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Machon Meir ENGLISH :MeirTV English
Rabbi Netanel Frankenthal
For over 35 years, Machon Meir has become known throughout Israel as the place to get a deeper understanding what it truly means to be a member of the Jewish people. It has also become the landing point for many new immigrants from all over the world because of the institute’s encouragement of living in the Land of Israel. Machon Meir has also created a strategy to distribute Torah worldwide through their media channel, Arutz Meir. Since it began, Arutz Meir has debuted a range of television series and archived over 25,000 classes which are constantly being updated and viewed daily throughout the world in 5 different languages. With a variety of topics and discussions led by renowned Jewish scholars, our viewers will surely find a class that will create sparks of inspiration. Whether you are looking to connect to your Jewish heritage or you are simply seeking out answers, we exist to imbue the words of Torah and engage our viewers with real and meaningful
Machon Meir MeirTvFrench
Rav Yossef David
Machon Meir MeirTvRussian
Rabbi Yona Levin
Rabbi Yona Levin
“За чашкой чая”
Беседа в тёплой, неформальной обстановке о том,
как современный интеллигентный слушатель воспринимает нашу традицию.
В передаче мы попробуем получить ответы на непростые вопросы,
которые еврейский народ задаёт уже не первое тысячелетие.
Присоединяйтесь, приходите к нам на чашечку чая.
Не стесняйтесь, чувствуйте себя как дома!
Из цикла передач “За Чашкой Чая” 96-го канала из Иерусалима.
Наша Традиция на вашем языке!
Machon Meir ESPAÑOL MeirTvSpanish
Por más de 35 años, Machon Meir ha dado a conocer a través de Israel como el lugar para obtener una comprensión más profunda lo que realmente significa ser un miembro del pueblo judío. También se ha convertido en el punto de aterrizaje para muchos nuevos inmigrantes de todas partes del mundo, porque de aliento de la vida en la Tierra de Israel del instituto. Majón Meir también ha creado una estrategia para distribuir la Torá en todo el mundo a través de su canal de medios, Arutz Meir. Desde sus inicios, Arutz Meir ha estrenado una serie de series de televisión y archivado más de 25.000 clases que constantemente se están actualizando y ver todos los días en todo el mundo en 5 idiomas diferentes. Con una variedad de temas y discusiones dirigidas por renombrados eruditos judíos, nuestros televidentes seguramente encontrará una clase que va a crear chispas de inspiración.
Rabino Rafael Spangenthal
MeirTvSpanish
20.08.2014
Machon Meir עברית Rabbi Dov Bigon
Rav Dov Begon
Machon Meir
24JEWISH Parshat Hashavuah, Rabbanim, rav Reuben Ebrahimoff , language english, SHIURIM & COMMENTARIES
ChabadCHASSIDIC DIMENSION: “Showing Off” – An Act of Faith (Mikeitz)Kislev 26, 5775 · December 18, 2014
Mikeitz
“Showing Off” — An Act of Faith In the Torah portion of Mikeitz we read that during the time of famine in Canaan, “Yaakov saw that there were provisions in Egypt. Yaakov said to his children: ‘Why are you showing off?’ ”1 Rashi explains that this means, “ ‘Why are you showing off before the children of Yishmael and Esav, as if you are satiated?’ For at that time they still had food.” There are a number of questions regarding Rashi ’s comment: Why does he state “Why are you showing off before the children of Yishmael and Esav” who did not live in Canaan, rather than state the obvious — “Why are you showing off before your Canaanite neighbors”? Additionally, Rashi seems to contradict himself. He begins by stating: “Why are you showing off … as if you are satiated,” implying that in reality they were not satiated. He then concludes by saying: “For at that time they still had food,” thus giving us to understand that they were not hungry. We must perforce say2 that Rashi is explaining that Yaakov’s children behaved as if they had a lot of food when in reality they had only enough for “that time,” i.e., to last them a short while. Still, the question remains: Why would Yaakov’s children pretend they had more provisions than they actually had? In the simple context of the verse, Yaakov was not afraid of arousing the jealousy of their neighbors, for they only had enough to last a short while. Rather, he objected to the fact that they showed off as if they had no worries about food — something likely to offend the descendants of Yishmael and Esav, as shall presently be explained. As indicated earlier in the book of Bereishis, hunger in Canaan was not uncommon; there was famine there both in the times of Avraham and Yitzchak, causing them both to leave the land. The reason they had to depart was not because they were undeserving of G-d’s support during a famine. For we find that when Yitzchak was in Grar he was tremendously successful, notwithstanding the fact that it was “a year of famine… a difficult land and a difficult year.”3 The conduct of Yaakov’s children, acting as if they lacked for nothing, can now be understood: Yaakov’s children were strong in their faith that G-d would not forsake their father or themselves. When they saw that they still had food while all the inhabitants of Canaan were hungry, they were sure that they merited