Select Section WEEKLY Parasha Parshat Vaera Language : hebrew, SHIURIM & COMMENTARIES MULTI-LANGUAGES,

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Section Jewish Parshat language hebrew, french, english, spanish, german, russian, Machon Meir, CHABAD, The Jewish Woman, YOUTH/TEENS SHIURIM & COMMENTARIES

Rav Eran Tamir

פרשת וארא בחירה חופשית הרב יוסף בן פורת חובה לצפות






























איתמר מלכא

ברכות לפני ואחרי הפטרה נוסח מרוקאי


















איתמר מלכא

קריאה בתורה בנוסח מרוקאי לצפייה ושמיעה!
עליות ראשון,מפטיר והפטרה של כל הפרשות!
טעמי המקרא,שיר השירים ומגילת אסתר!
בן 25, לומד בירושלים, גר בכרמיאל

לקראת שבת

הרב אליהו גודלבסקי

,,, הראשון לציון הרב יצחק יוסף בן מרן שיעור מוצאי שבת פרשת

חדש! כל הרבנים על ימי ספירת העומר מומלץ בחום!





 

טעמי המקרא בנוסח מרוקאי,קריאה בתורה בנוסח מרוקו /Lire la Bible Taamey Hamikra

 

פרשת ,,,,,- הרב זמיר כהן

פרשת הרב משה סוסנה

פרשת שבוע ומודעות עצמית

 

שיעור פצצה שמלמד ת’כלס על מה אני צריך להתכוונן לפני פורים…כדאי להקדיש זמן להתבוננות…מחלקים פה מתנות. מי שרוצה שיבוא וישמע

שלמה יעקב ביטון

Moshe Vaknin פרשת ….

פרשת Harav Elon Lessons

פרשת רוני גרפיקס בר

הרב ברוך רוזנבלום פרשת Rabbi Baruch Rosenblum

שיעורי תורה, סרטים יפים ועוד

 

פרשת – פרטי קרבן עולה – לימוד בוקר בפרשה – -הרב דב ביגון – ערוץ מאיר – שיעורי תורה – יהדות

הרב יוסף מזרחי

פרשת ,,,, מחוברת לפרשת פרה עם הרב שרגא זלמנוב – לגימת חסידות” פרשת עם הרב שרגא זלמנוב – לגימת חסידות

פרשת ,,,, -מה זה מחצית השקל ולמה נותנים את מחצית השקל? ולמה מכריזים על השקלים בחודש אדר?
למה המילים משכן ומשכון הם אותו השורש?
ההרבה שאלות והרבה תשובות בפרק זה של לגימת חסידות עם הרב שרגא זלמנוב על פרשת פקודי

הרב אברהם הכהן

Rabbanim

Rabbanim

Rabbanim

חדש! לדון לכף זכות הרב מנשה בן פורת חובה לצפות!!!,Rabbanim

פרשת —-

צדקה בינלאומית הרב אברהם בן אסולין

הרב פינטו – פרשת / שהתקיים בלוס אנגלס / כ”ה בשבט תשע”ד

פרשת הרב שלמה יעקב ביטון

פרשת   עי הרב אליהו דיסקין יתרו יח שבט תשסט

12.01.2014
לחץ על הקישור הבא: והאזן או הורד אלפי קלטות אודיו
https://drive.google.com/folderview?i…

הרב יהודה קרויזר –

הרב פינטו

עונג שבת – פרשת – תוכנית באורך מלא

פרשת הרשמה לערוץ תעניק לכם את הזכות להיות הראשונים לדעת על כל הרצאה או סרטון חדש שיוצא לפני כולם
ובבקשה מכם לא לצפות בסרטונים בשבת וחגים

הרב זמיר כהן

הרב חיים כהן

05.04.2014

השיעור מתוך ובאדיבות אתר “החלבן”: http://ravhaim.org
באתר תמצאו מאגר מלא ומסודר של כל שיעורי הרב.
השיעורים בפורמט לצפייה והאזנה וניתנים גם להורדה.

קול צופייך | תשנ”ח ו’ שבט | פרשת | הלכות ט”ו בשבט | מרן הרב מרדכי אליהו

………………………………….­………………………..
לתכנים וסרטים נוספים בקרו באתר הרב מרדכי אליהו
http://www.harav.org/

פרשת הרב קניאל שליט”א כרמיאל תשע”א

פרשת הרב קניאל שליט”א כרמיאל

הרב פינטו שיעור מוסר על פרשת שיעור קונפרנס לאשדוד

חדש! פרשת – הכרת הטוב הרב הרצל חודר מומלץ ומרתק ביותר!!!

פרשת הרב אליהו אור

פרשת הרב דרוקמן

קול צופייך | פרשת תשע”ד | הלכות הנלמדות מהמן | הרה”ג שמואל אליהו

07.01.2014
שיעורו השבועי של מורנו הרב שמואל אליהו על פרשת בדינים והלכות הנלמדות מירידת המן במדבר.. צפייה מהנה..
………………………………….­­………………………..
לתכנים שיעורים וסרטים נוספים של הרב שמואל אליהו
בקרו באתר הרב מרדכי אליהו
http://www.harav.org/

הרב ברוך רוזנבלום פרשת

11.01.2014
דרשותיו המהממות של הרב ברוך רוזנבלום על פרשת השבוע המתקיימות בימי חמישי בעיר בני ברק ברחוב רבי עקיבא 52 בשעה 20:30

הרב שלמה לוינשטיין שליט”א –  פרשת  התשע”ב

27.01.2013
לעוד שיעורים של הרב ועוד רבנים אחרים יותר מ – 7.5000 שיעורים!!
בקרו בערוץ היוטיוב של ‘עמרם שלום פרידמן’

פרשת רב הצדיק רבי יוסף שובלי שליט”א.

קישורים:

http://www.breslev-midot.com/%D7%94%D… הרבי מליובאוויטש , rabbi melubavitz

שתי דקות תורה – חידושים קצרים על פרשת שבוע.

הידברות-הרב אורי זוהר-פרשת שמות

08.02.2012

פרשת שמות
הרב אורי זוהר ממשיך בסדר הפרשיות והמוסר שעומד מאחוריהם והפעם פרשת שמות.

מהרחו

29.07.2013   Rav Moshe Armoni

 

… פרשת

 

שיעורים על פרשת תזריע – כשרות בעלי חיים – לימוד בוקר בפרשה – -הרב דב ביגון – ערוץ מאיר – שיעורי תורה – יהדות

הרב אברהם חפוטא שליט”א

הרב יצחק רצאבי הדרשה השבועית מוצ”ש 19.1.13 פרשת

19.01.2013

הרב יצחק רצאבי שליט”א הדרשה השבועית פרשת בא תשע”ג – באדיבות אתר יהודי נט פרשת השבוע http://www.yehudy.net

הרב יונה מצגר

הרב שקד בוהדנה שליט”א – פרשת ” ” תשע”א.

 הרב משה סוסנה

01.01.2013

מה התועלת שיצאה מהשיעבוד במצרים? ומה עלינו ללמוד מכך.

שיעור שבועי הרב ניר בן ארצי שליט”א

פרשת השבוע

24.02.2010

הפרשה עוסקת בתרומת בני ישראל להקמת המשכן. כשבני ישראל היו במדבר היתה להם השגחה אלוהית שדאגה להם לכל צורכיהם ואילו למען הקמת המשכן הם מצטווים להביא בעצמם את מיטב החומרים. הרב רונן לוביץ’ משוחח עם ד”ר ענת פרוינד על החשיבות של תרומה לחברה ועזרה לזולת. צפו בתוכנית זו ואחרות בערוץ האקדמי- http://www.actv.haifa.ac.il/programs

Haftarah הפטרה‎ – Parashat Ahare Mot – Qedoshim אחרי מות קדשים (Moroccan מרוקאי & Spanish)

17.04.2013
Moroccan Daily Halakhot
La Halakha Marocaine Quotidienne
http://www.darkeabotenou.com

Haftara of Perashat Qedoshim during a year that this perasha is not read in conjunction with Aharé-Mot.

Moroccan Tune 0:00
Spanish Moroccan Tune 4:35

Ye’hezqel 20:2 – 20:20

Sung by: nz”y Ribi David Kadoch s”t – ‘Hazan of Abir Ya’aqob, Toronto, Canada

בקשות פרשת Bakashot Parashat

13.01.2011

On the Hilula of Baba Sali on Motsae Shabbat January 8th, the Sephardic Community got together at Abir Yaakob Congregation to sing the Moroccan Bakashot of Parashat Bo along with some of the piyutim of Yagel Yaakob.
Hazanim included:
R’ David Kadoch of Abir Yaakob
R’ Aviv Ouanounou of Magen David

Divre Torah address given by: Haham Amram Assayag

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Select Section WEEKLY Parasha Parshat Vaera Language : english, SHIURIM & COMMENTARIES MULTI-LANGUAGES,

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Section Jewish Parshat language hebrew, french, english, spanish, german, russian, Machon Meir, CHABAD, The Jewish Woman, YOUTH/TEENS SHIURIM & COMMENTARIES

Bereishit Rabbah:ויצו לאשר על ביתו הבוקר אור וגו’ – אמר רבי לוי: עובדא הוה בדרומית, מן חד פונדקי והוה קאים ולביש זוגוי בליליא. ואמר להון: דהוו תמן קומו פוקו לכון, דלוי…Sforno:ושים כסף איש בפי אמתחתו בידיעתם שתאמר להם שחפצתי לשלם להם טובה תמורת הצער שצערתים:

