Podcasts about yaakov

Why didn't Joseph ask Pharaoh directly for permission to bury his father in Canaan?

Having journeyed to the site of the Nova Festival and subsequent massacre, Andrea reflects on the scourge of antisemitism, the perverted logic of what constitutes oppressed and oppressor and revisits Yaakov's timeless guidance in awaiting the coming of Moshiach. Pull Up a Chair 01JAN2026 - PODCAST

Why do grandparents relate so differently to their grandchildren? Modern neuroscience, Chassidic thought, and Rabbi Jonathan Sacks converge on an ancient insight. In Parshat Vayechi, Yaakov blesses his grandchildren before his sons, teaching that Jewish continuity is not secured by survival alone, but by transmitting meaning, identity, and purpose across generations.

In this shiur, delivered in Tomer Devorah, Rav Burg explains the psychological dynamics of the relationship between Yosef and his brothers after Yaakov died. The Shevatim projected their pain onto Yosef, manipulated the truth to protect themselves and made themselves small from a deep place of fear. In response, Yosef teaches them the power of dignity and being in self.

Yaakov asks Yosef to promise to take him out of Egypt

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

Not even Yaakov can predict the future; the future is unpredictable!

Text Based

Vayechi | David's Last Words: Moral Complexity and Leadership, by Rav Eli Weber Understanding moral complexity reveals the Haftara's deepest wisdom about leadership and ethics. I Melakhim 2:1 - 2:12 This shiur examines the Haftara for Parshat Vayechi, which parallels King David's final charge to his son Shlomo with Yaakov's blessings to his children. The Haftara divides into two contrasting sections that seem almost contradictory, religious wisdom followed by orders to kill!

Vayechi | Yaakov's Deathbed Charge, Rav Yitzchak Etshalom What is the rationale behind the sequence of Yaakov's deathbed blessings?  In the final scene of Yaakov's storied life, he lies in his bed surrounded by all twelve of his sons - for the first time, named שבטי ישראל - the "tribes of Israel". He then imparts (blessings?) (prophecies?) (assignments?) to each of them in an unusual sequence and with an imbalanced emphasis towards two of his sons. We explore possibilities of Yaakov's intent in his final moments and suggest a far-reaching vision that our patriarch has - and which speaks to a seemingly irreparable tear in the fabric of the family...which helps us understand an inscrutable line in our Haggada. All that and more... Source sheet >>  

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

Rav Henoch Leibowitz attempts to understand Yosef as Yaakov was about to bless his Menashe and Ephraim.

Welcome to Torah in Real Time. Today, Rabbi Shlomo Gemara and I step into Parashat Vayechi—a Torah portion that speaks softly, yet carries immense weight. Vayechi opens at a bedside. Jacob's life is drawing to a close, and a family shaped by betrayal, exile, fear, and longing gathers for final words. These are not blessings meant only to comfort. They are words meant to repair. What was fractured is named. What was lost is remembered. What must endure is entrusted forward. It is an ending filled not with finality, but with responsibility. Read against the backdrop of our own moment, Vayechi feels uncannily present. In early 2025, a fragile ceasefire in Gaza brought the first returns of Israeli hostages—some alive, some not—after months of anguish. Families waited. A nation held its breath. And the missing were finally brought home. Vayechi, too, is a parashah of return: Joseph reconciles with his brothers, and Jacob insists that his body not remain in exile, but be carried back to the ancestral land. The Torah reminds us that being brought home—whether in life or in death—matters deeply, spiritually and morally. The parashah also confronts us with kavod hamet, honoring the dead. Jacob's burial is described in striking detail, attended not only by family but by an entire society. Grief is public. Loss is acknowledged. Dignity in death, Vayechi teaches, is not a private concern—it is a collective responsibility. And yet, there is no easy closure. Just as families and citizens today wrestle publicly with painful questions of accountability, negotiation, and moral urgency, Jacob's final blessings are marked by tension. He speaks hard truths. He names past violence. He struggles—one last time—to shape unity from a divided family. Vayechi insists that reconciliation is not sentimental. Love does not erase conflict; it faces it honestly. This is the end of the Book of Genesis—but not an ending without direction. Vayechi asks enduring questions: How do we bring the missing home? How do we honor the dead without abandoning the living? How do families—and nations—hold together after trauma? Jacob's final charge is not despair, but continuity. Even in exile. Even after loss. Even when the future feels uncertain. Vayechi—“and he lived.” Let's explore what that means, right now, with Rabbi Shlomo Gemara. ——

Welcome to Torah in Real Time. Today, Rabbi Shlomo Gemara and I step into Parashat Vayechi—a Torah portion that speaks softly, yet carries immense weight. Vayechi opens at a bedside. Jacob's life is drawing to a close, and a family shaped by betrayal, exile, fear, and longing gathers for final words. These are not blessings meant only to comfort. They are words meant to repair. What was fractured is named. What was lost is remembered. What must endure is entrusted forward. It is an ending filled not with finality, but with responsibility. Read against the backdrop of our own moment, Vayechi feels uncannily present. In early 2025, a fragile ceasefire in Gaza brought the first returns of Israeli hostages—some alive, some not—after months of anguish. Families waited. A nation held its breath. And the missing were finally brought home. Vayechi, too, is a parashah of return: Joseph reconciles with his brothers, and Jacob insists that his body not remain in exile, but be carried back to the ancestral land. The Torah reminds us that being brought home—whether in life or in death—matters deeply, spiritually and morally. The parashah also confronts us with kavod hamet, honoring the dead. Jacob's burial is described in striking detail, attended not only by family but by an entire society. Grief is public. Loss is acknowledged. Dignity in death, Vayechi teaches, is not a private concern—it is a collective responsibility. And yet, there is no easy closure. Just as families and citizens today wrestle publicly with painful questions of accountability, negotiation, and moral urgency, Jacob's final blessings are marked by tension. He speaks hard truths. He names past violence. He struggles—one last time—to shape unity from a divided family. Vayechi insists that reconciliation is not sentimental. Love does not erase conflict; it faces it honestly. This is the end of the Book of Genesis—but not an ending without direction. Vayechi asks enduring questions: How do we bring the missing home? How do we honor the dead without abandoning the living? How do families—and nations—hold together after trauma? Jacob's final charge is not despair, but continuity. Even in exile. Even after loss. Even when the future feels uncertain. Vayechi—“and he lived.” Let's explore what that means, right now, with Rabbi Shlomo Gemara. ——

