracha after the performance of a Misva. They established Berachot to be recited before the observance of certain Misvot, but not afterward. There are several Misvot enacted by the Sages for which they instituted Berachot to be recited afterward – such as Megilla reading, which is followed by the Beracha of "Ha'rab Et Ribenu" – but we never find a Beracha recited after the fulfillment of a Biblical obligation. The Bet Yosef offers an additional answer, explaining that one never truly finishes learning Torah. Whenever we are not learning Torah, we are tending to our necessary affairs with the intention of returning to our Torah study as soon as possible. We don't finish learning – we only take temporary breaks and then resume our studies. Therefore, there cannot be a Beracha to be recited when one finishes learning.

Rabbi Stark speaks about the amazing advancements in AI, the lifecycle of animals, and how neither come close to the unbelievable opportunity which we, as people, are afforded.

Shocking assassination of conservative activist Charlie Kirk; Unprecedented Israeli strike target Hamas leadership in Qatar, and a deadly Jerusalem terror attack claims six lives at Ramot Junction. We also bring you a special interview with Kurdish-Iraqi journalist Suzan Quitaz, who shares her insights on potential regional fallout of Israel's operation in Qatar. And to close, Rabbi Yossi Madvig of Oswego, New York, offers a Torah thought to carry with you into the weekend.Thank you to Perri Schwartz for writing scripts for today's show. Israel Daily News website: https://israeldailynews.orgIsrael Daily News Roundtable: https://www.patreon.com/shannafuldSupport our Wartime News Coverage: https://www.gofundme.com/f/independent-journalist-covering-israels-warLinks to all things IDN:⁠ https://linktr.ee/israeldailynews⁠Music: Hayati; Ariella Zeitlin https://open.spotify.com/album/0b1GTxbA8t3GWEueyJLUi3

Rabbi Ammiel Hirsch reads the Torah's laws of war as a guide to our inner battles, arguing that mastering our impulses is the path to true freedom, in his first sermon of the season to the congregation of the Stephen Wise Free Synagogue in New York City.

This week's portion is called Ki Tavo (When you come in)TORAH PORTION: Deuteronomy 28:7–29:1[28:69]GOSPEL PORTION: Acts 18:18–28What verse spoke to you most today and why?Did you learn something you need to do in your life?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

In this episode of the Parsha Review Podcast, Rabbi Aryeh Wolbe explores Parshas Ki Savo, the seventh portion in the Book of Deuteronomy, focusing on Deuteronomy 26:11, which instructs the Jewish people to rejoice in all the goodness given by Hashem, including to their households, the Levites, and converts. Rabbi Wolbe, citing the Orachaim HaKadosh, emphasizes that this "goodness" refers to the Torah, described as sweeter than honey, capable of transforming negative traits like arrogance or anger into positive ones, as it extracts impurities, much like honey purifies non-kosher items over time. He shares personal anecdotes, such as his excitement at understanding Talmud for the first time at age 15, and stories of great sages like the Steipler, who survived freezing conditions through immersion in Torah study, and Rabbi Moshe Feinstein, whose Torah focus influenced even physical phenomena like a flickering light at his passing.Rabbi Wolbe underscores the Torah's transformative power, urging listeners to engage with its living, relevant teachings daily, as exemplified by his grandfather's advice to study a verse before leaving home to shield against temptation. He connects the parsha to current events, noting the Torah's status as a "tree of life" that energizes and elevates, encouraging listeners to embrace its sweetness with passion and commitment, especially during Elul, and concludes with a blessing for deeper Torah connection._____________This episode (Ep 7.46) of the Parsha Review Podcast by Rabbi Aryeh Wolbe on Parshas Ki Savo 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 Meyerland in the Levin Family Studios (B) to a live audience on September 9, 2025, in Houston, Texas.Released as Podcast on September 11, 2025_____________Subscribe: Apple Podcasts (https://podcasts.apple.com/us/podcast/parsha-review-podcast-rabbi-aryeh-wolbe/id1651930083)Spotify (https://open.spotify.com/show/22lv1kXJob5ZNLaAl6CHTQ) to stay inspired! Share your questions at awolbe@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Subscribe and Listen to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#Torah, #Parsha, #Deuteronomy, #TorahStudy, #Sweetness, #Honey, #Transformative, #PassionateLove, #Energy, #Wisdom ★ Support this podcast ★

News and commentary for Wednesday, 10 September, 2025.