Onkelos Genesis:וּפַקֵּיד יָת דִּי מְמַנָּא עַל בֵּיתֵהּ לְמֵימַר מְלֵי יָת טוֹעֲנֵי גֻּבְרַיָּא עִיבוּרָא כְּמָא דִּי יָכְלִין לְמִטְּעַן וְשַׁוִּי כְסַף גְּבַר בְּפוּם טוֹעֲנֵהּTargum Jonathan on Genesis:וּפְקֵיד יַת מְנַשֶׁה דִמְמַנָא אַפִּיטְרוֹפּוֹס עַל בֵּיתֵיהּ לְמֵימָר מְלֵי יַת דִיסְקְיֵי גוּבְרַיָיא עִיבּוּרָא הֵיכְמָא דְאִינוּן יָכְלִין לְסוֹב…Ramban:ושים כסף איש בפי אמתחתו – לדעתם, כי אמר להם ידע אדני כי עשה לכם חמס  ויבקש להטיב לכם, שאם עשה זה כפעם הראשונה שלא לדעתם, היה להם התנצלות בגביע שנעשה בו…Targum Jonathan on Genesis:וְיַת אוֹגְבִינִי אוֹגְבִין דְכַסְפָּא שַׁוֵי בְּפוּם טוֹנָא דִזְעֵירָא וְיַת כְּסַף זַבִּינוֹי וְעָבַד כְּפִתְגָמָא דְיוֹסֵף דְמַלֵילSforno:תשים בפי אמתחת הקמן לראות איך ימסרו עצמם עליו כדי להצילו:Read More Button--orange  from sefaria.org

 Rabbi Dov Begon

Rabbi Riskin’s Insights into Parshat ….- “Torah Lights”

Rabbi Chaim Richman,Temple Institute, Weekly Torah Portion:

Rabbi Yitzchok Minkowicz

CHEVRATPINTO

Short Self Improvement lesson – Parashat Vaera – R. Avraham Levichaim – Yachad Kollel

13.01.2015
This Video has been recorded at Yachad Kollel or at one of its events. 
Yachad is an independent, non-profit organization dedicated to educating and enriching the lives of Persian Jews in all walks of life, be it students, young professionals or families. Opportunities for exploring Jewish heritage and literature are offered through one-on-one study sessions, youth groups, singles gatherings, office lunch-and-learn programs, marriage and parenting workshops and many more weekly classes and activities. Maintaining all these vital activities — & the ability to respond to the ever-growing demands for these services — require a great deal of daily commitment, knowledge, experience, and financial investment.

  R. Herschel Finman .

  R.Rabbi Joel Finkelstein of ASBEE .

<https://www.youtube.com/watch?v=WXLiOm45fBg&list=UUHua0Yhz9y6LVcO_Dcheb0Q

  Rabbi Avraham Tzvi Schwartz .

kollel613

Rabbi Shlomo Katz: Parshat;;;;;

Sam Thurgood .

 Harry Rothenberg.

Parashat Va’eira 5772 ● Ten phrases of redemption ● Rabbi Yitzchak Ginsburgh

Vaera | Rav Reuveny

 11.01.2015
In the Parsha of Vaera the names Hashem describe His actions. G’d wants the world to know that the world is directed by G’d. Our mission is to teach the world that there is only one G’d.
























Shaare Tefila Three Minutes of Torah:









Video Vort: Parshat…. With Rabbi Eric Goldman

All Rabbi Yosef Mizrachi Videos

A Mayanot Moment- Parshat ….

Shiurim Rabbi Yosef Chaim Schwab

Partners In Torah Video

http://www.partnersintorah.org brings you Harry’s Video Blog and the always entertaining Harry Rothenberg. One of the laws of charity requires the community to restore a wealthy person who loses his money to his previous level of lifestyle. Why?
Stay tuned for Harry’s weekly video blog where he will be highlighting the weekly Torah portion, a mitzvah, or a Jewish holiday along with a contemporary application and a healthy slice of humor.

Mark Sabbagh WEEKLY Parshat

C”K Moreinu Harav Avraham Moyal shlita

קריאת התורה הפטרה ומפטיר Torah Reading

Rabbi Minkowicz Weekly Torah Lesson Parsha …

06.05.2014
Rabbi Minkowicz’s Weekly Torah Lesson: A Place Where Life’s Most Difficult Questions Are Answered

Prof. Yaakov Brawer Ph.D. by learntorah.c

07.08.2013

Torahtalk: Parsha…..Rabbi Moshe Weisblum

Parashat ….. Netiv Center For Torah Study in Houston Texas

This is the Official Youtube channel of Netiv Center For Torah Study in Houston Texas. It purpose it to teach Universal Torah to the nations. Neitv is a diverse community of individuals from all walks of life dedicated to God and His Torah.

Rabbi Harroch

2014 02 27 Sfas Emes on Parasha …with Reb Aryeh

Rav Sprecher Parashat HaChodesh 5774

24.03.2014


Rabbi Yosef Mizrachi – “Parashat …..”

17.12.2013
Visit Rabbi Yosef Mizrachi Web Site – http://www.divineinformation.com/

Parashat….. with Rabbi Avraham Gaon Highlights BukharianCommunity .com

Parshat … Rabbi Yitzchak Ginsburgh

Harav Ginsburgh’s English Channel









Likutei Torah

The purpose of this channel is to give a quick opportunity for a person that wants to learn the Likutei Torah on the Porsho but does not have the time and energy to do so.

Shlomo Katz Nigun of the Week

Parshat…. – Seeing the Bigger Picture

Dedicated by the Weissberg Family of Chicago, IL in memory of Blima Shoshan Bat Reuvain and Shlomo Issur ben Yehudah Aryeh





Rabbi Yosef Mizrachi – Parshat and more…

15.12.2011
Visit Rabbi Yosef Mizrachi Website – http://www.divineinformation.com/





Rabbi Moshe Weisblum

Daf Yomi Talmud Succah page 6 Gemarrah Succot Rabbi Weisblum דף יומי תלמוד גמרא סוכה ו׳

Rabbi Svirsky

Rabbi Sam Thurgood




Select Section WEEKLY Parasha Parshat Vaera Language : french , SHIURIM & COMMENTARIES MULTI-LANGUAGES,

thetheme1

Section Jewish Parshat language hebrew, french, english, spanish, german, russian, Machon Meir, CHABAD, The Jewish Woman, YOUTH/TEENS SHIURIM &amp; COMMENTARIES

 

Rav Yossef David

Rav TOUITOU

Pour chaque chose Hashem donne un temps

HEVRATPINTO

Rav Yossef Tordjmann présente: Paracha

Cours dédié à la mémoire des quatre victimes d’Hypercasher Yoav Hattab, Philippe Braham, Yohan Cohen, François-Michel Saada ; des victimes de Charlie Hebdo Elsa Cayat, George Wolinski, Bernard Maris, Charb, Cabu, Tignous, Honoré, Mustapha Ourrad, Frédéric Boisseau, Michel Renaud, Franck Brinsolaro, Ahmed Merabet, Clarissa Jean-Philippe ; et bien sur pour le Rav Chmouel ben Harav Haim Hillel, Bilha Braha bat Rahel, Messaouda Touna bat Esther, Eliyahou ben Mi’hael, Rav Herera d’Aix les Bains, Mi’hael Khalfa ben Fradji, Taita bat Reine, Messaouda bat Marie, Germaine Marie bat Fortunée, Eizer ben Chimon, Esther bat Giora Halevy ; ainsi que pour la guérison totale de Chlomit Haya bat Sarah Souïra, Rav GaVriel ben Sultana, Zaza bat Zaïro, Zairo bat Zaza, Aaron ben Zaza, Yvette Saada bat Zaza, Zaava Devorah bat Michelle Mikhal, Ilana Mazal bat Esther, Yaacov ben Rahel, Rivka bat Devorah, Rivka bat Esther, Rinat bat Hava, Asnat bat Bahïya, Patricia bat Myriam, Yonathan shimshon ben Baco, Odaya Haya bat Vicky Rivka Shila, Haim Mickael ben Rivka, Makhlouf ben Haya, David ben Rahel, Yehouda ben Rahel, Mike Meyer Haim ben Simha, Esther bat Rahel, Chalom ben Avraham, Eliyahou ben Chlomo, Ilan Eliahou ben Yvette Hanna, Haim ben Hamous, Avraham ben Louise, Yossef ben Avraham, Myriam bat Zohra, Ilan Chimone ben Arlette, Fanny Hanna, Corinne bat Faustine, Mi’hael Refael ben Gzala, Aziza bat Kamir, Lea bat Rakhmouma, Atou bat Kamouna, Ephraim ben Tata Odette et Yossef ben Julie Haya.

Vivre avec la Paracha: Vaera – 613TV
















VAÉRA “JE SUIS BÈGUE” 10’36

 22.12.2013

DETRUIRE LE MAL DANS TOUTE SA FORCE

Rav David A. PITOUN – Parasha & Hala’ha : Le devoir de reconnaissance – Birkat HaGomel (Vaera)

 23.12.2013

Toutes nos excuses pour le mauvais positionnement de la caméra …
Pourquoi Moshé Rabbenou n’a t-il pas exécuté lui-même les 3 premières plaies d’Egypte (Sang, grenouilles et poux) ? – Être reconnaissant même envers de la matière – La reconnaissance n’a pas de limite – Devoir de reconnaissance même pour un bienfait qui n’a pas duré – Règles de la Birkat Ha-Gomel – Explications des termes de la Birkat Ha-Gomel – Conditions pour réciter la Birkat Ha-Gomel – Une femme est-elle tenue de réciter la Birkat Ha-Gomel ? – Jusqu’à quand peut-on réciter la Birkat Ha-Gomel ? – Birkat Ha-Gomel après un voyage : Usage des Séfaradim et des Ashkénazim sur ce point
Cours enregistré le 23 décembre 2013 à la synagogue de la Fraternité à Villeurbanne France. Vos questions à sheelot@free.fr

Paracha Vaera:La emouna-Rav Sadin-UneSemaineDeLimoud

 26.12.2013

Visionner plus de cours vidéo sur http://unesemainedelimoud.fr
Shabat Shalom

La paracha de la semaine : Vaéra. Un dévoilement spirituel par le matériel.

 23.12.2013

La paracha en 5 minutes.
5 minutes sur la paracha de cette semaine Vaéra par le Rav Eliézer Arnauve.

La Paracha de la semaine: Vayéra

13.11.2008

Le Rav Mordochaï Bensoussan, ancien Grand-Rabbin de la région Nice-Côte d’Azur et actuel directeur du département francophone de l’institut Ariel, nous apporte ses commentaires sur la Parasha de la semaine, la Parasha “Vayéra”. 13/11/08














RavRaphaelPinto

“Vivre avec la Paracha – 613TV

Rav TOUITOU, Parashat …

 

Une vie après la mort?