This morning I share part of a monumental lecture by the Rav, Rabbi Yosef Soloveitchik on the relationship between grandparents and their grandchildren, starting with Yaakov and his grandsons Ephraim and Menashe, which will lead to the ultimate redemption of Israel. Michael Whitman is the senior rabbi of ADATH Congregation in Hampstead, Quebec, and an adjunct professor at McGill University Faculty of Law. ADATH is a modern orthodox synagogue community in suburban Montreal, providing Judaism for the next generation. We take great pleasure in welcoming everyone with a warm smile, while sharing inspiration through prayer, study, and friendship. Rabbi Whitman shares his thoughts and inspirations through online lectures and shiurim, which are available on: YouTube: https://www.youtube.com/channel/UC5FLcsC6xz5TmkirT1qObkA Instagram: https://www.instagram.com/adathmichael/ Podcast - Mining the Riches of the Parsha: Apple Podcasts: https://podcasts.apple.com/ca/podcast/mining-the-riches-of-the-parsha/id1479615142?fbclid=IwAR1c6YygRR6pvAKFvEmMGCcs0Y6hpmK8tXzPinbum8drqw2zLIo7c9SR-jc Spotify: https://open.spotify.com/show/3hWYhCG5GR8zygw4ZNsSmO Please contact Rabbi Whitman (rabbi@adath.ca) with any questions or feedback, or to receive a daily email, "Study with Rabbi Whitman Today," with current and past insights for that day, video, and audio, all in one short email sent directly to your inbox.

Learning weekly after Shacharis at the Shtiebel aka TheFamilyMinyan.com Rebbe Nachman ben Faiga Simcha of Breslov zya we continue in Likutei Moharan 41 1 on sweetening the Judgements aka the Externalities that surround the knees Bircraim