In this episode of the Parsha Review Podcast, Rabbi Aryeh Wolbe explores Parshas Ki Savo, the seventh portion in the Book of Deuteronomy, focusing on Deuteronomy 26:11, which instructs the Jewish people to rejoice in all the goodness given by Hashem, including to their households, the Levites, and converts. Rabbi Wolbe, citing the Orachaim HaKadosh, emphasizes that this "goodness" refers to the Torah, described as sweeter than honey, capable of transforming negative traits like arrogance or anger into positive ones, as it extracts impurities, much like honey purifies non-kosher items over time. He shares personal anecdotes, such as his excitement at understanding Talmud for the first time at age 15, and stories of great sages like the Steipler, who survived freezing conditions through immersion in Torah study, and Rabbi Moshe Feinstein, whose Torah focus influenced even physical phenomena like a flickering light at his passing. Rabbi Wolbe underscores the Torah's transformative power, urging listeners to engage with its living, relevant teachings daily, as exemplified by his grandfather's advice to study a verse before leaving home to shield against temptation. He connects the parsha to current events, noting the Torah's status as a "tree of life" that energizes and elevates, encouraging listeners to embrace its sweetness with passion and commitment, especially during Elul, and concludes with a blessing for deeper Torah connection._____________This episode (Ep 7.46) of the Parsha Review Podcast by Rabbi Aryeh Wolbe on Parshas Ki Savo 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 Meyerland in the Levin Family Studios (B) to a live audience on September 9, 2025, in Houston, Texas.Released as Podcast on September 11, 2025_____________Subscribe: Apple Podcasts (https://podcasts.apple.com/us/podcast/parsha-review-podcast-rabbi-aryeh-wolbe/id1651930083)Spotify (https://open.spotify.com/show/22lv1kXJob5ZNLaAl6CHTQ) to stay inspired! Share your questions at awolbe@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Subscribe and Listen to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#Torah, #Parsha, #Deuteronomy, #TorahStudy, #Sweetness, #Honey, #Transformative, #PassionateLove, #Energy, #Wisdom ★ Support this podcast ★

Why Some Torah Laws were Meant to be Heard not followed Live at the JCC's new Shtiebel, Geoffrey Stern and Rabbi Adam Mintz ask: what do we learn from laws that never happened? From the rebellious son to Bialik's Halakha and Aggada, discover halakhah as a language of Jewish life. In this week's episode of Madlik, we delve into a fascinating exploration of Jewish law that challenges our conventional understanding of mitzvot (commandments). As we navigate through the complexities of Halakhah, we uncover a profound truth: sometimes, the most impactful lessons come not from observance, but from observing and listening. Key Takeaways The Rebellious Son: A law that never was and never will be, yet teaches us volumes. Halakha as Language: How Jewish law communicates deeper truths beyond mere observance. Bialik's Perspective: The unexpected harmony between Halakha and Aggadah from a secular Jewish thinker. Timestamps [00:00:37] Intro — recording live at the JCC Manhattan [00:01:42] Mitzvot as a cultural language, not just observance [00:02:56] The rebellious son in Deuteronomy 21 and its harsh punishment [00:04:13] Talmud: “There never was and never will be a rebellious son” [00:06:18] Death penalty framed as pedagogy vs deterrence [00:07:45] Fear as a teaching tool, like fairytales and folklore [00:08:32] The “idolatrous city” — another law never fulfilled [00:11:09] Reward in Torah study as outcome, not payment [00:15:47] Maimonides reduces 248 commandments to only 60 definite ones [00:20:36] Soloveitchik: Halakha as the language of Judaism Links & Learnings Sign up for free and get more from our weekly newsletter https://madlik.com/ Safaria Source Sheet: https://www.sefaria.org/sheets/672006 Transcript here: https://madlik.substack.com/  