Parachat

03.11.2014


Diffusons la Torah

PARACHA ET LOIS RAV BARKATZ

Rav Chlomo Atlan

La paracha de la semaine Le Rav Mordochaï Bensoussan

Chiourim.com – Institutions Bnei Torah

Rav Jeremy

Diffusons la Torah

Paracha de la semaine

Paracha …..Rosée de Miel

 

Shiurum Rav TOUITOU

613 TV.

Rav Avraham Kadoch.
Rav Ouri Banon.

Rav Raphael Pinto Paracha ….

Paracha ….. – http://www.mptorah.net

PARACHAT….

02.05.2012
TOUT SUR BRESLEV EN VIDEOS SUR http://www.nahmanmeouman.com

Limoud Torah Ron Chaya

Peiner, puis faire les Mitsvots avec joie, cela apporte en nous l’amour de D-ieu !

23.03.2014

Rav Ron Chaya et Leava vous présentent ” Peiner, puis faire les Mitsvots avec joie, cela apporte en nous l’amour de D-ieu ! “.

Pour visionner d’autres cours : http://www.leava.fr
Pour s’inscrire à la Newsletter du Rav Chaya :http://eepurl.com/lIlEH
Afin de poser votre question au Rav : http://www.leava.fr/questions-reponse…
Contact : contact@leava.fr

Conférence du Rav Yehouda Ben Ichay sur: Fraternité et Justice Sociale (1/2)

Conférence du Rav Yehouda Ben Ichay sur: Fraternité et Justice Sociale (2/2)

22.09.2011
http://www.chalom-jerusalem.com/frate&#8230;

Dans le cadre du séminaire annuel d’Eloul du Centre Yaïr-Manitou et du Centre Communautaire Francophone Emouna Cheléma , le Rav Yehouda Ben Ichay a donné une conférence sur un sujet d’actualité:
Fraternité et Justice Sociale
Le séminaire est dedie à la mémoire du président du Centre Yaïr Manitou, Mr Gérald Sananès qui l’avait preparé

Rav Ben Ichay רב בן ישי בצרפתית

michkenot yossef

Rav Jeremy  Diffusons la Torah

Dva’h Mal’hout Parachat ….

 19.03.2014

Etudes avec Yaacov Corda

Parachat … Rav TOUITOU

Cour de torah sur la Paracha ….par Avy Allouche, d´après les cours du Rav Corda

Rav Yossef Tordjmann présente: Paracha …..

02.03.2014
Cours dédié à la mémoire de Fortunée Messaouda bat Myriam, Esther bat Messaouda, Victor Haim ben Atou, Martine Aziza bat Yvonne Myriam, Reine bat Haki, Dina bat Diamanté, Gaston Haim Yehouda ben Rina, Moche Dov ben Haziza et Julie Zouira bat Kouika, ainsi que pour la guérison complète du bébé Odaya Haya bat Vicky Rivka Shila, Antoine ben Emile, Haim Mickael ben Rivka, Makhlouf ben Haya, David ben Rahel, Yehouda ben Rahel, Mike Meyer Haim ben Simha, Touna bat Esther, Esther bat Rahel, Chalom ben Avraham, Haya bat Rahel, Hamous ben Rahel, Eliyahou ben Chlomo, Moche ben Avraham et Bilha Braha bat Rahel.

chiourim Rabbanim

Rav Yaacov Corda

Chiourim.com – Institutions Bnei Torah

 

Paracha de la semaine Rav Yehouda Ben Ichay de la Communauté Emouna Cheléma à Jérusalem

5 minutes sur la paracha de cette semaine par le Rav Messod Touboul.

Rabbanim Torah Box

 

Rav Raphael Pinto

PARACHA DE LA SEMAINE 5774

Torah-Box.com Rabbanim

PARACHA DE LA SEMAINE

Paracha de la semaine : Rabbanim …

hassidout

La paracha de la semaine … Rabbin Joseph Abittan

La paracha de la semaine … Rabbin Joseph Abittan

La paracha de la semaine … Machon Oran

Torahnet

 

Parachat de la semaine …. Chalom Jerusalem….

Le Rav Yehouda Ben Ichay de la Communauté Emouna Chéléma à Jérusalem nous explique le commentaire du Rav Munk dans La Voix de la Thora sur le verset Vayikra XI, 42 de notre paracha: Chemini שמיני

Vous pouvez vous procurer en ligne les livres La Voix de la Torah du Rav Elie Munk par ce lien http://www.amazon.fr/gp/search?ie=UTF&#8230;

© Filmé et mis en ligne par Denis Kassel
Tél 052-886 55 25

Grand Rabbin Gilles Bernheim

04.03.2014

Grand Rabbin Gilles Bernheim / Parasha ….
Radio Shalom
4 mars 2014

1-frenchparacha

Select Section WEEKLY Parasha Parshat Vaera Language : russian, german, SHIURIM & COMMENTARIES MULTI-LANGUAGES,

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Section Jewish Parshat language hebrew, french, english, spanish, german, russian, Machon Meir, CHABAD, The Jewish Woman, YOUTH/TEENS SHIURIM &amp; COMMENTARIES

 

Rabbi Dov Begon

ДВАР МАЛХУТ – Недельная глава Торы ВАЭРА – 5752

Урок Торы Недельная глава Ваера

Недельная глава ВаЭра



Недельная глава с Ашером Альтшулем. Глава Вайера



РБеерот Ицхак

Махон-Меир (Книга Берешит)

Махон-Меир (Книга Шмот)

Недельная глава Ваикра

Махон-Меир (Книга Бемидбар)

Махон-Меир (Книга Бемидбар)

Махон-Меир (Книга Дварим)

Недельная глава

Каждый день есть новое видео о Иудаизме

✡ ✡ ✡ ✡ ✡ ✡ ✡ ✡ ✡ ✡ ✡ ✡ ✡

Просим всех кому нравится

наш канал ⇒ ПОДПИСАТЬСЯ

Недельная глава с Ашером Альтшулем. Глава…

12.03.2014

Ашер Альтшуль беседует о недельной главе Торы в cвете сегоднешней риальности.

http://www.orazion.org

Глава ….

29.03.2012 Rav Moshe Chaim Levin

http://www.chabadkensington.com

בית חבד לדוברי רוסית בארהק

Недельная глава 

Rav Moshe Chaim Levin

25.12.2012г. Недельная глава Торы

11.02.2013

Занятие по недельной главе Торы проходит в нашей общине регулярно. В сезоне 2012-2013 – по вторникам, 19:40 – 21:00.

Раввин общины, Йосеф Херсонский разработал формат этого занятия:

– Мини-урок (15-20 минут) помощника раввина

– Часовое занятие раввина, в котором участникам предлагается выбрать наиболее интересующие их темы из сюжета недельной главы. В начале занятия раввин делает общий обзор главы и предлагает участникам список тем, упомянутых в главе + пояснения, каким образом эта тема актуальна сегодня. Каждый участник озвучивает 3 наиболее интересующие его темы. Рейтинг интересующих тем формирует программу занятия.

Данное занятие провел полностью помощник раввина ввиду того, что раввин был в отъезде.

Каждый день есть новое видео о Иудаизме

Daniel Naftoli Surovtsev

КОЛЛЕЛЬ ПРИ ИЦХАК

Официальный сайт программы “Лимуд” под руководством рава Мойше Шапиро и рава Звулуна Шварцмана

The official website of the “Limmud” under the leadership of Rabbi Moshe Shapiro and Rav Schwartzman Zebulun

Недельная глава  Rabbi Sergei Kruglyanitsa

Недельная глава Rabbi Svirsky

Недельная глава Rav Chaims Haulov

Недельная глава Торы


nerhashem channel

Parshat  Language : german

La Table Ouverte – 16.01.2015

La Table Ouverte – ein Restaurant du coeur für mittellose Juden in Nizza. Ein Beitrag von Robert B. Fishman. Sowie Parascha “Va erá” von Rabbiner Joel Berger.

Von Kirche zu Synagoge – die Schlosskirche in Cottbus – 09.01.2015

Am 27. Januar wird die ehemalige evangelische Schlosskirche in Cottbus als erste neue Synagoge im Land Brandenburg eingeweiht. Ein Beitrag von Rocco Thiede. Sowie Parascha “Schemot” von Rabbiner Joel Berger.
BR.de (zur Startseite)

“Erzähl es deinen Kindern: Die Torah in fünf Bänden” – 02.01.2015

“Erzähl es deinen Kindern: Die Torah in fünf Bänden” – ein Beitrag von Kristina Dumas, sowie die Parascha “Wajechi” von Joel Berger.

Rabbanim Shiurim

Rav Joseph Pardes

Wochenabschnitt Parashat “Vaera” – Rabbiner Ehrenberg

Raw Frand zu Parschat Wa’era 5774

Einen Ausschnitt des Gesamtbilds betrachten

Es gibt eine direkte Verbindung zwischen dem Ende des Wochenabschnitts Schemot und dem Beginn des Wochenabschnitts Wa‘era. Am Ende von Schemot, erscheinen Mosche und Aharon gemeinsam vor Pharao und präsentieren die Aufforderung G-ttes: „Lass mein Volk ziehen, auf dass es in der Wildnis für Mich feiern möge.“ [Schemot 5:1]

Doch Pharaos Reaktion ist nicht nur, dass er die Juden nicht fortziehen lassen möchte, sondern er ist auch entschlossen, ihr Leben noch schwerer zu machen. Während Pharao zuvor die Juden mit Stroh beliefert hat, um die Ziegelsteine herzustellen, würden sie von nun an dieselbe Menge Ziegelsteine herstellen müssen, während sie ihr Stroh selbst einzusammeln hätten. Somit erschien Mosches erster Besuch in Pharaos Palast kontraproduktiv.

Leute aus dem Volk – gemäss unserer Weisen, Datan und Awiram – kritisierten Mosche und liessen ihn unmissverständlich wissen, dass er die Probleme nur verschlimmert habe. Mosche war bestürzt über diesen Rückschlag. Er hinterfragte G-tt hinsichtlich der Wirksamkeit seiner Mission. Dies ist das Fazit des fünften Kapitels des Wochenabschnitts Schemot.

Kapitel 6 wiederum (letzter Vers von Parschat Schemot) beginnt wie folgt: „Haschem sprach zu Mosche: ‚Jetzt wirst du sehen, was ich Pharao antun werde, denn durch eine starke (Meiner starken) Hand wird er sie ausweisen, und durch eine starke (seiner starken) Hand wird er sie aus seinem Land vertreiben.“ [Schemot 6:1]. Nach unseren Weisen (hebr. Chasal), war der Allmächtige zornig auf Mosche, weil dieser Ihn beschuldigt hatte, „die Situation verschlimmert zu haben“.