It's that time of year, when we reflect on what has gone down for the last 12 months and dare to look at ahead at what may be in store. State of Tel Aviv and Beyond regular commentator, Ya'akov Katz, joins me to attempt the impossible; try to understand what had happened in Israel and what may be coming at us. We focus on the big picture; in particular, why Israelis are so divided and what may address these rifts going forward. A crisis of trust and values afflicts this country. But the difference with Israel from most other countries is that we exist on a knife edge. In a flash, on October 7, 2023, we went from being a strong, regional power to a nation attacked by a terrorist group that had become a well-oiled, armed, and disciplined military force. Since then Israel has regained its military footing, somewhat, but is a country more deeply divided than ever. And the vested political interests seem to be determined to keep it that way. We discuss some of the more spectacular political scandals and the increasingly illiberal conduct by members of the coalition government. This is an election year in Israel. Ya'akov and I agree that the future of Israel will turn on the outcome of this election….that is….if it even happens.Reminder: Until midnight on December 31 (EST), our subscription special offer of $45 for one year is in place. On January 1, subscription rates go up and most of our content will be available to premium subscribers only. Please consider supporting our work. State of Tel Aviv is an independent enterprise. We depend on subscriber support to operate.Happy new year to all.Show your support for STLV at buymeacoffee.com/stateoftelavivPodcast Notes* Podcast on State of Tel Aviv and Beyond, discussing issues raised in this discussion with Ya'akov Katz.* Column by Ya'akov Katz published in Jerusalem Post, Friday, December 26, 2025.Blurred loyalties in PMO are a danger Israel cannot ignoreAfter watching the three-part interview with Eli Feldstein, one of the central figures in the leak of classified intelligence documents to BILD and the broader Qatargate affair, a few things become clear.First, Feldstein is a deeply problematic character. Second, these interviews were clearly intended to rehabilitate his image ahead of a looming court case. And third, his central argument is simple: he portrays himself as a pawn, knowingly or unknowingly manipulated by more powerful figures operating in the prime minister's inner circle - including Prime Minister's Office adviser Jonathan Urich, former Likud campaign strategist Srulik Einhorn, and ultimately allegedly Prime Minister Benjamin Netanyahu himself.Some of what Feldstein says is hard to swallow. His attempt to cast himself as a passive bystander in one of the most serious national security scandals in years is not easy to believe. And yet, it is equally impossible to simply dismiss everything he says out of hand. That tension alone should set off alarm bells.Because when allegations are this severe, and when they touch the very nerve center of Israeli decision-making, silence is not an option. Shrugging it off as spin by a defendant trying to save himself is simply reckless.This leads to one unavoidable conclusion: Israel must conduct a serious, deep, and independent investigation into what happened here. Not only into the leaks themselves, but into how three people operating at the heart of the Prime Minister's Office ended up working - whether knowingly or not - in the service of Qatar.This is not a marginal scandal. It hits at the core of our national security and the public's trust in its government. If foreign interests penetrated the PMO, even indirectly, the implications are staggering. And if they did not, then the public deserves to know that as well. Either way, the truth must be reached.There is also a broader lesson that cannot be ignored. Israel urgently needs clear rules and hard red lines. An adviser to the prime minister cannot be allowed to simultaneously serve other clients. The notion that someone can advise Israel's most powerful decision-maker while also consulting for foreign governments, multinational corporations, or even tech companies is dangerous.This principle must apply to the current prime minister and to anyone else who aspires to the job. Public service at this level cannot coexist with private interests. National security does not allow for blurred lines.Without accountability, there can be no leadershipAccountability is famously a word in English that does not have a direct translation into Hebrew. There are phrases that attempt to approximate it, but none that fully capture its meaning – an obligation to accept responsibility, to answer for decisions that are made, and to face their consequences.That absence of the word is not merely linguistic. It reflects something deeper about Israeli political culture and what has become a constant in the country: Try to avoid responsibility, deflect blame, and do everything to remain in power.That deficiency helps explain more than the current debate over a commission of inquiry. It also explains something no less disturbing: how, despite the scale of the failures of October 7 and the war that followed, Israeli politics are almost exactly the same as they were before.The same figures are once again vying for power ahead of the elections that will be held in the second half of 2026. The same names are in the polls, from the politicians currently in the Knesset to those who were there just a couple of years ago.It would have been natural to think that, in the aftermath of the greatest disaster in our national history, new leadership would have already emerged. Someone – or even multiple people – would be electrifying the country, showing that things can be done differently and that there are alternatives to the current cadre leading us now or vying to lead us in the future.But there aren't, and this is striking. Israel is a country known for its innovation, creativity, and courage. It produces world-class entrepreneurs, military commanders, scientists, and civil-society leaders. Yet when it comes to politics, the system seems stuck.Even the party that claims to represent the reservists who fought in Gaza and Lebanon over the last two years – a movement that should carry one of the most morally compelling voices today – is being led by a former failed politician. Not a new figure, but by someone from the same old political class.The reason this is the case, I believe, is because systems that avoid accountability also suppress renewal. When failure carries no real consequences and leaders do not step aside, those watching from the outside are taught a clear lesson: Politics is not a path to service, but rather a place where staying on the wheel and in the game come first. It is less about what you do and more about how long you can be there.It is through this lens that the Knesset vote on Wednesday must be understood. The legislation advanced this week, aimed at giving the government the ability to establish a commission of inquiry and appoint its members, stands in stark contrast to a state commission of inquiry – Israel's highest investigative authority – whose composition is determined independently by the judiciary.Both options are flawed and will be rejected by about half of the people. If the state commission is appointed, the half that does not trust the Supreme Court will not believe a word that the commission writes. If the government-appointed committee moves ahead, the same will happen, just from the other side. Either way, to some extent, Israel is stuck – there is no perfect option.But beyond the numbers of who supports what, something even more basic is at stake and should be the determining factor.Anyone detained by the police does not get to choose the detectives handling the case. When citizens appear before a zoning or planning commission, they do not get to select the panel that will hear their appeal. When people go to court, they do not get to decide who the judges will be.In every functioning system, this principle is non-negotiable. The moment a suspect chooses the investigator, the investigation ceases to be credible.Yet in this case, we are being told that the same ministers who failed in the years leading up to October 7 – and on October 7 itself – should determine who will investigate those failures. In what world does this make sense? And in what reality does this lead to accountability? It doesn't. With such a commission, there is only one result – evading responsibility.Israelis deserve to know what went wrong before and on October 7. Not for political gain, and not for revenge, but to ensure that such a catastrophe never happens again. Accountability is not about settling scores. It is about learning, correcting, and preventing.And we already have a clear indication of how a politically appointed commission would function.All one had to do was listen to the first meeting of the committee tasked with appointing it. Instead of focusing on decisions taken in the years leading up to the war, the discussion immediately drifted backwards – to the Oslo Accords, to the disengagement from Gaza. Other MKs spoke of the need to investigate the judiciary and the attorney general.Was there any serious discussion of the policy of containment crafted by the prime minister and adopted by successive governments? Any real reckoning with the Qatari cash transferred to Gaza with the approval of all prime ministers over the last seven years? Any willingness to examine decisions made at the highest political level within this government?Of course not.And that brings us back to the absence of renewal. When accountability is avoided, truth is delayed. When truth is delayed, leaders cling to power. And when leaders never step aside, new leadership cannot emerge.The choice facing Israel, therefore, is not just technical and about what model of inquiry we should adopt. It is between two different approaches to power.One seeks to uncover the truth, however uncomfortable it may be, with the purpose of rebuilding. The other is designed to protect those in power from the consequences of their own decisions.After October 7, Israel does not need another round of blame or the re-litigation of historical events with, at best, tangential relevance to October 7. The country needs a reckoning rooted in independence and integrity. It needs accountability – precisely the one thing that cannot be obtained by those who fear it most.Yaakov Katz is an Israeli-American author and journalist. Between 2016 and 2023, Yaakov was editor-in-chief of The Jerusalem Post where he continues to write a popular weekly column.He is the author of three books: “Shadow Strike – Inside Israel's Secret Mission to Eliminate Syrian Nuclear Power”, “Weapon Wizards—How Israel Became a High-Tech Military Superpower” and “Israel vs. Iran: The Shadow War.”Prior to taking up the role of editor-in-chief, Yaakov served for two years as a senior policy adviser to Naftali Bennett during his tenure as Israel's Minister of Economy and Minister of Diaspora Affairs.In 2013, Yaakov was one of 12 international fellows to spend a year at the Nieman Foundation for Journalism at Harvard University.Originally from Chicago, Yaakov has a law degree from Bar Ilan University. He lives in Jerusalem with his wife Chaya and their four children.Find Yaakov Katz on X.State of Tel Aviv is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit www.stateoftelaviv.com/subscribe