Parashat Ki-Tabo begins with the Misva of Bikkkurim – the obligation upon a farmer to bring the first fruits that ripen to the Bet Ha'mikdash and present them to a Kohen. The farmer then makes a special declaration praising and expressing gratitude to Hashem for bringing our nation out of Egypt into the Land of Israel, where he was able to till the land and produce delicious, nourishing fruit. The unique significance and importance of this Misva is expressed in the special fanfare that characterized the process of bringing Bikkurim. The farmers would assemble and march with song and festivity through the roads, and the shopkeepers in Jerusalem would close their stores and come out to welcome and celebrate the visitors who were bringing their fruits to the Bet Ha'mikdash. The importance of Bikkurim is also articulated by the Midrash, which teaches that this Misva is mentioned in the very first word of the Torah: "Bereshit." The Midrash interprets this word to mean that the world was created for the sake of Bikkurim, which is called "Reshit" ("Reshit Bikkureh Admatecha" – "the first of the fruits of your land that ripen" – Shemot 23:19). Remarkably, the Midrash is telling us that the entire world was created so we can fulfill the Misva of Bikkurim! The reason is that G-d created the world so that He could shower us with goodness which we would then appreciate and be grateful for. The most elementary of all Torah values is gratitude, acknowledging and appreciating what was done for us. Hence, the Misva of Bikkurim, which revolves around the concept of gratitude, thanking Hashem for providing us with food, can be seen as the purpose of all creation. Our Sages teach that gratitude toward Hashem begins with feeling and showing appreciation for other people. The Midrash states: "Whoever denies his fellow's goodness will ultimately deny the Almighty's goodness." The classic example demonstrating this principle is Pharaoh, who is said to have "not known Yosef" (Shemot 1:8). It is inconceivable, the Rabbis explain, that a king who ascended the throne soon after Yosef's lifetime had not heard of Yosef. He was the one who saved Egypt from the devastating famine that struck the rest of the region, and thereby enriched the kingdom, as all the surrounding peoples came to purchase grain which Yosef had stored in anticipation of the looming drought. Rather, this means that the new Pharaoh did not acknowledge Yosef's role in saving the kingdom and bringing it to great heights of wealth and prestige. Because Pharaoh denied all the good that Yosef brought to the kingdom, he ultimately denied G-d Himself, brazenly and outrageously telling Moshe many years later, "Lo Yadati Et Hashem" – "I do not know G-d!" (Shemot 5:2). Translating this message into practical terms – one cannot be considered "religious" if he recites Birkat Ha'mazon after every meal with intense concentration, thanking Hashem for his food, and says "Modim" in the Amida prayer three times a day with great emotion, expressing gratitude to Hashem for all He does – but he does not show gratitude to the people in his life. Gratitude begins at home, with the people who do the most for us – first and foremost our parents, who gave us life and exerted so much hard work and made so many sacrifices for us, and then our spouse, the one closest to us, with whom we build and run our families. If we are not grateful to them and to everyone who helps us and does things for us, we will ultimately feel ungrateful also toward G-d. And, yes, this applies also to those who are paid to do things for us. Many years ago, I was hired as a private tutor for a teenage boy in the community. While we were learning, he called the family's housekeeper on the intercom system, and told her to bring him soda and some snacks. I was startled by the way he spoke, not even using the word "please." She came a minute later with the soda and snacks, and he said, "Close the door on your way out." I turned to the boy and asked, "You don't say 'thank you'??" "Rabbi," the boy replied, "she works for us. We're paying her to do this." "Now you're making me very nervous," I said. "Why?" "Because I also work for you. Your parents pay me, too. Are you going to treat me that way because I'm getting paid?" Whether it's the secretary, the cashier, the uber driver, the coworker, the delivery guy – feeling and expressing gratitude is not just required, but it is the ABC's of the Torah, our most basic obligation as Jews and as human beings. The more we appreciate all the people in our lives and all that they do for us, the more we will appreciate all that Hashem does for us – and this will, in turn, make us worthy of even more of His unlimited blessings and goodness.