Teile des jüdischen Volkes zeigten eine ausserordentlich natürliche und verständliche Reaktion. Wir als menschliche Wesen sind an Zeit und Raum gebunden. Unsere Sicht auf das Leben ist äusserst schmal. Wir sehen das Hier und Jetzt, aber nichts darüber hinaus. Es ist in etwa so, als würde man sich einem schönen Bild nähern und so nah heranrücken, dass man nur noch einen kleinen Ausschnitt dessen sieht, was das Bild ausmacht. Der einzige Weg, ein Bild geniessen zu können, besteht darin, es mit ausreichendem Abstand zu betrachten und es in seiner Ganzheit auf sich wirken zu lassen.

Dies ist vielleicht, was der Talmud [Berachot 10a] meint, wenn es ein Wortspiel macht mit dem Vers: „Ejn Zur Ke’Elokejnu – Es gibt keinen G-tt (hebr. Zur, wörtl. Felsen) wie unseren G-tt“ [Schmuel I, 2:2]. Der Talmud interpretiert diesen Vers wie folgt: „Es gibt keinen Künstler (hebr. Zajar, wörtl. Maler) wie unseren G-tt.“ G-tt befindet sich inmitten Seiner Arbeit an einem Gemälde – doch nicht eines, das sich von einer Wand zur anderen erstreckt, sondern vom Beginn bis zum Ende der Zeit. Oftmals verhalten wir uns wie jemand, der sich (wie mit einer Lupe) einem winzigen Abschnitt des Gemäldes nähert und versucht, der daraus ersichtlichen Botschaft des Künstlers einen Sinn abzugewinnen.

Dies ist, was mit den Juden in Ägypten geschehen ist, nachdem Mosche seine erste Begegnung mit Pharao nach dessen Rückkehr nach Ägypten hatte. Die Hoffnungen des Volkes waren genährt und gestiegen, nur um kurze Zeit später zerschmettert zu werden. Nicht nur, dass sich ihre Situation nicht gebessert hatte, sondern sie wurde sogar schlimmer! Sie betrachteten eine Momentaufnahme – einen Schnappschuss – und nicht das Gesamtbild.

Im Endeffekt stellte das jüdische Volk die altbekannte Frage: Warum geht es den schlechten Menschen so gut und den guten Menschen so schlecht? Es gibt tatsächlich keine umfassende, irdische Antwort auf diese Frage, doch ein Teil der Antwort besteht darin, dass wir nur eine Momentaufnahme sehen – und nicht das ganze Bild. Aus diesem Grund hinterfragen wir es.

Der Midrasch besagt, dass wenn ein Mensch die Wege der g-ttlichen Vorsehung verstehen möchte, er im übertragenen (metaphorischen) Sinne verwirrt wird zwischen dem Anblick des „Unglücks und der Bandage“. Rabbi Jehoschua ben Levi erklärt, dass das Wesen des Allmächtigen nicht dem eines Menschen aus Fleisch und Blut entspricht: Ein Chirurg schneidet mit einem Skalpell, doch er heilt mit Stichen, Bandagen und Medizin. Der Chirurg heilt nicht mit dem Instrument, mit dem er schneidet. Der Allmächtge jedoch bringt die Heilung mit demselben Instrument, das er verwendet, um die Plage auszulösen – wie wir an Josef sehen können: Er wurde wegen seiner Träume in die Sklaverei verkauft (wie die Brüder sagten: „Hier kommt der Träumer“) und er wurde durch Träume in den Adelsstand (zum Vizekönig) erhoben – dank seiner Fähigkeit, die Träume Pharaos zu interpretieren.

Wenn wir inmitten der Geschichte über den rechtschaffenen Josef anhalten würden, kämen wir zur Schlussfolgerung, dass Träume sein Verhängnis waren. Doch wie der Midrasch aufzeigt, ist er über Träume an die Macht in Ägypten gelangt. Der scheinbare Ursprung des Problems entpuppte sich als die grösste Quelle der Heilung.

Raw Simcha Sissel Brody, der Rosch Jeschiwa (das Oberhaupt der Talmudschule) von Chewron, s.A., hörte den folgenden Gedanken von Raw Mosche Mordechai Epstein, dem Rosch Jeschiwa von Slobodka, s.A.: Man stelle sich vor, wie es gewesen sein muss, die Spanische Inquisition zu durchleben. Man stelle sich vor, wie es gewesen sein muss, am 9. Aw 1492 ein Jude gewesen zu sein. Spanische Juden wurden vor die Wahl gestellt, zum Christentum zu konvertieren oder mittellos das Land zu verlassen. 300‘000 Juden verliessen lieber mittellos das Land, als zum Christentum zu konvertieren.

Nach all dem, was die Juden der spanischen Gesellschaft beigetragen hatten (der Finanzminister Don Isaak Abarbanel hatte einen Grossteil seines Privatvermögens aufgewendet, um die Regierung des Königspaares Ferdinand und Isabella zu finanzieren), war es eine unfassbare Ungerechtigkeit, was die Spanier den Juden antaten. Was spielte sich wohl in den Köpfen der Juden jener Zeit ab? Was würden du und ich denken, wenn wir als Juden in dieser Ära leben würden? Wahrscheinlich würden wir denken: „Spanien wird es zurückbekommen! Der Allmächtige wird es ihnen vor unser aller Augen heimzahlen!“

Stattdessen segelte Kolumbus an genau diesem Tag – dem 9. Aw 1492 – hinaus aufs Meer und machte die grösste Entdeckung, die je ein Land in den vergangenen 500 Jahren gemacht hatte! Die Entdeckung der Neuen Welt und all der Rohstoffe machte Spanien zu einem grossen, wohlhabenden und mächtigen Land – der Supermacht in der Welt jener Tage! Es dauerte fast 100 Jahre – also weit über die Lebenszeit der ins Exil vertriebenen Juden hinaus, dass die Spanische Armada besiegt wurde. Die Vertriebenen hatten das nicht mehr mitbekommen. Sie gingen mit dem Gedanken ins Grab: „Dies ist die Thora und dies ist ihr Lohn? Ist dies die Gerechtigkeit des Allmächtigen, dass Spanien diesen grossen Coup landen sollte – ausgerechnet an jenem Tag, an dem sie uns rausgeschmissen haben?“

Doch die Ironie an der Sache ist, dass „jene, die Er schlägt, Er auch heilt.“ Die Ironie ist, dass Spanien dem jüdischen Volk eines der grössten Gefallen getan hat, die ihm jemals getan wurden: Sie entdeckten Amerika! Etwa 300 Jahre lang konnten Juden problemlos nach Amerika einwandern. Als es keinen anderen Ort gab, wo man hingehen konnte – vor und nach dem Holocaust – war Amerika der Rettungsanker für Abertausende Juden. Amerika war auch das rettende Ufer für Tausende Juden, die zur Jahrhundertwende Russland verliessen, anstatt sich mit den Pogromen des zaristischen Russlands auseinandersetzen zu müssen. Amerika rettete einen grossen Teil des jüdischen Volkes.

Wer war dafür verantwortlich? Die spanische Regierung, die als Instrument des Schöpfers dieser Welt fungierte. Doch dies dauerte 400 Jahre! Von 1492 bis zum späten 19. Jahrhundert vergingen 400 Jahre! Man stelle sich vor, dass man diese Welt mit dem Gefühl verlässt, es gäbe in ihr keine Gerechtigkeit, weil niemand 400 Jahre lebt.

Dies ist die Lektion der g-ttlichen Vorsehung (hebr. Haschgacha). Es gibt keinen Zur (G-tt) wie unseren G-tt. Es gibt keinen Zajar (Künstler bzw. Maler) wie unseren G-tt. Es ist noch immer ein unvollendetes Werk, das sich in Arbeit befindet, denn die Geschichte wird weiterhin geschrieben.

Das jüdische Volk beschwerte sich bei Mosche Rabbejnu: „Du hast die Situation verschlimmert! Jetzt müssen wir noch mehr leiden!“ Sie erkannten jedoch nicht, dass ihr zunehmendes Leid (die gleiche Anzahl Ziegelsteine ohne geliefertes Stroh herstellen zu müssen) ihnen 190 Jahre der ursprünglich verhängten Sklaverei ersparte. Statt 400 Jahre in Ägypten verbringen zu müssen, mussten sie nur 210 Jahre bleiben. Als was für ein Gefallen sich das herausstellte! Doch es gab viele Juden, die ins Grab gingen, ohne jemals erkannt zu haben, dass weil sie das Bild nur aus nächster Nähe betrachtet hatten, ihnen der volle Verlauf der Geschichte nicht ersichtlich war.

Die Lehre aus Ägypten und die Lehre aus Spanien – und mit G-ttes Hilfe mögen wir auch eines Tages den Sinn des Holocaust erkennen – ist, dass dies die Wege des Allmächtigen sind. Wir müssen warten. Es ist sehr schwer für uns, besonders wenn man leidet. Doch eines Tages, mit G-ttes Hilfe, wird alles einen Sinn machen.

 

Rav Frand, Copyright © 2013 by Rav Frand und Project Genesis, Inc und Verein Lema’an Achai / Jüfo-Zentrum.

Weiterverteilung ist erlaubt, aber bitte verweisen Sie korrekt auf die Urheber und das Copyright von Autor, Project Genesis und Verein Lema’an Achai / Jüfo-Zentrum und auflearn@torah.org, sowie www.torah.org.

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Section Jewish Parshat language hebrew, french, english, spanish, german, russian, Machon Meir, CHABAD, The Jewish Woman, YOUTH/TEENS SHIURIM &amp; COMMENTARIES

 

  Rab Natan Menashe

Parashat Vaera (traducción simultáneo en español) (08/01/13) [full video]


Rabino Aharón Shlezinger

Shiur Rab David Perets : – parashat

Rab Mijael Perets – parashat vaera, hashem castigo a parho

13.01.2015
adelantar tefila antes de los problemas

Parashat Vaera (traducción simultáneo en español) (08/01/13) [full video]

Rab Mijael Perets – se puede vender libro de tora que ya tiene duplicado?