Rabbi Jacobson will discuss the following topics: What does the cold winter teach us?  Asarah B'Teves What is the significance of this day and what lessons does it teach us, especially facing our current challenges? Why does this fast day supersede Shabbos? Does this fast day commemorate other sad events that happened during these days? Why was translating the Torah into Greek considered a tragedy? And what about the passing of Ezra the Scribe?  May I vent and express my anger and frustration? After all the pain and anguish, I want to also voice my pride in the powerful response of the Jewish people Where does the expression “didan notzach” originate? What lessons do we learn from living with the times, with this week's Torah parsha? Why did Yaakov initially consider revealing when Moshiach would come? And then why was he prevented from doing so? If we include Menashe and Ephraim as tribes, why are their twelve tribes and not fourteen? What's the difference between Reuven and Shimon in our personal avodah? What exactly does hiskashrus to the Rebbe mean? Can it be imposed and done mechanically? Does it leave room for individuality? How does hiskashrus enhance life? Aftermath of the horrific Sydney massacre Hei Teves Vayechi Hiskashrus 

In this episode, we sit down with Rabbi Zach Millunchick to discuss tradition, authority, and the Rambam's vision for halakhic and intellectual life today. Rabbi Millunchick reflects on being a student of Rabbi Nahum Rabinovitch a'h, who was also a formative teacher of Rabbi Jonathan Sacks a'h, and explains how Rav Rabinovitch's approach continues to shape his worldview. From there, the conversation turns to his book Kakhol HaYam, which emerges from a deep commitment to the Rambam alongside a willingness to rethink assumptions about tradition, authority, and leadership. We explore his central claim that laws derived through the thirteen hermeneutical principles are fundamentally rabbinic, even when they appear indistinguishable from biblical law in the Talmud, and what this means for understanding halakhic authority. Rabbi Millunchick also explains the Rambam's sharp distinction between clarifying the Torah's meaning and creating new law through human reasoning, and why collapsing that distinction carries serious intellectual and religious consequences. The discussion then moves to the second half of Kakhol HaYam, where Rabbi Millunchick argues that the Rambam's theory of halakhic authority cannot be separated from his political philosophy, including his views on courts, governance, and human perfection. We consider whether this model of tradition—neither rigid nor relativistic—is viable in the absence of a Sanhedrin, or whether it reveals unresolved tensions in modern Jewish life. The episode concludes with a conversation about Jewish education in Israel, particularly within the Dati Leumi world. Rabbi Millunchick addresses the common blending of Rav Kook and the Rambam, explains what he believes needs to change in the yeshiva curriculum, and shares his vision for a new mekhina he is developing with Rabbi Yohai Makbili and what he hopes students will take with them. Special thanks to Rabbi Jonathan Livi for connecting us and making this conversation possible.---*This episode is dedicated to the refua shelema of Sarah Miriam bat Tamar, Binyamin ben Zilpa, and our dear friend Yaakov ben Haya Sarah Malakh, and b'ilui nishmat Zehara Yehudit bat Yaakov Ezra v'Ilana Shira.---• Bio: Rabbi Zach Millunchick is a student of Rabbi Nahum Rabinovitch, of blessed memory, and is currently working on the continuation of his monumental commentary on the Mishne Torah, the Yad Peshuta. He authored the book כחול הים - על העברת המסורת והנהגת העם במשנת הרמב״ם, which focuses on the Rambam's political theory, from both halakhic and philosophical perspectives.---• Welcome to JUDAISM DEMYSTIFIED: A PODCAST FOR THE PERPLEXED | Co-hosted by Benjy & Benzi | Thank you to...Super Patron: Jordan Karmily, Platinum Patron: Craig Gordon, Rod Ilian, Gold Patrons: Dovidchai Abramchayev, Lazer Cohen, Travis Krueger, Vasili Volkoff, Vasya, Silver Patrons: Ellen Fleischer, Daniel M., Rabbi Pinny Rosenthal, Fred & Antonio, Jeffrey Wasserman, and Jacob Winston! Please SUBSCRIBE to this YouTube Channel and hit the BELL so you can get alerted whenever new clips get posted, thank you for your support!

In this week's episode Rabbi Kohn discusses the concept of having a living legacy. The life that Jacob lived and the legacy he left to his desecndants is so powerful tjat it is considered that he never died. He also speaks about how unity is the key to redemption and th eimportant lessson that the Parsha teaches us about not being hasty. Subscribe to The Practical Parsha Podcast. For questions or comments please email RabbiShlomoKohn@gmail.com. To listen to Rabbi Kohn's other podcast use this link- the-pirkei-avos-podcast.castos.com/    Jewish Resources and Guidance on End of Life Issues- www.nasck.org Chapters (00:00:00) - Parshas Vayechi(00:00:50) - Parshas Vayechi(00:02:15) - The Parsha(00:03:31) - The Parsha(00:07:32) - The Legacy of Yaakov, Of Jacob Never Died(00:14:47) - When Yaakov Called His Sons Together(00:19:21) - Jacob's Blessings to His Sons

In this episode of The Jason Ingber Podcast, Jason sits down with Yaakov Langer for a wildly funny, fast-moving conversation that goes completely off the rails — in the best way possible. From debating Batman vs James Bond, to inventing fake bestselling books, to breaking down absurd "who would win" scenarios, this episode is packed with sharp wit, chaotic storytelling, and nonstop laughs. What starts as a casual conversation quickly turns into a full-blown improv session filled with pop culture takes, wild hypotheticals, and moments that absolutely should not work… but somehow do. If you love long-form comedy, unscripted chaos, and conversations that take unexpected turns, this episode is for you.