Our choices will affect not only us but our children and our children's children. We must live as examples of Yeshua, living right with God, to avoid rebellion and the sins cost!

Rise up and use the talents God has given us to use for HIs glory! How can you help to train, teach, or give to the needs of the people of God? He has a plan, it is time to ask Him.

Welcome to the Covenant & Conversation series, Rabbi Sacks' commentary pieces on the weekly Torah portion, exploring ideas and sharing inspiration from the Torah readings of the week. This audio on Ki Tavo was recorded by Rabbi Sacks in 2020. Follow along here: https://rabbisacks.org/covenant-conversation/ki-tavo/be-silent-and-listen/ This week's FEATURED essay on Ki Tavo is available here: https://rabbisacks.org/covenant-conversation/ki-tavo/listening-and-law/ Read and download the written essay, and all translations. For intergenerational discussion on the weekly Parsha and Haftara, a new FAMILY EDITION is now also available: https://rabbisacks.org/covenant-conversation-family-edition/ki-tavo/listening-and-law/ ________________________ For more articles, videos, and other material from Rabbi Sacks, please visit www.RabbiSacks.org and follow @RabbiSacks. The Rabbi Sacks Legacy continues to share weekly inspiration from Rabbi Sacks. With thanks to the Schimmel Family for their generous sponsorship of Covenant & Conversation, dedicated in loving memory of Harry (Chaim) Schimmel.

Season Six is live! In today's episode, I share my vision for this new season of the podcast, some Torah about the birthday of the Baal Shem Tov and Alter Rebbe, and the ways our diversity is a reflection of the inherent oneness woven through G-d, Torah, and the Jewish people.Source: a talk on Chai Elul given by the Lubavitcher Rebbe, recorded in Likutei Sichos, Vol. 24* * * * * * *If you believe in Human & Holy's work, consider partnering with us! To inquire about sponsorship & advertising opportunities, please email us at info@humanandholy.com. To support our work, visit humanandholy.com/sponsor.Find us on Instagram @humanandholy & subscribe to our channel to stay up to date on all our upcoming conversations ✨Human & Holy podcast is available on all podcast streaming platforms. New episodes every Sunday & Wednesday on YouTube, Spotify, Apple Podcasts, and Google Podcasts.

Sarah Hurwitz served as a White House speechwriter from 2009 to 2017, first as a senior speechwriter for President Barack Obama and then as head speechwriter for First Lady Michelle Obama. She's with us to discuss her new brilliant book: As a Jew: Reclaiming Our Story From Those Who Blame, Shame, and Try to Erase Us, which is a must-read for every Jew who often has mixed feelings about their faith (not that there is anyone like that), as well as non-Jews who want to understand us weirdos better. Honestly everyone should read it, or at the very least buy it. Don't take our word for it, read what beloved guest Yossi Klein Halevi has to say: “Beautifully written and brilliantly argued, As a Jew is that rare book that defines an historical moment. The American Jewish awakening is upon us, and Sarah Hurwitz is its prophet.” We discuss Jewish peoplehood, how our story is shaped by the outside gaze, and how to have productive conversations. Also, what did Sarah steal from the White House? And what did Chaya Leah steal from Auschwitz??Want to help us grow? Review and rate us five starts on Apple Podcasts and Spotify ⭐⭐⭐⭐⭐Also:* White House tea* Meditation, spirituality and being a hospital chaplain* Every non-Zionist Jew should read this book and learn about their internalized antisemitism.* Zionism is not an entry point* Sarah's campus tour that started on… October 10th, 2023.* Nobody hates the university's Russian club* There's a Torah for that* The revolution will not happen in old buildings* Your gateway Mitzvah* A day of Jewish difference* It's ok if you don't feel anything at Shul* Why Sarah couldn't sell her book in Israel* Whose antisemites are worst, the left or the right? No need to argue, plenty of hate to go around.* Where are the politicians with a spine?* Can you yell at people until they agree with you?* Well, it's been a great 80 years! This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit askajew.substack.com/subscribe