13.01.2015

Página de Torá y judaísmo del Rabino Juan Mejía: Torá sin fronteras.


Parashat Vaera -Rabino Iona Blickstein


















<h1Yaakov Benlev – Parasha …..Português – Kehilah Beit ‘Or

Rab Mijael Perets – parashat …..






Tzion Shelanu

Los polos opuestos se atraen pero no se entienden

KolIsrael.TV Comunidad de Torah

Parasha …..Shmuel Friedman

Rabino Aharón Shlezinger




Moshe shneur

videos with various things from Moshe Shneur Blum,one tamim(lubavitcher boy)from mexico,as contains messages from the inner part of the torah,the chasidut ,to everyone,songs and more

Comentario Parashat ….. – Rabino Pablo Gabe Kehilá de Córdoba

Centro Unión Israelita

Parashat …..Shavei Israel

Clase de Torá, sobre la parashá de la semana Behar. Brindada por el Rabino Nissán Ben Avraham, descendiente de chuetas que retornó al judaísmo y se desempeña hoy día como enviado de Shavei Israel en España. Para más información sobre las actividades de Shavei Israel http://www.shavei.org, blog para Bnei Anusim http://www.casa-anusim.org

KolIsrael.TV Comunidad de Torah

Parashat…..Rabino David Tabachnik

Comentario de la parashá de la semana por el Rabino David Tabachnik, director de los Institutos Ariel.

Parashat… Rav Rony Gurwicz

Parashat……….. – Shiur Rab David Perets

Parashat …….

 Rabino Alfredo Goldschmdit

Parasha …. segunda parte Rabino Moshe Abravanel

Rab Yacar: Tora HD (Periodismo Kosher)

PARASHAT…..

  20.06.2012

Mensaje del Rabino Itzjak Ginsburgh para la parashá …
GAL EINAI EN ESPAñOL http://www.dimensiones.org info@galeinai.org
http://www.galeinai.tv http://www.radio.galeinai.tv
Hay algo muy especial con respecto a los mandamientos, acerca del concepto de ordenar, mandar. Ordenar, en primer lugar implica reinado, ¿Quién da órdenes, quien manda? El rey, un rey ordena. Entonces, el hecho que toda la Torá sea un libro de preceptos, quiere decir que todo su propósito es el de revelar, manifestar el reino de Dios en la tierra, que Hashem Hu Hamelej, que Dios es el Rey, Él ordena y nosotros cumplimos, lo que Él ordena nosotros lo hacemos.

שיעור שבועי בשעה שהקדימו

Parshat …Harav Yitzchak Ginsburgh

21.03.2012
Video Mensaje Semanal del Rabino Itzjak Ginsburgh shlita
desde Israel
http://www.dimensiones.org

Rabí Aharón Shlezinger, .

Parashat…  Harav Yitzchak Ginsburgh

Parashat…  Rabino Alfredo Goldschmdit

Parasha Rabbanim, Rav Bracha

Parashat de la semana Rabino Moshe abravanel – A forma certa de estudar Torá

Parashat Rabino Iona Blicktein

 

Parashá

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S.E.M.Mrs. Hudi Elsant Parshat Torah Vaera 5774

hebrew. Rav Yammer ParshatVaera

Parashat Vaera 5773

Jewish Torah Parsha Insights: Parshat Va’eira: The Greater Good

Parshat Va’eira: Awe of the Abode

Parshat Va’eira: Pharoah’s Iron Heart

Jewish Torah Insights Parshat Va’eira: What Your Parents Never Saw

הרבנית אהובה ארד- פרשת וארא- התקווה היא הגאולה

הרבנית אהובה ארד- פרשת וארא- התקווה היא הגאולה

HEBREW

 

Parasha Sh’mot


 


KipaVod http://www.kipa.co.il

JCC Krakow

channel of JCC Krakow – the Jewish Community Centre of Krakow.

פרשת השבוע לאור הברית החדשה

מכון תורני לנשים MATAN

Thoughts on Parashat DrishaInstitute

הרבנית אהובה ארד- פרשת ..


The Van Leer Jerusalem Institute – מכון ון ליר בירושלים

פרשת השבוע לאור הברית החדשה

אשת חיל

ערוץ וידאו לנשים חרידיות – שיעורי תורה לצפייה ולהורדה, שיחות וראיונון עם נשים מיוחדות בעלות מקצוע , טיפים חשובים ושימושיים לכל אחת, שווה להכנס ולהתרשם…

The Van Leer Jerusalem Institute – מכון ון ליר בירושלים·

Online Torah Study (OneShul.org)

Thoughts on Parashat  …

How is doing a voluntary mitzvah like wearing a snazzy outfit? Parshat …. Rabbi Ari Strulowitz

Parshat Vayikra opens the third book of Torah by outlining korban, burnt offerings. Rabbi Ari Strulowitz of Midwest NCSY, interprets the wording of the second verse: “a man from AMONG you brings a sacrifice.”
While some mitzvot are must-do’s but many others are voluntary, and so perhaps this sacrifice is a voluntary one. Why does this matter? Find out!

שיעור דבר מלכות לנשים, פרשת

הרבנית אהובה ארד- פרשת

הצפייה לנשים בלבד!!

פרשה בשניים

פרוייקט ייחודי של עין פרת – המדרשה באלון בשיתוף עם ynet יהדות, במסגרתו מסבים בכל שבוע שני אישים המלמדים במדרשת עין פרת באלון, סביב מחשבות אודות הפרשה, בזוויות שונות ומעניינות.
דרך נעימה ומרעננת להיכנס אל תוך השבת

A Mayanot Moment – Parashat  – Rebetzin Hendel

Questions and Answers for Today’s Jewish Woman

 

Parshat…. Naaleh.com

 

Rabbanit Iris Tomer Devorah: Mishneah Torah LaRambam Walking in His Ways HEBREW

Rabbanit Yehoshua Rabbanit Batia Yehoshua’s weekly shiur in Queens, NY.

Two minute Torah

Good and Evil: Understanding our Choices

Right and wrong, good and evil; they are all clear cut examples of choices. But as Rachael explains, life is not always a choice between two options.

Rachael’s Centre for Torah, Mussar and Ethics is a not for profit, charitable organization that focuses on sharing and applying Jewish wisdom from a woman’s perspective.
Dr. Rachael Turkienicz, our founder and executive director, has developed a unique approach to revealing these ancient truths in the context of a modern world. Rachael holds a Ph.D. in Talmudic and Midrashic Studies from Brandeis University. Currently she is a Professor at York University in both of its Education and Jewish Studies faculties. Rachael is an influential and needed woman’s voice within Judaism today.
Rachael’s Centre in Toronto and rachaelscentre.org are pluralistic, community based, unaffiliated and open to people of all backgrounds. The core of the Centre and its programmes is the wisdom of Jewish text presented through a female lens. Rachael’s Centre also offers programmes and courses on the interior moral and life systems of Mussar (Jewish ethics).

Popular Shabbaton & NCSY videos

Celebrate 60 years of NCSY at the historic Shabbaton this Spring. Sign up online at your regional website or go to http://www.ncsy.org

Popular Shabbaton & Chabad videos

A fantastic group of Young Adults from Chabad NDG in the heart of Montreal’s trendy Monkland Village went down to Crown Heights, New York for an incredible Shabbaton weekend. It was the best of both the physical and spiritual worlds. This is a 6 minute documentary of our journey, reflections and inspirations… hope you enjoy it!

Filmed by Rabbi Yisroel Bernath on Canon Powershot SD1400 IS
Edited in iMovie for iPhone

Chabad.org, OU.org , Machon Meir , and more… WEEKLY Parasha Parshat Vaera , Language : english,SHIURIM & COMMENTARIES MULTI-LANGUAGES,

 

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Section Jewish Parshat language hebrew, french, english, spanish, german, russian, Machon Meir, CHABAD, The Jewish Woman, YOUTH/TEENS SHIURIM &amp; COMMENTARIES

 

Machon Meir

Parshat Pekudei (10/03/10)  Machon MeirMachon Meir  ENGLISH  :MeirTV English

 Rabbi Dov Begon


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

Paracha Pekoude (01/03/11)  Machon MeirMachon Meir MeirTvFrench

Rav Yossef David

  Machon MeirMachon Meir   MeirTvRussian

 Rabbi Dov Begon


“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 MeirMachon 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.

Rab Natan Menashe

MeirTvSpanish

20.08.2014

  Machon MeirMachon Meir   עברית    Rabbi Dov Bigon

Rav Eran Tamir

Machon Meir

oushabbat

24JEWISH Parshat Hashavuah, Rabbanim, rav Reuben Ebrahimoff , language english, SHIURIM & COMMENTARIES

 

Chabad

TORAH S TUDIES: Parshat Va’eira

Tevet 23, 5775 · January 14, 2015
Vaera

After G-d had sent Moses to Pharaoh to ask for the release of the Jewish people from Egypt, not only was the request not granted, but the enslavement of the people became more oppressive. Moses therefore asks G-d: “Why have You dealt badly with this people?” The reply he receives, in effect, commends him to follow the example of the Fathers, Abraham, Isaac and Jacob, who did not ask questions of G-d. The Rebbe examines the nature of the virtue of the Fathers, the reason why Moses asked the question, and the contemporary implications of G-d’s answer.

1. Moses’ Question

At the end of the previous Sidra, Shemot, we read of Moses’ question to G-d: “Why have You dealt badly with this people?” The force of his question was this: How could a mission which had been ordered by G-d, which had been carried out by Moses, and which concerned the redemption from Egypt, have resulted in harm to the Jewish people? The redemption itself was wholly good;1 Moses, the emissary, was he of whom it was said, “And she saw that he was good”;2 and the initiator of the mission, and the redeemer was G-d Himself (G-d as He transcends nature,3 for the redemption of a people already sunk to the “49th gate of impurity”4 could only be a supernatural event), who is certainly wholly good and compassionate. So what could have been the source of the harm?

The answer with which Moses’ question was met (in the opening of this week’s Sidra) was, “And He said to him: I am the L-rd. And I appeared to Abraham, to Isaac and to Jacob as G-d Almighty (Kel Sha-dai), but by My name ‘the L-rd’ (the Tetragrammaton) I did not make Myself known to them.” In other words, Abraham, Isaac and Jacob underwent many trials and deprivations, and yet they asked no questions of Me.