Full TorahAnytime Lecture Video or Audio More classes from R' Yaakov Mizrahi ⭐ 2,522

Text Based

Rabbi Adam Kligfeld's Shabbat Teaching at Temple Beth Am, Los Angeles, December 27, 2025. (Youtube/Zoom)

In this conversation with R. Zvi Grumet, we study the final requests of Yaakov in this week's parsha and those of King David in the Haftorah. David, seeking to ensure the security of Shlomo's monarchy, asks his son to complete three tasks of unfinished business for David. We explore the backstory of those requests and what they reflect about David's character. This week's episode has been sponsored for the 10th yartzheit of Nathan Werdiger by his daughters Michelle Feiglin and Debbie Nossbaum. Chazak, Chazak, V'nitchazek! We continue our Haftorah study with the book of Shemot.

התוכן הוראה ממ"ש בהתחלת פ' ויחי "ויחי יעקב בארץ מצרים וגו'" עפ"י ביאור אדה"ז בזה שע"י ש"את יהודה שלח לפניו להורות לפניו גשנה" – "לתקן לו בית תלמוד", לימוד התורה, יכול להיות "ויחי" גם בארץ מצרים! אבל גם אז – ח"ו לחשוב שגלות הוא מקום המתאים ליהודי, אלא כל זמן שהוא נמצא בגלות ה"ה מכריז, צועק ומבקש מהקב"ה "ונשאתני ממצרים"! וכאשר מרגישים שגלות אינו מקומם האמיתי – מובן שכאשר הקב"ה נותן שטחים של א"י מחזיקים בהם בשתי ידים ואינם מוותרים מאומה! וכן בנוגע שטחים של חו"ל הנוגעים לבטחונם של בנ"י שבא"י שאין לוותר ח"ו עליהם. וכאשר יפסיקו לפחד מהגוי ומ"גוישקייט", ויתנהגו עפ"י רצונו של הקב"ה, נעשים הם ה"בעלי-בתים" על המציאות כולה!ב' חלקים משיחת יום א' פ' ויחי, י' טבת ה'תשמ"ג ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=28-12-2025 Synopsis As the Alter Rebbe explains, the reason Yaakov was able to “live in the land of Egypt” is because he had already “‘sent Yehudah ahead to Goshen' – to establish a house of Torah study.” But even then, chas v'shalom for a Jew to think that exile is fitting place for him; rather, as long as a Jew is in exile, he cries out and pleads with Hashem to “Carry me out of Egypt!” And when Jews feel that exile is not their true place, then obviously, when Hashem grants them additional territory in Eretz Yisroel, they hold on to it with both hands and do not relinquish even an inch. Similarly, they must not chas v'shalom relinquish any territory that affects the security of the Jewish people, even if it is not part of Eretz Yisroel itself. When Jews stop being afraid of goyim and goyishkeit, and conduct themselves according to Hashem's will, then they are given control over all of reality.2 excerpts from sichah of Sunday, parashas Vayechi, 10 Teves 5743 For a transcript in English of the Sicha: https://thedailysicha.com/?date=28-12-2025 לע”נ ר' יצחק ב"ר שמעלקא ע"ה רוס ליום היארצייט שלו ח' טבת. ת.נ.צ.ב.ה.נדבת בנו ר' יעקב לייב שמעלקא שי' רוס

התוכן בשישי דפ' ויגש נאמר שהקב"ה הבטיח ליעקב "אל תירא מרדה מצרימה כי לגוי גדול אשימך שם", ובודאי שהקב"ה מקיים הבטחתו זו גם כשעדיין נמצאים בגלות מצרים, ובקרוב ממש נזכה לקיום היעוד "קהל גדול שובו הנה" – לארצנו הק'. ויש לזרז את כ"ז ע"י נתינת הצדקה של כאו"א. ובנוגע לפועל: להזדרז למסור כסף לצדקה בצירוף פתק עם השם ושם האם ע"מ להזכירם עה"צ, וכ"א יכול לכתוב בו כל מה שרוצה (בלי להתבייש אם מישהו יקרא א"ז), שה"ז באופן שכותב להקב"ה ע"י נשיא דורנו, ועד"ז יעשו בכל מקום שנמצא שם "בית החיים" שנטמן שם גדול בישראל, כידוע שכל "בתי החיים" קשורים זב"ז, ולהוסיף בעשיית "בית חיים" לנשמות בגופים – בתי תורה, בתי תפלה ובתי גמ"ח. ועוד.שיחת יום ד' דפ' ויגש, ו' טבת ה'תשמ"ז ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=26-12-2025 Synopsis Shishi of parashas Vayigash states that Hashem promised Yaakov, “…Do not be afraid to go down to Egypt, for I will make you into a great nation there.” Hashem surely fulfills this promise even while we are still in exile in Egypt, and very soon, “A great assembly they will return here,” to our Holy Land, which will be hastened by every individual giving tzedakah. Practically speaking, whoever hasn't yet done so should promptly submit their tzedakah along with a note containing their name and mother's name, to be placed at the Ohel. Since I won't be reading the notes, one can write whatever they wish without being embarrassed; it is like writing to Hashem through the Nasi of our generation. The same should be done anywhere where there is a cemetery (“beis hachayim”) in which there is a tzaddik buried, because all the cemeteries are interconnected etc. And we should increase in creating “batei hachayim” (“houses of life”) for the living, for souls in bodies – houses of Torah, tefillah, and gemilus chassadim etc.Excerpt from sichah of Wednesday, parashas Vayigash, 6 Teves 5747 For a transcript in English of the Sicha: https://thedailysicha.com/?date=26-12-2025 לזכות ר' ארי'ה בן לאה אורית שי' ליום ההולדת שלו ז' טבת - לשנת ברכה והצלחה, ואריכות ימים ושנים טובותולע"נ ר' יעקב ב"ר שמואל ע"ה ליום היארצייט שלו ז' טבת. ת.נ.צ.ב.ה.