Divine blessings and success. Thus, although they only had enough food to last a short time they were sure that G-d would continue to provide for them in a miraculous manner, similar to His general conduct with the Patriarchs. They therefore behaved as if they had a lot of food, for their faith in G-d let them act as if the food they would need in the future was already in hand. It was with regard to this manner of conduct that Yaakov commented: “Why are you showing off before the children of Yishmael and Esav?” This manner of conduct — demonstrating complete confidence of obtaining the necessary provisions in Canaan without having to go to Egypt — could arouse the ire of the children of Yishmael and Esav, the descendants of Abraham and Yitzchak. The children of Yishmael and Esav might well think to themselves: How is it that Yaakov’s children are sitting so pretty in the land of Canaan during these years of hunger? Are they better than our ancestors Avraham and Yitzchak, who had to leave the land because of hunger? This kind of thinking, however, meant that the children of Yishmael and Esav failed to understand the true reason that Avraham and Yitzchak left the land — a reason that did not necessarily apply to Yaakov and his children. Based on Likkutei Sichos, Vol. XXX, pp. 190-194. FOR FRIDAY NIGHT: Responsibility for the World (Mikeitz)
A situation which has occurred many times in the history of the Jewish people: the non-Jewish ruling power appoints a wise Jew to a senior position as advisor or administrator. This week’s Torah reading, Mikeitz, tells of the appointment of Joseph as Viceroy of Egypt, in charge of storing and distributing grain. Later in the Bible, the Book of Daniel1 tells of a plan by the ruler of Babylon to have a group of Jewish children brought up in the palace. His idea was that they would become a group of Jewish advisors helping him to run the country. Daniel himself was the foremost of this group. Jews often held such positions in medieval Spain. One example among many is “Samuel the Prince,” who was aide to the ruler of Granada in the l1th century. Samuel was a general of an army, and also wrote an introduction to the method of the Talmud, which is printed in the standard edition. Naturally, one challenge for people in this kind of position is the effort to maintain their own level of Jewish observance and life. Thus, in the case of Daniel we read of his insistence on having kosher food in the Babylonian palace. He refused to eat the meat or drink the wine, and asked for vegetarian food instead. The steward in charge of providing his food was unhappy about this—if Daniel and his friends did not look healthy, the steward himself would be put to death! “Try us out for ten days on a vegetarian diet,” asked Daniel. This was successful—Daniel and his friends looked healthier than the other youths, and from then on received only vegetarian meals. Another challenge is the need to try to elevate the moral and religious standard of the country. There have been attempts in this direction in the past: for example, the rabbis tell us that Joseph sought to introduce belief in one G‑d into polytheistic Egyptian society. However, this had only a limited effect. It is in our own time, more than ever before, that virtually every Jew has the opportunity to make this attempt and to seek to communicate the “Seven Noahide Laws,” the basic universal teachings of Judaism. By accepting this responsibility for wider society we begin to fulfil what the Torah is demanding of us as individual human beings and as Jews, the Chosen People.2 This links with the theme of Chanukah. The Talmud3 tells us that the Chanukah lights should be lit “at the entrance to one’s house, on the outside.” For various reasons, this is not the general custom today outside Israel. Nonetheless, many people follow the similar custom of placing the Chanukah lamp in the window, and the large public Chanukah Menorah has become a familiar feature in most Jewish communities around the world. The Chanukah lights are intended to light up the darkness “outside.” Inside the home is holy. “Outside” suggests the opposite. In a spiritual way, the Chanukah lights transform the outside and illuminate it. They do this through their constant increase: one light the first night, two the second, and so on. This also expresses the power of the individual Jew to illuminate the world, through his or her own personal advance, step by step.4 Then, ultimately, the darkness itself will shine. GARDEN OF TORAH: An End and a Beginning (Mikeitz)Kislev 26, 5775 · December 18, 2014
An End And A Beginning
Mikeitz; Genesis 41:1-44:17
By Eli Touger