Yet there are several points of difficulty in this story: (1) Moses had attained to greater spiritual heights than the Fathers. He was the seventh generation in descent from Abraham, and the Rabbis say: “The seventh is always (especially) precious.”5 How then, if they had not raised questions about G-d, could Moses have done so? (2) G-d, in His answer to Moses, was underlining the virtue of the Fathers. Why did He not then say, “I appeared… to Israel” instead of “…to Jacob?” For “Israel” connotes a higher spiritual state than “Jacob.”6 (3) Every narrative in the Torah has a moral implication for every Jew.7 And the Torah goes out of its way not to use an impolite expression even of an animal,8 let alone of a Jew, more still of Moses, the finest of them all. So we must assume that when it gives voice to a criticism of Moses, it must have a pressing reason for doing so, namely to emphasize to every Jew the necessity for emulating the Fathers who raised no questions about G-d’s conduct.

But this is hard to understand. For it presupposes that every Jew in every generation has the choice of behaving like Moses or like the Fathers. It is true that, as the Rabbis say,9 “there is no generation that does not have a man like Abraham, like Isaac, like Jacob… and like Moses.” But this refers only to isolated individuals. And the Torah was given to all; it “speaks of the majority.” So how can we say that to every Jew it is open to act like Moses or like the Fathers, and that in this respect they should follow the Fathers?

2. Moses and the Fathers

The difference between Moses and the Fathers is that Moses embodies the attribute of Knowledge (chochmah)—and thus it was through him that the Torah, which is the Divine Knowledge, was given. Relative to him, the Fathers were the embodiments of the Emotions (middot). Abraham served G-d primarily through love and compassion. He is called, “Abraham, My loved one”;10 and to men as well as to G-d his relation was one of kindness, both material and spiritual. Isaac exemplified the service of fear and austere judgment: The Torah speaks of G-d as the “Fear of Isaac.”11 And as a result he could tolerate no evil in the world. His “eyes became dim” when he knew of the idolatry of Esau’s wives.12 And lastly Jacob represents mercy—the perfect synthesis of love and fear, kindness and judgment. “The G-d of my father, the G-d of Abraham and the Fear of Isaac have been with me’’—that is, he embraced both their modes of service. Therefore all his acts were perfect, whether in withstanding the trial of wealth (kindness) while he was with Laban and “the man (Jacob) increased exceedingly,”13or in the trial of anxiety (judgment) when Esau came to confront him accompanied by four hundred men. In all this, “Jacob came whole”—that is, in a state of perfection.14

This is not to say that we do not find the attribute of Knowledge amongst the Fathers, nor of Emotion in Moses. The Fathers learned Torah, as the Rabbis say:15 “G-d made Abraham’s two kidneys like two wise men who instructed and advised him and taught him knowledge,” and16 “From the days of our Fathers the Yeshiva (the academy for learning Torah) never departed from them (the Jewish people).” And Moses displayed both compassion and austere judgment: Compassion when “he saw their (the Israelites’) burdens”17 and his eyes and heart went out to them; judgment when he admonished the Jew who was fighting with his fellow,18 “Why did you smite your neighbor?” Nonetheless Moses’ primary attribute was Knowledge, namely that he gave the Torah to the Jewish people and that it is called by his name: “Remember the Torah of Moses My servant”19 And the primary mode of service of the Fathers was through the Emotions—a path which through them has become the inheritance of every Jew.20

3. The Reason Behind the Question

We can now understand why Moses, despite his higher spiritual achievements than the Fathers, brought a question against G-d. For Knowledge, or intellect, seeks to comprehend everything. And when it encounters something that it cannot understand, this acts as a barrier to going further in the service of G-d. Moses sought an answer—an explanation of what was incomprehensible to him so—that he could continue along his path to G-d through knowledge.

4. The Faith Which Has No Questions

The answer which he received was, “I am the L-rd. And I appeared to Abraham, to Isaac and to Jacob as G-d Almighty (Kel Sha-dai) but by My name ‘the L-rd’ (the Tetragrammaton) I did not make Myself known to them.” Before the Giving of the Torah, G-d was revealed only as Elokim—a finite disclosure, revealing G-d as He is imminent in the world,21 the world of plurality: Hence the name Elokim which is in the plural. But after Sinai, He was revealed in His four-letter name—as infinite, transcending all divisions, a Unity. At that moment, divisions were dissolved,22 the division between higher and lower powers, between Knowledge and Emotion.

What G-d therefore said to Moses was: When you stand at the threshold of a redemption which will culminate in the Giving of the Torah, you must surpass the division between Knowledge and Emotion. And even though you are primarily a man of Knowledge, this must be conjoined with the emotional power to have a faith which does not raise questions.

This is why He used the name “Jacob” instead of “Israel” in speaking of the Fathers. “Jacob” refers to a lower level than “Israel” (“Jacob” is related in Hebrew to the word “ekev”—the heel; while “Israel” is composed of the letters “li-rosh”—the head ismine). And the implication to Moses was that his Knowledge should embrace and be embraced by his Emotions in kabbalat ol—the acceptance of the weight of faith. The higher (knowledge) and the lower (the “heel”) should interpenetrate one another.

5. Knowledge and Action

Not only do the emotions carry the strength to have a faith which goes beyond questions, but they also lead to action. Love brings a man to “do good”; fear leads him to “turn from evil.”23 But knowledge, in itself, leads to detachment. The mind becomes engrossed in learning and loses its concern with action. Even though it may thereby gain the knowledge of what to do, it loses the inclination to do it.

This is why the Rabbis warned: “He who says, I have nothing but (my learning of) Torah, does not even have Torah.” That is, the learning of Torah in itself could lead naturally to detachment, whereas the Jew must accompany it with actual service towards G-d and acts of compassion towards man. Learning, alone, without acting, is not true learning.

6. “Father” and Offspring

And this is why Abraham, Isaac and Jacob, whose main path of service was through the Emotions, are called the “Fathers.” A father is someone who begets children. And the “generations of righteous men are their good deeds.”24 Being men of Emotion, and since Emotion leads to action, their (principal) achievement was “good deeds.”

And in another sense, too, their achievement lay in their offspring. They were not detached; they were concerned with the welfare of others; and therefore they transmitted their values to their children as an everlasting heritage.

This explains the puzzling comment of Rashi on the word (at the beginning of our Sidra) “I appeared.” Rashi comments, “to the Fathers.” But this seems self-evident and not worthy of mention, since the Torah itself continues, “to Abraham, Isaac and Jacob.” The point that Rashi is making, however, is that it is as “Fathers” that their primary virtue lies earning them G-d’s revelation. This was not for their individual spiritual achievements, but for their being men with offspring (whether understood as “good deeds” or as “children” who inherit their righteousness). G-d loved Abraham because:25 “I know him, that he will command his children and his household after him, and they shall keep the way of the L-rd.”

7. The Meaning of G-d’s Answer

The answer which G-d gave to Moses’ question was therefore that without foregoing his character as a man of Knowledge, nonetheless he should be animated by the Emotions, as the Fathers were, so that firstly his faith would become unconditional, asking no questions, and secondly he would become a man who translated his knowledge into action. Indeed, we find that Moses eventually went beyond the Fathers in this respect. While they were shepherds, removed from the world, Moses translated the Torah26 and transmitted it to the world and bore the burden of the Jewish people to the extent that he could say:27 “You say to me, ‘Carry them in your lap…?’”

The two-way process of revelation at Mt. Sinai—when the “high came down low” and the “low became high” thus had its counterpart in the inner life. The high, that is the intellect, descended into the field of action, and the low, that is the “heel” of Jacob (the symbol of kabbalat ol, or absolute acceptance of G-d’s will) ascended until it shaped the intellect into its own unconditional faith.

And this is the moral for every Jew of G-d’s reproof to Moses: That the highest and lowest amongst Jews should work together mutually. The “heads of your tribes” must “descend” to involve themselves with “the hewers of your wood and the drawers of your water,”28 who must in turn “ascend” by learning Torah (both in its “revealed” and “inward” aspects) and by performing the Mitzvot and “beautifying” them. And each Jew, even the “heads of your tribes,” must not be so detached in his studies as to neglect his involvement with the world, and his unconditional acceptance of the will of G-d. This power—to unite “higher” and “lower”—is our inheritance from Moses. And this conduct, which in Moses brought the redemption from Egypt, will, in us, bring that final redemption which transcends all boundaries—the imminent realization of the Messianic Age.

(Source: Likkutei Sichot, Vol. III pp. 854-62)

FOR FRIDAY NIGHT: Perception and Power (Va’eira)

Tevet 24, 5775 · January 15, 2015
Perception and Power

A basic ideal in contemporary thinking is not only the rights of the individual but also the power of the individual. If there is an issue which you really care about, then through the democratic process, the power of lobbying, getting the media involved to raise public interest and affect opinion — you can actually do something about it. In some sense, each person can change the world.

In spiritual terms, this is an ancient Jewish idea. More than eight centuries ago Maimonides wrote that each person should consider themselves equally balanced between good and bad, and the world as a whole as equally balanced between good and bad. This means, says Maimonides, one’s next step can change the balance for oneself and for the whole world. One good deed, or even, comments the Lubavitcher Rebbe, one good thought, can bring tip the balance of existence to the side of good, and bring healing to the world.1

This means that each person is highly significant. His or her perception of life can be a crucial factor not only for their own wellbeing, but for the world as a whole.

Our perception of life is in fact a key theme in our Parshah, which tells of the plagues which G-d sent against the Egyptians.

What was the purpose of the plagues?

Well, one answer is, to force the Egyptians, particularly Pharaoh, to let the Jews go free. They can also be seen as a punishment for their cruelty towards their Jewish slaves. But, if we look carefully at the Torah text, we see that this was not just a matter of a show force nor of causing pain. The goal was more subtle.

G-d explains that the purpose of the miracles in Egypt is so that “Egypt will know that I am G-d.”2

When Pharaoh first confronted Moses, who was asking that the Jews should be given their freedom, Pharaoh responded: “Who is G-d that I should listen to Him and let the Jews go free? I do not know G-d.”3 This means that the purpose of the plagues was to make Pharaoh recognize G-d. Only then would he let the Jews leave Egypt.