Your Life Comes First--and That's Not Selfish, But Don't Allow Your Grief to Keep You StuckThe text-based class on Likkutei Sichos Vol. 10 Vayigash is a Sicha, an address, presented by the Lubavitcher on Shabbos Parshas Vayigash, 7 Teves, 5725, December 12, 1964. It was given by Rabbi YY Jacobson on Thursday, 5 Teves, 5786, December 25, 2025, at Bais Medrash Ohr Chaim in Monsey, NY. Why is the Bais Hamikdash compared to the neck of the world? Judaism is not about living in your head, but embodiment in your body, animal soul and the world; that is the symbol of the kneck. Why did Yosef cry for his brother Binyamin, and not for himself? Why did Yaakov not cry? Crying can be healing and purging, and it can also be counter-productive. View Source Sheets: https://portal.theyeshiva.net/api/source-sheets/9834

A handful of students follow Rabbi Elchonon Wasserman to Radan and find themselves in a quiet side room with the Chafetz Chaim, where a single question reshapes how we think about reward, struggle, and spiritual stature. We unpack the startling reading of Yaakov's rush to see Yosef—why “before I die” carries a deeper fear that their places in the World to Come may not be side by side—and turn it into a playbook for modern life.We share the core idea: reward aligns with the pain you accept for a higher purpose. Yosef's singular tests forged singular standing, and the Chafetz Chaim suggests that the challenges facing the next generation—privacy, speed, constant temptation—can lift them to sections even sages may not reach. That isn't pedestal talk; it's practical guidance. We translate this into daily moves: set clean defaults on your devices, anchor non-negotiable study windows, use micro-resistance reps to build identity, and leverage accountability to turn fleeting inspiration into durable habit. Each small “no” becomes a “yes” to who you are becoming.This conversation aims at clarity and courage, not fear. When the world intensifies temptation, the path to growth actually widens, because the cost of doing right increases and so does the value. If you've felt overwhelmed by the noise, let this story focus your aim: your hardest tests are your highest crowns. Listen, reflect, and choose one practice to strengthen this week. If this resonated, subscribe, share with a friend who needs resolve today, and leave a review with the one test you plan to face head-on.Support the showJoin The Motivation Congregation WhatsApp community for daily motivational Torah content!---------------- SUBSCRIBE to The Weekly Parsha for an insightful weekly talk on the week's Parsha. Listen on Spotify or 24six! Access all Torah talks and listen to featured episodes on our website, themotivationcongregation.org ----------------Questions or Comments? Please email me @ michaelbrooke97@gmail.com

Likkutei Sichos Chelek Chof Hey pg 252. Theme: Making it through is even more powerful than being above.This week's Sicha SponsorsThu. Dec. 25, 2025 | Teves 5, 5786SPONSORS:

Why did Yaakov's heart go numb when he heard Yosef was alive? And why did seeing some wagons revive his spirit—more than learning his son ruled all of Egypt?In Parshas Vayigash, discover the hidden meaning behind Yaakov's strange reaction and what it reveals about what truly constitutes "life." Through the Ramchal's profound teaching and an unforgettable story from the Chafetz Chaim, uncover why your smallest spiritual acts in today's challenging world may carry more weight than you ever imagined. This episode will transform how you measure success—and survival.

What is the Jewish response to existential threat? Is political activism, investment in physical security and self protection the Jewish response? Is increased prayer and good deeds enough, to the exclusion of all else?Using the biblical record of Yaakov's response to Esav in his moment of danger, the Purim story, and the Lubavitcher Rebbe's response to the 1954 massacre in Kfar Chabad, we explore when it is a time to grieve, when it is a time to pray, and when it is a time to mobilize to confront the realities of our world.Episode dedicated to the Refuah Sheleima, the complete healing, of Yehudah Leib Ben Manya._____To inquire about sponsorship & advertising opportunities, please email us at info@humanandholy.comTo 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.

Michael speaks with Yaakov Katz, former editor-in-chief of the Jerusalem Post and author of the new book While Israel Slept: How Hamas Surprised the Most Powerful Military in the Middle East. Yaakov discusses how the catastrophic intelligence failure leading up to October 7th was rooted in a moment of "lack of imagination" and Israel's fatal commitment to the misbelief that Hamas wanted quiet prosperity, not war. He connects this failure to Israel's dangerous over-reliance on technology. Yaakov also breaks down how Gaza helped elevate the profile of Qatar as a major regional diplomatic power.  

Harav Yehuda Weiner discusses why Yaakov Avinu recited Krias Shema when meeting Yosef, and expounds upon a fascinating machlokes between a Baal Mussar and Reb Chaim Brisker, along with other approaches.