Did Paul oppose the Torah? In this episode, we respond directly to anti-missionary Rabbi Tovia Singer's claims that Paul was antinomian. We walk through the accusations, examine the evidence, and demonstrate from Scripture and history that Paul remained faithful to the Torah and encouraged others to do likewise.Show Notes In this podcast, we address the charge that Paul “detested the Law of Moses.” Rabbi Singer makes this claim in his video, but is it accurate? Using Acts, Galatians, Romans, and insights from early believers like Luke and Peter, we show how this accusation misunderstands Paul's writings. We also explore how twisting Paul's letters into lawlessness leads people into the very error Peter warned against.Scripture Highlights Acts 21:24 Galatians 6:2 Romans 3:31 2 Peter 3:15–17 1 Corinthians 5:8 Acts 15:21 Spiritual Takeaway When we read Paul rightly, we find a man who followed Yeshua and upheld the Torah—not one who taught others to abandon it.

Virtually all the Berachot that we are required to recite were introduced by the Sages. One notable exception is Birkat Ha'mazon – the obligation to recite a series of blessings after eating bread, which is explicitly mentioned by the Torah: "You shall eat and be satiated, and you shall bless Hashem your G-d…" (Debarim 8:10). According to some Rishonim, however, there is also another exception – Birkot Ha'Torah, the special blessing recited over Torah study each day. The Gemara (Berachot 21a) infers the obligation to recite a Beracha over the Torah from the verse in Parashat Haazinu (Debarim 32:3), "Ki Shem Hashem Ekra, Habu Godel L'Elokenu" – "When I call the Name of G-d, give praise to G-d." The Torah is comprised of the Names of Hashem; they are encoded in the text of the Torah. Thus, this verse means that when we learn the Torah – "calling" the Names of G-d – we must give praise to Hashem for granting us this precious gift. Indeed, the text of the blessing over the Torah includes a prayer that we and all our descendants should be "knowers of Your Name, and people who study Torah for its sake." By studying the Torah, we become "knowers" of Hashem's Name. Based on the Gemara's comment, the Ramban (Rav Moshe Nahmanides, Spain, 1194-1270) maintained that this Beracha constitutes a Torah obligation. Others, however, disagree. They explain the verse to mean that when we hear someone recite G-d's Name in a Beracha, we must respond "Amen." According to this view, the Gemara does not actually point to this verse as the source of the obligation of Birkot Ha'Torah, but rather it finds a subtle allusion in the Biblical text to a law enacted later by the Sages. This is the opinion of the Rambam, who does not include Birkot Ha'Torah in his list of Torah commands. The Shulhan Aruch appears to follow this view, ruling that if someone is uncertain whether or not he recited a required Beracha, he does not recite it – except in the case of Birkat Ha'mazon. Since Birkat Ha'mazon is required on the level of Torah obligation, we apply the rule of "Safek De'Orayta Le'humra" – that we must act stringently in a situation of uncertainty when a Torah law is at stake. The fact that the Shulhan Aruch mentions Birkat Ha'mazon as the only exception clearly indicates that this is the only Beracha mandated by the Torah, and he regarded Birkot Ha'Torah as a Rabbinic obligation, such that we act leniently in a situation of doubt. This inference is made by the Hida (Rav Haim Yosef David Azulai, 1724-1806), who notes that others disagree, and follow the opinion that Birkot Ha'Torah is a Biblical requirement. Later scholars who embraced this position include the Peri Hadash (Rav Hizkiya Da Silva, 1659-1698), the Mor U'kesi'a (Rav Yaakov Emden, Germany, 1697-1776), the Yad Aharon (Rav Aharon Alfandari, d. 1774), the Hikreh Leb (Rav Raphael Yosef Hazan, 1741-1820), and the Sha'agat Aryeh (Rav Aryeh Leib Ginsburg, d. 1785). The Mishna Berura writes that given the large number of Aharonim (later scholars) who accept the view that Birkot Ha'Torah constitutes a Biblical obligation, it is difficult to rely on the lenient position in a case of uncertainty. As for the practical Halacha, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes that although we follow the Shulhan Aruch's view, that Birkot Ha'Torah is required only by force of Rabbinic enactment, nevertheless, we must seek to satisfy the stringent view. Therefore, if one cannot remember whether or not he recited Birkot Ha'Torah, he should recite it, but instead of verbalizing the words "Hashem Elokenu Melech Ha'olam," he should instead think these words in his mind. This is the ruling accepted by the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939) and Hacham Ovadia Yosef. Summary: If a person is unsure whether or not he recited Birkot Ha'Torah, he should recite it, but instead of verbalizing the words "Hashem Elokenu Melech Ha'olam," he should instead think these words in his mind.