In fact, however, this too is not the final goal of the plagues, G-d gives a further explanation to Moses. The plagues come so that the Jewish people will tell their children and grandchildren about what happened, and they “will know that I am G-d.”4

The purpose of the plagues was to change our perception of life, so that, through the generations, we recognize G-d and the significance of His teachings. For ancient Pharaoh, the plagues meant that he eventually obeyed G-d and let the Jewish people free. For us they mean that we recognize G-d’s power in our lives, and therefore make the right step which will bring goodness and healing to the world.

ONCE UPON A CHASID: “To the Point of Self-Sacrifice” (Va’eira)

Tevet 24, 5775 · January 15, 2015
To the Point of Self-Sacrifice

And the river shall swarm with frogs. They will come up and enter your home, your bedroom, and your bed…, your ovens, and your kneading bowls

Chananiah, Mishael and Azariah1 learned self-sacrifice from the frogs, who entered the ovens of the Egyptians to carry out the will of G-d.

– The Talmud, Pesachim 53b

The world maintains that if one cannot go under (circumvent an obstacle) then one is to go over; but I say, in the first place, go over.

– Rabbi Shmuel of Lubavitch

At a gathering on July 1 1985 marking the 105th anniversary of Rabbi Yosef Yitzchok Schneerson’s birth2, the Lubavitcher Rebbe related the following incident from the life of his illustrious predecessor and father-in-law:

It was during Rabbi Yosef Yitzchok’s younger years, when the czarist regime still ruled the Russian Empire. A new decree against the Jewish community was in the works, aimed at forcing changes in the structure of the rabbinate and Jewish education. Rabbi Sholom DovBer dispatched his son, Rabbi Yosef Yitzchok, to the Russian capital of Petersburg to prevent the decree from being enacted. When Rabbi Yosef Yitzchok asked how long he was to stay in Petersburg, his father replied, “to the point of self-sacrifice.”

Upon his arrival in Petersburg, Rabbi Yosef Yitzchok learned that the decree had already reached the desk of Stolypin, the interior minister of Russia and arguably the most powerful man in the Russian Empire. The ruling Czar’s intelligence (or lack thereof) made him a virtual rubber stamp for whichever minister the prevailing political climate favored; at the that particular time, His Highness was led by the nose by Interior Minister Stolypin, a heartless tyrant and rabid anti-semite who was personally responsible for many of the devastating pogroms which were ‘arranged’ for the Jews of Russia in those years.

Living in Petersburg was an elderly scholar, a former teacher and mentor of the Interior Minister. Rabbi Yosef Yitzchok succeeded in befriending this man, who was greatly impressed by the scope and depth of the young chassid’s knowledge. For many an evening the two would sit and talk in the old man’s study.

One day, Rabbi Yosef Yitzchok told his new friend the purpose of his stay in Petersburg and pleaded with him to assist him in reaching the Interior Minister. The old scholar replied: “To speak with him would be useless. The man has a cruel and malicious heart, and I have already severed all contact with this vile creature many years ago. But there is one thing I can do for you. Because of my status as Stolypin’s mentor, I have been granted a permanent entry pass into the offices of the interior ministry. I need not explain to you the consequences, for both of us, if you are found out. But I have come to respect you and what you stand for, and I have decided to help you.”

When Rabbi Yosef Yitzchok presented the pass at the interior ministry, the guard on duty was stupefied: few were the cabinet-level ministers granted such a privilege, and here stands a young chassid, complete with beard, sidelocks, chassidic garb, and Yiddish accent, at a time when to even reside in Petersburg was forbidden to Jews. But the pass was in order, so he waved him through.

Rabbi Yosef Yitzchok entered the building and proceeded to look for Stolypin’s office. Those whom he asked for directions could only stare at the strange apparition confidently striding the corridors of the interior ministry. Soon he located the minister’s office at the far end of a commanding hallway on the fourth floor of the building.

As Rabbi Yosef Yitzchok walked toward the office, the door opened and Stolypin himself walked out and closed the door behind him. The rebbe’s son and the interior minister passed within a few feet of each other. Rabbi Yosef Yitzchok made straight for the office, opened the door, and walked in.

After a quick search, Rabbi Yosef Yitzchok located the documents pertaining to the decree in Stolypin’s desk. On the desk sat two ink stamps, bearing the words ‘APPROVED’ or ‘REJECTED’ above the minister’s signature and seal. Quickly, Rabbi Yosef Yitzchok stamped the proposed decree ‘REJECTED’ and inserted the papers into a pile of vetoed documents which sat in a tray on the desk. He then left the room, closed the door behind him, and walked out of the building.

PARSHAH PICKS: Why the Need for Ten Plagues? (Va’eira)

Tevet 23, 5775 · January 14, 2015
General Overview:

 

In this week’s reading, Va’eira, Pharaoh refuses to allow the Israelites to leave Egypt, even after Aaron exhibits miraculous powers, transforming his staff into a serpent. The first seven plagues strike Egypt: Blood, Frogs, Lice, Wild Beasts, Pestilence, Boils, and Fiery Hail.

 

This Week’s Features  

By Malkie Janowski
THE PARSHAH

Exodus 6:2–9:35

G-d promises to redeem the Israelites from their oppression. Moses and Aaron repeatedly demand of Pharaoh to let the nation leave. The Egyptians experience the first seven plagues: blood, frogs, lice, wild animals, pestilence, boils and hail.

COLUMNISTS
Why is change so difficult? Maybe because, often, we don’t really want to change. Ancient Jewish texts describe this problem as a “Pharaoh Syndrome”…

By Mendy Herson
All of creation may be divided into three categories: the good, the bad and the frogs

By Dovi Scheiner

Parshat Va’eira

By the time she was four, Lily had survived and lived more lives than a person of a hundred and twenty.

By Elana Mizrahi
FEATURED VIDEO
Water and blood as embodiments of coolness and passion, respectively. Presenter: Rebbetzin Gestetner

Watch Watch (4:20)

Moses’ Speech Impediment

When G-d instructs Moses to speak to Pharaoh, Moses objects that he is speech impaired. Why would G-d’s agent to communicate His word be challenged in this ability itself?

By Mendel Kaplan
Watch Watch (24:35)
Topics include: The secret of mastering your own internal “Pharaoh,” why Moses was born 130 years after the Jews came to Egypt, blood and frogs as a lesson in passion and coolness, and shortness of breath as a metaphor for the distractions of modern life.

By Chaim Miller
Watch Watch (11:05)
FEATURED AUDIO CLASSES
You can take the slave out of slavery, but G-d can take the slavery out of the slave. Look into your life and discover the Parsha within.

By Shimon Posner
Download Download   Listen Listen (1:16:06)
Moses questions G-d as to his position as the Jewish leader; what is G-d’s response?

By Moishe New
Download Download   Listen Listen (45:07)

WEEKLY ALIYOT: Parshat Va’eira

Tevet 23, 5775 · January 14, 2015
Va’eira Aliya Summary

General Overview: In this week’s reading, Va’eira, Pharaoh refuses to allow the Israelites to leave Egypt, even after Aaron exhibits miraculous powers, transforming his staff into a serpent. The first seven plagues strike Egypt: Blood, Frogs, Lice, Wild Beasts, Pestilence, Boils, and Fiery Hail.


First Aliyah: This week’s portion opens with G‑d’s response to Moses (continuation from the end of last week’s reading). G‑d told Moses that He revealed Himself to the Patriarchs and established with them a covenant to give them the land of Canaan. And now the time has arrived to fulfill His promises. G‑d told Moses to tell the Israelites that He has heard their cries, and He will now deliver them from Egypt and bring them to the Promised Land. Moses relayed the message, but their unbearable workload prevented them from accepting his words. G‑d then told Moses to instruct Pharaoh to send the Israelites from his land. Moses protested: “If the children of Israel did not listen to me, how then will Pharaoh listen to me? I have a speech impediment?” (G‑d’s answer below in the Third Aliyah.)


Second Aliyah: The Torah takes a brief interlude and traces the lineage of Moses and Aaron, listing their family trees.


Third Aliyah: G‑d tells Moses to go speak to Pharaoh, and Aaron should serve as his spokesman. G‑d informed him that He will harden Pharaoh’s heart and he will refuse to release the Israelites. At that point G‑d will “multiply His wonders” in Egypt, until the Egyptians will recognize that G‑d is the L-rd.


Fourth Aliyah: Moses and Aaron appeared before Pharaoh. As per G‑d’s instructions, Aaron cast his staff on the ground, and it turned into a serpent. When Pharaoh’s magicians did the same with their staffs, Aaron’s staff swallowed theirs. Pharaoh remained unimpressed—and so the plagues commenced. Plague One: Aaron smote the Nile with his staff. The river and all the waters in Egypt turned into blood, and all the fish perished. Plague Two: Aaron stretched his staff upon the Nile and droves of frogs emerged. They covered the land, entered all the houses, even the ovens and kneading bowls. Pharaoh summoned Moses and Aaron and begged them to pray to G‑d to remove the plague, after which he would release the Israelites.


Fifth Aliyah: Moses prayed to G‑d, and the frogs all died. Egypt reeked from the odor of rotting frogs, and Pharaoh reneged on his promise. Plague Three: Aaron smote the earth with his staff, and swarms of lice attacked Egypt, covering man and beast. Even Pharaoh’s magicians were amazed by this, and informed Pharaoh that this is the “finger of G‑d.” Plague Four: G‑d dispatched Moses to warn Pharaoh that his land will be infested by a mixture of noxious animals. Only the land of Goshen, where the Israelites lived, would be spared.


Sixth Aliyah: The mixture of wild beasts descended upon Egypt, destroying the entire land with the exception of Goshen. Pharaoh called Moses and Aaron and offered to allow the Israelites freedom to serve G‑d whilst still in Egypt. When Moses rejected this offer, Pharaoh capitulated and offered to release the Israelites if only the plague came to an end. Moses prayed, the plague ended, and Pharaoh reneged on his promise again. Plague Five: all the Egyptians’ cattle suddenly died; none of the Israelites’ animals were affected. Plague Six: Moses and Aaron took handfuls of furnace soot and threw them heavenward. The soot descended, covered the entire Egypt, infecting all its inhabitants with painful boils. G‑d sent Moses to Pharaoh with a message: Just as G‑d wiped out all the Egyptian cattle, He could have easily slain Pharaoh and all his people too. “But, for this [reason] I have allowed you to survive, in order to show you My strength and to declare My name all over the earth!”