Fluent Fiction - Hebrew: From Masada's Shadows: Unveiling Ariel's Historic Find Find the full episode transcript, vocabulary words, and more:fluentfiction.com/he/episode/2025-12-24-23-34-01-he Story Transcript:He: הרוח נשבה חזק על פסגת מצדה, ועננים כבדים הסתירו את השמיים מעל.En: The wind blew strongly atop Masada, and heavy clouds obscured the sky above.He: אריאל עמד לצד יעקב ונעמי, עמיתים לצוות החפירות הארכאולוגיות, וכולם הסתגלו לרוח הקרה של החורף.En: Ariel stood next to Yaakov and Naomi, colleagues from the archaeological excavation team, and they all were adjusting to the cold winter wind.He: אריאל, צעיר ונלהב, היה חדור מטרה.En: Ariel, young and enthusiastic, was filled with purpose.He: הוא רצה להוכיח את עצמו, לא רק לעצמו, אלא גם למשפחתו, שהייתה ספקנית לגבי הבחירה שלו בקריירה ארכאולוגית.En: He wanted to prove himself, not just to himself, but also to his family, who were skeptical about his choice of an archaeological career.He: "אני חייב למצוא משהו מיוחד כאן," חשב בליבו, בעודו מביט באבנים העתיקות של מצדה, מאותתות לעברו מאי שם בהיסטוריה.En: "I must find something special here," he thought to himself, as he gazed at the ancient stones of Masada, beckoning him from somewhere deep in history.He: בתחילת היום, הצוות קיבל אזהרה שסופת חורף מתקרבת.En: At the beginning of the day, the team received a warning that a winter storm was approaching.He: נאמר להם לשקול את עזיבותם המוקדמת מהאתר.En: They were advised to consider leaving the site early.He: אך אריאל ידע שאין לו זמן לבזבז.En: But Ariel knew he had no time to waste.He: חנוכה עמד להתחיל, ומשפחתו ציפתה לשובו הביתה לחגיגות.En: Hanukkah was about to begin, and his family was expecting him to return home for the celebrations.He: ולמרות זאת, הוא הרגיש את המשיכה של האבנים הישנות, את הסיפור שהן רצו לספר.En: Nevertheless, he felt the pull of the old stones, the story they wanted to tell.He: עם התקדמות היום, הרוח התגברה, והגשם התחיל לטפטף.En: As the day progressed, the wind strengthened, and rain began to drizzle.He: קולות סופת החורף היו חזקים ומאיימים.En: The sounds of the winter storm were loud and intimidating.He: יעקב ונעמי החליטו לעזוב לשעה כדי למצוא מחסה, אבל אריאל נשאר לחפור, נאבק בזמן.En: Yaakov and Naomi decided to leave for an hour to find shelter, but Ariel stayed to dig, racing against time.He: לבסוף, בעוד הסערה השתוללה סביבו, אריאל גילה משהו נדיר.En: Finally, as the storm raged around him, Ariel discovered something rare.He: חפץ עתיק, חבוי עמוק בתוך האדמה.En: An ancient object, buried deep within the earth.He: כשידיו גירדו את הלכלוך המעייף, הופיעה מולו קערת חרס מעוטרת– עדות לאירוע שטרם הובן מימי מצדה הקדומים.En: As his hands scraped away the exhausting dirt, a decorated pottery bowl emerged before him—evidence of an event not yet understood from the ancient days of Masada.He: ליבו של אריאל התפוצץ משמחה וגאווה.En: Ariel's heart burst with joy and pride.He: כשהלילה הגיע והגשם נעצר, התאספו הצוות סביב הגילוי החדש של אריאל.En: When night fell and the rain stopped, the team gathered around Ariel's new discovery.He: כולם ראו בו סימן למאמץ וליכולת שלו.En: Everyone saw it as a testament to his effort and ability.He: באותו רגע, קרא אריאל למשפחתו בשיחת וידאו.En: At that moment, Ariel called his family on a video call.He: הוא סיפר על הגילוי, בזמן שהם הדליקו את הנר האחרון של חנוכה.En: He shared the discovery as they lit the last candle of Hanukkah.He: מסך הטלפון הקרין את אור הנרות המהבהב, ומשפחתו, אף ששמעה על ההישג, הייתה גאה כל כך.En: The phone screen projected the flickering light of the candles, and his family, though already aware of the achievement, was so proud.He: הם הבינו את החשיבות שבחיפוש שלו ונשאבו אל הסיפור שהוא גילה.En: They understood the importance of his quest and were drawn into the story he uncovered.He: בסוף אותו לילה, אריאל עייף אך מרוצה. הוא ישב לבד, בין חורבות התנופה, ובהקפה של השממה המרהיבה.En: At the end of that night, Ariel, tired but satisfied, sat alone among the ruins of the site, surrounded by the breathtaking wilderness.He: הוא הרגיש קשר עמוק יותר לזהותו ולמורשתו.En: He felt a deeper connection to his identity and heritage.He: זה לא היה רק גילוי ארכאולוגי; זה היה גילוי פנימי שסימן את תחילתו של מסע חדש עבורו.En: It wasn't just an archaeological discovery; it was an internal revelation marking the beginning of a new journey for him.He: אריאל ידע שהוא בכיוון הנכון, ושמרגע זה ואילך, הדרך תהיה שלו.En: Ariel knew he was on the right path, and from this moment on, the journey would be his own. Vocabulary Words:obscured: הסתירוcolleagues: עמיתיםadjusting: הסתגלוenthusiastic: נלהבskeptical: ספקניתarchaeological: ארכאולוגיתbeckoning: מאותתותancient: עתיקותapproaching: מתקרבתdrizzle: לטפטףintimidating: מאיימיםshelter: מחסהraged: השתוללהexhausting: המעייףdecorated: מעוטרתevidence: עדותtestament: סימןpurpose: חדור מטרהpride: גאווהbreathtaking: המרהיבהwilderness: שממהflickering: המהבהבinternal: פנימיconnection: קשרheritage: מורשתquest: חיפושrevelation: גילויemerged: הופיעהidentity: זהותוuncovered: גילהBecome a supporter of this podcast: https://www.spreaker.com/podcast/fluent-fiction-hebrew--5818690/support.