Adapted from The Truth of the Torah In the world at large, there are many opinions regarding the narratives of the Torah. Some maintain that all the stories should be understood as symbolism and allegory. Their intent, they say, is to teach us lessons in Divine service, not to chronicle history. The traditional view holds that every narrative in the Torah must be considered a record of events which actually transpired.1 Chassidic thought takes a third approach. To quote a kabbalistic expression:2 The Torah speaks about the upper realms, and alludes to the lower realms. This means that the narratives of the Torah are descriptions of the interrelation between Divine attributes in the spiritual realms. Nevertheless, since material existence is an outgrowth of spiritual existence, whatever happens in the spiritual realms is reflected in this world. Thus, every narrative in the Torah is a record of an actual event, but that event represents far more than what transpires in the material world. It is a dynamic movement beginning within the sublime spiritual planes and having ramifications on all levels of existence. This approach expresses the positive dimensions of both the views mentioned. On one hand, the historical integrity of the Torah is preserved. Conversely, the relevance of the Torah is not as a book of records,3 but as a guide, reflecting spiritual truths that should be applied in our Divine service. Infinity in Shackles These concept are reflected in this week’s Torah reading, Parshas Mikeitz, which focuses on the release of Yosef from prison. Yosef serves as an analogy for the entire Jewish people.4 For the name Yosef, meaning “increase,” refers to an infinite and unbounded potential for growth,5 i.e., the soul we all possess, which is “an actual part of G-d from above.”6 Moreover, the prayer Rachel recited when naming Yosef,7 “May G-d add on (yosef) to me another son (ben acher),” reflects the spiritual mission of the Jewish people. Entities which have hitherto been acher (“other” estranged from their G-dly core) are brought close and manifest the intimacy of ben (“a son”).8 The prison in which Yosef is held refers to the body, and to material existence as a whole. These tend to confine the infinite power of the soul and deny it expression. Although G-d gave man His Torah, His will and wisdom,9 the Torah is also affected by the limits of material existence, and its G-dly source is not always evident. An End to Limits These concepts are alluded to in the opening phrase of this week’s reading: Vayehi mikeitz shenasayim yamim, “ And it came to pass at the end of two years.” “Two years” refers to the Torah, which contains two elements, the Written Law and the Oral Law.10As the Torah exists within the confines of material existence, its power appears to have a ketz, an end and a limit. Nevertheless, because Yosef in analogy, the Jewish people is essentially unlimited, the ketz, the restrictions of worldly existence, ultimately becomevayehi, a thing of the past. Yosef leaves prison and becomes the ruler of Egypt. In the analog: a Jew is sent into this world to reveal G-dliness. This is the purpose of his being, and eventually this purpose will be achieved. The material nature of worldly existence may initially restrict the expression of a Jew’s true nature, but the constraints will be temporary. Ultimately, just as Yosef became the ruler of Egypt, every Jew will become a source of influence and power, showing how infinite G-dliness can permeate finite material existence. Making the End a Beginning The latter concept can be amplified by coupling a point of Hebrew grammar with a mystical concept. The word mikeitz can mean either “at the beginning”11 or “at the end”.12 Similarly, the Zohar speaks of the ketz dismola, “ the left end,”13 and the ketz hayamin, “the right end.”14 To apply these concepts to our Torah reading: the question is whether mikeitz refers to the end the final two years of the trials and tribulations Yosef suffered in Egypt, or to the beginning the two years leading to his assumption of power. According to the first interpretation, mikeitz refers to the most difficult challenges Yosef faced in Egypt, for it is before daybreak that the darkness becomes most powerful.15 According to the second interpretation, mikeitz refers to the dawning of Yosef’s redemption. There is a connection between the two. Hidden within the challenges of ketz dismolathe last moments of exile are G-dly sparks. Confronting these challenges taps these G-dly energies and brings ketz hayamin, the beginning of the Redemption.16 The entire Jewish people are at times referred to by the name Yosef. May the transition experienced by Yosef become manifest for our people as a whole. For we too have confronted the hardships of exile and are awaiting the revelation of ketz hayamin, the first rays of the Redemption. May this take place in the immediate future. PARSHAH IN A NUTSHELL: MikeitzKislev 25, 5775 · December 17, 2014
Mikeitz
Genesis 41:1-44:17