Seventh Aliyah: Plague Seven: Moses warned Pharaoh that a catastrophic hail would descend upon the land. Man or beast that would remain in the field would be killed by the hailstones. Moses stretched his rod toward heaven and hail poured down—with fire blazing inside the icy hail. Aside for damage to humans and animal, the hail destroyed all vegetation and trees. Pharaoh summoned Moses and Aaron. “I have sinned this time,” he declared. “The Lord is the righteous One, and I and my people are the guilty ones. Entreat the Lord, and let it be enough of God’s thunder and hail, and I will let you go…” Moses prayed. The hail stopped. And Pharaoh changed his mind yet again.

PARSHAH IN A NUTSHELL: Va’eira

Tevet 23, 5775 · January 14, 2015
Va’eira
Exodus 6:2-9:35

G-d reveals Himself to Moses. Employing the “four expressions of redemption,” He promises to take out the Children of Israel from Egypt,deliver them from their enslavement, redeemthem and acquire them as His own chosen people at Mount Sinai; He will then bring them to the Land He promised to the Patriarchs as their eternal heritage.

Moses and Aaron repeatedly come before Pharaoh to demand in the name of G-d, “Let My people go, so that they may serve Me in the wilderness.” Pharaoh repeatedly refuses. Aaron’s staff turns into a snake and swallows the magic sticks of the Egyptian sorcerers. G-d then sends a series of plagues upon the Egyptians.

The waters of the Nile turn to blood; swarms offrogs overrun the land; lice infest all men and beasts. Hordes of wild animals invade the cities, a pestilence kills the domestic animals, painful boils afflict the Egyptians. For the seventh plague, fire and ice combine to descend from the skies as a devastating hail. Still, “the heart of Pharaoh was hardened and he would not let the children of Israel go; as G-d had said to Moses.”

GARDEN OF TORAH: Seeing And Believing (Va’eira)

Tevet 24, 5775 · January 15, 2015
Seeing And Believing
Va’eira; Exodus 6:2-9:35

Adapted from
Likkutei Sichos, Vol. XVI, p. 52ff; Vol. XXXI, p. 25ff;
Sichos Shabbos Parshas Va’eira, 5743;
and Sichos Chof-Vav Nissan, 5751

Prisons of the Mind

When the Torah names a place, the name describes not only a geographic location, but also a state of mind, and a spiritual set of circumstances. In this context, Mitzrayim, the Hebrew name for Egypt, serves as a paradigm, teaching us what exile is, and demonstrating the essence of the spiritual challenge which our people have confronted throughout history.

Mitzrayim relates to the Hebrew word meitzarim, meaning “boundaries,” or “limitations.”1 Material existence confines and limits the expression of G-dliness in the world at large, and the expression of the G-dly spark within our souls. This is exile, an unnatural state. For the true reality that the world was created to be a dwelling for G-d,2and that a person’s soul is an actual part of G-d3 is concealed. In such a setting, a person becomes absorbed in the daily routine of his life. Spiritual values if he considers them at all are interpreted according to his own world view.4

Moreover, exile naturally perpetuates itself. Our Sages relate5 that not one slave could escape from Egypt. Similarly, any setting in which a person lives creates an inertia that resists change. To borrow an expression from our Sages:6 “A person in fetters cannot set himself free.” Since every person’s thought processes are today shaped by the environment of exile, many find it difficult to see beyond that setting.

An End to Exile

And yet, although man may not be able to free himself, G-d refuses to allow exile to continue indefinitely. The first step of redemption is a direct revelation of G-dliness. Since the fundamental characteristic of exile is the concealment of G-d’s presence, the nullification of exile involves a clearer revelation of G-dliness. This will shake people out of their self-absorption and open them to spiritual awareness.

This is the message of Parshas Va’eira. Va’eira means “And I revealed Myself.” The root of Va’eira is the word re’iyah, meaning “sight.” Va’eira refers to something that can be seen directly. This theme is continued throughout the Torah reading, which describes seven of the ten plagues open miracles which had a twofold purpose, as the Torah states:7 “I will display My power,… I will bring forth My hosts from Egypt…. And Egypt will know that I am G-d.”

These plagues made the whole world conscious of G-d’s presence. Even the Egyptians whose ruler had proudly boasted:8 “I do not know G-d,” became aware of Him and acknowledged:9 “This is the finger of G-d!”

Because the miracles were openly seen, they transformed peoples’ thinking. When an idea is communicated intellectually, it takes time to assimilate it to the point that it affects one’s conduct. When, by contrast, a person sees something with his own eyes, it immediately changes the way he thinks. Once a person sees an event, there is no way he can be convinced that it did not take place.10

A Rich Inheritance

It is, however, natural for a person to ask: “When have I seen G-dliness? Perhaps there were miracles in the past, but of what relevance are they at present?

The answer is found in Rashi’s commentary to the verse from which the Torah reading takes its name:11 “And I revealed Myself to Avraham, to Yitzchak, and to Yaakov.”Rashi comments: “To the forefathers.”

Seemingly, this observation is superfluous. We all know that Avraham, Yitzchak, and Yaakov were the forefathers of the Jewish people. Having mentioned each by name, there is no need to mention their title. Rashi, however, is emphasizing that the revelations were granted to them, not because of their individual virtues, but because they were “forefathers” and their spiritual attainments would be transferred as an inheritance to their descendants.12 By revealing Himself to our forefathers, G-d made the awareness of His existence a fundamental element in the makeup of their descendants for all time.

Taking Possession of the Legacy

Nevertheless, although the legacy of our forefathers is within our hearts, it is not always in our conscious thoughts. Each of us must endeavor to internalize the faith of our forefathers, and make it his or her own. This will not necessarily happen by itself. Unless we make efforts to unite faith and thought, we can create a dichotomy between belief and actual life. Indeed, evidence of such a dichotomy is all too common.

The need to resolve this schism explains why the previous Torah reading, Parshas Shmos, concludes by describing how Moshe approached G-d, and asked:13 “O G-d, why do You mistreat Your people?”

Moshe’s question did not reflect a lack of faith. Undoubtedly, Moshe believed; and so did all the people, for Jews are by nature “believers, and the descendants of believers.”14 But Moshe realized that his responsibility was to be a shepherd of faith,15to nurture the people’s faith until it affected their thinking processes. This is why he asked.

Miracles in Our Lives

In response to Moshe’s question, G-d brought about the miracles described in our Torah reading. Moshe’s endeavors to make faith a factor in everyday life evoked a response from G-d.

Similar concepts apply in every generation, for miracles are not a thing of the past.16 In every generation, G-d shows His great love for His people by performing deeds that transcend the natural order. At times, a person for whom a miracle occurs may not recognize what has happened,17 and on other occasions the miracles are open, obvious for all to see. Indeed, in the recent past, we have seen great wonders which G-d has wrought on our behalf, among them: the Gulf War, the fall of Communism, and the massive waves of Jews coming to Eretz Yisrael.

Our prophets have promised:18 “As in the days of your exodus from Egypt, I will show you wonders.” Just as the miracles which G-d wrought in Egypt heralded the exodus, so too, may the miracles we have witnessed and will witness in the future foreshadow the ultimate Redemption. And may this take place in the immediate future.

CHASSIDIC DIMENSION: The Future is Now (Va’eira)

Chassidic Dimension – Volume 4: Va’eira
Tevet 24, 5775 · January 15, 2015

The Future is Now

The Torah portion of Va’eira contains four expressions of redemption: “I will take you out,” “I will deliver,” “I will redeem,” “I will take [you to Me].” These correspond to the redemptions from the Egyptian and three subsequent exiles.

So the expression that follows,1 “and I will bring you” implies a special, superior quality in the era of the future Redemption. Yet since even this fifth expression is mentioned in the context of the redemption from Egypt, it follows that the future Redemption in fact began with the exodus from Egypt.

The Gemara states:2 “R. Yochanan said, ‘[Man is liable] for his fire, because it is like his arrow.’ ” This means that as soon as one has kindled a fire, he is liable for any resulting damages.

It would seem clear that when a fire causes damage, it is because the person that started it is powerless to intervene. Yet circumstances beyond a person’s control usually mean an exemption from responsibility. Why, then, should one be liable for one’s out-of-control fire?

The liability, however, is for having lit the fire voluntarily in the first place. Liability for any damage that arises from a voluntary act is implied in the act itself.

“The measure of goodness exceeds that of punishment.”3 Since damage is seen to have resulted from the initial kindling of the fire, surely this retroactive quality applies to voluntary goodness as well. Thus, from the very moment that G-d promised “I shall bring you” (which refers to the highest level of the future Redemption), this eventuality must in some way have already come to pass.

It would seem, however, that this premise relates only to human actions and not to G-d, for once fire leaves a person’s hand he can no longer control it. G-d, however, is always in full control.

This being so, one can argue that G-d’s promise “I will bring you,” does not necessarily imply that the result has already been achieved, because as long as the promise has not actually been realized, G-d can seemingly change His mind.

In fact, while G-d has been known to revoke and annul negative decrees, He never repents of good ones.4 Since “I shall bring you” is certainly a good decree, it is irrevocable; analogous to fire that has left a person’s hand.

To be sure, the very idea of compulsion or restriction is altogether inapplicable to G-d. Nevertheless, it was G-d’s own will — i.e. it is entirely voluntary — that He never revoke a good decree.

There is an important lesson here in terms of our spiritual service:

When a person realizes that the loftiest levels of the future Redemption throughMoshiach already exist, though merely unrevealed , then the person’s service becomes much easier. The individual can more easily overcome all obstructions and hindrances in this world in general, and during the conclusion of this final exile in particular.

For in reality, all obstructions and hindrances to Torah and mitzvos are ultimately unreal — concealments which serve to arouse man’s latent abilities to serve G-d.

Moreover, as the Redemption can be said to be already upon us, those concealments and obstructions can be treated as if they are unreal; they truly do not exist.

When we realize that we are dealing with mere illusion (and thus are unaffected by it), we will act with vigor and holiness, and such action will remove even theappearance of concealment.

We will then realize how everything that happened, even things that seemed adverse at the time, were for the good, and ultimately even “for the best.”5

Based on Likkutei Sichos, Vol. I, pp. 125-127.