What does Torah study do for a person? As an outsider, it looks like a waste of time. What benefit do you gain from studying ancient Jewish wisdom and law? We know, however, the Torah is Godly wisdom. Absorbing Torah upgrades your intellect from human intellect to divine intellect. In this very special Mishnah we […]

In this class, Rabbi Bernath reframed the very idea of confession in Judaism. While most people think of confession as listing sins and failures, the Torah introduces Vidui Ma'aser, a “confession” where the farmer proudly declares to G-d that he has fulfilled every detail of the mitzvah of tithing. Why would the Torah call this a confession? Because true spiritual growth begins not by beating ourselves down, but by acknowledging the good we've done. When we confess our strengths, we build the confidence and clarity to face our shortcomings without despair.Confession, then, isn't meant to break us, it's meant to fix us. It's not about shame; it's about uncovering the truth that we are divine souls who sometimes fall short but are always capable of rising higher. By celebrating our goodness first, we create the spiritual courage to transform our failures into growth.Key TakeawaysConfession in Judaism isn't only about failure: The Torah's “tithing confession” is actually a declaration of success.Celebrate your victories: By verbalizing what you've done right, you strengthen your belief in your own holiness and capacity.Healthy confession = owning both sides: “I am good and capable, and that's why this mistake doesn't fit me, and I can do better.”Encouragement inspires growth: Just as children thrive when parents highlight strengths before weaknesses, we too change more when we see ourselves through the lens of goodness.Chassidic joy in confession: Like the Baal Shem Tov's cantor, we can sing our confessions, not out of arrogance or denial, but because cleansing the soul is a joyful act of uncovering diamonds beneath the dirt.Confession challenge: In the next 24 hours, “confess” something good you've done, out loud, to yourself or someone you trust. Let it remind you who you really are.#Judaism #Jewish #chabad #Rabbi #Kabbalah #Torah #TorahLessons #TorahPortion #torahwisdom #BibleStudy #Bible #confession #goodness #psychology #baalshemtov #KiTavo #Teshuvah #ViduiMaaser #JewishGrowthSign up for "The Forgiveness Lab" HERE: theloverabbi.com/eventsSupport the showGot your own question for Rabbi Bernath? He can be reached at rabbi@jewishndg.com or http://www.theloverabbi.comSingle? You can make a profile on www.JMontreal.com and Rabbi Bernath will help you find that special someone.Donate and support Rabbi Bernath's work http://www.jewishndg.com/donateFollow Rabbi Bernath's YouTube Channel https://www.youtube.com/user/ybernathAccess Rabbi Bernath's Articles on Relationships https://medium.com/@loverabbi

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On today's page, Horayot 8, the rabbis teach that you can't be both righteous and idolatrous at once. It's a clear line: affirming false gods dissolves the obligations of Torah. What makes idolatry the baseline test of a person? Listen and find out.