Joseph’s imprisonment finally ends when Pharaoh dreams of seven fat cows that are swallowed up by seven lean cows, and of seven fat ears of grain swallowed by seven lean ears. Joseph interprets the dreams to mean that seven years of plenty will be followed by seven years of hunger, and advises Pharaoh to store grain during the plentiful years. Pharaoh appoints Joseph governor of Egypt. Joseph marries Asenat, daughter of Potiphar, and they have two sons,Menasseh and Ephraim. Famine spreads throughout the region, and food can be obtained only in Egypt. Ten ofJoseph’s brothers come to Egypt to purchase grain; the youngest, Benjamin, stays home, for Jacob fears for his safety. Joseph recognizes his brothers, but they do not recognize him; he accuses them of being spies, insists that they bring Benjamin to prove that they are who they say they are, and imprisons Shimon as a hostage. Later, they discover that the moneythey paid for their provisions has been mysteriously returned to them. Jacob agrees to send Benjamin only after Judah assumes personal and eternal responsibility for him. This time Joseph receives them kindly, releases Shimon, and invites them to an eventful dinner at his home. But then he plants his silver goblet, purportedly imbued with magic powers, in Benjamin’s sack. When the brothers set out for home the next morning they are pursued, searched, and arrested when the goblet is discovered. Joseph offers to set them free and retain only Benjamin as his slave. WEEKLY ALIYOT: Parshat MikeitzKislev 25, 5775 · December 17, 2014
Mikeitz Aliya Summary
General Overview: Joseph interprets Pharaoh’s dreams, becomes viceroy over Egypt, and implements his plan to save the region from famine. Joseph is harsh with his brothers who come to Egypt to buy food, and demands that Benjamin be brought to Egypt. When Benjamin eventually comes he is framed and accused of theft. First Aliyah: Pharaoh had a dream: seven fat cows arose from the Nile, followed by seven emaciated cows. The gaunt cows then consumed the robust ones. He then had a second dream, wherein seven healthy ears of grain were eaten by seven thin and parched ears. In the morning, none of Pharaoh’s wise men were capable of interpreting the dreams to Pharaoh’s satisfaction. Pharaoh’s butler approached and related his past jailhouse experience, when a Hebrew boy, Joseph, successfully interpreted dreams. Pharaoh ordered Joseph’s release, and he appeared before the king. Second Aliyah: Pharaoh recounted his dreams to Joseph. Joseph told Pharaoh that both dreams contained a singular message: seven years of plenty were destined to come upon Egypt, followed by seven years of severe famine. Joseph proposed a plan to store the excess grain of the years of plenty, to serve as a reserve for the famine years to follow. Pharaoh was greatly impressed by Joseph’s wisdom. Third Aliyah: Pharaoh appointed Joseph as viceroy of Egypt, and placed him in charge of the impending food collection operation. Thirty-year-old Joseph was placed second-in command of the Egyptian empire, accountable to no one but Pharaoh himself. Indeed, the seven years of plenty arrived as foretold by Joseph, and Joseph skillfully oversaw the collection of the surplus grain. Joseph married Osnat, the daughter of Poti-phera, and she bore him two sons: Manasseh and Ephraim. Fourth Aliyah: Then the famine predicted by Joseph commenced, a grave famine that affected Egypt and the entire Mediterranean region. Exactly as planned, Joseph had sufficient stores of food, which he personally sold to all who needed. Meanwhile, in nearby Canaan, Joseph’s father, Jacob, dispatched his eldest ten sons – all of them excepting Benjamin – to Egypt to purchase food provisions. The brothers arrived and stood before Joseph, but did not recognize him, as his boyish appearance had changed in the interim years. When the brothers broached their request to purchase food, Joseph dealt with them harshly, accused them of espionage, and incarcerated them all for three days. Fifth Aliyah: On the third day, Joseph released them all, aside for Simon, whom he held hostage. He bid the rest of the brothers to return to Canaan and return with their youngest brother, Benjamin, and thus establish their innocence. The brothers recognized that this was punishment for the sale of Joseph, and expressed regret for their deed. Joseph instructed his servants to place the monies the brothers had paid for the food in the sacks of grain they were given. The brothers arrived back in Canaan and recounted the entire episode to Jacob. Jacob was highly disturbed by the happenings, and initially refused to send Benjamin, unwilling to consider the possibility of losing Rachel’s only remaining son. Eventually, though, after the food provisions ran low, and Judah personally guaranteed Benjamin’s safe return, Jacob acceded to send him. He sent them to Egypt with a prayer on his lips, and armed with a gift for the Egyptian ruler. Sixth Aliyah: The brothers arrived in Egypt. Joseph instructed his palace supervisor to invite the brothers to join him for the afternoon repast. The brothers arrived at Joseph’s residence where they were reunited with Simon. Joseph arrived, and the brothers presented him with the gift they had prepared, and they exchanged pleasantries. Seventh Aliyah: Upon seeing his brother Benjamin, Joseph was overcome with emotion, which he concealed. The brothers sat down and enjoyed a feast, and Joseph presented them all with gifts—Benjamin’s gift greater than all the others’. In the morning the brothers departed, but not before Joseph had his royal goblet planted in Benjamin’s sack of food. Joseph then dispatched a posse to confront the brothers and “uncover” the planted goblet. The brothers were all brought back to Joseph, who demanded that the “thief,” Benjamin alone, remain behind as his slave. PARSHAH PICKS: Dreams and the Message of Chanukah (Mikeitz)
General Overview:
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