Send us a textYaakov Yaakov the significance of repetition

Dr. Yaakov Weinstein shares with us how the Netziv (Meishiv Davar 1:24) and other prominent poskim addressed a request to prevent the publication of another rabbi's Torah and its implications for intellectual property. We also briefly discussed his Torah from Narnia blog at the end.https://torahfromnarnia.blogspot.com/

Yehuda's willingness to risk everything for Binyamin reveals that guaranteeing a Jewish child's future requires total responsibility and self-sacrifice. Yaakov sending Yehuda ahead to establish a yeshiva in Egypt teaches that Torah infrastructure must precede all else. Yosef's well-intentioned compromise shows that lowering Torah standards to make Judaism more palatable leads to unintended consequences. This class, taught by Rabbi Shais Taub, is based on Parshas Vayigash in Likkutei Sichos Vol. 1.

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

Text Based

Text Based

Text Based

Yaakov's insistence to be carried out of mitzraim.

Yaakov's insistence to be carried out of mitzraim.

Who carries our collective memory when others forget? In this episode, Zvi Hirschfield and Rabbanit Nechama Goldman Barash explore Parshat Vayigash through the remarkable midrashic figure of Serach bat Asher. They trace how Serach becomes a guardian of memory—gently revealing Yosef's survival to Yaakov, preserving sacred knowledge across generations, and reminding leaders of what must not be forgotten.

4 potential explanations for the way Yosef treated his brothers and father, and a question regarding the distinction between the incident of Yaakov and Rachel vs brothers and Benyamin

In Parashat Vayera, the angels told Lot, מַשְׁחִיתִים אֲנַחְנוּ אֶת הַמָּקוֹם הַזֶּה — "We are going to destroy this city." And then in the very same pasuk they said, וַיְשַׁלְּחֵנוּ ה' לְשַׁחֲתָהּ — "Hashem sent us to destroy it." At first glance it sounds repetitive. Rabbeinu Bachya explains that the angels initially made a serious mistake. They were supposed to say that Hashem was destroying the city, but instead they said they were going to do it. They were taking credit for something that was not theirs. Immediately afterward, they corrected themselves and said that Hashem was doing it, not them. Rabbeinu Bachya adds that these angels were punished for this error. They did not receive another assignment from Hashem for 138 years, until they descended on the ladder in Yaakov's dream to escort him. Rabbeinu Bachya concludes: from here we see how severe it is for a person to take the honor that rightfully belongs to Hashem and use it for himself. The world was created to bring glory to Hashem, and it is incumbent upon us to do whatever we can to increase His honor. Whenever we accomplish something and later tell people about it, that moment becomes a tremendous opportunity to bring kavod to Hashem. We can tell them the truth — that it was Hashem who accomplished it. But if instead we say that we did it, not only are we saying something false, we are stealing Hashem's honor and using it for ourselves. How many times do people make this mistake without even realizing it? When someone says, "I negotiated a great deal," he is stealing Hashem's honor. When someone says, "My dieting and discipline improved my health," he is stealing Hashem's honor. When someone says, "I recovered because of the treatment that I chose," he is stealing Hashem's honor. When someone says, "The project succeeded because of my strategies," he is stealing Hashem's honor. Even with Torah knowledge, we are not allowed to attribute success to ourselves. When Moshe Rabbeinu told the people about the new judicial system, he said that the difficult cases could be brought to him and he would give the rulings. Because he said that, and implied that the answers came from him, Hashem took away his knowledge when he was asked the question of the daughters of Tzelofhad regarding their father's inheritance. Moshe was meant to say, "Bring me the difficult cases and Hashem will answer them." This is something we must keep in mind always. Our purpose in this world is to bring glory to our King. Every time it appears that we accomplished something and then speak about it afterward, we are standing at a crossroads. We can give credit where credit is truly due and elevate Hashem's name in people's eyes, or we can elevate our own name and diminish His glory. In this week's Parashat Miketz, Pharaoh was disturbed by his dreams, and none of his advisors were able to help him. Finally, the Sar HaMashkim remembered Yosef and told Pharaoh about him. Suddenly, Yosef was rushed out of prison and found himself standing before the king of the most powerful nation in the world. This was his chance to impress the king, his chance for honor and glory, and his opportunity to finally escape prison. Pharaoh said to him, "I heard that you know how to interpret dreams." Yosef, at that very moment, seized the golden opportunity to bring glory to Hashem instead of himself. He replied, בִּלְעָדָי, אֱלֹהִים יַעֲנֶה אֶת שְׁלוֹם פַּרְעֹה — "It is not from me; Hashem will answer the welfare of Pharaoh." "It is not I. Hashem interprets dreams." With complete heroism, Yosef refused to take any credit for himself and gave it all to Hashem. And in the end, Hashem rewarded him with an honor greater than anything he could have imagined, elevating him to become the viceroy of Egypt. Our mission in this world is to bring glory and honor to our King. And we are given opportunities to do so all day long.